seven to wit so many as are the branches of one after the similitude of the candlesticke in the temple which representing the Church had one shafte onely but seven branches coming out of the sides Exod. 25.31 c. For there is one Catholique Church as one shafte but the particular congregations are many which comming forth out of that one and abiding in the same as the divers branches of one shafte do stay as it were upon the same base Where those first seven Candlestickes shewed that there was then a most flourishing Church as long as the Apostles and their next true successours did burne as it were candles in the same But at this time wherein the PROPHETS should goe clad in mourning apparell the Candlestickes are but two which lacke five to make up their full number because the dignity of it was much diminished and almost brought to an extreme condition Neverthelesse the elect should have some fatnesse as it were of the olive trees wherby they should cherish the celestiall flame in their hearts neither should a candlesticke be wanting from whence the Ministers should give light aboundantly howsoever the companies of the faithfull should be most rare and very small These thinges yet hitherto doe not peradventure content our mindes especially seeing in this space of a thousande two hundreth and three score dayes which wee have shewed to be so many yeeres and to have their beginning in the yeere 304 wee have taught that sixe Antitype candiestickes did shine chap. 2.3 So then I thinke that the three last the Sarden Philadelphien Laodicen were not kindled but after a thousande two hundred and almost twenty yeeres and therefore worthily not to come into any accounte to which so small a number of those dayes agreeth But as touching the other three the Smyrnen belonged to the Church decaying the Thyatiren to the same rising againe but the Pergamen lying in a most deepe pit of all corruption from it is neither of any reckening but of set purpose passed over Not that there should be none at all in that state of things but because none should be greatly in sight at that time 5 And yf any will hurte them Nowe followeth the power to destroy the enemies But why are they clothed in sackcloth but for iniurie received Doe they then destroy the worlde with fire doing wronge daily unto theÌ„ Iniurie is double one more grievous done advisedly eyther by open force or fraude an other lesse of ignorance and lacke of heed taking They seeme to have worne sackecloth because of this second kinde in the meane while continually punishing their more deadly enemies with this devouring fire It is said to come out of their mouth by whose threatning prayers such a iudgement is exercised Even as in olde time at the signifying before of Moses a fire comming from the Lord consumed the two hundred fifty men which rose up against him with Corah Numb 16. Or as at the prayers of Eliah fire came from heaveÌ„ consumed the Captaine his 50 men which Achasia sent to kill him 2 Kings 1. God defendeth these Prophets after the same maner that he did those auncient ones yea rather he will have these provided for in a more notable manner by how much he regardeth more his owne trueth and whole assemblyes of the Saincts then singular persons The Holy SCRIPTVRES therefore pronouncing most certen punishments against all ungodlines and transgression doe sende as it were fire out of their mouth whereby they doe utterly consume and devoure the unrepentant For it cannot be that one tittle of Gods word should perish Mat. 24.35 But chiefly they doe vomit fire upon them who will hurt them that is who dare corrupt their most syncere trueth by humane inventions patched unto it threatning that Jf any man shall adde unto this Prophecy that God will lay upon him the plagues that are written in that booke chap. 22.18.19 Not because they doe estime the sacred authority of the Revelation onely ratifyed by so great a punishement but because there is the same regard of the whole trueth inspired of God as Yee shall put nothing to this word which I speake unto you neither shall yee take away therefrom Deut. 4.2 Put nothing to his wordes least thou be reproved founde a lyar Pr. 30.6 FroÌ„ heÌ„ce in time past came the horrible slaughter of the Baalites 1 Kings 18.40 2 King 10.25 and so many most grievous calamities which did come with force upon the world all these two and fourty moneths because almost nothing was done according to the true meaning of the scriptures but now the whole world was taught by traditions despising Gods trueth either altogither or wresting it onely for the confirming of their fables and trifles Therefore these Prophets being so evill intreated burnt up the third part of trees and all green grâ—sse with fire mingled with haile killed the third part of the creatures which were in the Sea by a burning mountaine cast into it turned the rivers and fountaines into worme wood by a starre that fell and did burne like a torch yea they gave power to sende the Locusts and the Euphratean Angells as hath ben declared already in the truÌ„pets from every one of which either fire or hellish smoke did issue forth All which evils wer no other thing then the flame going out of the mouth of the Prophets sorely punishing the wicked contemners of the trueth There is the same reason of the Candlestickes that is of the assemblies of the Saincts For God sufferreth not the Churches to be oppressed without rewarding the wicked but moved with the prayers of it requireth meete punishements of the oppressours Diocletian giving over the Empire determined to spende the rest of his life quietly But he escaped not so For his house being wholly consumed with lightning and bright burning fire that fell from heaven he for feare of the lightening hiding himselfe dyed shortly after So Constantine the Great himselfe hath writen in his booke commonly called the fift booke of Eusebius of the life of Constantine leafe 168. Although Eusebius Nicephorus and others doe tell of a farre more horrible death Maximinian Hercule his conpartner died his wezand being broken with an halter Maxentius his sonne was drowned in the river Tiber Galerius is destroyed by horrible torment of diseases Maximinus also is taken away in the same manner Lucinius often overcome and often put to flight at length is killed What should I recite others Valens fighting against the Gothes in fortunately flying into a base cottage was burnt togither with the house it selfe by a fire throwne upon it by the enemies But these were but alone persons but also the whole multitude were ofteÌ„ and very sorely punished by famine pestilence and warre as might be declared plenteously but that it would be longe and not greatly needfull These thinges may shewe sufficiently that howsoever these Prophets might then seeme to be wretched raged and
it were lawfull to departe froÌ„ the common edition Thou seest then that those faultes must be made good by thee and the fidelitie of the old Interpretour very ignorantly I will not say impudently boasted of though in deede so it was needfull for thee by reason of that dutifulnes wherby thou art bounde to Rome 6 And hath made that is and which hath made by a want of the relative as but now we have said All those things tende hereunto that they may teach that Christ hath not these good things for himselfe alone wherwith we have heard by the wordes last handled he is endued but doth poure them on the elect wherby they may be blessed thorough the participation of them ¶ Kings and Priests to God Some reade A Kingdome and Priests as also the common translation hath It makes not much for the meaning yet it is more likely that there is a conioining of persons betweene themselves than of things and persons The elect are Kings by participating of Christs Kingdome through which we have overcome the law death and sinne and doe daiely triumphe over the world treading under foote the same by faith 1 Ioh. 5.4.5 By him also we are Priests who being dead in him we have God mercifull to us and a waie opened to call boldly on him But he addeth wariely that we are made Kings and Priests to God that we maie not thinke that this honour is given to us eyther to trouble civill matters or to confound Churches politie ¶ To him be glory This is all that we can render for his exceeding benefits namely to wish that by his righteous praises he be celebrated amoÌ„gst all men And this thankesgiving seemes to be undertaken for Gods present gift thorough the knowledge of Christ poured forth on the GeÌ„tiles Beholde he commeth with the cloudes A benefite to come to be expected at his glorious coming To come with the cloudes is to manifest himselfe with a storme and tempest and wonderfull terrour of vehement and great lightening to be avenged on the wicked and to deliver his After which maner Daniell also speaketh of his coming J saw in the visions of the night that behold one like to the sonne of man came with the cloudes of heaven chap. 7.13 For so the notable iudgements of God ar wont to be described by which he poureth forth his fervent wrath on his enemies that we maie thinke that all creatures doe fight for God also he will use the heaveÌ„ the earth to helpe his people and furthermore that the reprobate shall have no meanes to escape After the like maner the Psalmist being delivered out of the handes of his enemies praiseth God for his power shewed from heaven in delivering of him Ps 18.13.14.15 In Mathew it is saide he will come on the cloudes chap. 24.30 but it may be in the same sence which is in Ps 18.11 and he sate on the Cherubins and did flie c. But the Angels affirme that he will come as they had seene him going into heaven Act. 1.11 And no feare was there onely the cloude tooke him awaie out of their sight but without any stricking of terrour But the similitude seemeth to be referred to the truth of the humane nature in which he shall returne to be seen of all men after which sorte he went into heaven not for the pompe and maiestie of his coming or the Angels speake in regard of the Godly to whom his coming shall be most ioyfull for which the reprobate shall in vaine desire that the mountaines should cover them All be it it shall be manifest by those things that follow that here these wordes are not spoken of his last coming but onely allude unto it because of the similitude ¶ And they shall waile over him Here the wailing is of repentance not of desperation as is plaine out of Zachary from whence these wordes are fetched and they shall looke saith he to him whom they have perc d and they shall lament over him as a lamentation for their onely begotten chap. 12.10 But seeing that when men shall stand before the throne of the universall iudgement their repentance shall be to late by no meanes these things seeme that they can be uÌ„derstood of the last iudgemeÌ„t neither of that his coming with the cloudes which but now he spake of but rather of that his excelleÌ„t glory which shall be manifest in the world in the calling of the Iewes Those are they which once perced him but at length they shall beholde him all the Tribes of the earth that is the whole nation of the Iewes shall with aboundaÌ„ce of teares bewaile the wickednes of their ancestours for delivering Christ to death And in deede the Revelation staies her narration upoÌ„ their conversion as hereafter God willing it shall be manifest And because then the glory of Christ shall be very great in the earth a most lively patterne of that which shall shine in the last daye a preparation unto this is brought for the beautifying of it Neither alone in this place but as it seemeth also in many other ¶ All Tribes These things are proper to the Iewes to whom once tribe by tribe the promised land was divided The thing could not in more exquisite wordes be declared Sometime the tribes are taken metaphorically but in no wise here seeing that Zachary mentioneth by name the Iewish tribes The land saith he shall lament every family apart the family of the house of David â—part the family of the house of Levy apart all the rest of the families every familie apart The lamenters here are those which were percers and the tribes are of those that lamented therefore of them which perced him to wit of the Iewes to whom properly this sinne belongs Therefore these wordes of the Apostle are thus as if he should saie Beholde he comes with the cloudes all men of all sortes shall see him also those which perced him to wit the Iewes whose predecessours crucified Christ and perced his side with aspeare these being scatered every where thorough all nations shall at length be convertâ—d to the true faith for earnest grief shall morne both for the detestable iniquity of their forefathers and also for their so long hardening yea Amen And so finally this is the summe of all that the benefite of Christ partly present is here celebrated in the calling of the Gentiles for that which he before spake of Kings and Priestes is referred to the seaven Churches of Asia that is to all the Gentiles embracing Christ at that present for which cause there is attributed to him the praise of glory power partly to come in the calling of the Iewes which we have declared to us both by their repentance and also by the desire and wishe of all the Godly ¶ Yea Amen The fervent desire of the Godly desiring this coming is expressed in greeke and hebrew for this shall be the wishe of all nations The
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
from them But by these meanes he will declare and manifest howe greatly wee ought to reverence his secrets 2 And J saw a strong Angell publishing There is a great dignity of the Prophesy from the certenty largenes scaling up but nowe a greater appeareth seeing the highnes thereof surmounteth every created Spirit For it is not of that kinde which the more prudent sorte of men can comprehende by any skilfull foreknowledg but wherein all must needes confesse their ignorance The which for to shewe he alludeth to the manner of Princes who in difficult thinges are wont by great rewards to provoke their subiects by the voyce of a Cryer to try their strength and there is almost none whoÌ„ in such businesse some small hope will not thrust forward to make tryall If so be that noe man cometh forth what is this else than an open confession of their imbecillity So the Angell is sent to enquire who is worthy to opeÌ„ the booke If noe man offereth himselfe let us acknowledge our owne impotency and the power of our Mediatour and togither also let us honour with due reverence these holy mysteryes for which cause God causeth in us this feeling of our owne want of power as of old in Adam before whoÌ„ ere he gave him a wife he set all creatures that noe fit helper being found he might make the more accounte of the wife given him ¶ Who is worthy He maketh not inquiry of the power and strength but of the deserte and worthynes For even all the creatures if they should coÌ„spire togither are able to doe nothing to wringe out perforce the things from God Whatsoever wee obtayne wee enioye it at his will and pleasure and by entreaty and the Lord being iust in giving his thinges regardeth their worthynes upon whom he bestoweth his benefits whom unlesse either their owne or an others iust dignity shall commende they can hope for noe good thinge from him But if a bare foreknowledge of future thinges shal be of so greate importance in what estimation is the knowledge of salvation to be had 3 And noe man was able A free confession of the creature that it is able to doe nothing herein Let them therefore looke to it who doe make her a patronesse for theÌ„selves in matters of greater moment Why then should wee mervayle if noe man understandeth any of these thinges not onely among the Gentiles although the most quickwitted of them but also not in the whole Kingdome of the Papists noe not that blasphemously unerring Pope himselfe with all his Seraphicall Doctours arrogating to them selves the victory of all knowledge learning prudence and wisdome These thinges surmount all humane sharpenes of witte least peradventure thou reiect rashly that which shall not please those our maisters And the distribution of thinges in heaven in earth and which are under the earth may be understood froÌ„ the proclaiming of the Angell he made enquiry who was worthy Therfore the inquisition perteined not to the Devils and soules punished for sinnes For what hope or shewe of worthynes could be here Therfore the thinges in Heaven are the Angels they in the earth Men living they which are under the earth are the Saints sleeping in their graves Whom he signifyeth in this manner by that one part which cometh neerer to our sense In which respect Iacob sayeth and I shall goe downe to my sonne mourning into the grave Gen. 37.35 In these alone their might be some question Therfore that place is to colde for to kindle a Purgatory ¶ Nor looke thereon for so hath Theod. Beza the common translation hath looke upon I should rather turne looke in For so the sentence encreaseth seeing this is greater then not to open The booke could not be looked in so long as it did remaine sealed whereupon the addition would be superfluous in this sense 4 J wept therefore It is a lamentable thing in deede that the Church should wante the gift of Prophecy But Iohn bewrayed his infirmity having forgot or at least wise not minding that nothing is so hidden that could be unknowne to our chiefe Prophet of which he would not teach his Church so farre as should be expedient for his Wherefore one of the Elders warning him that he should not weepe doth togither with gentlely reprove his ignorance or rather forgetfulnes as though it were a shamefull thinge for a teacher not to knowe that which the common sorte of the faithfull should not be ignorant of 5 Beholde he hath obtayned Many as it were contending but one obtayning the victory before the rest He seemeth to speake after the manner of the former proclamation wherby the thing was put as it were to a publike strife and tryall and in which Christ bare away the chiefe prayse yea the whole ¶ That Lyon of tâ—e A circumlocution of Christ the King fetched from Gen. 49.9 But what hath the Lyon to doe with seales Our sinnes did remove farre froÌ„ us all the mysteries of God Which when Christ hath by his mighty power abolished and conquered for ever the enemyes the Devill and death worthyly with this name as a badge of the victory he cometh forth to obtayne that for us which our enemyes kept away ¶ The roote of David So hath Th. Beza translated rightly the Hebrewe word to which the Greke worde answereth and is some time taken for a roote as is in Isaiah He groweth up as a tender plante before him and as a roote out of a dry ground chap. 53.2 But a roote properly groweth not out of the ground but that which springeth from the roote neverthelesse this in deede is such a roote that also togither it is the roote of David that is the fountayne and welspring from whence salvation and life flowe unto David so that nothing can be more significant then this word neither hath there bene at any time any roote besides of this kinde See Psalm 101.1 Mat. 22.43 c. 6 Then J looked and beholde betweene the Throne Word for word in the Greeke is in the middes of the Throne as before in chap. 4.4 c. The Lambe is in the middes of the Beasts and Elders to wit in the assembly of the faithfull in the middes of the Church ¶ A Lambe standing as though he had ben killed The Lambe is described by his triple offâ—â—e These wordes as thâ—â—gh he hath ben slame perteine to his Priesthood being eternall through the eternall power of his death Seaven hornes declare him to be a Kinge Seaven eyes which are so many Spirits and the taking of the booke shewe him to be the chiefe Prophete The skarre of a deadly wound is a token that he once dyed and teacheth that the Father doth give all things to his Church for the merite and through the beholding of it For this is it wherby our Priest once entring into the holy place hath obtained eternall redemption Heb. 9.12 And in that he hath once gat redemption for the
other not long after of apprehending the Pastors of the Churches and compelling them to sacrifice to Jdoles Here many courageously persevering were not overcome with torments but an infinite sorte of others being astonied a good while before through feare were weakened at the first assault Euseb booke 8.2 by the which he sheweth the sudden fall of many 14 And the heaven departed away The heaven every where in this booke signifyeth the universall purer Church and it properly to be at length her dwelling place in the meane tyme in such sorte by her represented that it hath not any more lively image on earth These thinges therefore prove that the calamity rested not in the Governours alone but that the whole face of the Church was covered with so blacke darkenes that it could be seene almost no where Let the same Euseb be read in the 3 booke ch 3. where he bewayleth the miserable wasting of it with lamentings borrowed from the lamentatioÌ„s of Ieremy chap. 2.1.2 Likewise from Psal 89.39 c. Yet notwithstanding this desolation should be but as the foulding of a booke A booke is not destroyed when it is rolled up but remaineth as great as it was before it becometh indeede lesse evident and apparant in the sight being reduced and brought into a farre straighter roome So likewise the Church should loose nothing of her syncerity howsoever her glory might seeme to be quite abolished But the similitude of a folded booke is taken from the auncient custome wherin bookes were not bound into leaves but were rolled up as little wheeles whence they were called volumes as Aretas hath nored The Hebr saith he did vse rowles that which is books with us in the same sense it is sayd in the Epistle to the Hebrewes chap. 1.12 and as vesture shall thou folde them up that is thou shalt deface all their glory as of a vesture folded up whose gorgeousnesse and beautie cannot be seene The Hebrewes have for it Tachâ—liphem thou shalt change them Psal 102.27 the which is translated by the Greekes significantly thou shalt folde up seeing the Psalmist speaketh of such a changing as is altogither contrary to the nature of the heavens For the heaven is Râ—qâ—â—hh stretched out spread abroad as a curtaine or as a mortall plate divided but rolled up it ceaseth to be Raqiahh so the Church is made to be spred through all nations aâ—d to impâ—rt to them as the heaven to the earth light warmnes and life it selfe but nowe for a time it should be rolled up neither should any glory of it be seen abroad Where theÌ„ was the visible maiesty of Rome in the meane time when the heaveÌ„ departed away as a booke folded up But they have goodly provided for them selves touching such dangers who have cost of all these thinges unto the last day but howe amisse and wrongfully shal be shewed by and by at ver 16. ¶ And all mountaines and Ilands There is nothing so firme which this tempest should not remoove nothing so farre of whither it should not goe and be spred The word mountaine noteth that and the word Iland this It is a great storme which doth either scatter the little hilles of the earth or which doth rage but in the bordering and lowe places but that which doth either cast and drive away the Mountaines themselves neither stayeth in the continent but also flyeth over the sea into the Ilandes must needes bring extreame destruction Eusebius beginning this boysterous storme at Nicomedia pursued it by the very footesteppes through all Syria Aegypt Cappadocia Cilara and Phrygia booke 8. but being as it were wearie with travayling and loathing so sorrowfull a narration he came not to our Europe although Thracia Italy Spayne France being nigh to them and our Iland Britanny somewhat further of ministred noe lesse plenty of Martyrs although the moderation of Constans caused all things to be more milde in these countries The eight booke of the Ecclesiasticall history of Euseb expoundeth these three verses largely 15 And the Kinges of the earth and the Peeres c. Thus farre is the Epitasis now followeth the Catastrophe ioyned togither with the former troubles For in the middes of the rage and heate of this calamity Christ would shewe forth his divine power from heaven and as it were raysed from his sleâ—pe would appease suddenly the tempest by his word alone as he did in time past being awaked by his disciples First at the sight of him Kinges and the Peeres of the earth should flee away and should hide themselves in most secret dennes For what other thinge drove Diocletian Maximin Hercule that having the soveraigne power of thinges and a most fervent desire to roote out Christians when also they had continued theyr fury unto the second yeere resigned the Empire suddenly and returned to a private life A thing saith Eusebius never heard of to have come to passe at any time booke 8.13 Neither without cause doth Ignatius cry out o wonderfull thing and unknowne till this age that of their owne accord neither old age pressing them neither the weightines of things both brought themselves into order Euseb layeth the cause upon their phrenesy Nicephorus also upon their rage arysing doubt lesse from thence because they sawe that they laboured sore in vayne to destroy the Christians But they touched not the true cause from hence they should have learned this which is it and noe other The Lambe at length shewing himselfe to be the avenger of his Church inwardly and secretly did stinge their mindes with the conscience of their wickednes and feare of vengeance wherby he drove these meÌ„ even against their wills unto this unheard modesty The thing is manifest from Maximianus who after that stinge of conscience waxed somewhat weake it repented him of his fact and left no meanes unattented for to recover the scepter which he had laid downe An other of the Emperours who succeeded those that gave over their place called Gallerius Maximianus exercising tyranny against Christians the same Lambe vanquished by an horrible disease and drove him to recantation an exemple whereof see in Euseb booke 18.17 Maximinus also being made Emperour in the East by Galerius at length against his will acknowledged Christ to be the King and gave free leave to his worshippers to live after his precepts and ordinances Euseb booke 9.9.10 Maxentius that Romane Tyrant striken with feare by the same Lambe fayned himsâ—lfe to be a Christian for a time Sabinus and the other rulers of the Provinces following the authority of the Cesars Augusts desired to winne the Christians favour also by a fayned gentlenes and to hide themselves from the wrath of the Lambe So great a feare of the Lambe came upon all degrees of meÌ„ that every one thought himselfe well provided who could get any corner wherein he might lye hidde in safety 16 And they sayd to the Mountaines It is an argument of exceeding desperation when they esteemed all
