The key of the Revelation, searched and demonstrated out of the naturall and proper charecters of the visions.: With a coment thereupon, according to the rule of the same key, / published in Latine by the profoundly learned Master Joseph Mede B.D. late fellow of Christs College in Cambridge, for their use to whom God hath given a love and desire of knowing and searching into that admirable prophecie. Translated into English by Richard More of Linley in the Countie of Salop. Esquire, one of the Bargesses in this present convention of Parliament. With a præface written by Dr Twisse now prolocutor in the present Assembly of Divines.

Concerning the tenne horned Beast blaspheming God, and the two horned Beast or false Prophet his Authour and chiefe priest.

A New Tragedie of evils did set upon the woman being enter∣ed * 1.1 the bounds of the Wildernesse: for forthwith she falleth upon a double Beast, in appearance indeed little to be feared; as resembling the Panther or Lambe, but no whit the Dragon or Serpent, the likenesse of whom alone she abhorred; Yet in truth * 1.2 the onely one in trust for that Dragon cast down••, and one that in his stead, should much vexe her off-spring which she should bring forth in the Wildernesse.

And the Dragon was wroth with the woman (for from thence * 1.3 I fetch the story of this Chapter) and went to make warre with the remnant of her seed (to wit with them which she was to bring forth in the Wildernesse) which keepe the Com∣mandements of God, and have the testimonie of Iesus Christ, and he stood upon the sand of the Sea.

That is, when the Dragon had perceived (he who even now was deprived of the Romane Empire) that he nothing prevailed by the flood of Arianisme to overwhelme the woman flying into the Wildernesse, but that neverthelesse she was come safe thi∣ther; and furthermore that the Romane Empire would no more suffer, that he in his proper name, should manage the affaires there, as in times past: he setteth upon her by another way; to wit, by substituting covertly for himselfe * 1.4 a deputed Kingdome; and to that end he stood upon the sand of the Sea, that he might raise to himselfe a new deputed forme of the Romane King∣dome then to have its beginning. Now the history of a two-fold Beast to manage the Romane State followeth; the one Tenne horned, the other Two horned, tyed in a neere alliance betweene themselves, both of them reigning together, and in the same Dominion. The first of which being the Tenne horned thou mayest call Secular; the other being Two horned, Ecclesiasticall.

Of the Tenne horned Beast.

The Tenne horned or secular Beast, is that Whole state of tenne

Kingdomes or thereabouts (into which the Empire of C••sars * 1.5 was parted by the warres of the Barbarians after the Dragon was thrust out) growing together againe into one Romane Common∣wealth, the wickednesse of the Dragon being renewed.

I saw, saith he, a Beast rise up out of the Sea, having seven heads * 1.6 and tenne hornes, and upon his hornes tenne crownes, and upon his heads the name of blaspemy.

The same Beast is here described which afterward, Chap. 17. beareth the Whore; even the seven headed Romane Beast under the course of the last head. I saw saith Iohn, the type of that last State of the Romane kingdom, wherein governing under the seventh head, it should be devided into ten kingdoms, and yet, even as he had done under his former heads, he should blaspheme the only true God by the worship of Idols. For the number of Seven heads, is the ensigne of the Romane kingdom as is the bea∣ring of Ten hornes. The name of Blasphemy is a note of Idolatry. The crownes s••t upon the hornes (which are only of the last head) doe shew that that kingdom should be exhibited under the cou••se of the last head; which will be further confirmed by the rest of the description of the Beast.

And ••he Beast which I saw was like unto a Leopard, and his feet * 1.7 were as the feet of a Beare, and his mouth as the mouth of a Lion.

That is, this kingdom, in respect partly of regiment and state, partly of its nature was so ordained; that it did resemble in a cer∣taine confused temperament those three Monarchies, long ago•• set forth to Daniel by the same Beasts. For truly in the residue of the shape of his body it should resemble the Gr••cian; in the feet by his going the P••rsian, in his mouth by making Edicts the Ba∣bylonian Kindgdome. For the Leopard is the type of the King∣dome of the Gr••cians; the Beare of the Persians; the Lion of the Babylonians.

