To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
1 The beast with many heades is described, 8 which draw∣eth the most part of the world to Idolatrie. 11 The other beast rising out of the earth. 15 giueth power vn∣to him.
1 1 THen I saw a beast rise 2 out of the sea, which had seuen heads, and 3 ten hornes, and 4 vpon his hornes were ten crownes; & vpon
3 8 And I saw one of his heades as it were wounded to death; but his deadly wound was healed; and all the world wondred and followed the beast.
4 And they worshipped the Dragon which gaue power vnto the beast; and they worshipped the beast, saying, Who is like vnto the beast! who is able to fight with him!
5 9 And there was giuen vnto him a mouth, that spake great things and blasphemies; and power was giuen vnto him, 10 to doe for two and fourtie monethes.
6 He therfore opened his mouth vnto blasphe∣mie
against God, to blaspheme his Name, 11 and his tabernacle, 12 and them that dwell in hea∣uen.
7 It was also giuen vnto him to make warre with the Saints, and to ouercome them; and power was giuen him ouer euerie kinred, and tongue, and nation.
8 Therefore all that dwell vpon the earth, shall worship him, 13 whose names are not writ∣ten in the booke of life of that Lambe, which was slaine from the beginning of the world.
9 14 If any man hath an eare, let him heare.
10 If any lead into captiuitie, he shall go into captiuitie: ‖ if any kill with a sword, he must be killed by a sword: here is the patience and the faith of the Saintes.
11 15 Then I sawe an other beast com∣ming
13 19 And he doth great wonders, so that he maketh fire to come downe from heauen on the earth, in the sight of men;
14 And deceiueth them that dwell on the earth, by reason of the signes, which were giuen to him to do in the sight of the beast; saying to them that dwell on the earth, that they should make an 20 image of the 21 beast, which was wounded of the sword, and did liue againe.
vnto the image of the beast, and that the image of the beast should speake; and to cause that as many as would not worship the image of the beast, should be killed.
16 23 Also he maketh all, both small & great, rich and poore, free and bond, to receiue 24 a b marke in their right hand or in their fore∣heads:
17 And that no man may 25 buy or sell, saue he that hath the 26 marke, or the name of the beast, or the number of his name.
The Apostle hauing decla∣red the springing vp of the Christian Church, and the state of that Church from which ours taketh her beginning, doeth now passe vnto the storie of the progresse thereof, as I shewed in the entrance of the former Chap. And this historie of the progresse of the Church and the battailes thereof, is set downe in this Chapter, but distinctly in two partes; one is of the ciuill Ro∣mane Empire, vnto the tenth verse. Another of the body Ecclesiasticall or Propheticall, thence vnto the end of the Chapter. In the former part are shewed these things: First the state of that Empire, in foure verses; then the actes thereof, in three verses; after, the effect, which is exceeding great glorie, verse 8. And last of all is commended the vse: and the instruction of the godly against the euils that shall come from the same, verse 9. 10. The historie of the state, containeth a most ample description of the beast first intire, verse 1. 2. and the restored after hurt, verse 3. 4.
F. IVNIVS.
On the sand whereof stood the deuill practising new tempests against the Church, in the verse next before going: what time the Empire of Rome was endangered by domesticall dissentions, and was mightily tossed, hauing euer and anone new heads, and new Emperours. See after, 17. 8.
Hauing the same instruments of power, prouidence, and most expert gouernement, which the Dragon is sayd to haue had. Chapter 12. 3.
We read in the 12. Chapter and 3. verse, that the Dragon had seuen crownes set vpon seuen heads: because the thiefe auoucheth himselfe to be the proper Lord and Prince of the world: but this beast is sayd to haue ten crownes, set vpon seuerall not heades but hornes: because the beast is beholden for all vnto the Dragon, verse 2. and doth not otherwise raigne, then by law of subiection giuen by him, namely, that he employ his hornes against the Church of God. The speach is taken from the auncient cu∣stome and forme of deali•••• in such case: by which they that were absolute kings did weare the diad••me vpon their heades; but their vassals and such as raigned by grace from them, wore the same vpon their hoodes; for so they might commodiously lay downe their diademes when they came into the presence of their Soueraignes: as also the Elders are sayd, when they a∣dored God which sate vpon the throne, to haue cast downe their crownes before him. Chapter 4. 10.