place ¶ Holding the foure windes of the earth Wee have seene the Angels their standings their endevour is to take away the winde from the earth the foure saith Iohn windes of the earth which yet is one by nature but divers according to the countryes from whence it bloweth But this winde is not properly to be understood seeing such a calamity hath never befallen albeit many ages now are past since this Prophecy was accomplished For if it were proper howe should not the stopping up hurt as well the sealed as the reprobate who dwelt togither and one with an other I therefore understand the winde to be the force and faculty of the Holy Ghost whom Christ coÌ„pareth to the winde Iohn 3.8 the winde saith he bloweth whither it listed so is every one that is borne of the Spirit For as of olde that disordered Chaos and seed of this our world could not otherwise consist then as it was quickened of the Spirit who moved himselfe upon the waters Gen. 1.2 So neither doth this earth nor sea nor trees come to the feeling of any vitall strength unlesse that sanctifying winde doth lye upon them from whose breathing they doe as it were drawe their life It is not indeede in the power of any creature to restraine the force of the heaveÌ„ly Spirit yet the trueth being stopped which he used as his chariot not without cause the passages may be sayd to be stopped wherby he should blowe to our good ¶ That the winde should not blow upon the earth nor upon the sea c. Nowe the thinges are reckoned up from which they would had restrayned the winde to wit from the Earth the Sea the Trees The Earth before were the Heathen Nations as chap. 6.4.15 Afterward it seemeth to signify alway not men wholy repugnant to the name of Christ but the common sorte mixt company of the corrupt Church which hath succeeded in the place of the Gentiles as chap. 8.13 12.9.12.13.16 13.11 c. The Sea signifyeth the doctrine sometime true and then it is placed before the Throne within the coÌ„pas of the Elders where it is of glasse like to Chrystall most cleare most pure as chap. 4.6 More often it is brought to shew false doctrine in which sense it resteth and is quiet as in his channell in the bosome and embracing of this earth which it doth fasten togither with his humidity though grosse and brinish through secret passages least being by nature easy to be reduced in powder and not cleaving togither it should be dissolved through her atidity For unlesse there were some bande of consent amonge the counterfeit citizens even the wicked assemblyes could not stande The trees wee understaÌ„de to be meÌ„ froÌ„ ch 9.4 wher coÌ„maÌ„demeÌ„t is giveÌ„ to the Locusts that they should not hurt any tree but onely the meÌ„ that hav not the seale of God in their foreheads Now the exception is alway of the same kinde of which that is froÌ„ wheÌ„ce the exception is made therefore when as men are excepted it must needes be that the trees also are men not indeed of the basest sorte condition but who shewe theÌ„selves above others with their high dignityes and lift up their heades among the rest being more famous in the Christian Assemblyes But if the Angels would have hurt onely this earth sea and trees why was there not free leave graunted them Because in that vile heape many of the elect lay hidden who were to be provided for for their sakes the Angell from the East would have the confused multitude to be spared neither any hurt to be done to any untill order was taken for them for whom it was necessary The wicked gaine the deferring of punishment for those fewe good whom they have dwelling among theÌ„ ¶ And I sawe an other Angell which was come up from the East in greeke which did ascend some copyes doe reade coming up the Hebrewes figuratively doe take these wordes to ascende and descende for to departe to goe forth to goe to returne as he went up from Ierusalem that is he returned and left of to assault it 2. King 12.18 But it is well ioyned with the rysing of the Sunne because the Sunne seemeth to ascende from the East untill he be come to the middes of heaven The first occasion of sealing being declared there is now described by what Minister it was done Whom both the respect of the time and all circunstances doe proove to have ben Constantine the Great He succeeded in the Empire after that the Lambe had thrust out Diocletian and the other Jdolatrous Tyrants But he came up from the rising of the Sunne having come from the Easterne countryes to receive the Empyre For being a yong man he served in warre under Diocletian in Syria But after his vertu had procured him envy so as often through secret trecheries he was in perill of his life he was compelled to get himselfe out of the East as speedily as he could and to goe to his Father So Eusebius writeth he was provoked to flight for his safety in the life of Constantin orat 1. Zonaras saith that he was given of his father for an hostage to Galerius of whom when he sawe that he was hated through envy and that in the battell at Sarmatia he was cast forth of set purpose to danger and againe for the same intente commaunded to fight with a Lion both which battells he executed with good successe by flight at length he escaped away to his Father togither also by these meanes avoided the danger and obtayned his Fathers Empire the seate whereof afterward he placed at Bizantium Therefore whether wee respect his first returne from the East or minde the decrees which after the Empire was established touching the worshipping of the true God by Christ did fly often from thence into that part of the world that was under Rome the History agreeth very well with the Prophecy but that former seemeth to come nigher to the meaning of the Holy Ghost because of those thinges that follow ¶ Having the Seale of the living God Both himselfe instructed in the true knowledge of God and endued with very great authority to spread abroad the same unto others whom while by his owne exemple and zeale he provoked to embrace the trueth he is sayd to marke them with the seale of the living God and to take them for Gods chiefe treasure He cryed with a lowde voice promoting the trueth by Edicts published removing farre of to his power all that which might hinder the amplifying of it He did represse for a time according as it was appointed of God those foure Furies of Hâ—ll which were prepared to hurt whereof wee have heard at the first verse He restreined the Ambition of other men by his owne maiesty Howe great labour did he take to pull up by the rootes all contentions who esteemed nothing more excellent then to seate peace among the Bishops
or any other way to exercise marchandize in this Sea the third part of all those should perish that is all that execute this corrupt ministery in Europe the third part of the world by drinking up this redde blood they should be destroyed who puffed up with ambition despise the simplicity of their office and neglect all maner of dutie through desyre of attaining a better dignity In the East the overflowing of the Barbarians quenched this flame In the West the times being some what more quiet gave leave to it to spread abroad at her pleasure The greatnes of which burning by which are burned all the Mariners Watermen Maisters of Shippes Pilottes sayling in the middland Sea betweene Europe and Afrique from the gulfe of the Sea Ionium unto the Iles called Gades that is the Ecclesiasticall men of this our world may be comprehended more easily in minde and thought then declared by wordes of him that followeth brevity I would to God that the broken peece of this Mountaine did not yet styll trouble the Chrystall Sea in Christi an Churches But how agreeth it to this Sea-evill that in the same tempest as sayth Hierome by an earthquake of the whole world which befâ—ll after the death of Iulian the Seas passed their boundes and as if God did threaten a floode againe or that all things should returne to the olde Chaos the shippes being carried to the unapprocheable places of the Mountaines did hange upon them In the life of Hilar. Eremit Annian Marcell booke 26. at the ende reported the same mentioning that this came to passe the 12. day of the Calendes of August when Valentianus was first Consull with his brother 10 Then the third Angell blew the trumpet The Primarie effect of the third sounding of the trumpet is a starre falling from heaven into the third part of the rivers and of the fountaines burning like a torch called wormewood The Secondary effect is bitternesse procured thereof and the death of men drinking of the wâ—ters Wee ought to remember that which is cleare ynough from the things before said but it is to be set downe againe and againe because of them who to the ende that they may darken the thinges doe often repeate the contrary that the wordes are not to be taken properly Yf one great starre should fall wee should not need to expect any further evill following Neither would it fall into the third part of rivers onely but cover the whole earth wherupon they that urge the property are constrained to goe from the words and to faine a certaine multitude of exhalations gathered togither But it shall be manifest from the whole Prophecy that he speaketh not of that which is to come but of that which is past in respect of our age Therefore they who call us backe to the naturall signification of the wordes doe of set purpose desire to hide the trueth so that it may never shew it selfe Let us come to the matter Wee have heard that the starres are the Ministers of the word in the Churches chap. 1.20 Although the word doth not so appertaine to theÌ„ alone but that also it may be applyed sometime to others Howe saith the Prophet speaking of the King of Babylon art thou fallen froÌ„ heaven o Lucifer the Sonne of the morning Isaiah 14.12 Therefore the word fitteth them who glister aloft as it were in heaven especially if they shine with the light of trueth This is a great starre not darke and cloudy but of a notable greatnes It fell from heaven by falling from the true Church through Heresy or some other ungodlines Jt burneth as a torch because the fire of it should be flaming mounting up coming forth openly abroad not burning onely with a secrete heate as even nowe the Mountaine did burne whose flame yet should not continue longe but the nourishemeÌ„t failing as of a lampe it should be cleane put out It falleth into the rivers and fountaines that is upon those men from whom as from fountaines the doctrine should flowe unto others of which sorte are the Bishops disposers of the word the divers consideration of whom doth procure unto them divers names Even nowe they were Shippes carrying hither and thither the marchandizes of the word nowe because by their continuall flowing they doe maintaine that universall Sea of doctrine and increase that which abideth in the multitude worthyly are they compared unto rivers and fountaines The starre falleth into them peradventure the common people remaining more syncere which comprehendeth not so great subtilityes Although howe shall the river flowe cleare where the fountaine is corrupted Vnles peradventure as the Sea waxeth not sweete by the watering of the rivers so neither doe the multitude gather bitternes from the corruption of these But the matter is otherwise here seeing a little leaven leaveneth the whole lumpe and albeit the fountaines should be most corrupt yet it should not be without daunger to them who should drinke thereof but they should perish even as well The name of the starre is wormood not because it should be called so commonly but because it should shewe her selfe to be some such thing by the effect And wormwood some time noteth the bitternes of afflictioÌ„ as beholde I will feede my people with wormwood Ier. 9. that is most bitter corrections some time the deadly poison of hereticall wickednes as take heede that there be not in you a roote bringing forth hemlock or wormewood Deut. 29.18 that is least your minde be the seedeplot of any Idolatry and wretched life as the most learned Tremelius and Iunius doe expounde it Both seemeth to be ioyned togither here that the bitternesse of the calamity may be mixed with the vitious and corrupt doctrine Now for the application The third Angell did blowe about an eleven yeeres after the former When Constantius to whom befell the Easterne Empire and by and by after the death of his Father through the fraude of a certaine Elder whom he used familiarly was cast from heaven into the Arian Heresy The impiety began before through Arius and gotte some patrons as before wee have said but Arius forthwith counterfaited a recantation by the same cunning Eusebius and Theognis recovered their chaires Neither durst any openly make any stirre while Constantine remained alive This furour enraged the mindes of some and drove them to worke the orthodoxes what troubles they were able but they made shewe of an other thing Furthermore these were lesser starres but Constantius was a great starre flaming as a torch bringing forth the thing out of lurking corners into the cleare light and endevouring with very great desyre to amplify it The same account is to be made of Valens the Emperour who followeth after Iulian Iovinian By their meanes Wormewood fell into the third part of the rivers and into the fountaines of waters Before time the Bishops were sicke of this disease but nowe they began to rage having got such rulers The whole East
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
but this time belong to the Locusts onely and chieflie those which have the consideration of tailes as wee have declared 11 And they had a King set over them Here the articles have an expresse signification of that which is intended That Angell of that bottomlesse pit as it is wont to be done in certen and knowne thinges Yet wee have had before noe mention of this Angell of the bottomelesse pit in expresse words unlesse the same be hee to whom the key of the pit was given And soe indeede it is needfull For who rather should be the Angell of the bottomelesse pit then he that had the key given him to open the pit to send forth the smoke By which argument wee have shewed that the starre which fell was an evill Angell That King to the Saracens is Mahumet or the Mahumetish Calipha whom they obeyed But to the Superstitious Locusts the Pope For as Bonifacius the 5. chose the Monkes into his cleargie wherby it was made manifest whose creatures they are as was said at the 3. ver so Innocent the third that it might become known to all meÌ„ that the tailes of the Locusts that is the begging fryars doe acknowledge no other King then the very Pope decreed in the councill of Latr. can 13. That no man from hence forth should invent any new religion but whosoever would be converted unto a religion should chuse one of those that were approved Which is not so to be understood as though he would prohibit simply any newe religions but that afterward no newe order should be instituted without the approbation of the Apostolicall Chaire as is founde in the ende of the chap. concerning the religion of Dom. Which decree Gregorius the x. renewed in the Councill at Lions in France in chap. The diversity of Rel. From which decrees that was made necessary which before was free as Bellar. himselfe confesseth in his 2. booke of Monk chap. 4. And what is this else but to be a King To whom it appertaineth to tie men with the bondes of lawes upon things which are at our choise to lay a necessity wherfore the Papists are holden with their owne iudgement wee neede no other arguments But this King is signifyed by name that two waies in Hebrew Abbaddon in Greeke Apollyon after a maner of speaking usuall with the Hebrewes the participle being put for the substantive And certenly that adversarie is called the childe of perdition 2 Thes 2.3 But it is noted by the name of both nations because that King shal be coÌ„mon as well to the Gentiles as the Hebrewes diverse indeede in the sounde of languages but one the same in very trueth Even as Augustine from the wordes Abba Father argueth a consent as well of the Gentiles as of the Iewes unto one true God The Hebrewe word fitteth the Saracenes because they are neare a kinne to the Hebrewes bordering on them by their countreyes But the Greeke word Apollyon after the manner of the Scriptures noteth the rest of the Gentiles whatsoever which fetch their beginning from any other stocke then the Hebrewes With howe nigh frienship therefore are the Romish Pope and the Mahumetish King ioined togither in trueth albeit that they pretende warre and an hostile minde The Spirit giveth them rightly one name which doe one thing although in a contrary shewe So then wee have a most cleare description of the Locusts so as noe man caÌ„ be in doubt nowe either who should be that Angell of the bottomelesse pit or who is his infernall armie Hath not therefore Bellarmine notably deceaved both himselfe and his hearers who in a certen oration which he made in the Schooles draweth wrestingly all these thinges against the Lutherans Doth he respect the time when this mischiefe should overflow the world It is that doubtlesse which followed next after that desolation which the Vandals executed upon that third part of the Christian world What other Locusts were there at that time besides those which I have spokeÌ„ of Wher shall one finde the shaving the protiction of a womans name the utterlie undone undoing Prince and every of the other markes any where else then in that same heard whereof languishing nowe a long time and giving up the last breath he himselfe is one But that the matter may be yet more apparaÌ„t if it be possible I thinke good to adde here in stead of a coÌ„clusion the prophecy of Hildegardis the Abbesse both because I have made often mention of her also because I thinke that a copy of it is not easily gotteÌ„ it doth much set forth the thing it selfe The notable man of blessed memory our countrey man Iohn Foxe placed the same in the Acts Mon. of the Church turned into English which he had by him in Latine written in parchment with old characteres thus THE PROPHECIE OF HILDEGARDIS In those daies shall arise a people blockish proude covetous faithlesse craftie which shall eate up the sinnes of the coÌ„moÌ„ poeple holding a certeÌ„ maÌ„ner of foolish superstition uÌ„der a fained covering of beggerie by a forged religioÌ„ preferring it selfe before all other Of an arrogant disposition and sained devotion voide of all shame and feare of God a strong and ready authour and inventour of newe abominations but all wise faith full Christians shall detest this order they shall give labour and shall give themselves to idlenesse esteeming more a living by flatterie and beggerie endevouring with all their power everie meanes whereby they maie perversâ—te resist the teachers of the trueth and hinder them ioyning to themselves for that purpose Noble men Then also who shall deceave the great States of Realmes and drawe them inâ—o errour that they mâ—y minister to themselves necessarie sustinance and the pleasures of this world For the Devill shall grasse into their hartes these foure chiâ—fe vices Flaterie Envie Hypocrisie Backbiting Flâ—terie wherby they maie get to themselves manie great things Envie when they shall see benefits to be bestowed upon others thâ—n themselves Hypocrisi that they maie please men with a fained pretence Backbâ—ting that they maie extoll and set forth themselves with praises but derogate from others to the ende that they maie be had in estimation of men and deceave the simple They shall preach indeede diligently but without all sense of godlines and not after the maner of the Holy Martyrs before time They shall derogate from the Secular Princes they shall take awaie the Sacraments from the true Pastours and shall receive almes of the needie sicke and miserable winding themselves by little and little and stealing into the favour of the common people they shall have familiaritie with wemen teaching them how with flattering and fained wordes they maie deceave their friendes and husbaÌ„ds and rob them of their goods to give to them For they will receave whatsoever hath ben gotten by theft robberie or anie evill cunning and they will say give us and
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