First therefore, that Kingdome in the body of it was plainly like the Graecian, that is a Kingdome divided into more King∣domes like unto that, Dan. 7. 6. and 8. 8. 22. For the Graecian was divided into four parts, but this last Roman was to be parted into ••enne Kingdomes; the type thereof is the bearing of tenne hornes upon the head of the last Beast, which by the interpretati∣on of the Angel afterward, Chap. 17. are tenne Kings or King∣domes * 1.8

domes, into which the Romane Empire of the sixth head being * 1.9 rent should grow together againe into a new Kingdome under the seventh for to beare the Whore. Now that the tenne hornes are onely of the last head, that is the seventh, and not promiscu∣ously of them all, as it is commonly accounted, I thus demon∣strate: the head flourishing, the hornes flourish; which declining, the hornes also growing thereupon must needs decline. First therefore the hornes could not be on the five first heads, because those five heads, as the Angel saith, Chap. 17. were passed then * 1.10 in the age of Iohn, and together with the courses of the heads, the courses of the hornes, also growing upon the same were pas∣sed; neither in the sixth, because that reigning in the age of Iohn (as also the Angel cleerly affirmeth) notwithstanding the time of the hornes was not as yet come. For, saith he, the tenne hornes are tenne Kings, which have received no Kingdome as yet. They re∣maine therefore for the last head. Away with you paynters therefore, which here at your pleasure distribute the tenne hornes among seven heads; bestowing upon some, one, upon others, ac∣cording to your liberalitie, two: which how unfit it is, and farre from any ground of the Text, yea and plainly repugnant to the in∣terpretation of the Angel; there is no man which being now ad∣monished, shall throughly consider, but will confesse. It is there∣fore to be taken for true and certaine, that it is the seventh head alone in that scale of heads one standing above another, being the highest in situation, the last in time, which beareth the hornes. I now therefore proceede to expound the remaining Effigies of the same last Beast.

And this Beast in the feete, by which the body is supported, with which it moveth and goeth, and the former of which in Beasts are in stead of hands and armes for handling, snatching and fighting; in feet, I say doth exceedingly resemble the Empire of the Persians: since as they did relye upon the Councels of their * 1.11 Wise men in managing their affaires, so the Romane Kingdome of the last state is governed by the authoritie of the Monks and Idolatrous Clarkes like to those Wise men. Whether that be∣longeth which afterwards shall be said of that other Beast the * 1.12 false Prophet, that he exerciseth all the power of this tenne horned Beast before him. For feet here are to be considered, not as the basest and more unworthy members of the body, but as they are

in Beasts, not onely instruments of going, but also of fighting and * 1.13 catching their prey; in which of Beares (I speake of the former feet) the principall strength of the body consisteth. Neither are feet here to be understood, that part onely which maketh the tract upon the ground, but which as the foresaid part compre∣hendeth the thighs and armes also.

To conclude, the tenne horned Beast, maketh Edicts with a Babylonian mouth; to wit, commanding the worshipping of Idols and Images, denouncing the penalty of death and burning alive, against those that refuse, in like manner as that Nebuchad∣nezar against the Iewes refusing to worship the golden Image, which he had erected to his Bel of sixty cubits long, Dan. Chap. 3. Notwithstanding I would not that the interpretation of others should receive any prejudice by this of mine; theirs I meane, who conceive it rather respecteth the naturall disposition of these three Beasts; the nature or crueltie of all which the tenne horned should expresse. Let every one use his owne judgement.