Contrarie to that, which God of old cō∣manded should be written in the head peece of the high Priest, that is Sanctitas Ieho∣uae. Holinesse vnto the Lord. The name of blasphemie imposed by the Dra∣gon, is (as I thinke) that which Saint Paule saith in the second Chapter of his second Epistle to the Thessalonians verse 4. He sitteth as God, and boa∣steth him selfe to be God. For this name of blasphemie both the Romane Em∣perours did then challenge vnto themselues, as Suetonius and Dion doe re∣port of Caligula and Domitian: and after them the Popes of Rome did with full mouth prefesse the same of themselues; when they challenged vnto themselues soueraignetie in holy things; of which kinde of sayings the sixt booke of the Decretals, the Clementines, and the Extrauagants, are very full. For these men were not content with that which Anglicus wrote in his Poëtria, (the beginning whereof is, Papa stupor mundi. The Pope is the won∣der of the world) Nec Deus es, nec homo; sed neuter es inter vtrumque. Thou art not God, ne art thou man, but neuter mixt of both; as the glose witnesseth vpon the fixt booke: But they were bold to take vnto themselues the very name of God, and to accept it giuen of others: according as almost an hun∣dred and twentie yeares since, there was made for Sixtus the fourth when he should first enter into Rome in his dignitie Papall, a pageant of triumph, and cunningly fixed vpon the gate of the Citie he should enter at, hauing written vpon it this blasphemous verse.
Oraclo vocis mundi moderaris habenas, Et merito in ••erris crederis esse Deus.By oracle of thine owne voyce the world thou gouernst all, And worthely a God on earth, men thinke and do thee call.
These and sixe hūdred the like who cā impute vnto that modestie where∣by good men of old would haue themselues called the seruauntes of the seruauntes of God? Verely either this is a name of blasphemie: or there is none at all.
Swift as the Leopard, easily clasping all things, as the Beare doth with her foote, and tearing and deuouring all things with the mouth as doth the Lyon.
That is, he lent the same vnto the beast to vse when he percei∣ued that himselfe could not escape, but must needes be taken by the hand of the Angell, and cast into the bottomlesse pit, Chapter 20. yet did he not so abandon the same vtterly from himselfe, but that he might vse it as long as he could.
This is the other place that appertai∣neth to the des∣cription of the beast of Rome: that be∣sides that na∣turall digni∣tie, and ampli∣tude of the Ro∣maine Empire, which was sha∣dowed in the two former verses, there was added this also as miracu∣lous, that one head was wounded, as it were, vnto death, and was healed againe, as from heauen, in the sight of all men. This head of Nero the Em∣perour, in whom the race of the Caesars fell from the Imperiall dignitie, and the gouernment of the Common weale was translated vnto others: in whose handes the Empire was so cured and recouered to health, as it seemed vnto all so much the more deepelie rooted and grounded fast, then euer before. And hence followed those effectes, which are next spoken of: First, an admiration of a certaine power, as it were, sacred and diuine, sustei∣ning the Empire and gouerning it: Secondly, the obedience and submission of the whole earth, in this verse: Thirdly, the adoration of the Dragon, and most wicked worshipping of deuils, confirmed by the Romane Emperours: Lastly, the adoration of the beast himselfe, which grew into so great estima∣tion, as that both the name and worship of a God was giuen vnto him, verse 4. Now there were two causes which wrought in the mindes of men this Re∣ligion: the shew of excellencie, which bringeth with it reuerence: and the shew of power inuincible, which bringeth feare. Who is like (say they) vnto the beast? Who shalbe able to fight with him?
The second member conteining an historie of the actes of the beast, as I sayd verse 1. The historie of them is concluded in two pointes, the beginning, and the manner of them. The beginning is the gift of the Dragon, who put and inspired into the beast both his im∣pietie against God, and his immanitie and iniustice against all men, espe∣ciallie against the godlie and those that were of the houshold of faith, verse 5. The manner of the actes or actions done, is of two sortes; both im∣pious in minde, and blasphemous in speach against God, his Church, and the godlie, verse 6. and also most cruell and iniurious in deedes, euen such as are done of most raging enemies, and of most insolent and proud conquerours, verse 7.
Namely his actions, and manner of dealing. As concerning those 42. monethes, I haue spoken of them before chapter. 11. 2.
That is, the holy church, the true house of the liuing God.
That is, the godly in seue∣rall, who hid themselues frō his crueltie. For this bloodie beast, surchar∣ged those holy soules most fals∣ly with innume∣rable accusati∣ons, for the name of Christ, as we reade in Iustine Martyr, Tertullian, Ar∣nobius, Minutius, Eusebius, Augustine, and others: which example the la∣ter times followed most diligently, in destroying the flocke of Christ: and we in our owne memorie haue found by experince, to our incredible griefe. Concerning heauen, See chapt. 11. 12.
That is, such as are not from euerlasting elected in Christ Iesus. For this is that Lambe slaine, of which chapt. 5. 6. These words I doe, with Aretas, distinguish in this manner: Whose names are not written euen from the laying of the foundati∣ons of the world, in the booke of life, of the Lambe slaine: and this distin∣ction is confirmed by a like place, hereafter, chapt 17. 8.