declareth his stocke by his rising out of the earth and also by his likenes to the Lambe and Dragon ver 11. The power also of this is great as appeareth in subduing men to worship the first Beast ver 12. and that partly in deceaving by great wonders ver 13. and lying ver 14. partly in compelling both by punishment of death to worship the living Image ver 15. and also by the losse of their goods to receive the marke that should be printed upon them which is declared both to whom it belongeth either men or members ver 16. how manifold to wit the marke the name of the Beast the number of his name ver 17. Which number is set foorth both by an exhortation to count it and by a noting partly to whom it is proper to wit of a man partly how many it is to wit sixe hundreth three score and sixe Scholions ¶ Then I saw a Beast That the whole next treatise may be more cleare two thinges briefly are to be considered before wee come to the unfolding of every severall thing The first is the kinde of this Beast the other of the time wherein he ariseth As touching that first this Beast is not the civile Romane Empire either Heathenish or Christian corrupt with heresy For if wee regard the Heathen Emperours they reigned when Iohn wrote but this Beast was not yet come whose first beginning he sawe in a type For nothing whose originall he had represented unto him was past but to come according to that saying J will shewe thee the things which must be done hereafter chap. 4.1 But the Angel afterward affirmeth playnely that he was not yet come saying five are fallen one is and an other is not yet come chap. 17.10 It is manifest that he that was not yet come is this Beast ver 12. Are ten Kings who have not yet received the Kingdome but shall receive power as Kings at one houre with the Beast Furthermore this Beast received his throne and power from the Dragon ver 2. who nowe before time had persecuted the woman that is the Christian Church But the Heathen Emperours received their throne and power from none especially which was before this time a chiefe enemy to the Christian name seeing the Emperours themselves are more auncient then the birth of Christ himselfe Finally the Beast is of the same time that the flight is and solitarines of the woman But the Heathen Emperours under the name of the Dragon were togither with him in heaven as wee have shewed in chap 12.3 But there is nothing in the worke of nature which hath his being before after himselfe and is both the originall to it selfe and the image thereof which must needs be if wee referre this the seconde Beast to Antichrist alone It is true indeede that nothing is before and after himselfe and both the originall to himselfe and image thereof in the same in respect of the same thing and at the same time yet in one the same man infancy goeth before olde age and the latter age may be compared to the likenes of the former Therefore wee conclude that by no meanes this Beast is the Romane Heathenish Empire much lesse the Christian Which in the Throne did not succeed the Dragon but alwayes had his palace either in Constātinople or in France or in Germanie Neither did the whole earth follow with admiration the Empire restored as in ver 3. nor received his mark as in ver 16. but after the renewing it was limited with small boundes first of France Jtaly and some part of Germany secondly in short time after of Germany alone having no jurisdiction over Spaine Britannie Hūgarie Sclavonie and the other countries which yet belonged to the Romane Empire under another name Neither to acknowledge the Christian Emperour to be such as he chalengeth to himselfe that is to say the highest Magistrate in the countries subiect unto him is an argument of one appointed to destruction as in the 8. verse For Paul professed himselfe to be a Romane and appealed to Cesar Act. 25.10 Yea Christ acknowledged the Heathen Emperour and commaunded that he should be obeyed by giving to Cesar the things which are Cesars Mat. 22.21 Seeing therefore it agreeth not at all to the Emperour it must needs be that Antichrist is signifyed whose one and the same person is described under a double figure of two Beasts as may be manifest from the 17. chap. where there is taught a declaration of this Chapter and no mention made of the second but of the first onely But why so I pray VVas it not needfull that wee should be instructed touching the second whom all men thinke to be either the very Antichrist or at least his Minister no better then himselfe Not at all but because he that knoweth one knoweth both neither doth the second make an other person but doth pour ray the same image somewhat more playnely setting the colours upon the lineaments And why should not the Beast be double when one Antichrist is a double head the seventh and eight of which that answereth to this first Beast this to the second The reason why a double type is used is the notable variety which could not be represented fitly inough by one This Beast hath a double rising from the Sea and from the Earth He hath also a double power Civill and Spirituall In respect of the Civill he is the first in regard of the spirituall the second VVhich double tyranny is most plaine in the one Pope of Rome so as wee can not doubt but that he is both the Beasts It is knowne how Boniface the eight in his first Iubile vanted himselfe openly in the Temple of Peter and Paul one day coming forth girded with a sword and cloathed with an Emperours corselet in the second day with a Prelats apparell and with a key crying with a loude voice Behold here are two swordes that is Behold here is a double Beast VVhich double power Mantuan doth expresse by an elegant carme in these wordes He is mighty and very strong with the two swordes girded Magnificent Keisers and Kings have his feete worshipped Let then this be the first thing that the Pope of Rome is this double Beast be cause of a double beginning and power neither is the same so much celebrated by the wordes and meanes of those of our side as by the Popes themselves as it doth more clearly appeare from the exposition following A second thing is demanded touching the time of his beginning which I thinke is to be set in the very giving over of Diocletian and Maximin Hercule when these two seemed of their owne accord to give over the Empire about the yeere three hundreth and sixt as before hath ben declared But because none peradventure fetcheth Antichrist from that head spring and because Bellarmine affirmeth that all our men doe place the comming of Antichrist after the sixe hundreth yeere and after
Prosper witnesseth in his booke de Ingratis in these wordes Rome is the Seate of Peter which is become the Head of Pastorall power to the world whatsoever shee holdeth not by force of armes shee holdeth it by religion And againe in his second booke of the calling of the Gentils chap. 6. Rome by the soveraigntie of Priesthood is more increased by the tower of religion then by the Throne of power Vnto which is added Ammian Marcellin in his 27. booke as he is cited by Bellarmine that he marvaileth not though men contend with so great desire for the Romane Popedome seing the riches and maiestie of it are so great But that the Dragon gave him this power appeareth from hence that the name of Rome was honourable to all men because of the auncient Empire of which once it was the Seate and therefore that they easily yeelded to any promotion of hers but of this more largely at the 6. verse 3 And I sawe one of his heads as it were deadly wounded Montanus Plantines Edition doeth omit I saw as though the Dragon togither with the throne power had given also one of the heads wounded which is contrary both to the faithfulnesse of the other Copies for Aretas the Common translation read I saw all other also to the truth of the history For the Beast had not a wounded head at his first beginning For first he was afterward he is not in chap. 17.8 as at that place wee shall shewe more fully In these wordes he commeth to the second condition of the BEAST The dammage consisteth in the wounding of one of his heads which now once or twice wee have advertised to be seveÌ„ hills and Kings from chap. 17.9.10 VVhether then of these kindes should suffer this calamity Surely if the wounde inflicted be to come into the power of the enemy scarce can one of the hilles receive a wound but all wil be wounded togither VVherfore more properly it beloÌ„geth to the Kings any one of which being afflicted with this wounde the rest abide whole from the same Although this hurt cannot be so proper to a King that it should not also be common to the Hills And these Kings are seven Governements or Principalities by which the City of Rome hath ben governed to wit those celebrated by all Kings Consuls Decemviri Dictatours Tribunes Emperours Popes as wee will make plaine at the 17. chap. If now it be demaunded to which of all these this calamity should happen the place which even now wee spake of declareth it evidently to the seaven head namely the Popes For so speaketh the Angell and another that is the seventh is not yet come and when he shall come he must continue a short space being hurt with a wound as it were quite killed with the same for Iohn saith as it were wounded to death as Aretas well puts us in minde for he should not be altogither destroyed by this blow But now after that it is manifest touching the Heads this wound was inflicted when Rome forsaken now a good while of the Emperours abiding partly in the East at Byzantium partly in the West at Ravenna beginning againe to flourish under a newe GovernemeÌ„t of Popes was smitten with an exceeding great storme by the Gothes Vandals Hunnes and the rest of the Northern people Which vexed most miserably the whole VVest part In this common calamity that late Empresse of the nations Queene of the whole world escaped not scotfree but sufferred a greater destruction then almost any City besides oftener taken by assault sacked wasted for an hundred two and thirtie yeeres at the lust of the Barbarians First Alaricus about the yeere 415 besieged and tooke it Of which thing Hierome speaking but after he saith the most famous light of all countries is cleane put out yea the head of the Romane Empire cut off and to speake more truly the whole world is destroyed in one Citie c. In his Proheme of Ezech. But in more wordes eloquently in an Epistle to Principia a Virgin The Citie is taken which tooke the whole world c. In what lamentable manner would he have bewailed if it had befell him to heare of the ofteÌ„ conquerings and spoiling thereof which followed For Rome now was consumed not once but was taken a second time by Adaulphus who gave her such a deadly wound that she was minded to change her name and to be called afterward Gothia The third time Gensericus the Vandal tooke it The fourth time Odoacer Rugianus reigning there fourteene yeeres Theodoricus the King of the Gothes slewe him whom at length Totilas followeth by a cerâ—en order of succession He the fift time overthrew and rased it bringing it to that wildernesse that neither any man nor woman could be found in it by the space of fourty dayes according to that of the Sibyll Rome shal be a perpetuall ruine and shee that hath ben seen shall not be discerned Albeit I thinke not that shee hath yet endured that calamity which Sibyll speaketh of although that now past may be a notable proofe of that which is to come Who in those times would not have thought that the seven hilled Citie had utterly perished VVho would not have supposed that the dignitie of the Popes to wit the seventh head had bin past remedy Therefore the Constantinopolitane Bishop and he of Ravennas the authority of Rome being as it were utterly gone laboured greatly as the next heires to drawe the same to their Churches But they were both much deceaved The head was not wounded unto death but as it were unto death Therefore the wound waxing more fierce Zozimus Bonifacius Celestinus about the yeere 420. having supposed a Nicene Councill chalenged the Primacy and they did moove so much as was sufficient to shewe that some life was left but they had a shameful repulse because this was the time of the wound on every side Pelagius also not long after before the skarre had closed altogither wrested the scriptures to the same ende but his endevour comming to no proofe declared that both the head remained alive and also that it was of no power For the raigne of the Gothes darkened the light of the Popes dignity neither could now any acknowledg her the chiefe who at home being the basest and servant of the Barbarous people scarce had a place where to abide For at once the Emperours dwelling at Rome at what time the Apostles were in authority restreined Antichrist that he could not come forth to be seen abroad so the new erected Kingdome of the Gothes in Italie was an other thing with holding which did repell his put out hornes for a time compelled him againe to hide him selfe in his shell Rightly therefore now the head did seeme to be wounded which was not able to shake off the yoke neither by any strength of his owne neither by any hope that he had from the East seing the Emperour
whose persuasion other men fell from the Emperour and were made richer became not more enriched by the spoiles of the same VVould not he provide himselfe and Sainct Peter of some little gobbet But it is a sufficient argument what he got thereby that a while after that the Longobardes converting their forces against the Romanes sought to take away from them those cities of which they had spoiled the Emperour Which being taken away Zachary the Pope recovered them againe by faire flattering wordes with great increase if wee must beleeve the Papists For he obtained of Luitprandus by gift for blessed Peter and the Popes besides a fewe cities taken away the inheritance of the Sâ—bins and the Citie Narnia and Ancona and Humana and the great valley of the towne Sutrium Moreover all those thinges which Luitprandus had taken to himsâ—â—fâ— from Amilia and the people of Râ—venna within the space of two yeeres Blond Decad. 1. booke 10. But without controversie the munificence of Pipine and Châ—rles the Great and Ludovike farre surpassed For Romanie was now called a Princedome that even by the very name it might acknowledg her Lord. Therefore the Beast began now to glory in the Kingdomes of the world which boasted before of the title of dignity and honour rather thâ—n in any possessions of cities and townes ¶ Having two hornes like the Lambe These two hornes are Pipine and his SoÌ„ne Charlâ—s the Great by whose weapons as it were by hornes the newe Beast chased farre away all enemies Pipine aided the Pope Stephan 2. flying into Fraunce against Aristulphus the King of the Longobardes whom he passing twice over the Alpes with an army compelled first to yeeld the things taken from the Pope Secondly to deliver to the chaire of Peter Ravenna the Princedoome and whatsoever almost he had taken in Italy see Volat booke 3. Charles the Great for Pope Adrians sake repressed Desiderius King of the Longobardes yea tooke away wholly the Kingdome froÌ„ that nation that they might not afterward cause any trouble to Rome Moreover againe when Aragisus a Captaine of Beneventum put Adrian in some feare he fled into Italy brought him by constraint to his duties and set Adrian free from all feare Leo the third also being expelled by the Romanes hasting into Italy the third time those seditious being punished severely hee restored him unto his Chaire The Popes of Rome never had so great deffence since their ten first hornes in any as in these two Therefore these two notable hornes made famous the originall of this second Beast Which are said to be like the Lambes because the Popes whoÌ„ they aided did seeme helplesse afflicted innocent like Lambes How lamentable Epistles doe Stephanus the second Constantinus Stephanus the third and Adrian Popes sende to Pipine and Charles the Great How full are all things of complaints of lamentations of teares and of most vehement callings upon them for succour See before your eyes what cruelty those letters doe attribute to the enemies but what innocency to the Bishops Surely thou wilt call those wolves these Lambes and that he hath an hart of iron who would not deliver them being in daunger from their most cruell â—awes if he be able Yet neverthelesse in this miserable estate the Beast reteined his former minde and loftily and terribly as the Dragon I let passe Gregory the second striking with lightening and terrifying Leo Isaurus VVhose voice I pray was it when Zacharias tooke away the Kingdome from the lawfull King and bestowed it upon Pipine his servaunt VVhat manner of voice was that of Leo the third which proclaimed openly and consecrated Charles Emperour of the VVest VVas it not that of the olde Dragon who according to that very great power whereby he prevailed made and deposed Kinges whom he would Desiderius the Longobard felt the force of this voice who being allured by the Lambelike shewe of the Popes he entered quickly into their possessions for to recover whatsoever things they had wrested away by fraude from his Ancetours But this voice brought to passe that while he strove for some one citie or towne he lost his whole Kingdome and that not from himselfe but also the whole name of the Longobardes These are wonderfull great actes of the Earthly Beast taking away and bestowing Kingdomes at his pleasure And that which is more not so much by armed force as by his voice by which he exercised the power of the Dragon although he bare yet the shewe of a tender Lambe who was not able of himselfe to drive away the wolfe from his owne necke ¶ And he exerciseth all the power of the former Beast Such is the rising and forme of the Beast His power is equall with the former a great proofe whereof is given in this verse As touching the equall power whatsoever that first could doe this second doth exercise all the same in his sight But whence had he this so great power but from the Dragon who gave it to the first above in the second verse Wherefore both are the same both for amplenesse of power and also for the same authour himselfe from whom they received it But as touching that some will have this second to be as it were the Chalbard man and esquire for the body of the former is it to be thought that any is to be compared with Antichrist either for power or will to doe wickednesse Surely he shall have noe felowe but he shall surmounte all men in naughtines and wickednes by many degrees Therefore this Beast is not any servant of Antichrist but he himsâ—lfe endued with no lesse power to doe mischievous deeds But thou wilt say they seeme to be distinguished one of them working in the sight of the other But this kinde of speaking sheweth not a diversity of person but onely that the first remained alive after that the wounde was healed Albeit they are worthily set as two devided because of the notable variety which the same person should obtaine in his growing In which respect he is called both the seventh also the eight King chap. 17. Not because there are eight Kings for there be onely seven heads but because the seventh hath so great diversity that for good cause he may seeme a newe one and the eight And if the second Beast be diverse why would he procure honour rather to the former then to himselfe who hath equall power and like notable lewdenes It is necessary therfore that the honour of the second coÌ„sisteth in the honour of the first which he thrusteth upon the inhabitans of the earth with so great endeavour not so much through a desire to increase an others as his owne glory ¶ And he causeth the earth and the inhabitâ—ns c. The effect of his power tendeth to that ende that he may compell all false Christians to worship the first Beast which the Spirit describeth diligently by his deadly wounde healed declaring that this adoration agreed not to
the glory of Christ in destroying this Kingdome As touching the wordes And maketh all that he may give them a marke c. It is a short kinde of speaking but very significant all one as if he should say he bringeth all into that case that they willingly receive the marke from his hande Wherefore in the translation I thought that I was not to departe from the very wordes ¶ That he may give them a marke in their hande c. Montanus that they may give them markes so Aretas As though the Beast should compell men to imprint the markes in theÌ„selves but to make this sense good it should be written that they may give themselves Yet Aretas maketh no other sealer then the Beast But after he hath shewed who are to be marked now he declareth in what parte to wit either in the right hande or in the foreheads In the right hand to the ende that they should fight valiantly for the Beast to their power For the marke is not to be received in the left hande but in the right hande being the stronger and more ready member In which manner are marked Emperours Kings and all Magistrates furthermore the whole Clergie also the universall troupe of religious men Professours in Schooles Canonists Lawyers c. All these are souldiours set in the rereward of the bande garding the Captaine and the principall champions of the Beast The marke is set in the foreheads that all may see playnely to whom obedieÌ„ce is due In which part all the rest of the common sorte beareth the marke For although they be not of so great streÌ„gth as the former to defend the Beast yet it is needfull that they confesse him openly to whose tuition they belong VVherefore the marke in the right hande is a bond of nigher familiarity both because defence is some greater thing then a bare professioÌ„ and also because it goeth before it in order and honour Although the order is changed in the chapter following in the 9. verse but as it seemeth to aggravate the thing as wee shall see there 17 And that no man might buy c. The force of this marke is that it may be a passeport for entercourse of marchandise among meÌ„ How great losse then must they needs suffer who because they shall want this privie token may have to doe or make any bargaine with no maÌ„ VVhich thing is ratified expresly in the Decrees That no man ought even to speake to these meÌ„ to whom the Pope is an enemy Caus 11. q. 3. Yf an enemy And againe Distin q. 3. Gratian That obedience is due from all men to the chiefe Pope that none may have any fellowship with him to whom he shall be an enemy for his actes neither shall he be able to remaine in the Church who forsâ—keth his chaire To confirme which things a forged Epistle of Clemens is alleaged Neither must wee here tarry till one be excommunicated but if that Clemens be an enemy to any for his naughty acts doe not you expect that he should say unto you c. That is his beckes are to be observed that without warning wee turne away our selves froÌ„ them with whom wee are able to conjecture that the Holy Fathâ—r is angry VVhat more plaine prohibitioÌ„ can there be to bargaine with them which wante the marke The practise of this time confirmeth the same but more evidently the former times when the whole earth wondred at the Beast for then he that wanted the marke had no leave to exercise marchandise with any man ¶ Save he that had the marke or the name c A distribution of the marke into three kindes the marke being put for all as it commeth to passe in divisions the name of the Beast and the number of his name The marke is the first and principall token proper to his defenders and such as are familiar with him as it seemeth consisting partly in ordaining the Clergie men in whom is imprinted an indelebile marke of their perpetuall Romish bondage the divine providence so governing their tongues that they should note the strength of their forged sacrament in those wordes by which the marke of the Beast might be plainely seene of all meÌ„ Partly in the othe wherby the chiefe Emperours Kinges the other Magistrates and every condition of men of something a superiour degree is bound to the humble service of the Romish Pope So Otto the first in the yeere 942. sware to Pope Iohn the XII That he would exalte to his power the holy Church of Rome and Iohn the Râ—â—tour thereof Distinct 63. chap. To thee Lord. More fully in the booke of Pontificall wherein expresse words the Emperour promiseth freely undâ—rtâ—kâ—th and warranteth and sweareth before God and blessed Peter that he from henceforth would be the Protector Proctour and defendour of the chiefe Pope and the holy Church of Rome c. Clement booke 2. Title Of the Othe The Name is the proper naming of the Beast given to the rest of the people as a name derived from the Fathers or Ancestours to whom the othe and ceremonies of ordaining did lesse coÌ„pete For the marke eyther of the othe or ordination and such rites is not printed in all the people for these belonge to the Clergie Great States and others who execute a publike office but there is an other easier and readier way wherby the multitude may professe themselves to be among the proper goods of the same Lord to wit so taking upon them his name as in olde time servants did that even as the Prince himselfe is called Catholike Prelate Pope so they Catholikes Bishopists Papists Of olde some of these names were common but at length the Pope chalenged them to himselfe neither will he have any other to be Catholikes now save those that are of his heard And although these names doe flow to all his subiects withot difference yet the common sorte are knowne by this badge onely the other being marked with a peculiar marke beside But what need is there nowe of a third note The two former containe the whole company of vile persons of this Kingdome There is an other kinde of men somewhat further removed from the Empire of the Beast then that which even nowe I spake of VVhich unlesse it will be marked at least with the number of his name must knowe that they are restrained from the use of any kinde of marchandise with the subjects of this Beast But these seeme to be the Grecians who unlesse they would take upon them the number of this name should be esteemed banished men from this Empire and all the emoluments which might be gotten in the same The Number of his name is the very same that a name expressed by a number or that I may so say a name of number VVhich seeing it shal be made manifest to be Latinus from those thinges which shal be spoken on the next verse the trueth of this Prophecy is wonderfully well knowne