And the Dragon gave him (he that was cast down who stood * 1.14 upon the Sea sand) his power (that is his strength or forces 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and his seat and great authoritie.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Seventy signifieth forces or an Army, out of the use, as it seemeth of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Hebrewes, whereby both, as well strength & power, as also an army is signified: the Seventy, Exod. 14. 28. concerning the Army of Pharaoh drowned doe thus translate: The waters covered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all the Host of Pharaoh: and 15. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his Host hath he cast into the Sea: and so in many places; not one∣ly with them alone, but also with prophane writers. From this notion are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Lord of Hosts. And Mat. 24. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the powers or Hosts of the hea∣vens shall be shaken: likewise in the next vers. it is said, The Son of man shall come in the clouds of the heaven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. which in the Chapter following is expounded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in his glory, and with all the holy Angels with him. So in this place, The Dragon (or Satan) gave to the tenne horned Beast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, his forces, or his Host. Now the forces of Satan are his Angels or * 1.16 Devils, and Idols the receptacles of * 1.17 Divels. To wit, these forces, he gave to this last Beast to be garnished and adorned, together with his

seat and great authoritie: that is, in one word, that universall au∣thoritie, * 1.18 from which lately he had fallen, being overcome and vanquished by Michael and the holy Martyrs and Confessors of Christ. So that the Dragon or Satan, in this Beast of the last state did in a certaine manner recover his ancient dominion which he had exercised in the state of the Red Dragon; but in a represen∣tation so unlike the former, that the Seed of the woman in the Wil∣dernesse did for the present little observe it. For now the Dragon did not behave himselfe like a Dragon as before, that is, he pro∣fessed not himselfe to be what he was, the sworne enemie of the Christian profession: for if he had done this, the Seed of the wo∣man would presently have knowne him, and would have taken heed of him as of a most cruell enemie; to wit, out of that in∣bred antipathy, which God even from the beginning of the world had ordained should be between them: I will put, saith he, enmi∣tie betweene thee and the woman, and betweene thy seede, and her seede. But surely when as he had transfigured himselfe into the * 1.19 shape not of a Serpent, but of another Beast, having no affinitie with a Serpent; it was not so hard a matter for him to deceive the seede of the woman, (that is, the Christian Church being joyfull for the late victory, and now secure from the Dragon) and to al∣lure it to obey him. Which the false deceiver did so cunningly and secretly under the maske of a Beast which he himselfe did hate: that not till it was too late the Church did know her selfe to be deceived by the old enemie, and to worship the Dragon un∣der this maske. For who would have suspected that under the representation of a Leopard, or of a Panther (which is the same) there had lyen hid the Dragon; that is, under the shape of that * 1.20 Beast, which, when as other Beasts being allured either by the beauty of the skinne, or the sweetnes••e of the smell, love to come neere unto and looke upon; onely the Dragon is said to abhorre and to flie from? Or, that I may a little more cleerely unfold the matter; who would have judged that under an Empire pretend∣ing the worship of Christian Religion, demolishing Idols; hor∣rible idolatry, and lately abolished heathenisme, should be mainly set up, and promoted by lawes and Edicts.

And I saw one of his heads (to wit the sixt) as it were, wounded * 1.21 to death (this came to pas••e in the battell with Michael and the holy Martyrs) and his deadly wound was healed, to

wit, by the medicine of this substituted authoritie. * 1.22

Now that the seven headed Dragon. (I meane the Romane Empire upon which the old Serpent did sit, that is to say, Rome heathen) was the Beast of the fixt head; may as well appeare out of that which is said afterward concerning those heads, Chap. 17. that five were already fallen in Iohns time, one (which is the sixt) governed the Romane State at that time; as also chiefly, because that this Beast of the last course succeeded him next in the same seale. The Dragon, I say, is said here to have given his seat to the Beast of the last course or seventh head; therefore he was his last predecessour, or a Beast of the last head save one. Neither let that move any man that yet under the course of the sixt head, (this Beast) did notwithstanding appear seven headed there in the vision. ••or although the heads kept their courses, not together, but in order and one after another: yet notwithstanding the Beast with all the furniture of his heads and hornes, is presented under any State; to the end that one and the same Romane kingdom might be every where signified, although sometime by some, sometimes by other courses of governments.