The con∣clusion of this speech of the first beast, consisting of two parts, An exhor∣tation to attentiue audience, in this verse: and a foretelling, which partly conteineth threatnings against the wicked, and partly comfortes for those which in patience and faith shall waite for that glorious comming of our Lord and Sauiour Christ, verse 10
Gen. 9 6. Matth. 26. 52.
The second member of the visi∣on, concerning the Ecclesiasticall dominion, which in Rome succeeded that which was politique, and is in the power of the corporation of false pro∣phets, and of the forgers of false doctrine. Wherefore the same beast, and the same bodie or corporation is called of S. Iohn by the name of false pro∣phet, chapt. 16. 13. & 19. 20. The forme of this beast is first described, in this verse, then his acts, in the verses following: and the whole speech is concluded in the last verse. This beast is by his breed, a sonne of the earth (as they say) obscurely borne, and by litle and litle creeping vp, out of his abiect estate.
That is, in shew he sēbled the Lambe (for what is more milde, or more humble then to be the seruant of the seruants of God?) but in deed he played the part of the Dragon, and of the Wolfe. Matth. 7. 15. For euen Satan changeth himselfe into an Angel of light, 2. Cor. 11. 14. and what should his honest disciples and seruants do?
The historie of the actes of this beast, containeth in summe three things, hypocrisie, the witnesse of miracles, and tyrannie: of which the first is noted in this verse, the second in the three verses following; the third in the sixteenth and seuenteenth verses. His hypocrisie is most full of leasing, wher∣by he abuseth both the former beast and the whole world: in that albeit he hath by his cunning, as it were by lime, made of the former beast a most miserable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or anatomie, vsurped all his authoritie vnto him selfe, and most impudently exerciseth the same in the sight and view of him: yet hee carrieth him selfe so, as if he honoured him with most high honour, and did in verie good trueth cause him to be reuerenced of all men.
For vnto this beast of Rome, which of a ciuill Empire is made an Ecclesiasticall hierarchie, are giuen diuine honors, and diuine authoritie: so far, as he is beleeued to be aboue the Scriptures, which the glosse vpon the Decretals declareth by this deuillish verse,
Articulos soluit, synodumque facit generalem.
That is,
He changeth the Articles of faith, and giueth authoritie to generall Counselles.
Which is spoken of the Papall power. So the beast is by birth, foun∣dation, seate, and finally substance one: onely the Pope hath altered the forme and manner thereof, being him selfe the head both of that tyran∣nicall Empire, and also of the false prophets: for the empire hath he taken vnto him selfe, and thereunto hath added this cunning deuise. Now these wordes whose deadly wound was cured, are put here for distinction sake, as also sometime afterwards: that euen at that time the godly readers of this prophecie might by this signe be brought to see the thing as present: as if it were said; that they might adore this verie Empire that now is, whose head we haue seene in our owne memorie to haue bene cut off, and to be cured againe.
The second point of the things done by the beast is the credite of great wonders or mi∣racles, apper∣taining to the strengthening of this impietie; of which signes some were giuen from a∣boue, as it is said that fire was sent downe from heauen by false sorcerie, in this verse. Others were shewed here below in the sight of the beast, to e∣stablish idolatrie, and deceiue soules: which part S. Iohn setteth forth, be∣ginning (as they say) at that which is last; in this manner: First the effect is declared in these words. He deceiueth the inhabitants of the earth. Secondly, the common maner of working, in two sorts: one of miracles, For the signes which were giuen him to do in the presence of the beast; the other of the words added vnto the signes, and teaching the idolatrie confirmed by those signes, Saying vnto the inhabitants of the earth, that they should make an image vnto that beast which &c. Thirdly, a speciall manner is declared, That it is giuen vnto him to put life into the image of the beast: and that with such a kinde of quickning that the same both speaketh by aunswere vnto those that aske counsell of it, and also pronounceth death against all those that do not obey nor worship it: all which things often times by false miracles through the procurement and inspiration of the diuell, haue bene effected and wrought in images. The histories of the Papists are full of examples of such miracles, the most of them fained, many also done by the deuill in images, as of old in the serpent, Genes. 3. 1. By which examples is confir∣med not the authoritie of the beast, but the truth of God and of these pro∣phesies.
That is, images, by enallage or change of the number; for the worship of them euer since the second councell of Nice, hath bene or∣deined in the church by publique credite and authoritie, contrarie vnto the law of God.
In the Greeke the word is of the datiue case, as much to say, as vnto the worship, honour and obeying of the beast; for by this maintenance of images, this pseudopropheticall beast doth mightily profit the beast of Rome, of whom long ago he receiued them. Wherefore the same is hereafter very fitly called the image of the beast, for that ima∣ges haue their beginning from the beast, and their forme or manner from the will of the beast, and haue their end and vse fixed in the profit and com∣moditie of the beast.