danger have often tryed and other Princes also by their owne proper peril have by this time learned But though these things were not seing they ar bound by oath to the Bishop of Rome whoâ—e most feirce defenders they undertake to be they are worthily guilty of the bloud of al the Saincts which the Pope hath shed in so great abuÌ„dance So Christ condemneth the Iewes then present of the death of Zacharie whom their ancestors killed many yeres before because they allowed the same things that their Fathers which had wrought that mischeif Mat. 23.35 ¶ And thou hast giveÌ„ c. As Tomyris did to Cyrus To giv onâ— blood is to give one to death as I will give thee the bloud of gealousie and wrath that is I will cause thee to be cruelly killed as they that are slayn in the heath of wrath and gelousie Ezech. 16.36 By which it appeareth that the fountayns rivers are men as we interpreted at the first unto whom the murder of the saincts is attributed whom they agayn must make amends with their owne bloud 7 And I heard another from the altar The second testimony is of an Angel from the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is an altar of slaine Sacrifices sometime the altar of incense as chap. 8.3 because it is likewise a signe of Christs death Theod. Beza translateth it out of the Sanctuary which doth not sufficiently expresse the force of the sentence Perhaps he so turned it because of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for the most part is of place and of that which conteyneth any thing which might seem not to agree unto an altar but a like place before wher an Angel came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the altar chap. 14.18 may open the meaning of this VVe shewed that this maner of speach belongs unto them which ar killed for Christ which have a place given them under the altar chap. 6.9 Therfore this Angel is one of that flock which sufferring calamitie for Christs name dooth by his sentence approve the fact of killing the Iesuites and for that cause celebrateth in like sorte the justice of God Even as it is manifest to have fallen out in the yere 1586. April 4. when the States of Holland and of the other Provinces confederate with them did decree that none of the bloudy sect of the Iesuits or that then was a student with the professors of it whither he were born within the confederate Provinces or a forreyner should creep into those provinces eyther by sea or by LaÌ„d under payn of hostility and losse of his life By which decree they give their verdict against those ungracious men and subscribe to the sentence erst giveÌ„ by the Angel of the waters in England And who seeth not them lying under the altar who so many yeres suffered so many and horrible things of the cruel Spaniard for the profession of Christ Although they now by use have learned that ther is more confort in these calamities then in al Spanish deynties which in time past they injoyed when they wanted the holy truth the while VVerfore you noble Hollanders cleave stil with perfect harts to him by whose defense you have hitherto been kept safe Beware of the Romish wiles doo not so deal as that now by hearkning to Popish Sinons your constancy past avayl you nothing save to let you have tryall of your new feigned freinds to be noysome foes Think yee that the Catholik King could be more addicted to the Antichristian religion theÌ„ the Prelate and late Cardinal of the same VVould he more desire to take Christ from you then this man Take heed be not dismayed with fear of any peril though al men should forsake you The time is short stand stil and behold the salvation of Iehovah which he wil work for you within these few yeres But what doo I I could not chuse but by the way to warne in a word my brethren that are in danger I come againe to the matter Two yeres before that decree was made by the Hollanders when the French King Henry the 4 was wounded by Iohn Castell a Iesuite who had decreed to kill him this worthy sentence was uttered in the Session of the great Chamber both against this Castell and the whole hierd of Iesuites namely that all the Priests of the College of Clermont and all others that wâ—re addicted to the foresayd societie should as corrupters of youth troublers of the publik tranquilitie enemies of the King and Queen depart within three dayes after the proclamation of this Edict from Paris and other cities and places where they held their Colleges and within fifteen dayes folowing get them out of the whole Realm And if they did not but were found any where after the time prescribed they should be punished as guilty of high treason c. A holy and wholsome decree but ô Father of mercies rear up I beseech thee thyne altar among them that the Roman Antichrist being quite abandoned they may injoy with the rest of thyne elect the syncere worship of thy name 8 And the fourth Angel powred out his vial upon the Sun Hitherto have bin these times wherin now we live for unto this vial have our ages come the other foure ar by us to be looked for so that the serching of them out is the more difficult Notwithstanding we trusting in his guidance alone by whose conduct we are come hitherto and being holpen by the light of those that ar passed which we have drawn from the former explication doo hope that we shal bring somwhat which may be profitable for the illustration of them that are to come The proper force of this vial is turned upon the Sun wherof ther is a tow fold event first a power given to the Sun to scorch men by fire in this verse secondly a very great heat of men blasphemie and obduration in the 9. verse As touching the Sun the borowed speech is like the former For the same men complayn of the greatnes of this heat which felt the former calamities as in the next verse and they blasphemed the name of God which hath power over these plagues But if it be understood of any Sun-burning properly how dooth it afflict the bad more then the good seing both of them dwel togither on earth and the one sort ar no more covered from the force of the heavenly bodyes then the other But ther is no other Sun to be thought of then the vial which is powred out upon it which we have shewed to be caled so rather for similitude than for any respect of proper nature Let the usual signification therfore of this word remayn wherby it denoteth the holy Scriptures with whose light the dark minds of men are no lesse illustrated then the eyes of the body are with the beames of the Sun Vpon these is this vial to be powred not for to hurt them as the former vials did the earth sea
that AlexaÌ„der himselfe never boasted of any such wonder in his Epistles Arianus writeth that usually ther is no way to passe through the sea neer Phaselis but when the North winds blow which blew vehemently when Alexander went that way that they seemed not without Gods power to have yeilded them an easy passage But Strabo book 14 writeth most playnly that the soldiers traveiled al the day even up to the navel in the waters So then Alexander passed through the waters that were shollow and not quite dryed up Neyther doo I think can it be found in any record that such a thing did ever happen to any other people then the Iewes The vanity of writers may feign many things but the Scriptures doo challenge this as peculiar to this nation onely I will say sayth God to the deep be dry and I wil dry up thy flouds Isa 44.27 And againe Art not thou the same which dryed up the sea even the waters of the great deep making the deeps of the Sea to be a way for the redeemed to passe over Isa 51.10 And least some should thinke this miracle was onely for the time passt and not such to be looked for ever after he addeth in the next verse So the redeemed of the Lord shal returne and come with joy into Sion c. And in Isa 63.11 where should he be that brought these up out of the sea with the shepheard of his flock which cleft the waters for thâ—se to make himselfe an everlasting name which led these through the deepe as an horse in the wildernes so that they stumbled not It is no marvel therfore if the peculiar note ensigne of this nation onely be putt for the men themselves But what need there a way to be prepared for them Shal they returne agayn to IerusaleÌ„ Ther is nothing more sure the Prophets playnly confirme it and beat often upon it Yet not to the end that the ceremonial worship should be restored but that the mercy of God may shine unto al the world in giving to a nation now scatered over al the face of the earth dwelling no where but by leave their fathers habitations wherin they shal serve Christ purely and sincerely according to his owne ordinance onely A thing of old commonly spoken of by the ancient Iewes which they understood by the Prophets although but narrowly and through the lattisse Wherupon it was berayed with old wives fables both in ages past and so is now at this day The feighned Esdras saw some sparkles of this truth which he overwhelmed with so many and great fictions that he had need be a wary and attentive reader and one of no mean judgement that would gather gold out of that confused heap They entred in saith he speaking of the ten tribes that were led captives at the narrow passages of the river Euphrates for the most high then shewed them signes and stayed the springs of the river til they were passed over 4. Esdras 13.43.44 A Iewish fable but neerer to the truth is that which there foloweth ver 47. The most high shal hold stil the springs of the river agayn that they may goe through c. which agreeth with this place may both of them be understood metaphorically though nothing letteth why it may not please God agayn to shew his ancient power of drying waters up extraordinarily Seing therfore it is certayn that this nation shal earnestly flock unto the Gospel and that in the last times as Paul teacheth Rom. 11.25 and the last period of things is of the vials it is not likely that such a wonderful matter should have no mention at al in this clear Prophesie unto which also here is added the proper ensigne of this nation for whose onely sake both sea river as we read were dried up I am not altogither unadvised in supposing that this is the onely matter here in hand which must eyther be fouÌ„d in this place or be wholly omitted in this book VVherfore after Rome is overthrown and cut off there shal be a common bruit of this new Christian people at the hearing wherof the Gentiles shal be astonished But what are the Iewes Kings why not seing al Christians are Kings Rev. 1.6 and the fowr and twenty Elders which represente the whole company of the faithful doe all wear crownes chap. 4.4 And this magnificent name doth the Spirit give them because it shal be very honourable after so many ages and so stiff stubbornes of that nation for them to come againe as it were by recovery of law unto the truth and religiously and holily with al observance to honour the same having their incredulous and obstinate harts subdued But besides this the whole East shal obey them that not without cause ar this people caled Kings in respect of their long and large dominion Empire But they seem to be called playnly Kings in Isay 24.21 if we diligently mark the words and meaning of the place And it shal be saith he in that day the Lord wil visit the host of the high in the high place and the Kings of the earth upon the earth And they shal be gathered with a gathering as a prisoner into a pit and shal be closed up in the close-place and after many dayes shal they be visited And the Moon shal be abashed and the Sun ashamed when the Lord of hosts shall reign in mount Sion and in Ierusalem and shal be glorious before his Ancients the Kings of the earth are al one who after are gathered into the pit after many dayes are visited and at whose deliverance the Moon is abashed c. VVhich last words are certenly meant of the ful restoring of the Iewes wherfore the first words intend also the same VVhom God in heavy indignation because they refused his Son did thrust into the pit or dungeon for many ages togither and kept them closed up in a very hard prison But at length after many dayes he will visit these prisoners and bring them out of the gayl for whose ferveÌ„t zele and singular study of true godlines the Churchches of the Gentiles as the Moon Sun shal be abashed at this greater brightnes They ar caled the host of the high in the high because the Iewes were the peculiar people of the high God and of his Church which is heavenly wherupon they ar often caled in Daniel qaddische hheljonin the Saincts of the high Dan. 7.22 c. But this is inough to find out the meaning of this place I may not now stand longer upon it I have handled it the more at large for to give occasion unto our men to mind these things more diligently These Kings come from the East because the greatest multitude of Iewes is in those countries and these first of all shal see the truth and embrace the study of it But thou wilt say The Temple is shut until the seven plagues be fufilled which we shewed to be
this warning seem superfluous or importune unto any The greatnes of the peril may deterr even the strongest man But least any should hitt against this rock and make shipwrak Christ biddeth him be of good courage and not through any fear to forsake the righteousnes of faith which here he calleth garments and which the adversaries will most seek to bereav us of promising that he wil come as a theef unwares and doo vengeance on the enemies above al expectation and defend his Church A like comfort ther was chap. 13.10 14.13 that we may know such hortatorie voices must needs be new and are not fruitlesse but seasonable very necessary Neither are these words brought in abruptly but wheras in the words next before mention was made of God almighty these ar for more force related in his person ¶ His garments The hope of forgivenes of sinns through Iesus Christ alone wherby our sinns are covered Rom. 4.6.7 Neyther be there any other garments wherwith al our nakednes can be covered The purity of the Saincts or of our selves wil not so much as cover our shoulders so farr is it from hiding our more deformed parts These garments are in deed caled afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the justifications of the saincts chap. 19.8 wher we shal see what is the force of these words 16 And he gathered them togither into a place Here is the third branch of the second event But who is this that gathered them Christ verily and therfore he speaketh not as of many they gathered to weet those three spirits Whatsoever the Kings shal purpose Gods secret providence shall so governe them that themselves shall feel the same destruction that they intend to others Vnlesse perhaps that which this verb answereth unto be the Spirits in the 14. verse which there are sayd in the singular number according to the property of the Greek tongue to goe forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto which these words may be joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they gathered them togither for the 15. verse is interposed by a parenthesis But by whose means soever they be gathered governed they are by the secret providence of Christ For being led by the hand of God they come togither of their own accord into that place from whence there shal be no way to escape Which place is caled in Hebrew Armagedon as Montanus and Plantins edition readeth it with a single d as also doth Aretas save with difference of a letter Ermagedon And perhaps these had doon right if they had kept the aspiration Harmagedon for so I suppose this word shoul be written as if I be not deceived wil appear by that which foloweth Th. Beza wil have d to be doubled thus Harmageddon as also the vulgar Latin as if it were made of Har and Megiddo which is the place where Iosias was slaine 2 Chron. 35.22 But this place was pernicious to the Church prosperous to the wicked but Armagedon here seems the contrary Iohn Fox our countryman of blessed memorie bringeth a fitter application as me thinketh for he saith this place hath not respect unto Josias but unto that notable victory which Debora and Barak with a smal company got over the huge host of Sisera at the town of Megiddo situate on a mountayn Iud. 5.10 c. Notwithstanding whiles I consider the thing attentively with my self ther seemeth no such matter here to be meant but that an allusioÌ„ rather is made unto that of Daniel chap. 11.45 And he shal fix the tents of Aphadnon between the seas Lehar tsebi qodesâ—h in the mountayn of holy beautie By many arguments it may be shewed that this prophesie of Daniel and that of Iohn doo perteyn to the same times namely to this sixt vial as at some other time if God permit we wil manifest The difference onely is that there particularly it is spoken of the Turk the enemy of the ChristiaÌ„ Iewes here jointly it is meaÌ„t of the enemies of the whole Church as wel of Gentiles as of Iewes And the place is designed by name where the Iewes enemy shal camp namely lehar tsebi qodhesch in the mount of beauty of holines that is in the holy land between the Siriak sea and Euphrates which is also caled a sea in the Scriptures But in this Prophesie wher the Spirit universally doth describe the place of that warr he could not use that name which is proper to the Iewes Therfore he made a new word which should be common to ech people and come very neer unto that in signification For Harmagedon is made of Har a Mountayn meghadhim of delites or with an affix in the singular number maghdo of his delite The very same that Har tsebhi is the mount of the Roe For tsebhi a Roe signifieth also pleasantnes or delite A word of paramours when they would speake to their loves most amiably as in Salomons song my beloved is like a Roe c chap. 2.9 By these things then it doth appeare that the place is foretold by name in Daniel where the Turk shal fight with the Iewes but here where the Beast shall combat with the Church of the Gentiles the same is onely intimated generally As if ArmagedoÌ„ wer the common name of both distinguished into har tsebhi qodhesch the mount of holy bewty the western place without name save the name of the whole Which notwithstaÌ„ding teacheth that this warr shal there be made where the Church flourished with greatest purity For this is the mount of delites unto Christ which place we shal see somewhat more distinctly manifested in the explication of this time chap. 19. But let us observ to our confort that the holy Church among us Gentiles is no lesse a mount of pleasures unto God thaÌ„ that which is to come of the Iewes God respecteth not persons in every nation they are dear unto him that truly honour him in Christ 17 And the seventh Angel powred out his vial upon the aier This vial shall have a common event aâ— being powred into the aier which compasseth the earth seas round about Which yet is not this clementish aier wherin we breath but some other thing signifyed by this manner after the maÌ„ner of the other vials And we know that the Divil is caled in the Scriptures the Prince that ruleth in the ayre Ephes 2.2 wherto perteyn those chaines of darknes which Peter speaketh of 2 Pet. 2.4 and Iude in his Epistle ver 6. Seing then the Aier is the place of his dominioÌ„ this last vial shall import most greivous calamitie upon al the Divils Kingdome The former vials nipped some parts therof severally this shal undoo the whole body of the impious with a common destruction ¶ And there come a great voice out of the Temple of heaven The first event is a great voice which is described by the place whence it cometh and the thing that it speaketh The place is not onely the Temple of
earth but for to bear the yoke onely for never shal they be able to hurt the Church more which now shal have the cheifty throughout al the earth And thus have we a breif and distinct representation both of things present and to come even until the end CHAP. 17. AND ther came one of the seven Angels which had the seven vials talked with me saying unto me come I wil shew thee the damnation of the great whore that sitteth upon many waters 2 With whom the Kings of the earth have committed fornication and the inhabitans of the earth are drunken with the wine of her fornication 3 So he caryed me away into the wildernesse in the Spirit and J saw a woman sit upon a skarlet coloured Beast full of names of blasphemy which had seven heads and ten hornes 4 And the woman was arayed in purple and skarlet and gilded with golde and pretious stones and pearles and had a cup of golde in her hand full of abominations and filthines of her fornication 5 And in her forehead was a name written a Mysterie that great Babylon that mother of whoredomes and abhominations of the earth 6 And I saw the woman drunken with the blood of the Saincts with the blood of the Martyrs of Iesus and when I saw her J wondred with great marveile 7 Then the Angel sayd unto mee wherfore marvailest thou J wil shew th eeth◠mysterie of the woman and of that Beast that beareth her which hath seven heads and ten hornes 8 The Beast that thou hast seen was and is not and shal ascend out of the bottomlesse pit and shall goe into perdition and they that dwel on the earth shall wonder whose names are not written in the book of life from the foundation of the world when they behold the Beast that was and is not and yet is 9 Here is the minde that hath wisedome the seaven heads are seven mountaines wheron the woman sitteth 10 They are also seven Kings five are fallen one is and an other is not yet come and when he shall come he must continue a short space 11 And the Beast which was and is not is even the eight and is one of those seven and goeth into destruction 12 And the ten hornes which thou sawest are ten Kings which yet have not received a Kingdome but shal receive power as Kings one houre with the Beast 13 These have one minde and shall give their power and authority to the Beast 14 These shall fight with the Lambe and the Lambe shall overcome them for he is Lord of Lords and King of Kings and they that are on his side called and chosen and faithful 15 After he sayd unto mee the waters which thou sawest where the whore sitteth are people and multitudes and nations and tongues 16 And the tenne hornes which thou sawest upon the Beast are they that shall hate the whore and shall make her desolate and naked and shall eate her flesh burne her with fire 17 For God hath put in their hartes to fulfill his will and to consent and give their Kingdome to the Beast until the words of God be fulfilled 18 And the woman which thou sawest is that great citie which reigneth over the Kings of the earth The Analysis THVS farre hath bin the distinct Prophecy of the last Period divided in to his seven articles after the manner of the Seales and trumpets ther followeth a continual narration and more large explication of the three last vials as which are of greatest waight and special moment The fift of which is handled in this chapter and also in the whole chapter following and in the first five verses of the nineteenth the sixt is comprehended in the next fifteene verses of the same nineteenth chapter unto the twentith verse The seventh is continued through chap. 20. and 21. and unto the sixt ver of the two and twentieth And from thence followeth the conclusion of the whole book It maketh much for perspicuity to know what things agree to the time and nature of the matter As touching the fift it is wholly bestowed against the throne of the Beast as in the chapter afore ver 10.11 partly in declaring what and of what sort this throne is in this whole chapter partly in relating what things doe goe togither with the ruine of it in the chapter following and in the beginning of the nineteenth The declaration of the throne hath first a preparation inviting to know the damnation of the whore ver 1.2 And the better to know it carying him away into the wildernesse ver 3. Secondly a description by a double type one of the Beast ver 3. the other of a woman setting on the Beast sumptuous and most filthy ver 4. the mother of all whoredomes ver 5 a Murtherer of the Martyrs ver 6. The interpretation wherof is set forth by the occasion of it which Iohns wondering ministred ver 6.7 afterward it is propounded in very deed shewing what the Beast is in respect of his whole ver 8 attention being stirred up the disclosing might not passe without fruit ver 9. Secōdly in respect of the parts and heads ver 9.10.11 and hornes whose rising up is shewed in verse 12. the humble service which they shall giv to the Beast ver 13. and at length their overthrow by the Lambe ver 14. Such is the Beast Of the woman the interpretation is first of her dominion both flourishing ver 15. also afflicted by ten hornes as instruments and the will of God as the principal cause ver 16.17 afterward of her palace ver 18. Scholions 1 Then came one of the seven Angels We sayd in the Analysis that this cōtinuall declaration which is contained in the chapters following even unto the conclusion of the whole booke belongeth onely to the three last vials Which how true it is the thing it selfe will shew In the meane time it may be demaunded why the explication of the former is omitted The reason wherof seemeth to be this because those former partly were before past partly present at what time the vial was powred out upon the throne and therfore had no neede of a larger exposition then eyther the late memory or present use and condition of things should give but the other to come did need a more ample declaration and for the same cause all the labour remayning is converted to that point Therfore as touching the Angel one of the seven this is the fift who shall bring calamity to the throne chap. 18.10 Of which calamity neverthelesse there be certaine degrees so as by the labour of some certaine easie sprinklings are made before that the whole vial is powred forth Who yet all are reckened in the common name of the fift Angel VVhich thing appeareth from that chapter which is wholly spent in declaring the damnation of the whore although her last destruction is reserved unto the next These things set downe in this wise let