But let us return to the text; where the Complutense editi∣on, Irenaeus, Aretas, the Siriaque Paraphrast lately set forth, and a∣mong the Latines Primasius consenting doth not allow the word (vidi I saw) but joyneth the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were to this purpose, The Dragon gave him his power and his seat and great authoritie, and one of his heads wounded with a mortall stroke, that it might be healed. I suspect that also the vulgar Latine anciently reade it so, because of that (de capiti∣bus suis) for otherwise it would seeme it should have been said (de capitibus eius) But whether this reading be to be preferred before the other, I will not rashly affirme; only this; it seemeth to be so very ancient, that I marvell it is not marked by R. Stepha∣nus. But whatsoever it be, the reading received, if we interpret it rightly and as the matter it self altogether requireth, it will come plainly to the same sense: I saw, saith he, one of his heads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as if it had been wounded to death; to wit, not then, the Apostle looking on, but before it rose out of the Sea in this forme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or in a preterpluperfect sense: even as before, Chap. 5.6. he said he had seene in the midsts of the

Elders and Beasts a Lambe standing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as it had * 1.23 been slaine, not slaine then while he looked on.

But that which is added concerning the curing of the wound, that either he saw done while yet the Beast rose out of the Sea, or as soone as he rose thence. Neither was this healing any later destinie (which notwithstanding is beleeved of the most hither∣to) but the very nativitie of the last Beast. There was a passage from every of the other heads to the course of the succeeding head, without a wound; but in the passage from the sixt to the last, the Beast fell down with the deadly wound: from the hea∣ling whereof, I say, neither sooner nor later, the ten horned Beast, or the Beast of the last head, tooke his beginning, neither fetcht he his originall higher. Which that it is so the whole order of the fol∣lowing narrat••on proveth. For whatsoever evill the Beast is men∣tioned to have committed, whatsoever worship and adoration is done unto him by the inhabitants of the earth, all that is said to come to passe after the curing of that wound. I saw, saith he, one * 1.24 of his heads as it were wounded to death, and the wound of his death, or deadly wound, was healed, and the whole earth wondering followed the Beast, to wit now healed, and they worshipped the Dragon, &c. Then also there was given unto him a mouth speaking grea•• things * 1.25 and blasphemies, &c. And he opened his mouth against God, &c. * 1.26 All these things came to passe after the healing: but before this * 1.27 none of the hainous acts of the Beast are reported, no mention of any subjection or honour conferred upon him by the Nations. Whatsoever before is mentioned, pertaineth partly to the forme of the Beast, partly to the occasion and manner of his rising. And wherefore, I pray you, should we frame unto our selves an Ante-christian Beast, whereof for sometime no actions are related, no persecution mentioned? yea if we follow the reading of Iren••∣us and the Complutense, leaving out the word vidi, I saw, there will be no place more left for such interpretation.

And all the world wondered after the Beast. * 1.28

That is with full approbation and consent they tooke part with the Beast.

And they worshipped the Dragon which gave power unto the Beast, and they worshipped the Beast, saying, who is like unto * 1.29 the Beast? who is able to make warre with him?

That is then worshipped not the Beast simply as the Beast, but * 1.30 also as the substitute of the Dragon; and therefore they worship∣ped not the Beast only, but under the maske of the Beast the Dra∣gon himself also. For to worship the Beast except as an Idolater the Dragons Vice-gerent, in which sense it is here spoken, had been no more impious, then to yeeld obedience to any worldly autho∣ritie. Doubtlesse the Beast doth signifie the kingdom. Now to worship the Beast, out of the use of the Hebraisme and the East, is no other thing, then to be subject to the same. Which that * 1.31 expli∣cation added to the word of worshipping doth not obscurely shew: they worshipped, saith he, the Beast, saying, who is like unto the Beast? who is able to make warre with him? As if he should have said, they did freely yeeld themselves in obedience to the Beast, as to one who so farre excelled in power, that none was able to make resistance or to wage warre with him. In which same sense, Vers. 12. the earth it self and not alone the inhabitants thereof, is said to have worshipped the Beast, that is, to have yeelded to his do∣minion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And ca••seth the Earth and them that dwell there∣in to worship, &c. So in the blessing of Iacob, Gen. 27. 29. Let people serve thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and nations bowe down to thee: be lord over thy brethren 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and let thy mo∣thers sonne bowe down to thee. Moreover ••oncerning this accep∣tion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: See Gen. 37. 7. and 49. 8. in the blessing of Iuda, also Esa. 45. 14. But to be subject to the Beast according to his r••ligious constitution as he resembleth the seven headed Dra∣gon, that truly is blasphemy and impious against God. Whereupon who doe so worship the Beast are said to worship the Dragon in worshipping the Beast.