And of this miracle of the images of the beast (that is, which the beast hath ordeined to establish idolatry) which mira∣culously speake, and giue iudgement, or rather marueilously, by the fraud of the false prophets, the Papists books are full fraighted.
To giue life, as Iannes & I am∣bres imitated the wonders that Moses wrought.
The third place, is a wic∣ked and most insolent tyran∣nie, as was said before, vsurped ouer the per∣sons of men, in this verse; and ouer their goods and actions, in the next verse. For he is said, both to bring vpon all person a tyrannous seruitude, that as bondslaues they might serue the beast: and also to exercise ouer all their goods and actions, a pedlerlike abuse of indulgences and dispensa∣tions (as they tearme them) amongst their friends; and against others, to vse most violent interdictions, and to shoote out cursings, euen in naturall and ciuill, priuate and publike contractes, wherein all good faith ought to haue place.
That is, their Chrisme, by which in the Sacrament (as they call it) of Confirmation, they make seruile vnto themselues, the persons and do∣ings of men, signing them in their forehead and hands: and as for the signe lest by Christ (of which Chap. 7. 3.) and the holy Sacrament of Baptisme they make as void. For whom Christ hath ioyned vnto him selfe by Bap∣tisme, this beast maketh challenge vnto them by his greasie chrisme, which he doubteth not to preferre before Baptisme, both in authorite and in efficacie.
The marke of the name of the beast.
That is, haue any free trafficke, or entercourse with men, but they onely which shall haue this annointing and consecration of clerkly tonsure, as they call it. Read Grarian de consecrat. distinct. 5. c. omnes; cap. spiritus &c. of these matters.
Here the false prophets doe require three things, which are set downe in the order of their greatnesse, a character, a name, and the num∣ber of the name. The meaning is, that man that hath not, first their an∣nointing and clericall tonsure or shauing; secondly holy orders, by recei∣uing whereof is communicated the name of the beast; or finally hath not attained that high degree of pontificiall knowledge, and of the lawe (as they call it) Canonicall, and hath not as it were made vp in accompt and cast the number of the mysteries thereof: for in these things consisteth the number of that name of the beast. And this is excellently set foorth in the next verse.
That is, in this number of the beast con∣sisteth that popish wisedome, which vnto them seemeth the greatest of all others. In these words S. Iohn expoundeth that saying which went before of the number of the beast, what it hath aboue his marke or accognisance, and his name. These things (saith S. Iohn) the marke and name of the beast, doe easily happen vnto any man: but to haue the number of the beast, is wisdome: that is, onely the wise and such as haue vnderstanding can come by that number; for they must be most illuminated doctours that attaine thereunto: as the words following do declare.
How great & of what denomination this nūber of the beast is, by which the beast accounteth his wisdome, S. Iohn declareth in these words; Doest thou demand how great it is? it is so great that it occupieth the whole man; he is alway learning and neuer commeth vnto the knowledge thereof: he must be a man in deede that doth attaine vnto it. Askest thou of what denomination it is? verily it standeth of sixe throughout, and perfectly ariseth of all the parts thereof in their seuerall denominations (as they terme them:) it standeth of sixe by vni∣ties, tennes, hundreds, &c. so as there is no one part in the learning and order pontificiall, which is not either referred vnto the head, and, as it were, the top thereof, or contained in the same: so fitly doe all things in this hierar∣chie agree one with another, and with their head. Therefore that cruell beast Boniface the eight doth commend by the number of six those decre∣tals which he perfected: in the proaeme of the sixt booke. Which booke (saith he) being to be added vnto fiue other bookes of the same volume of decretals, we thought good to name Sextum, the sixt; that the same volume by addition thereof, containing a senario, or the number of sixe books (which is a number per∣fect) may yeeld a perfect forme of menaging all things, and perfect discipline of behauiour. Here therefore is that number of the beast, who powreth from himselfe all his parts, and bringeth them all backe againe vnto himselfe by his discipline in most wise and cunning manner. If any man desire more of this, let him search the gloze vpon that place. I am not ignorant that other interpretations are brought vpon this place: but I thought it my dutie, with the good fauour of all, and without the offence of any, to propound mine o∣pinion in this point. And that for this cause especially, for that it seemed vnto me neither probable nor like to be true, that the number of the beast, or of the name of the beast, should be taken as the common sort of inter∣preters do take it. For this number the beast teacheth, giueth out, imprin∣teth, as a publique marke of such as be his; and esteemeth that marke a∣boue all others, as the marke of those whom he loueth best. Now those o∣ther expositions seeme to be farre remoued from this propertie and condi∣tion of that number: whether you respect the name Latinus, or Titan or anie other. For these the beast doth not teach, nor giue foorth, nor imprint, but most diligently forbiddeth to be taught, and audaciously denieth: he ap∣proueth not these, but reproueth them: and hateth them that thinke so of this number, with an hatred greater then the hatred of Vatinius.