living heads ar cut off he yet remaineth alive or they being cut off other as it were a new Hidra spring up of which yet Iohn made no mētiō But that we may not thinke that those 7. are taken figuratively where are the ten Kings that arose togither with Nerva It must needs be that these were togither with the seventh head in the twelft verse beneath or how when Nerva was dead seemed the Beast not to be especially seing before his death he had adopted Traiane or for what cause wer they rather reprobats that wōdred at Traiā then those former for such is the cōditiō of the seventh head that the followers of him are reprobates before in ver 8. Many things of this sort doo not suffer any peculiar men to be meant Hereunto is added the manner of speaking which is such that it bewrayeth that the Kings are so long the heads of the city as long as the mountains ar Otherwise for some short time perhaps the heads wer both the mountains Kings but to a farre longer time they neither were nor should be if there should be made a separation of the heads which the Spirit ioyneth togither the mountaines onely remaining after the other be dead Therfore the Kings howsoever they al wer not togither as the mountains yet shall obtaine as long continuing a name of heads as those But concerning the person the time shall yeeld a demonstration in the eleventh verse But if the Kings be Dominions of what sorte are they Ribera the Iesuite being privie to himselfe that the thing cannot be touched so lightly but that the soare wil be renewed therewith flyeth unto the seven ages of the world the first of which he maketh from Adam to Noe The second from Noe to Abraham The third to David The fourth to the transmigration into Babylon The fift to the comming of the Lord The sixt from thence to Antichrist The seventh from him even to the day of iudgement Which wit of his bringeth into my remembrance that of the Poe◠If the foolish Painter will conioine unto a mans head The neck of a horse so of birds feathers over spred c. For to see being let in freinds keepe your selves from laughing The Iesuite passeth the Painter who hath framed an head which may be applyed alike to all and every city of the whole world The Spirit would deliver a certaine marke wherby the Throne of the Beast might be known the Iesuite as the houpe faineth the griefe to be in an other place that he may withdrawe from the neast I know notwhither But understand Ribera that the seven mountaines belong to the city of Rome alone But that those seven Kings appertaine to the same city to which the mountaines For the heads are both mountaines and Kings and therefore that these Kings belong to Rome alone so doo we free thee from the great labour of seeking proving by a most certaine argument that he is found at Rome to finde whom thou hast compassed all landes in vaine But the time is spent to no profit in confuting thy toies which yet I could not passe over wholly but would admonish the Papists at least by this small labour that they should not suffer themselves to be deceived any longer by the trisles of the Iesuites The thing it selfe is thus These dominions are proper to that city whereunto belong the mountaines the seven regiments are those by which the citie hath ben no lesse famous then for her seven mountaines And Cornelius Tacitus in the beginning of his history nūbreth these regiments in this wise Kings held the City of Rome at the first L. Brutus instituted freedome the Consulshippe the Dictatourshippes were taken up for a time neither continued the power of the office of the Decemviri above two yeeres nor the Tribunes authority pertaining to Consuls was of force any long time c. The power of Pompey and Crassus went quickly to Cesar By which wordes he declareth plainely that sixe kindes of government had held at Rome from the building of the City even unto his time Kings Consulls Dictatours Decemviri Tribunes of the souldiers Emperours the seventh of Popes he knew not being taken away from the living before he could see it ¶ Five are fallen Kings Consuls Dictatours Decemviri Tribunes For those five kinds of ruling had ceased wholly and vanished away before Iohn his time ¶ One is the sixt kinde of governing by Emperours in whose power was the chiefe rule of things when Iohn lived ¶ And an other is not yet come The seventh King the Pope was not yet a Governour of Rome when the Apostle lived And not without cause hath he shunned the adjective of order for he saith not the seventh is not yet come but an other is not yet come by the same signifying that this seventh shal be very greatly unlike the former All these were Political Kings the seventh should be spiritual or of a mixt kinde unlike to every one before from whence it is manifest that the Christiā Emperours are not the sevēth King For they differred nothing in civill governement from the former onely they tooke unto them the Christian religion And in auncient times new religions were often added the forme of governement in the meane time nothing altered Furthermore the seventh King ought to governe in the same place where the seven mountaines are as hath bene declared in the former verse But the Christian Emperours never had the seate of their Empire at Rome But the whole use of the citie was the Popes from whom alone after the seventh King began her glorie did grow That member is not yet come teacheth that there was a very short time remaining to the cōming of the seventh King For so we are wonte to speake of things that will come not very long after Therefore foolish is Ribera the Iesuite who assigneth the sixt kind of governing after the comming of Christ even unto three yeeres and an halfe more or lesse before the last day and together with him all the Pastists who will not have Antichrist to be expected before that same very time as though the Angel saying is not yet come should speake of a man whom the world yet seeth not after a thousand five hundred yeeres ¶ And when he is come After the seventh Kingdome to weet of the Popes shal be begunne the Dragon being cast out of heaven and Constantine the Great being Emperour ¶ He must tary but a short time About an hundred yeeres after Constantine then to be overwhelmed for a time by the overflowing of the Goths and Vandals who so evil entreated Rome the tower of the new dominion that it might seem to hav perished utterly Gensericus bereaved it wholly of every dweller see Blond in his second book of his first Decad. And Totilas againe brought it to a wildernesse so as neither man nor woman was left in it as the same Blond writeth in his second book of his
first Decad. See chap. 13.3 11 And the Beast which was and is not That is and that seventh King the Pope which had come and was as touching the rising and originall of his power for the space of an hundred yeeres after Constantine And is not after that time utterly perished in mens opinion by the invasion of the Barbarians this Beast I say is the eight and one of those seven Wherby it is to be observed that the seventh King by himselfe alone doth obtaine the name of the whole and to be called that Beast whose description was in the eight verse by foure succeeding courses of times All which chaungins are proper to this one from wheÌ„ce now at lenght after the second mutation wherof he made mention in the former verse he addeth a double condition of him in the very words of the first description shewing in the same that these words and when he coÌ„meth he must continue a short space are all one with these the Beast which was and is not ¶ And he is the eight to wit King For here octavus the eight agreeth not in gender with Bestia the Beast The common translation translateth amisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eight Beast For there are not eight Beasts but eight Kings the seventh of which is this Beast The pronoune relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee seemeth in this place to be a demonstrative as sometime also else where he is the eight King that is the eight King Also the whole antecedent member of the senteÌ„ce maketh the supposite of the verbe substaÌ„tive as though he should say The Beast which was and is not is both that eight Kinge and also is one of the seven This eight King is the same Pope after his dignity recovered from that maine overthrowe which the Barbarians did make when his wounded head wâ—â— câ—â—ed as in chap. 13.3 or when the Beast which is not did asceÌ„d from the bottomlesse pit as at the 8 verse of this chapter or when the second Beast arosâ— from the earth chap. 13.11 When Gregorie the second his next successours did appeare with two hornes Pipine and Charles the Great For we have shewed already before that all these things perteined to that third mutation But from whence then is this eight hath the Beast eight heads which even now were but seven In no wise but this eight is the same with the seventh of the same nature purpose soveraignty wherupon it is added and is one of those seven onely of a greater impiety blasphemy and sacrilege wherin he passeth the seventh The Popes in their beginning after Constantine were not so wicked as after Phocas But more lesse doo not distinguish the kinde Therfore the Pope revived is the eight most worthy of all to be pointed at with the finger and to be sayd that it is hee From which now the reason may be apparant why in chap. 13. one Antichrist is painted out by a double Beast to wit because he is the seventh King the eight ¶ And goeth into destruction To be destroyed utterly in his due time this last member is the fourth time of the Beast fetched from the general interpretation in ver 8. And so that which there is sayd was and is not and shall ascend out of of the bottomlesse pit and shall goe into destruction here is expressed in words some what divers so as to the first member these are answerable when he shall come to the second he must continue a short space to the third and he is the eight King and one of the seaventh the fourth is the same in both places Wherfore that which was spoken generally of the Beast wee may see perteineth to the speciall mutation of the seventh head Seing then this Beast is the seaventh King who should have the next place after him who bare rule in Iohn his time and the regiment of the Popes at Rome followed by and by that Heathen Empire by a second most sure demonstration wee have found out both Antichrist himselfe and also the time wherin he was borne Which that it may become the clearer may be proponded after this manner The seventh King succeeded next after the Heathen Emperours who made the sixt King reigning at that time when Iohn wrote ver 10. Five are fallen one that is the sixt is But Antichrist is the seventh King ver 10.11 Therfore Antichrist succeeded next the Heathen Emperours and seeing the Pope of Rome after the time of the Heathen Emperours is that seventh King as before we have manifested it followeth also necessarily that the Pope of Rome from the time of the Heathen EMPEROVRS is that chiefe Antichrist of whom the Scripture forewarne us so diligently and that the City of ROME from the same is the whore See now yee Iesuites from how necessary principles the argument proceedeth apply what engins you can to overthrow the same you shall doo more good then if you should bring ladders to conquer heaven But your things which you doo treate off concerning the time of Antichrist are divised are absurd and more foolish then any toyes as wee shall after declare 12 And the tenne hornes which thou sawest are ten Kings Thus farre touching the Heads Now followeth the Hornes which by their consent doo bring yet a more full light of time For by how much thinges are neerer togither they are so much the more clearer and the more perceived and observed Therfore to the end that that seventh head might become knoweÌ„ by more tokens and his first beginning more undoubted it is furnished with these hornes as it were with a certen pompe and company of servants by whose noise as it were we should be stirred up to regard his comming The Angel expoundeth these hornes to be tenne Kings which afterward are described of what sort they are both by their Kingdome in this verse and mind in verse 13. and the warre which they shall make verse 14. Their Kingdome is declared by a double or twofold time the first of it not yet received Who sayth he have not yet received a Kingdome The second of it received but they shall receive power at one houre with the Beast The first meeteth with a doubt wherby some body peradventure might thinke that these Kings reigned at the very same time in which Iohn wrote no saith he they reigne not yet but shall reigne shortly For otherwise the warning had bene superfluous if they should not come but about three yeeres and an halfe before the last day The second time exhibiteth yet a clearer knowledge of the thing by a certaine mutual bewaying which the hornes and the Beast doo one for an other They shall receive power as Kings at one houre with the Beast for so I translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the accusative case in which these words are taken some time for the space of time as these last have wrought but one houre Mat. 20.12 Also watch with me one houre
Mat. 26.40 after the same manner in Marcke 14.37 And so the best Greeke writers every where thou art in busines watch â—g the whole night Xenoph. Paediae 2. Sometime they are takeÌ„ for the terme of time when as in the 70. Iterpreters behold to morrow this very houre I will ruine a haile Exod. 9.18 So to morow about this very houre J will deliver them all wounded Iosh 11.6 In the New Testament yesterdâ—y the seventh houre the fever left him Iohn 4.52 The ninth houre of the day Act. 10.3.30 What houre I will come Revel 3.3 It is doubtfull therfore whether the words note the continuing of the power or the terme of beginning it The former signification containeth the second For if unto one houre they shall receive power with the Beast it must needs be that they receive it both togither at the same houre also and not the contrary seing the power of one may be continued longer then of the other of which both there was altogither the same beginning The Historie also accordeth with the former wonderfully clearer by a double and more general marke and giving a greater knowledge of the Beast whom seeing the Spirit without doubt would have to be most surely known let us iudge of right that there is this onely meaning of the words The vulgar Latine traÌ„slateth the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Beast against the authority of all copies and contrary to the trueth it selfe For in the rising of the Beast the hornes are reckened in the first place yea also before the heads or any other shape of the body which thing had not bene done at all if they should grow up after ward chapter 13.1 Ribera will have the sense to be all one whether wee read with the Beast or after the Beast as though to beginne their reigne togither and after were the same time But he referreth neither of these to the time but unto service But this also is unlike and absurd seing to receave power either with or after the Beast caÌ„not be one with to deliver power to the Beast Beda deceived with the vulgar Latine seemeth to expound it so But I require a fit exemple of reason To commit fornication after Idols is to serve the same but if to receive power after one hath the same consideration doubtlesse the Pope of Rome serveth the Divill after whom he received power Seing therfore the words are so from hence let us observe a double marke of these Kings one that together with the Beast they rule the other that they shall enioy this power for a short time onely For that a short space in ver 10. the Angel expoundeth to be one houre And that which there was spoken of the seventh King onely here is attributed in likewise to all the ten Kings Not because having reigned this one houre they should exercise no powr ever after for how shall the Beast of whom together this is spoken enioy onely one houre of authority which hath two fourty moneths to tyrannise chap. 13.5 But because the first power after a few yeeres should be interrupted with some notable hurt for a time the ten Kings in their beginning should have tryal of the same adversity with the Beast to the ende that he might be more cleare and manifest to all men by this token Therfore that now we may see the very thing we have sayd in chap. 13.5 that thâ—se Kings are the first Christian Emperours which now shal be made plaine by the applying of every thing First the hornes are Kings neither of the common and inferiour sorte but Monarches and of very great authority who have crownes wherin they differ from the hornes of the Dragon as hath bin observed in chap. 13.1 He also hath tenne hornes proper to the heads to wit the City Rome where abode the Maiesty of the Highest Empire the other Provinces being subiect to this Queene But now the case being altered in the first rising up of Antichrist the chiefe Empire should be in an other place then at Rome as we know it came to passe when the Christian Emperours lived at Byzantium or Millane or Ravenna who retained in their owne power the chiefe soveraignty over the whole Christian world For hetherto they spake as Lords We because thou art a Christian have iudged thee worthy of the Bishoprick of our City as Constantius sayd to Liberius the Bishop of Rome Theod. book 2. chap. 16. Yea some ages after In the sixt Generall Council at Constance Act. 1. Constantine himselfe gave for a gift his Holy as they spake in these words I give to the Arshbishop of our auncient Rome Which thing also the Popes gladly acknowledged Boniface to the Emperour Honorius in Distinct 97. of the Church Rome is the City of your gentlenesse Gergorie unto Mauritius signifyeth his obedience in proclaming his law though he approoved not the sentence of the law As for mee being subiect to your cammaundement J have caused your law to be sent through many parts of the world book 2. Epist 61. at the ende And Agatho speaking of Rome This is the servile citie of your Maiesty in the Council of Const 6. Act. 4. Where then al this time was the Donation of Constantine Although even the very donation if a good and lawfull should be granted would bewray sufficiently in what place then the Empire was Secondly these Kings are the hornes of the Beast by whose means the dignity of the Pope of Rome increased while they drove farre away al the violence of the enemy which might seeme to be able to detract anie thing from it Neither onely gave they it leave to grow by their warres but also inriched it with exceeding wealth For although the Papists bragge impudently of Constantines donation as wee touched even now neverthelesse it is certen that they adorned both the citie and Pope with many privileges and that they which followed tooke away nothing but rather to have added to the heape Thirdly they are sayd tenne because so many of the first Emperours should be notable for their care and diligence in subduing the enemies of the Romanes Through which oportunity the Beast lately bread might get strength and might grow up to his perfect stature And these were 1. Constantine the Great 2. Constantinus ConstaÌ„s and Constantius his sonnes 3. Iulianus 4. Iovinianus 5. Valentinianus and Valens 6. Gratianus Valentianus secundus Theodosius the Great 7. Theodosius with Arcadius and Honorius 8. Arcadius and Honorius alone 9. Honorius and Theodosius Iunior 10. Theodosius Valentinius third For so Hierome Prosper Victor the Bishop of Tunise Marcellinus Comes and al other writers both Greek Latine whom I hav read doe recken for one the Emperours that reigned togither for the Romane Empire was but one though devided in states Governours as also the Image in Daniel ch 2.40 shadowed out one Kingdome by the leggs