And there was given to him a mouth speaking great things and * 1.32 blasphemies, and power was given unto him to * 1.33 continue fourtie and two moneths.

Hitherto of the constitution and state of the Beast. Hereafter is expounded, in what matters he exercised his power commit∣ted to him by the Dragon; that is to say in two; in blasphemy a∣gainst God, and persecution of the Saints. But the whole de∣scription is taken out of the prophesie of Daniel, Chap. 7. where is handled the same Romane Beast of the last State which is here spoken of. But those things which are declared there by the An∣gel

to Daniel more succinctly, are here opened more at large to * 1.34 Iohn, as it were an explication being interposed.

There was given to him, saith he, a mouth speaking great things; those words (a mouth speaking great things) are out of Daniel; but here those great words are expounded by blasphemies: by which name, as by and by shall be said, Idol worship is signified, a matter indeed of the highest contumely against God. Further he saith, that the Beast should so blaspheme forti•• two moneths, to wit, annall moneths; during the very same space of time, wherein the Gentiles should trample the ou••er Court of the Temple, or the ho∣ly Citie; and not without cause: for since that prophanation of the Gentiles doth altogether tend to the same impietie, where∣unto the blasphemie of the Beast doth; each of them may signi∣fie the dominion of the power of darknesse and of the night, and therefore measured not by yeers or dayes, according to the motion of the Sun, but by moneths after the motion of the Moon, which ruleth the night. And surely, unlesse the holy Ghost would have the specifying of the time to be referred to the blasphemie; to what end hath he brought it in in this place presently after the mentioning of blasphemie? Therefore the moneths of the Beast are not to be measured from the beginning of his cruelty or warre against the Saints, but of his blasphemy. So that if the word of doing should signifie ••••••e certaine act or state of the authoritie of the Beast (some such thing some may imagine is meant here by the power of acting or doing) that should be altogether re∣ferred to the act of blaspheming. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seemeth rather to be used in the signification of continuing or abiding, as other∣where it is wont being joyned with words of time. For so Acts 15. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after they had tarried there a space: and 18. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he had spent some time, or some while: and 20. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there abode three moneths. 2 Cor. 11. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a night and a day I have been in the deepe. Adde Jam's 4. 13. To day or to morrow we will goe into such a citie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and continue there a yeere. Where Drusius noteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be so used, ••ccles 6. 14. and facere in the Latine tongue, Seneca epist. 67. Quamvis pa••∣cissimos unà fecerimus dies, although we tarried but a few dayes. * 1.35 ••n the ma••ble table; Cum qua fecit annos 9. with whom he dwelt nine yeers. Apud A senum 1. c. Is servus fugerat & annum

à suga fecerat i. egerat, manserat, finierat, transegerat. That ser∣vant * 1.36 fled and continued (that is) he dwelt, he abode, he ended, he spent, a yeere in flight. These things being thus, why may not these words, (Bestia fecit menses quadraginta du••s) have this con∣struction, the Beast lived, remained, continued blaspheming four∣tie two moneths? The force of which speech those that under∣stood not, seeme to have inserted into the text that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 warre which is extant in some coppies.

Now that which I said, that here by the name of blasphemy, as it were by way of eminency, is signified Idolatry, or spirituall for∣nication: that may be proved by a double or treble argument. First because Babylon the Metropolis of this Beast, is termed the mother of harlots, and the Kings and inhabitants of the Earth are said to play the harlots with her. But the Beast, which we have in hand, is none other thing, but the generality of those Kings and inhabitants. Secondly, it must be such a manner of blasphemy as may fall into the courses of the next antecedent, yea rather of all the other heads; for the names of Blasphemy were put upon them all, Vers. 1. Adde hereunto that this Beast of the last course is descended and compact of the renewing of the impiety of his predecessour of the sixt course. Now what blasphemy can be gi∣ven to all these in common, except onely idolatry? None at all.

The use of Scripture, expressing the idolatry of the ancient people by this name doth further confirme this. Which that it may be understood, it is to be known, that there are three words in the Hebrew rendered in the acception of blasphemy by the Greeke interpreters, and the vulgar Latine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all which signifie idolatry.

For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ezek. 20. 27. yet in this your fathers have * blasphemed me, when I had brought them into the land; for the * 1.37 which I lifted up my hand to give it to them. They saw every high hill and all the thicke trees, and they offered there their sacrifices, &c.

For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Esay 65. 7. which have sacrificed upon the mountaines and upon the hills 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have reproached me. In the English translation have blasphemed me. And surely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answer∣eth the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exactly as Theodotion hath translated, Prov. 14. 31. for each of them signifyeth to reproach. Where∣upon 2 Kings 19. 22. it is joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a Synonima: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whom haste thou reproached and blasphemed? as also

Psal. 44. 16. The Septuagints are wont to render each of them * 1.38 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifie to reproach to provoke. Also the Chalde rendereth each of them by their word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which also signifieth to reproach. Furthermore (that I may adde this also) that it was usuall not only with Esay, but also with the Iews of the later age, by the * 1.39 name of blasphemy, to understand the worship of idols, may be gathered even out of the Chalde Paraphrast where Psal. 69. 10. for those words, the reproach of them that reproached thee hath fallen upon mee, the Chalde hath The rebukes of the wicked who rebuke thee, while they make their idols partakers of thy glory, have fallen upon me.

It remaineth concerning the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the other of the two to which in the seventie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answereth. In Forster it is to vexe with contumelies, reproaches, cursing words. Ierome in the Psalmes according to the Hebrew truth, as often as it fa••leth out (and it happeneth five times) alwayes translateth it to blaspheme, with others it is to contemne, or contemptuously to provoke; so that the most true signification may seeme to be, with reproaches and contumelies to provoke to wrath. By this word, I say, as well as by the former that idolatry is signified, may ap∣peare out of Deut. 31. 20. When they shall have eaten, saith he, and filled themselves, they will turne unto other Gods and serve them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.40 and will reproach me. So indeed is the vulgar in this place, in the sense of blaspheming, though not in the word. For what other thing is it, to detract from God, then to blaspheme him? But otherwhere he expresseth the word also, as Ierm. 23. 15. 17. from the Prophets of Ierusalem is pollution gone forth upon all the land. They say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto them that blaspheme me (••ow the speech is of idolaters) the Lord hath said, ye shall have peace and every one that walketh in the crookednesse of his own heart.

To these if you please, may be added for illustration sake, that the prophanations of Antiochus wherewith he polluted the Tem∣ple of God and his holy things, are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blasphemies, 1 Mac. 2. 6. and 2 Mac. 8. 4. And that Kimchi interpreteth that of, Gen. 4. 26. Then the name of the Lord was prophaned by calling upon it in an acception not much different: thus, Then men went a∣stray after idol•• and the invocation upon the name of the Lord was polluted and prophaned. But how rightly I enquire not; yet so he hath turned it and tooke it.

Hereupon with the Schoole Doctors there are three kinds of

blasphemy: one when that is attributed to God which agreeth * 1.41 not unto him: Another, when that is taken from God which is due to him: A third, when that is attributed to the creature which is appropriated to God, as in idolatry. For even as an adulterous wife reproacheth her husband, so the Church prostituting her self to idols, reproacheth God: since idolatry is spirituall adultery.