which are ten absolute Kings had their soveraingntie after that the sixt head was fallen that is after that the Hethen Emperours were expelled For from the time that the Beast begaÌ„ first to reign they never wanted crownes chap. 18.7 And crownes have place no where ells but on the heads and hornes therfore of necessitie so soon as they be taken away from them they are transferred unto these But seing the seventh head that is Antichrist receiveth power at the same howr with the ten horns it foloweth that then began he to exist when the Roman Hethen tyrants ceased Fourthly the woman fled into the wildernes when the Dragon was cast out of heaven that is when the HetheÌ„ Emperours were deposed as is largely declared in the 7.11 and 12. chapters And whom should she more fear and flee than Antichrist Therfore she getting her selfe into the wildernes at his rising up it plainly sheweth that Antichrist came at the same abdication of the Emperours Fiftly since the Hethen Emperours have been doon away Rome hath most vaÌ„ted of the defense patronage of the Pope And at that time should this City be both the whore dnd seat of Antichrist when she should be caried of the Beast and shine cheifly with his dignity Sixtly the consent of the whole Prophesie confirmeth it which according to this account very wel agreeth with it selfe both in the whole and in al the parts therof wheras otherwise as it were with members rent and torn asunder it yeildeth a pourtrature of inexplicable confusion Lastly even the Papists themselves unwares doo acknowledge that Antichrist hath drawn his original froÌ„ this very beginnin For whiles they boast of Constantines donation and the whole West to be subiect to the Bishop of Rome they shew sufficiently by their own coÌ„fession about what time this Adversarie of Christ came forth Now was poyson sown in the Church as a voice from heaven said as Platina recordeth in the life of Sylvester And if any doo obiect that after this time ther were some godly Bishops or at least weise tollerable I answer that Antichrist is not paâ—ticular men but a certayn Kingdome and successioÌ„ from which God may exempt according to his owne wil wherin he sheweth the riches of his immesurable mercy But al these things we hav more largely handled and unfolden in opening the words of the Apostle now we would but gather them into a breif summ that the things which were spoken dispersedly being set under one view might shew more clearly how by the Apostles few words al Popish and Iesuitish subtilties as toucht with lightning from heaven doo fly on fyre and come to nothing These therfore be the common arguments and to be applyed unto al the chapters of the disputation folowing which we thought good to warn thee Reader of that thou mayst set them rather from hence unto every question than that we should often repeat them Things that properly belong to every place we wil relate as the matter shall require Now therfore let us enconter with Bellarmine hand to hand and not baulk any of his demaunds that he may the better see how in vayn he hath tried his strength against the truth The first cheife point is of this common name of Antichrist which he enforceth to signify one contrary to Christ and not contrarie in what sort soever but so as that he striveth with him for seat and dignitie that is one which is Christs envious adversarie and would be accounted the Christ when he which is indeed the Christ is cast down The first part of which interpretation I easily grant that Antichrist is one contrary to Christ but wheras not content with this he requireth such a contrariety as was between Marius Sylla Pompey Caesar that openly warred one with an other the Spirit convinceth that of falshood teaching that the Beast hath two horns like the Lamb Revel 13.11 that he is a false Prophet and that it is a point of singular wisdome to knowe and perceive the Beast Here is the mind saith he that hath wisdome Revel 17.9 Can any man be so blockish that if opeÌ„ warre be waged against Christ he should not know his enemie Need any man be deceived wher the matter is carried by professed force The great Antichrist shal deceive more than he shal compel he shal come with al deceaveablenes of unrighteousnes among them that perish saith th'Apostle 2 Thes 2.10 wherto the Apocalypse agreeth and he shal seduce the inhabitans of the earth chap. 13.14 Shal this seducer have his deceits and sleights in open view Nothing is more contrary to his disposition Be it therfore that ther is some Antichrist which wil openly vaunt himselfe to be Christ yet is not this the property of the Great Antichrist But think not therfore that any goeth before him in wickednes The Divil hurteth more under the shape of an Angel of light then under the horrible hiew of a Dragon But you goe about to prove the thing three manner of wayes First because the name Antichrist cannot by any meanes signify Christs Vicar For Anti in composition never signifyeth subordination as is manifest by the exemples of all such names But a Vicar signifyeth not opposition but subordination and the Pope is Christs Vicar and therfore not Antichrist I answer Though I should grant you that Antichrist cannot signify Christs Vicar yet were the Pope no whit the further from being Antichrist For the argument is framed of an aequivocation and therfore concludeth nothing In the first proposition you put a true and proper Vicar such as Antichrist in deede cannot be who is a malicious although a secret enemy that it is a true name wherby the Scriptures doo describe him of Adversary Man of sin Angel of the bottomlesse pit Beast In the second you assume a Vicar not naturall lawful but one that is such by wicked ambition sacrilegious usurpation and false boasting From which no other thing can be concluded than this that the Pope is not Antichrist by his own confession which I easily graunt you For we reason not I trow by what name Antichrist shal call himselfe but what name he is worthy of and what the Scriptures give unto him It is not to be exspected that he will bewray himselfe and freely confesse that he is the man of sin the son of perdition the Angel of the bottomlesse pit the Beast and the like which if he should doo verily he should not play the false Prophet Fayrly therfore have you freed your Pope in arguing that he is not Antichrist by his owne testimony Secondly I answer that it is false which you affirm of the signification of this word Anti though now it be little to the purpose what force it hath which I will make playn also by examples Antimist hotos is one that is hyred in an other mans sted Antibasileus is a Vice-roy or one in the Kings stead Antistrategos is the Lievtenant or he
that is in stead of a Captayn as H. Stephen sheweth in Thes Graec. even the same that Hypostrategos is with Appio in Anabaic and the same that Propraetor as Budaeus teacheth from Demosthenes Antuputhos is the Deputie or Proconsul In al which Anti signifyeth subordination But say you Hypostrategos is an equal Captaine even as with the Latines Propraetor and Proconsul signifyeth not the vicar of the Prator or Consul but he that is the same in a Province which a Praetor or Consul is in a City and that herein Musculus was deceived who because he read that Antistrategos signifyed a Propraetor thought that it signifyed a Vicar of the Praetor which is false I answer the first Proconsuls had but a deputed Magistracie in sted of others as witnesseth L. Fenestella de Magistr Rom. lib. 2. cap. 11. All which time saith he the Proconsul exercised not an ordinary but a delegated jurisdiction though after through custome it came to passe that this Magistrate got a proper jurisdiction And this is that which Dionys Halicarnas sayth in Ant. Rom. lib. 11. that the first Proconsuls were created in the third yere of the 84. Olympiad though he had before made mention of T. Quintius created Proconsul in the second yere of the 79. Olympiad that is 21. yeres before lib. 9. To weet because these Proconsuls as T. Quintius and the like exercising but a power of thrust were not to be reckned among the ordinary Magistrates but those that after the limits of their governance proroged had proper authority And then of right caried they the dignitie granted the name of Magistrate Yet those Proconsuls of-trust were called Anthupatoi as appeareth by Dionysius speaking of this T. Quintius Wherfore Musculus was not deceived in this as you say but your selfe are egregiously beguiled who through affection of oppugning the trueth see not the thing that is most certen Secondly you prove it by scriptures from which you rightly judge the signification of this name is to be cheifly fetched And first you alledge that he is caled Antichrist which is exalted above all that is caled God 2 Thes 2.4 which certes say you is not to be the Vicar but the enemy of Cgrist the true God I answer First seing here is the same aequivocation in the word Vicar which was before this argument hath like force with the former that is none at al. Secondly I say that to be exalted above all that is caled God is figuratively spoken not properly For the true God is never caled al God but one as th'Apostle sayth 1 Cor. 8.5.6 For though ther be which ar caled Gods both in heaven and in earth as there are Gods many and Lords many yet to us ther is but one God even the Father and one Lord Iesus Christ The other Gods which are many are often caled all as Psal 97.7 worship him all ye Gods Therfore to be exalted above every God is not above the one God in heaven but above every God on earth that is above the civil Magistrate to whom the Scriptures doo attribute the name of God VVhich also is evident by the word which foloweth Sebasma worship For if God be takē properly how is that set after which is lesse In distributions that which is lesse is wont to be set before so that one can not rightly say who is exalted above every King or every subiect but contrary he that is exalted above every subiect or Ring But taking God figuratively the speech encreaseth elegantly thus who is exalted above al Magistrates and not onely the inferiour sort but also above every worshipful Maiestie among men even the highest Caesars which are caled Sebastoi Sebasmoi 1. venerable Finally as touching the true God how should Antichrist acknowledging no God but himselfe sit in the Temple of that God as the Apostle teacheth 2 Thes 2.4 Doubtlesse he would abolish the Temples of all those whose names and much lesse their worship and honour he cannot abide Neither should he be subtile if he boasted himselfe superiour unto God in heaven but in al mens iudgement most doting and fanatical Wherfore by these words Antichrist should exercise his pride against the civil Magistrate whom he would tread under his feet as by too many lamentable examples your Pope of Rome hath doon But this supreme eminency above al earthly powers makes no necessity of open warr against Christ but may very wel consist togither with the feigned humility of his Vicar The second place is from 1 Iohn 2.22 that he is caled Antichrist which denieth Jesus to be the Christ that is say you which denieth Jesus to be the Christ that he may vaunt himselfe to be the Christ I answer this interpretation is Iesuitical that is quite from the purpose of the holy Apostle You wil have this denyal to be open manifest impudent the Apostle seemeth to signify no such matter but rather al things contrary For it was of men which newly and privily had crept in of whom the faithfull scarsely suspected any such thing but had need to be warned that many Antichrists were come already ver 18. It was of them which went out from us but were not of us ver 19. that is which bare the name of Christians as did Ebion Cerinthus and others of that leven who reteyning Christs name could not openly deny him but onely privily and trecherously Finally it was of such an Antichrist as should deny alike the Father and the Son as ver 22. But he would not openly deny the Father for so he should manifest himselfe unto al to be altogither Godlesse contrary to that which the Apostle teacheth that he should sit in the Temple of God Therfore when the Apostle speaketh of a privie denyal and you would wrest it unto that which is put before al mens eyes you shal get nothing from this place but a proof unto us of your egregious skil to conclude from any thing whatsoever you lyst The third place is from Mat. 24.5 For many shal come in my name saying J am Christ and againe vers 24. For ther shal arise false Christs from which you gather that he shal affirme himselfe to be Christ which surely say you is not the part of a Vicar but of an adversary I answer this Vicar is very fertile unto fraud that corrupteth so many arguments with the ambiguity thereof For here it dallyeth as it did before with the divers acception of the word But besides that why doo you not observ that many shal come in Christs name and that false Christs shal arise Our Lord treateth not of one singular man but sheweth that many shal arrogate to themselves his name of Christ If these things therfore be spoken of the very Antichrist then surely he shal be no one singular man So this place in sted of gayn which you hoped for turneth to your dammage Our Lord chiefly noteth out the Antichrists of the Iewes whose impudency though it should be greater
shal come saith Christ in my name saying I am Christ where he speaketh chiefly of them that should rise among the Iewes Mat. 24.5 Also their own History sheweth that more than one have been counted for the Christ which have sacrilegiously chalenged the name of the Messias to themselves And as touching their exspectation this dooth no more prove one singular person then the Papists exspectation proveth him to be one certayn man We doo exspect that you should bring forth some thing more firm than your foolish exspectations Thirdly you say that Al false Prophets have come in the name of an other not in their own name Therfore Antichrist which shal come by a special manner in his owne name is one singular person I answer Antichrist shal come in no other manner as touching his name than al the other false Prophets For name is not an appellation or title but authority as is manifest by the opposite branch therof to weet the name of the Father J am come sayth Christ in my Fathers name that is not with the Fathers appellation as if I were the Father but by the mission and authority of the Father So to come in his owne name is not to boast of the proper title of his name but to come in his own authority no lawful power being given him of God And thus doo al the false Prophets come both in the name of an other in their owne name In the name of an other feighnedly and counterfeitly in that they falsely boast of a sending but in their owne name in very deed because they have none but their owne authority and run when they are not bidden as sayth the Prophet Wherfore there wil be no difference in this thing between Antichrist and the other false Prophets his companions Fourthly you say Our Lord would not have sayd If an other come but many come if he would have spoken of false Prophets I answer Christ by this word an other signifyeth that many shal come for it is a nown partitive of multitude as we have shewed Neither could that swarm of False-Christs which he mentioneth in Mathew be intimated more breifly and significantly than in this maner But as you by your supposed silence which yet perhaps you now perceive is lowder uttered than you would doo endevour to establish one singular person so give me leave I pray you by Christs true silence to overthrow most certainly the same singular person For doo you think that Christ in Mat. 24. instructing his Disciples so diligently of future evils even until his coming and specially of False Prophets from whom much danger should arise would not so much as one word make mention of this one singular man so cruel a plague of whom it behooved them most of al to beware It is certayn therfore that this whole dream of one singular Antichrist was an errour in the ancient writers and is madnes in you that wil persevere in the errour Hitherto of the first Scripture The second is that of Paul 2 Thes 2.3 Except ther come a departing first and that that man of sin be disclosed even the son of perdition c. and afterward ver 8. and then shal the wicked man be reveiled whom the Lord c. where you say the Apostle speaketh of a certayn particular person as appeareth by the Greek articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Greek articles draw the signification unto one certain thing and therfore you marvel that our men which boast of skil in the tongues perceived not this I answer it is true in deed the Greek article hath his force to recal restrein so unmeasured uncertain a motion unto some certayn thing but this certayn thing is as wel a certayn genus as a certain individuum or singular according to the nature of the thing in hand Wherupon we novices doo think this new and unheard of that the Greek article should alwayes signify some singular individuum Shal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be one singular sower one singular reaper Iohn 4.37 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one particular sin entring into the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one singular death Rom. 5.12 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one theef Ioh. 10.10 We are furnished now by master Iesuite with a new rule which no Grecian I think did ever so much as dream of Our dull men observed not this thing doubtlesse this garlond was reserved for you whose name is worthy for this notable observation to be registred in the next edition among the Jnventors of things But you say Epiphanius teacheth this same Her 9. which is of the Samaritans saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a man in common but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a singular man I answer this iniury of yours is not to be suffred that you doo to the learned man whom you would blemish with so notorious ignorāce Epiphanius teacheth no otherwise in this thing than al other learned men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where the article saith he is adioined to anie one definite and most evident thing there is verilie a certayn Emphasis or force for the article but without the article the word is to be taken indefinitely of any cōmon thing Even as if we should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King we expresse the name but doo not cleerly shew anie definite one For we say King of the Persians and of the Medes and of the Elamites But if with apposition of the article we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King it is out of doubt what is signified For by the article is intimated that King of whom the question or speech was or which is known or which ruleth in any country In like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead and so in the rest Epiphanius therfore meaneth that by the article ther is denoted something spoken of before famous wel known being in questiō or in speech but it never came into his mind much lesse did he ever write that everie word is by this circumscription of the article alwayes tied to a singular person An article like a Iesuite can put on any habit according to the variety of time and place Wheras therfore you marvel that our mē which boast as you say of skill in the tongues could not perceive this I marvel rather that you a man exercised in learning famous in scholes a professor of controversies on whose mouth almost the whole popish nation dependeth should so misse in a childish rudiment But desire of getting victory letted you from seing the truth One way ther is to wipe out your reproch if you wil be a mean to persuade your men hereafter to conclude any thing rather from these articles than one singular person The third place is 1 Iohn
2.18 Yee have heard that the Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal come and even now are there many Antichrists wher the article you say is set before Antichrist properly so caled but none before him as he is cōmonly taken and therfore that the first is one certayn person but this later in general is al heretiks I answer the greatest succour of this cause seemeth to consist in this new feigned force of the article and therfore have wee the coleworts twise sodden set againe before us But we have sufficiently refuted this your eyther ignorance or craftynes in the argument nex before with which this is altogither one and the same Yet least you should complayn that you have no answer Be it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist with an article is some diverse thing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists without an article must it therfor by and by be one certayn persō I deny such an ill coherent cōsequence It may note out a singular kind of Antichrists of whō the Apostles taught the Church so diligently even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked is often a kind of wicked mē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tempter and so in other In which the article respecteth not one singular but some thing common egregious in his kinde This might have bin manifest to you by Iohn himself whiles he warneth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist was in his time For manie deceivers are entred in the world saith he which confesse not that Iesus Christ is come in the flesh he that is such a one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deceiver the Antichrist 2 Iohn 7. where yet he speaks not of that chief Antichrist which was to come but of some such like sorte By which it sufficiently appeareth that Antichrist with an article is not a singular person The fourth place is Daniel 7. and 11. and 12. Out of the 7. chapter you take those things which are spoken of the little horn ver 8. c. which you say are to be expounded of Antichrist and that for two reasons First from the authoritie of certain Fathers then from the words of Daniel himselfe I answer as touching the authority of the Fathers I know many learned men doo interprete these words of Antichrist but this Apocalypse dispelleth the darknes which taking away the sight before suffred not to behold the thing it selfe For it teacheth that that little horne differeth much frō this Antichrist whom Iohn describeth For Antichrist is one of the heads of the Beast which is of many formes both in Daniel and in Iohn but a little horn is onely some addition ioyned to the head Moreover this ariseth after the ten hornes but Antichrist riseth togither and at one houre with al his That subdueth three horns under it the other unsubdued are eyther foes of the same or at least freinds of equal power but Antichrist is over al the 10. horns which willingly serv him until the appointed time Finally that is caled little Antichrist is not litle who hath power over every tribe tongue and nation Apoc. 13.7 who also beareth the whore to whom peoples and multitudes and nations and tongues doo obey and which reigneth over the Kings of the earth Apoc. 17.15.18 But you wil say it may be it is caled litle in the beginning not in the full age I answer the chiefest heighth of dignity when he shal most flourish shal lift it self no higher then over the 3. horns which he shal depresse Doubtles the Spirit would have made mention of moe if he had had power over moe That horn therfore is not this Antichrist but if we wil rightly consider the thing it is that Dragon of the sixt vial of this Apocalypse chap. 16.13 namely the Turk for of him and the other enemies that should oppress the Iewes doth Daniel onely speak without any mention of the Western Antichrist as it may be occasion wil be given elswhere to declare more fully This disparitie therfore wil by no means suffer these two to convene in one Wherupon you may now see that we ar not so much to look either who or how many they be that say a thing as with what reasons they so perswade themselves Secondly you say from the words of Daniel chap. 7.24 that this Antichrist whom ancient writers wil have to be meant by the little horn is a singular person for he is not caled one Kingdome but one King who of ten Kings that he should find in the world should take three quite away and subdue the other seven under him I answer first these last words and shal subdue the other seven under him is a very bold comment seing no footstep of them appeareth in Daniel For he onely sayth ver 8. so that three of those former horns were rooted out from before him and againe ver 24. and three Kings shal he depresse but of the subduing of the other 7. he no where maketh mention And how I pray you should he be a little horn if he should destroy three and have cōmand over al the rest These things are unadvisedly brought in by some old writers but worse reteyned by you for to darken the truth But this is little to the purpose for the force of the argument Therfore secondly I say that it is false to affirme because he is caled one King he is one person for the Angel before speaketh thus These great Beasts which are fowr are fowr Kings that shal rise out of the earth ver 17. which yet are not fowr singular persons but so many Kingdomes as your self can not deny The other place of Daniel is from chap. 11 ver 21. 36. where literally is treated of Antiochus Epiphanes but allegorically as Calvin and Ciprian and Jerom you say doo interpret it of Antichrist whose figure Antiochus did bear Therfore seing he was one certayn and singular person Antichrist also must be one certayn person I answer great in deede is the agreement of the wicked and needs must many things in them be found alike who are governed by one and the same Spirit for which cause those learned men avouched him to be the type of Antichrist after a common sort but that the Spirit intended him for the type properly as he is wont in the other scriptures I see not how it can be rightly said It hath not such agreement with that which they make the truth therof as is wont to be found in other types For example this Antiochus is the litle horn of the Goat of whom it is said ch 8.14 that he should rage two thousand and three hundred dayes Shal this be the type of Antichrist Then shal he not reign onely three yeres and a halfe but six yeres and more then an halfe and so an other Antichrist is to be looked for then yee yet feighn Or if you wil have it that al things are not so exactly answerable in the type and antitype
yet in a wise master-builder this I trow must needs be required that he make not the portch bigger then the house that is that the type reign not longer then the truth I remember that 390. dayes were given to Ezechiel for a signe of so many yeeres but no where so many yeres to be given unto any for a signe of so many dayes Secondly I answer let Antiochus be the type yet can not one person be from thence coÌ„cluded seing one singular type may as wel note out many persons as many persons one as we see in that row of Levitical Preists who al had relation unto one Christ as unto their proposed end The third place of Daniel is from chap. 12.11.12 wher the Angel saith From the time that the dayly sacrifice shal be taken away and the desolating abominatioÌ„ set up ther shal be a thousand two hundred ninetie dayes Blessed is he that waiteth and cometh to the thousand three hundred five and thirty dayes Of this place you add nothing but rest in some mens interpretation which have applied it unto Antichrist These dayes you would have to be taken properly and therfore that he is one singular person whose reign is defined in so short a time I answer this number perteyneth nothing at al unto Antichrists reign for three yeres and an halfe before the second coming of our Lord. For Daniel asketh when the end shal be of these marvelous things wil you have the answer to be this After the end of 1290. dayes or at most of 1335. before the last end of al things what would such an answer teach If one that is in a farr couÌ„try should ask which way he must goe to Rome and an other should answer when you come at the tenth stone from the city you must turn this way or that to the left hand or to the right might not he wel think himself to be mocked Or if one should ask of any climate how long the day is in that country and answer should be made about half an howr after sun setting would he think himself satisfied Even such an answer doo yee attribute to the Angel whiles ye iudge these to be common dayes and to goe immediatly before the end of al things Farr be it from us to think the holy Angel would so jestingly close up this divine vision and specially the whole Prophesie In none of these places therfore doo we find Antichrist so properly caled much lesse his singular person So much of the fourth Scripture The fift and last is Apoc. 13. 17. Which places you say are meant of Antichrist for so teacheth Jreneus lib. 5. and it is evident by the similitude of Daniels wâ—rds and Iohns who both of them make mention of ten Kings which shal be in the earth when Antichrist reign shal dure three yeeres and an half As Daniel therfore speaketh of one certayn King so dooth John in the Apocalypse I answer Ireneus iudgeth rightly that the Apocalypse in the sayd places dooth treat of Antichrist but you ar wrong that would have such an Antichrist to be meant as is in Daniel I have shewed that these two doo differ many wayes so as the one cannot be the other Those ten hornes in Daniel are not this Beast Answerable in deede they are to the Dragons hornes but the Beast hath not horns common with the Dragon Moreover that time times and part of time in Daniel is not the same space with the like manner of speaking in Iohn There it agreeth to the litle horn here to the Beast which being divers as we have shewed it is not necessary that one and the same space should agree to them both That designation of time in Daniel answereth to that howr momenth yere Apoc. 9.15 al which space is but a little part of this time times and halfe a time in the Apocalypse as is sufficiently proved before VVheras you urge the similitude of the words it is even like as if one would conclude that the Pope is the Turk because both of them be men and have dominion over many Moreover if I should graunt that one thing is handled by them both yet speaketh not Daniel of one certayn King You went about to prove such a matter even now but in vain as we have seen and the thing it selfe openly proclayms the contrary For if the litle horn were a singular person such as by your opinion the other ten must needs also be what manner description of the Roman Empire were this which omitting so manie ages should onely touch the estate of the last three yeres Nay not of one of the three yeres indeede seing you wil have this Empire to be quite destroied before Antichrist come Therfore the Scriptures afford you not one word wherby you may with sound reason conclude that Antichrist shal be a certain man but we have by them most certenly shewed that it is the apostatical seat of those that wil dominier in the Church Your second argument is from the Fathers unto whom how should any give credit when they affirm him to be a certain and singular man seing some of them knew not whither he should be a maÌ„ at al or no Some wil have him to be the Divil some a Divil incarnate some Nero others I know not what And think you that we must beleeve these men if they say he shal be a certain person Moreover seing by the scriptures no such thing but the contrary dooth appear what account should we make of the uncertain coniecture of men who ar bidden not to be wise above that which is written 1 Cor. 4.6 These therfore I wil leave unmedled with and very wel might I doo the like with your answers unto our men seing they touch none of those things which I have set down concerning this matter yet that you maie perceive your self to be no lesse weak a fenser than you have been a foiner I wil bestow on you a little payns in the examining of your answers You propound three arguments of our men two of Theod. Beza the third of Iohn Calvin First Beza reasoneth thus that Antichrist is not any one man because the mysterie of iniquity wrought even in Pauls time and Antichrist is to be killed at the coming of Christ You answer that Antichrist began to range abroad in the Apostles time not in his owne person but in his forerunners to weet Simon Magus Nero and the like VVherto I say that Theod. Beza and al our men doo confesse the Antichrist properlie so caled was not in the Apostles time but onely his fore runners For that which he sayth Let them shew me some one that continueth alive from Pauls time unto the day of iudgement is spoken after the common manner as by way of large amplification and is to be understood of some one that should come soon after that age And was not he to be born shortly after whose forerunners made such a tumult
rebellious Princes agaist the Dragon but his cheif defenders legates and administrators by whose help he most exercised his tyranny Apoc. 12.3 Besides the ten horns ar not the dissolution of that Empire whose body remayneth after they are risen up But so the vision teacheth evidently that the Beast namely the fourth should not be slayn and his body destroyed before the horn which springeth up after those ten wer broken and taken away Dan. 7.11 Wherfore the ten horns doo no way signify the dissipation and fal of the Roman Empire wherby to afford us any help for the finding out of Antichrists coming Vnto these may be added that which this argument hath common with the former that neither is ther any mention of Antichrist here In deed the litle horn growes up after the rest and some learned men doo apply it hither but neither doo your selfe now insist upon this horn and we have shewed before in the second chapter herof that this exposition is untrue The third place is out of Apoc. 17.16 where the ten hornes you wil have to be ten Kings which shal reigne togither but shal not be Romanes because these Kings shal hate the whore and make her desolate and so shal divide the Romane Empire among themselves and utterly destroy it I answer It is even marvelous that you see not the playn contrarie to that you intended here proved For if this hatred wherwith the ten Kings shal hate the whore make her desolate be the fal and ruine of the Romane Empire then shal Antichrist come before the Romane Empire be desolate For ther shal be hatred long before this and the ten Kings shal serve her a great while before they shal thus rise up in wrath against the whore according to that which is written ver 12.13 And the ten hornes which thou sewest are ten Kings which have not yet received a Kingdome but shal receive power as Kings at one houre with the Beast These have one mind and shal give their strength and power to the Beast Moreover these are the hornes of the Beast not of the Romane Empire divided ver 3. Which if they signify any division the Beast shal be divided from his first arising And further seing they shall rise at the same houre with the Beast they shal not goe before him whereby to declare by some praecursion that he foloweth behind them VVherfore nothing at al can be concluded from hence concerning the desolation of the Romane Empire as of any signe of Antichrist coming The fourth place is out of 2. Thes 6.7 And now ye know what withholdeth that he might be reveled in his time onely that he which now holdeth may hold til he be taken out of the way and then shal the wicked man be reveled c. Where the Romane Empire you say hindreth Antichrists coming who shal take his Empire out of the way for their sinns and so doo the Greek and Latine Fathers expound this place I answer I doo acknowledge that the ancient Fathers as I hav often sayd did not level aright in these matters for that being farr distāt from the event of things they were led onely by coniectures They knew so much as concerned their owne times Yet remember I pray you what manner desolation Ierom understandeth who wil have him that did hold to be taken out of the way in his time he that did hold saith he is taken out of the way c. as before I cited him So that by his judgement the Romane Empire was then so desolate that ther was no let on this behalfe to hinder Antichrists coming And surely Gregorie sayd not right All things are doon that were foretold the King of pride is nigh if such a desolation had been to be looked for as you speak of or such ten Kings should goe before as you Papists doo mention Therfore those Fathers were eyther altogither ignorant that ther was this let or they so wavered to fro in a doubtful opinion as no firme and stable thing can be gathered from their sayings But the Apocalyps being now very much illustrated by the event putteth the matter out of controversie and explaineth Paul most certainly and faithfully teaching that the withholder is not the Romane Empire but the sixt Romane King Five saith he are fallen one namely the sixt is the other is not yet come chap. 17.10 that is the Hethen Emperours which make the sixt King doo now reign which being at length removed and delivering Rome empty to the Pope the seventh King shal come evē Antichrist The Romane Empire is after a sort one but the manner of administring it by divers Magistrates and the kinds of governing was manifold Neither could it be said five Romane Empires are fallen but five Kings which were the Rulers and Moderators of that one Empire More over Antichrist is the sevēth Romane King for so the Angel plainly saith and the Beast which was and is not and is the eight and is one of the seven verse 11. Should the Romane Empire be desolate whiles the King therof was alive nay verilie but rather by bearing of him the whore Rome should greatly flourish Therfore when Antichrist cometh the Romane Empire is not to be destroyed but during that time fore-appointed of God is marvelously to be conserved increased amplifyed We may understand therfore Paul and the Angel to speake of the same impediment but the Angel more plainly and clearly describing it by place dignity and number by which most playn and true signes we might be led as by the hand unto Antichrists cradle Wherfore Antichrist should come whiles the Romane Empire is safe and flourishing and ther was need that the Emperour should give place to the Pope and leav his habitation free You therfore Bellarmine rely upon a manifest errour wherby it wil come to passe if in time you take not heed that not expecting Antichrist before the last overthrow of the Romane Kingdome you wil be by him oppressed destroyed before you perceive that he is come Your second propositiō is that the Romane Empire dooth yet endure which I grant without contradiction and now as you see without any detrimēt to the cause which I have in hand Although in the head of this Empire which I wil tel you in few words you are surely much deceived You think the Emperour hath this dignitie and in deed I confesse he hath it in name and title but the Pope hath the thing it selfe For the Romane King must be the head of the whore Rome which the Emperour is not but the Pope who maketh the seventh eight head as is declared Apoc. 17.11 Moreover the Emperours since first the Beast began have wholly served him as the Apocalyps also sheweth saying and they shal give their power their authoritie to the Beast and the practise of al times confirmeth it Which servitude proceeded so farr that they received a marke and yeilded an oath of fealtie that I
but not dayes for yeres or moneths of yeres and that it is rightly caled a week because it hath the name of the number seven but moneths and dayes are names of number but of the course of the man or time of light I answer wheras first you say that dayes are not found for yeres it is manifestly false Saith not the Lord to the Israelits according to the number of the dayes wherin you serched the land even fourtie dayes you shal bear your iniquities fourtie yeres Num. 14 34. what can be plainer Likeweise unto Ezechiel A day for a yere have J given thee chap. 9.6 But say you he wil not say for dayes literally are meant yeres but the dayes are truly taken for yeres and they are sayd to be given for yeres because they were a signe of yeres O witt worthy of Neesing wort A day is not a very yere but onely a signe or signification of a yere as if any ever thought a day to be a yere truly and properlie Or if a day might signify a yere in Ezechiel other places but might not in Iohn But now let us hear the reason why a week may be of yeres and not a day likeweise forsooth because a week signifieth number a day not To this I say unitie indeed is not number and a day answereth to unitie and this verie subtilly How be it we dullars doo think that number is the gathering togither of unities that unities ar such as is the whole it selfe which is made of theÌ„ Therfore as 7 dayes signify 7 yeres so I pray you with your good leav let it be lawful for one day to signify one yere which if you wil let us obteyn at your hands in thanks for so great a benefit we wil grant your Pope a loÌ„g lasting reign even 1260. yeres Chapt. 9. Against the sixt Demonstration from the end of the world THE sixt DemonstratioÌ„ is taken from the last sign that foloweth Antichrist which shal be the end of the world If Antichrist say you had bin come long since the world had been at an end long since for he is to come a litle before the end of the world but the world is not yet ended therfore he is not yet come I answer If that of Antichrists three yeres reign had been certayn this which you say should have some weight but forasmuch as we have proved that to be a vayn fiction partly by taking away your reasons partly by propounding such as you wil never be able to refute the end of the world maie wel teach Antichrists end but is of no force at al to demonstrate his coming if we wil speake of it properlie From the places by you cited som perhaps may argue thus The end of the world is conioyned with the end of Antichrist but the end of the world is not yet come therfore neyther the end of Antichrist But what is this to the purpose We make question of his comming not of his end You might have spared this labour unlesse perhaps you thought these were to be prepared against a new battel wheÌ„ Antichrists case shal be debated in hell There this domonstration may hav som weight wher it shal be certaynly known whither the Pope be perished togither with the destruction of al the world or no. VVherfore the testimonies which you bring are quite from the purpose and make nothing for the matter in hand Yea what and if they prove not that end which you think Then wil this your demonstratioÌ„ be altogither both without head and tayl Let us see in few words that we may also illustrate as it were by the way some obscure places whose meaning it wil be verie profitable for to know First you allege that of Dan. ch 7.9 J considered the horns loe an other litle horn came up three of the first horns were pluckt away from before him I beheld til the thrones were set up and the ancient of dayes did sit c. And afterwards explaining the vision he saith The fou th Beast shal be the fourth Kingdome and the ten horns ar ten Kings an other shal rise up after them he shal be mightier than the former shal subdue three Kings c. And they shal be given into his hand for a time times halfe a time iudgement shal sit I answer neither is the litle horn the Antichrist as we hav shewed neither if he were dooth his end lead unto the knowledge of that coming But leaving these let us weigh for what cause this is cited From these words yow would teach that the end should straightway folow that litle horn But you ought to have considered withal the words after in ver 14. to him was giveÌ„ dominioÌ„ glorie kingdom that al peoples natioÌ„s tongues should serve him That is he which shal obteyn the Kingdom when the litle horne is destroyed shal be an universal King unto whom al nations shal obey But shal ther remain a distinction of peoples nations and tongues after the last end yet is it more playne after if plainer may be in verse 27. And the Kingdome and amplitude and rule of Kingdomes shal be given to the people of the holy most High whose Kingdome shal be a perpetual Kingdome and al Rulers shal serve it VVher first it is to be observed that the dominion of this Kingdome shal be of the things under heaven then that it shal be the holy Most-High and finally that al rulers shal serve this Kingdome which things cannot have place in the heavenlie Kingdome The thing â—s thus that litle horne is the Turk who being at last extinguished the Iewes coÌ„verting universallie al of them unto the faith shal have a perpetual domination that shal dure until the coming of our Lord from heaven For the litle horn in Daniel is Gog in Ezechiel who being slayn the Christian faith shal exceedingly flourish among the Iewes as is shewed by that typical building of the Temple new Citie The same reason is of the new Ierusalem in this Apocalypse after Gog is slain ch 20.21 These things we have partly taken out of the 16. chap. of the Apocalypse partly they shal be explayned hereafter more fully And this is that which Lactantius writeth lib. 7. chap. 15. The name of Rome saith he wherwith the world now is ruled my hart is afraid to speake it but speake it I wll because it shal come to passe shal be taken away from the earth and the Empire shal returne into Asia the East again shal have dominion and the West shal serve The second place is Ap. 20.4 After this he must be loosed a litle time and I saw seats and they sate upon them and iudgement was given unto them I answer these things are farr from the last end For they folow not as you think after the Divil is loosed but these seats are placed during his imprisonment Againe there are 1000
Iewes wil never receive a man that is not a Jew and uncircumcised it makes against you For hence it foloweth that they wil never receive Antichrist properlie so caled whom by necessarie reasons wee have evinced to be a Gentile and uncircumcised Secondly you say Antichrist feynenth himselfe to be of Davids familie because such a one the Jewes doo expect I answer either Antichrist shal fein it or you now feyn it of him VVhere I pray you dooth the holy Ghost amoÌ„g al other notes of the true Antichrist describe him unto us by this But it is Gods just iudgmeÌ„t that you which turn the truth into shadows should be deluded by shadowes in stead of the truth And so as your custome is being destitute of al scripture and probable reason you flee to the patronage of humane authoritie wherunto besides the other things already fore mentioned I oppose this reason in sted of a conclusion The Iewes shal have no dominion before they return unto Christ and therfore the Antichrist shal not be of them who should be the highest ruler and as you feighn by help of the Iewes should subdue the Gentils The first part of the reason is plainly confirmed by manie scriptures some of which I wil set down not so much for your sake Bellarmine though for yours also if so be at last you shal affect the truth as for my brethrens whom I would have to be stirred up by this iudgment unto a more diligent serch of manie places which being commonly counted plain and evident are yet altogither unknown The first is Lev. 26.39.40 c. Where the last plague of the chapter is this greevous casting of of the Iewish nation in which they lye for despising Christ from the time he was crucified unto this verie day whose solution and deliverance at last is conjowned with the extreme miserie wherin they shal be at the time when this deliverance shal happen unto them But if that Antichristian glorie which you doo feyn doo come between how shal this bounteousnes of God finde them so miserably afflicted The second is out of that excellent song of Moses Deut. 32.36 c. When the Lord shal have judged his people then wil he repent towards his servants when he shal see that their power is gone and that the shut up with the left abroad is nothing and he wil say wher are their Gods the Rock in whom they trusted There Moses singeth of the same times tâ—â—cheth that they shal be brought unto the lowest ebb when God shal arise to avenge his people The third is that of Esay 49.14 And if Sion say the Lord hath forsaken me c. Vnto these shal be adioyned Ier. 30.8 c. Ezek. 37. Dan. 12.1 Hos 3.4.5 Which few places may suffice to open the meaning of many From which I conclude although the Bishop of Rome be neither at any time a Iew nor by the Iewes received for the Messias but rather be by them hated yet this is no cause why he should not be the great Antichrist yea and unlesse these things were he should be farr from being the principal Antichrist as in their places we have declared Chapt. 13. Of Antichrists seat IN expounding the words of the Prophesie we concluded by most firm arguments taken therfrom that Rome is the seat of Antichrist and that forthwith after the Empire is taken from the Hethen Emperours For the heads of the Beast abide fixed to Rome where are both those Hills and Kings that the Angel speaketh of And wher these heads abide fixed there must the seat of Antichrist needs be Moreover seing Antichrist then also shewed himselfe when Constantine began to reign as before is proved at large he hath no other seat than Rome For wheras he abode a few yeres at Avenion he did that with purpose to sojourn for a time not with a mind to change his seat But on the contrarie you Bellarmine doo contend that Antichrists seat shal be Ierusalem not Rome and Solomons Temple and Davids Throne not S. Peters Temple or the seat Apostolical Which you endevour to prove two wayes First by an argument unto the man then by the Scriptures and Fathers The argument is this If the Pope of Rome be Antichrist sitting in the Church of Christ then the Lutherans and Calvinists and as manie as are aliens from the Church which is under the Pope doo live out of the true Church of Christ For Christs Church can be but one as Christ is one And our men doo affirm the Pope of Rome to be Antichrist therfore our men all doo live out of the Church I answer the Proposition is false and relyeth onely upon the Churches unitie misunderstood For the Church is both commonly so caled and properly The first hath pietie corrupted the word adulterated the Sacraments depraved is ful of superstition and humane devises reteyning Christs name onely and boasting in the title therof and also commonly so accounted whiles any whit of the foundation is remaining The other is chast pure entire clean hearkning to Christs voice in al things and not departing from his praescribed rule any whit at all so farr as mortal infirmitie suffereth and this alwayes is the onely and true spouse of Christ how ever the whore also taketh this name to her selfe So before the Temple Altar was proper to the elect and mesured by the Angel but the Court was not set forth with any description but cast out and permitted to the Gentils to weet the prophane multitude which for their neernes falsly chalenged the name of the Temple To whom the holy city also was given which having their seat in the sayd court they trode under foot at their pleasure during the appointed time Apoc. 11.1.2 More plainly in the 7. Churches which all ar Christs though Sardis lived but in name onely and the Angel of Laodicea was neither hot nor cold forthwith to be spued out unlesse he repented chap. 3.1.16 Therfore that is not rightly transferred unto the common Church which perteineth unto it properly so caled One may be an alien from the Church commonly so caled and yet be a true citizen of the true Church If you could shew that the Pope of Rome hath his chair in this which properly inioyeth this name you might rightly conclude us all to be fugitives and very miserable But whiles you shuffle togither things disjoined and contrarie and dally as your manner is with a playn aequivocation the absurditie which you thought to throw against us is lighted upon your own head So your argument unto the maÌ„ is lying like him whose cause you have in hand Secondly you prove it from three Scriptures the first wherof is Apoc. 11.8 where you say John saith that Henoch and Elias shal fight with Antichrist in Ierusalem and there be killed I answer that which is spoken of Henoch and Elias to come and fight with Antichrist is altogither vain as I have proved in the 6.
Iovinian For Rome hath not wiped away her blasphemie but imprinted it deeper after she became Christian seing now she shal bear the punisment of her fornication Your sesond answer therfore is no lesse infirm than the first Let us see the third And this saith Although that woman were Christian Rome yet our argument should have no force at al because Antichrist shal hate Rome fight with her and make her dâ—solate burn her Therfore Rome is not Antichrists seat I answer that which you speak of Antichrists hatred fight against Rome is plainly false You borow this from Ap. 17.16 wher you read thus and the ten horns which thou sawest the Beast these shal hate the whore c. which reading we hav proved in handling that place to be faultie The true reading is the ten horns which thou sawest on the Beast these shal hate c. The difference is that the true reading teacheth that onely the horns of the Beast shal hate the whore the false would hav it that both the horns the Beast that is both the Kings Antichr should hate the whore Aretas readeth so as I say the Vulg. Latine to which you ar bound by the decree of Trent hath it also manie other copies have it so to which the rest of the Apocalypse giveth approbation most adverse to that which you bring Whetfore unless you can find a better answer you must needs confesse that Christian Rome is the seat of Antichrist Vnto the second place which our men bring from 2 Thes 2.4 that Antichrist shal sit in the temple of God you answer that Paul speaks of Solomons temple and you referr us to the things that you said before and so doo I the the reader to the refutation of them Then unto that reason that the Iewes temple was in deed Gods but it is now ceased when the Iewish Sacrifice and Preisthood ceased you answer that it ceased not by and by to be Gods temple for the same teÌ„ple might have bin the temple of Christians and so in deede was whiles it remained for the Apostles preached and prayed in it Luk 24.53 Act. 3.1 and 5.20 I answer and ask what all these things doo make to confirm the sitting of your Antichrist in Solomons Temple Because the Temple of Ierusalem wherin the Apostles preached and prayed was whiles it continued the Temple of God shal therfore the Temple of God wherin Antichrist shal sit be the Temple of Ierusalem Surely I could shew you how after the old ordinances of religion were abrogated a titular sanctitie at least might remayn for a time in that temple of SolomoÌ„s eveÌ„ as a boat dooth not by and by cease to move after the oars be stayed if it were not vain to spend labour in a thing of no coÌ„sequeÌ„ce For you might with as much certaintie conclude that the temple of God wherin Antichrist shal sit is Ierusalems temple because with a litle change of the Poets words Yee freinds admitted auditours can yee forbear to laugh as from the antecedent which you have set down Vnto that of Daniel chap. 9. And the desolation shal continue until the coÌ„summation and end wherby our men prove that the teÌ„ple shal not be built again You answer it is not in deed to be built again but in the end of the world or though it should be built again yet would it never be but prophane or finally that it shal not be built again perfectly but onely begun and in it being begun Antichrist shal sit I answer we had need of some Gerion that with his hundred haÌ„ds may take this slipperie eel How doo you wreath your self into manifold boughts circles yet though you should change your self into a 1000. saps you shal not slip away who taught you I pray so to distinguish against Daniel It is not to be built again say in the end of the world or being built again it shal abide prophane or it shalt be built again not perfectly but begun Did you fet these things out of the Popes chappel Surely the truth inspired of God afforded not this unto you For that teacheth that wrath is come upoÌ„ the Jewes eveÌ„ to the utmost 1 Thes 2.16 that it is in part of this wrath that God hath bowed down their backs alwayes Rom. 11.10 Therfore the Iewes shal never so lift up themselves under Antichrist as to have the least power to entreprise anie such thing but shal alwayes remaine desolate and oppressed until they shal say Blessed is he that cometh in the name of the Lord that is until Christ shal come and not Antichrist Mat. 23.39 Fourthly wheras our men bring forth some places out of the Fathers affirming that Antichrist shal sit in the Churches of Christians you grant it is true and not against you because the Fathers would not say that Antichrist shall sit in the Church as a Bishop but as a God I answer your Pope shal not scape away by this ridiculous distinction The same man may sit in the Church both as a Bishop and as a God Antichrist shal sustein the person of both as we see in your Pope in word he wil humbly feyn himselfe a Bishop but he wil arrogate the authoritie of God in deede He wil forgive synns by some more superiour power than a Minister can he wil let out of Purgatorie he wil put into the Kalender of Saincts whom he wil at his pleasure he wil command new articles of faith and manie such like things wil he doo that appertein not to this mortal condition but to the highest Maiestie Why should the Fathers speak of his Bishops office in this so great a loftines When great things are mentioned the smaller matters ar woÌ„t to be hidden with the exceding greatnes of the more excellent By their silence they denied not that he should sit in the Church as a Bishop but when the highest pinnacle of pride was to be spoken of they thought they were not to insist in the lower stepps Vnto our mens fift argument taken from the words of Gregorie lib. 4. Epist 38. The King of pride is nigh and though it be heighnous to be spoken an armie of Preists is prepared for him you say from hence the contrarie is gathered to that which we collect For it foloweth not that Antichrist shal be an universal Bishop but the contrary because the forerunner is not al one with him whom he runneth before I answer neyther is an universal Bishop alone with him that would be universal The Bishop of Constantinople would have been but he obteyned not his desire the Bishop of Rome asked it of Phocas and got it The contrarie therfore is not gathered from hence as you say but it is rightly collected that Antichrist shal be an universal Bishop which dignitie none beside Antichrist could obteyn And to the armie of Priests you answer that Gregorie would not say that the Priests as Priests perteyned unto Antichrists name
Antichrist hath reigned Whiles the woman lived in the wildernes and the Saincts lay hid in the temple ther was in deed a lamētable fewnes of true worshipers and so great darknes and obscuritie possessed al things more store of smoke bursting forth daily out of the bottōless pit that the truth commōly could not be seen Yet in the mean time Antichrist dominered in the holy citie and in the utmost court wherupon by counterfeit religion he deceived egregiously whiles al mē almost thought because of his neernes unto the Temple that he did sit in the true Temple The second chief point of doctrine you say is that he shal openly and by name cal himselfe the Christ not his Minister and Vicar as appeareth by those words of our Lord Jf an other shal come in his own name him ye wil receive And those words in his owne name you wittily warne to have been purposely added against the Lutherans and Calvinists which would say that Antichrist should not come in his owne name but in the name of our Christ as if he were his Vicar I answer you understand Christs words verie perversely For name in this place is not an appellation as you would have it but a mission and authoritie as we hav shewed in the 2. chapter touching Antichrists singular person By which it may appear that his own name and the Vicar of Christ doo not so contrary one an other but the Bishop of Rome may boast himselfe to be this vicar and doo it also in his own name to weet his own authoritie having no such right given him of God Moreover if name be an appellation Antichrist shal come in his own name and his appellation properly is not Christ how I pray you dooth he openly by name cal himselfe Christ See you not that you speak contraries Can any come in his own name openly cal himselfe an other whose name he beareth not Besides wee have often answered that this place perteins nothing to Antichrist properly so caled but to those whom the Iewes should submitt themselves unto who what manner of persons so ever they were they doo not in al points expresse the great Antichrist The third chief point of doctrine is that he shal affirme himself to be God and wil be worshiped for God as it is written so that he sitteth in the Temple of God shewing himself as if he were God 2. Thes 2.4 not onely say you by usurping some of Gods authoritie but the very name of God And here because your vulgar authentik Latin text is too weak to defend the Pope you flee to the Greek not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God say you but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is God The Argument is this Antichrist shal in words acknowledge himselfe to be God the Pope of Rome dooth not acknowledge himselfe to be God therfore he is not Antichrist Let Oecumenius make answer to the proposition who thus interpreteth that word of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith not saying but shewing that is by works signes and miracles endevouring to shew that he is God According to his interpretation therfore a manifest publishing is not necessarie Yea let the Holy Ghost expound himselfe who by a like manner of speech in Ezek. 28.2 teacheth how this is to be taken Thus he saith of the King of Tyrus Because thy hart is lifted up so that thou sayest J am God No man I trow requireth that this Tyriā should pronoūce the self same verie words False therfore it is that Antichrist should in word professe himselfe to be God Notwithstanding because your Pope had liefer abound with tokēs than barely and slenderly to be furnished with such as are necessarie onely we forgive you the proposition and pray you to think with your selfe whither the verie thing proclaimeth not quite cōtrarie to that which you deny in the assumption For what I pray you did P. Sixtus acknowledg himselfe and the other Popes of Rome to be when he said Whosoever accuseth the Pope it shal never be forgiven him because he that sinneth against the holy Ghost it shal not be forgiven him neither in this life nor in that which is to come Concil Tom. 1. in Purgat Sixti What did Boniface the 8 when he said We declare define and pronounce that it is absolutely necessarie to salvation for everie creature to be subiect to the Bishop of Rome Extrav de Major Obed. unam sanctam I forbear to cite more witnesses I appeal to your selfe why doo you dissemble Doo not such speeches often sound in your ears But say you he dooth not acknowledge himselfe God because he acknowledgeth himself his servant I am ashamed of your proofs as if out of the same mouth ther could not come blessing and cursing horrible blasphemie and counterfeit obedience You know that in words he is sometime servant of servāts but again when he list he is King of Kings The fourth point is that he shal extol himself above al that is caled God or that is worshipped 2 Thes 2.4 that is say you he shal not suffer anie God neither true nor false nor anie Jdols To this argument we have answered in part before in handling Antichrists name wher we shewed that the Apostle meaneth not the heavenly God but the earthly that is the civil Magistrates which are venerable as also that in Daniel 11.37 And he shal not esteeme the God of his Fathers nor care for anie God because he shall rise up against all Ierom interpreteth this sacrilegious pride to be a kind of immoderate power over al religion for thus he saith And Antichrist shal warre against the Saincts and overcome them and shal be pufft up with so great pride as he shall attempt to change Gods lawes and ceremonies subiecting al religion to his owne power Com. in Dan. cap. 7. In which words he finely painteth out Antichrist the Pope of Rome although he was farr from this your comment For shal a false Prophet lift up himself above everie God A Prophet is always the Prophet of some God needs therfore must he professe himself subiect to some God whom the Scriptures note out by the name of a False Prophet Again when he shal sit in the temple of God whither shal this be in the tēple of an other God or in his own If of an other then he acknowledgeth a superiour but if in his owne then the Apostle speaks unproperly and should not have said so that he sitteth in the tēple of God as God but rather so that he sitteth in his owne temple as God But by this māner of speaking what fruit had redounded to the Saincts For what manner of sign had this been of this Monster when it was no where known what manner of Temple he should have or where But thus ar they wōt to erre from the right which reverence their lusts for truth As touching the Idols which you say Antichrist shal
relate one or 2. both publikly testified and fresh in memorie than manie other almost forgot with age Wherfore your Pope dooth so lively expresse Antichrist both in multitude and falsitie of miracles that none I beleev is so sharp sighted as that he can discern any even the least difference Ther remayn those three special miracles namely of fyre coming down frō heaven of the Jmage of the Beast to speak and of the resurrection of Antichrist mētioned Apoc. 13. where I have shewed how these all doo fitly agree to the Pope of Rome For first we declared that these things are to be expounded figuratively not properly for these are miracles common to a Kingdome such as by the Apocalypse we have proved the great Antichrist to be and not of a singular man And that commonly they cannot agree to many singulars save figuratively Moreover if these miracles should be personal and proper to one how could they so come to the knowledge of the whole world that it should folow the Beast with such admiration as the Apocalypse sayth Things heard doo move lesse than those that ar seen with the eyes And Antichrist should excel with such efficacie of miracles as he should seduce if it were possible the verie elect therfore it is altogither absurd to interpret these properly We shewed that the fyre coming down from heaven is the fear and terrour of Gods iudgement which Antichrist should strike into men that obey not his will that his resurrection is the curing of his wounded head when the papal dignitie which by the invasion of the Barbarians seemed to have perished began agayn to wex strong and flourish that speech given to the Jmage of the Beast is the authoritie of commaunding unto which the relived Pope did aspire pretēding that al that eminencie which he desired was no more than the ancient Popes possessed of old wherupon his dignitie was but onely an Image of the ancient These are the natural interpretations of these miracles unto which the consent of the whole Apocalypse leadeth although if yow would strictly hold the letter we shewed examples of fyre descending frō heaven at the will of the Popes Apoc. 13.13 Francis Xavier Iesuite raysed the dead by heaps a few yeres since among the Indians and we related even now out of Peucerus that an Image in Berne by means of your men gave answers to them that asked therof Neither need we seek anie other until you have shewed that these things must be understood as the words doo sound Here we have nothing but your bare affirmation In the mean while ther is no doubt but those three things which the Scriptures mention of Antichrists miracles are al found in your Pope both multitude and fraud and special examples and therfore that he is the man of syn whom the Apocalypse describeth and Paul foretold to the Thessalonians Epist 2. But although you could bring nothing in the whole first part of the chapter wherby to purge the Pope of this impietie by testimonie of miracles yet that you might seem to have said somthing you wil answer our men which let us see of what sort it is The writers of Maydenburgh say you doo obiect that manie lying miracles have been doon by the Papists such as by visions of sowles telling tales of Purgatorie and begging masses to be sung for them and cures of diseases which have happened to such as worshiped Images or made vowes unto Saincts And you answer two things first that these are not the miracles which John writeth that Antichrist shal doo but to dye and rise again to let down fyre from heaven to give the Jmage power to speak which you require to be shewed to have been doon by the Pope or Papicts I answer that I have shewed the Pope was dead when Rome was taken by the Barbarians who being driven away and he promoted to his former glorie he rose again That he let down fyre from heaven after he had persuaded the world that it was of necessity to salvation for to be under the Bishop of Rome for thē his wrath terrified all men as if it were the wrath of the great God That he gave the Image power to speak when he came to such boldnes as he freely boasted both in deed and word By me Kings reign Al which miracles ar also doon by the Papists which apply their labour for the Pope wherby he may the more easily delude the world with these persuasions Though Images also doo speak among you Xaverius raiseth the dead for the Popes sake flames have appeared from heaven Secondly you answer that those three kinds of Miracles namelie visions of sowls craving masses to be sung for them healths obteined by worshiping of Jmages for vowes made to Saincts were usual in the Church before that time when the adversaries say Antichrist appeared I answer that which you affirme is partly false partly of no moment to prove your Miracles not to be lyes False it is which you say that the sowl appearing to S. German Bishop of Capua about the yere 500. was before Antichrists time For the Apocalypse teacheth that Antichrist was born when the Hethen Emperours were taken away which fel out about the yere of our Lord 300. Infirme altogither it is which you allege of the like miracles doon before Antichrist as Eusebius relateth lib. 7. Hist cap. 14. of the brazen Statue which the woman that had the bloody yssue erected to our Saviour and Theodoret lib. 8. ad Graecos For both before Antichrist and after his coming lying signes should be doon For now sayth Paul the Mysterie of iniquitie worketh 2 Thess 2.7 And the Mysterie wrought as wel by Myracles as by superstition and false doctrine as appeareth by the Heretik Mark who made the wine in the Cup to appear bloud of whom Irenaeus speaketh lib. 1. cap. 9. So the Montanists also had their miracles as Tertullian testifieth lib. de Anim. cap. Nihil animae And the difference between the great Antichrist and these litle ones is in more and lesse For these forerunners did Miracles by a shorter and straiter kind of power But the great Antichrist should come with the efficacy of Sathan with al power namely to deceive in larger borders Wherupon he should exceed in greatnes multitude and impudency of guiles and al kind of hurting Miserable therfore is your defense of the Pope by Miracles which if in any thing ells doo plainly shew him to be the great Antichrist Neither was it as I think without the singular providence of God that you which make miracles to be one chief mark of the Church should at length know by experience that they wil turne to your destruction who hoped by them to have greatest safegard Chapt. 16. Of Antichrists Kingdome and warrs TOVCHING the Kingdome and warrs of Antichrist we have taught the certainty from the Apocalypse chap. 11.7 and chap. 13. entyre from whence the Reader may fetch the things that are to
fornication and hath avenged the blood of his servants shed by her hands 3 And againe they said Halleluja and the smoke of her rose up for evermore 4 And the foure and twenty Elders and the foure Beasts fel downe and worshipped God that sate on the throne saying Amen Hallelujah 5 Then a voice came out from the throne saying prayse our God all ye his servāts and ye that feare him both small and great 6 And I heard like a voice of a great multitude and as the voice of many waters and as the voice of strong thundrings saying Hallelujah for the Lord that God our almighty one hath raigned 7 Let us be glad and reioyce and give glory to him for the marriage of the lambe is come and his wife hath made her selfe readie 8 And to her was given that she should be arrayed with pure fine linnen for the fine linnen is the righteousnesses of the Saincts 9 Then he said unto me write blessed are they which are called to the Lambes supper And he said unto me these words of God are true 10 And I fell before his feete to worship him but he said unto mee see thou doo it not I am thy fellow servant and one of thy brethren which have the testimony of Iesus Worship God for the testimony of Iesus is the Spirit of Prophesie 11 And J saw heaven open and behold a white horse and he that sate upon was called faithfull and true and he iudgeth and fighteth righteously 12 And his eyes were as a flame of fyre and on his head were many crownes he had a name written that no man knwe but himselfe 13 And he was clothed with a garmēt dipt in blood and his name is called THE WORD OF GOD. 14 And the hosts which are in heaven followed him upon white horses clothed with fine linnen white and pure 15 Out of his mouth went a sharpe sword that with it he should smite the Heathen for he shal rule them with a rod of yron for he it is that shall treade the wine-presse of the fiercenesse and wrath of Almighty God 16 And he had upon his garment and upon his thigh a name written THE KING OF KINGS LORD OF LORDS 17 And J saw an Angel stand in the Sunne wWho cryed with a loud voice saying to all the foules that did flie by the middes of heaven come and gather your selves togither unto the supper of the great God 18 That ye may eate the flesh of Kings and the flesh of Tribuns and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all free men and boundmen and of small and great 19 And J saw that Beast and the Kings of the earth and their hosts gathered togither to make battell against him that sate on the horse and against his army 20 But the Beast was taken and with him that false Prophet that wrought miracles before him wherby he deceived them that received the Beasts marke and them that worshipped his Jmage These both were alive cast into a lake of fire burning with brimstone 21 And the remnant were slaine with the sword of him that sitteth upon the horse which commeth out of his mouth and all the foules were filled full with their flesh The Analysis HITHERTO have bin the things which goe before the destruction or are joyned togither with it now those things which follow it This is a thankes giving in the foure first verses and that is twofold One of the multitude without difference both for the iust punishments taken of the whore ver 1.2 and also repeated againe because of the eternity of the same punishment ver 3. The other is of the Elders and Beasts ver 4. And thus farre is the more full declaration of the fift viall There remaine yet two the sixt to be powred out upon Euphrates and the seventh into the ayre That former is handled in the rest of this chapter even unto the 20. verse This last is cōtinued from thence to the conclusion of the whole booke There wer two parts of that former in chap. 16. The drying up of Euphrates and preparation to warre Likewise two parts of the declaration are propounded after the same manner We have shewed that that drying up did signify the calling of the Iewes which is described in this place first by a provoking to praise God and by the ioy of the freinds of the bridgroome ver 6.7 then by the preparation for the marriage ver 8. Furthermore by the certenty of the thing which therfore he commandeth to be written and registred the truth wherof he confirmeth partly from the principal authour ver 9. partly from himselfe the minister a glorious and holy Angel ver 10. The preparation for warre first is of the Saincts whose Captaine is Christ himselfe of whō a divers forme is expressed and divers names applied to those divers shapes All which notwithstanding ar referred either unto righteousnes in iudgment or to fortitude in warre as is shewed in the ende of verse 11. Therfore he commeth to iudgment furnished both sitting upon a white horse and by a fit name called faithful and true ver 11. and also with flaming eyes and an unknown name ver 12. He cometh forth to the battel both himself clothed with a bloody garmēt called the word of God ver 13. And also a great army following him ver 14. and having ordinances of warre ver 15. Whose name fit for this shew is King of Kings c. ver 16. And in such wise is the Captaine The Souldiers are gathered togither by the voice of an herald standing in the Sunne and promising certaine victory ver 17.18 The army also of the enemyes is assembled ver 19. declared now onely in a word the preparation wherof hath already bin spoken off sufficiently in chap. 16.13.14.15.16 Such is the larger declaration of the sixt viall the which proceedeth no further than the preparation of the warre The seventh followeth partly consisting in the destruction of the enemies partly in the happinesse of the Church after they are destroyed The enemies are two the Western Beast and Eastern Dragon of his destruction it is spoken in the two other verses of this chapter both of the Prince himselfe ver 20. and also of his souldiers ver 21. Scholions 1 And after these things J heard a voice These first verses we refer in the Analysis to the fift vial the ruine of Rome by which it is declared how ioyful an argumēt of praising God her destructiō shall ministet to the saincts The Angel exhorted them to reioyce before in chap. 18.20 And now the thing being brought to passe all the godly shall triumph earnestly But seeing this executing followeth the destruction it must needs be that either this throwing of the milstone into the sea is the very destroying of the city or that the manner of destroying of it is altogither concealed which yet notwithstanding
the glory to come which shal be revealed in us by which words saith he our good deserts ar not compared with the future blessednesse but the sufferings that is the labours which we suffer for Gods sake as though he should say our sorowes cannot be compared with the joyes of the blessed although the endurings of griefes in as much as they come from grace are worthy doubtlesse of eternal life Consider the fraude of the Iesuite who having nothing to answer to this place flyeth to an other from whence some shew of an answer might be taken But that I may not now examine that of the Romanes why telleth he us of sorowes and af lictions not to be compared with the ioyes of the blessed of which nothing at al is spoken in this place Here teares death sorow crying all labour is banished away before in ver 4. so as nothing is more unmeet as to dreame of such a comparison For in these words it is shewed that not onely the sorowes of this life are inferiour to the ioyes of the blessed but also that the thirst hunger and most fervent desire of godlinesse than which nothing can be of greater esteeme in a man doo not obtaine life by their merit but by the meere grace mercy of God Neither is that of the fained Ambrose lesse frivolous and also of Thomas and Rupert who wil have the word freely therfore to be said because although eternall life be due to the merits of the righteous condignly yet the merits themselves could not have bin merits without grace which was given freely For if they would rather have spoken with the Holy Ghost then from their owne perverse braines they would never have said that any grace is given to men by whose helpe they might doo workes worthy of eternal life when here it is said expressely that the reward of the most excellent workes is alto gither freely bestowed and not condignly 7 He that overcometh shall inherit all things For none shal attaine to this happinesse but he which shall behave himselfe valiantly in that battell with the Dragon of which in the former chapter Yee therfore ô Iewes shew your selves men It shal be a terrible warre if ever at any other time Dan. 12.1 Yet notwithstanding feare not neither fainte in your mindes The victory is sure and after the victory eternall ioy 8 But to the fearfull and unbeleeving The reward of the wicked which first are called fearfull fearing them which kill the body and denying Christ before mē Mat. 10.28.33 desiring to save their life but in very truth loosing it Mat. 16.25 Of which sort peradventure there shal be some in respect of the greatnesse of the danger when the Turk the Dragon shal threaten most cruell destruction to them that professe Christ Vnbeleevers are they which shall refuse the truth openly For every one shal not be converted but it seemeth that some by the iust iudgement of God shal remaine in their former stubburnesse as we have observed before out of Daniel Abominable are men of desperate naughtinesse and impudently wicked whom al mē every where detest Aretas and Montanus doo reade before abominable the word sinners as also the Cōplutent edition and the Kings Bible But these sinners are alone with abominable men notably wicked and desperate But why is ther mention of Idolaters when al the Iewes generally doo hate Idols It may be that some have turned away to the Romish impiety although this be a rare thing ioint also that Rome before this time shall be destroyed Therfore these things may be understood of the Gentiles as also al other kinds of sinnes which have bin reckoned hitherto who cleaving to their Idols shal have no part in this holy city of wich in the meane time al the godly shal be freedenizens whersoever they shal live Lyars also are excluded that is such as reioyce in lying as hypocrites dissemblers and they who make some shew of religion having no tast therof n their hart Observe how with those horrible sinnes he mixeth some lesser in the common opinion that no man should deceive himselfe by supposing that if he refraine himselfe from those greater he may followe the smaller without danger of punishment But the thing is nothing so he that continueth in the least without repentance must know that a place is prepared for him in the lake of fire hither shal be thrust al this company and they who are of the same condition Not because al the wicked shal descend presently at that time into hel but because they shal be convinced and condemned by the sentence of the holy Church which is as if God should pronounce it from heaven and should strait way drawe the condemned unto torment 9 Then came to mee one of the seaven Angels Hitherto the generall declaration the particular followeth And first by whose helpe this thing is to be manifested this is one of the seven Angels of which wee heard in the chap. 15. and as it seemeth the last who was to poure out his vial into the aire Frō which it is evident that this new Hierusalem is within that time wherin the vials are powred out for which cause there is so exact a repeating of his office that he is one of those seven Angels which have those seven vials full of the seven last plagues least any in wandring rashly should passe over the boundes that are set ¶ Come I will shew thee the bride Did not Iohn see it before ver 2. But there through a windowe and somewhat confusedly but now more distinctly and clearly The first shew of the newe descending Hierusalē shall seeme faire but after that it shal have abode on earth somewhile then it shal be seene farre more noble For we gather from the former thinges that these words doo shew the event as also that which the Angel inviteth for to behold whence we learne from the analogie of those things which hav bin said before that some holy man by published writing shal manifest to al the faithful rhe most divine maiesty celestial glory of this Church But we see these things yet a farr off and darkly the day at lēgth shal make this thing most cleare 10 And he tooke mee up by the Spirit into a great and hie mountaine He entreh into the description of the city more fully then before yet notwithstansting shorter in these two verses Therfore that Iohn might throughly knowe the bride he is taken up into a hie and lofty mountaine The first condemnation of the whore was seen in the wildernesse chap. 17.3 but the glory of the bride shal be revealed in a hie mountaine in the eyes and light of the whole world This mountaine seemeth to be that which Isaiah speaketh of In the last times the mountaine of the house of the Lord shal be set in the top of other mountaines and exalted above the hilles that all nations may flow unto it chap. 2.2 VVorthily is
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