And he opened his mouth in blasphemy against God, to blaspheme his name and his tabernacle and them that dwell in heaven. * 1.42

What heretofore he had spoken generally concerning blasphe∣my, here he specially prosecuteth, and distinguisheth a three-fold idolatry of the Beast. For first he blasphemeth the name of God; to wit, in the worshipping of images, ascribing the incommunica∣ble name of God vnto stocks and stones. Wisd. 14. 21. or the name of God, that is, his person, (give me leave so to speake) which then cometh to passe, when any thing besides God himselfe is worshipped with divine honour. Secondly, his tabernacle, that is, the humane nature of Christ, wherein the Deitie dwelleth * 1.43 per∣sonally. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the word was made flesh, and dwelt among us, Ioh. 1. 14 and Ioh. 2. 19. De∣stroy this temple and in three dayes I will raise it up. But he spake, saith the Evangelist, of the temple of his body. And is not that also to this purpose (a much more perfect tabernacle then that which was made with hands) Hebr. 9. 11. This tabernacle I say the Beast blasphemeth, whiles he beleeveth the body of Christ is daily made of bread by the transubstantiating Priest, and therefore adoreth the Bread instead of Christ the tabernacle of God; yea he taketh it for a sacrifice propitiatory for the living and the dead, as it were crucifying Christ afresh. Also he blasphemeth the heavenly in∣habitants, that is, the Angels and Saints of heaven, whiles he calleth the Devils and Idols which hee worshippeth by their names, what a reproach is this against the blessed spirits? yea, and a contumely also against Christ their Lord? in derogation of whose prerogative and glory, they are set up, even against their wils as mediators and intercessours with God, patrones and pro∣tectors of mortall men after the custome of the heathen. See those things which we have written out of the divinitie of the Gentiles concerning Devils and their offices at the end of the sixt trumpet. And the Beast not content with this alone, moreover disgraceth the blessed spirits with contumelious and wicked fa∣bles

and miracles; that thou mayest doubt whether he sin more * 1.44 by the worship which he would seeme to give unto them, or by contumelious fables.

Hitherto concerning the blasphemy; it followeth concerning the other part of the Beasts impietie, whereby he sheweth him∣self the Deputie of the red Dragon by persecuting the Saints.

For moreover, it was given to him, saith he, to make warre with * 1.45 the Saints and to overcome them.

In Daniel thus: made warre with the Saints and prevailed a∣gainst * 1.46 them. But with what Saints? to wit, with the seed which happened to the woman in the wildernesse. Now although the whole raigne of the Beast be a certaine warre against the Saints, (according to that which was said in the beginning, and the Dra∣gon being wroth went, under the maske of this Beast, to make warre with the remnant of the seed of the woman which kept the commande∣ments of God and have the testimony of Iesus) notwithstanding another manner of warre is here meant, as appeareth, Vers. 10. where concerning the like recompence * 1.47 at length to be ren∣dered to the Beast, it is said, He that leadeth into captivitie, &c. He that killeth with the sword, must be killed with the sword. It is a warre therefore that is waged with slaughter and blood. Adde hereunto that we yet handle the description not of the Ecclesiasti∣••all Beast but the secular, with which a warre of another kinde will scarcely agree properly.

But this warre the Beast did not wage presently at his begin∣ning, but after he had come to his perfection; * 1.48 in the twelfth age from the birth of Christ. His first expedition fell heavie upon the Albigenses and Waldenses and by what other name soever the true worshippers of Christ were then called: of whom there was such a slaughter, that through France alone, if P. Perionius in his History of that Warre make a right account, there were slaine at the hand of ten hundred thousand men. For this crueltie extended not onely to burning men alive, losse of their goods, banishments, and other punishments of that kinde; but, that nothing might be wanting in so cruell a persecution to the true name of a warre, whole armies were mustered against them, and with those ex∣peditions bearing the Crosse, first appointed against the Saracens, now turned against Christians of the uncorrupted and pure Reli∣gion, who refused to worship the Beast, they rag••d with incredi∣ble

furie and crueltie about seventy yeers. Histories of this slaugh∣ter * 1.49 are ordinarie, to which I referre the Reader▪ Notwithstand∣ing I am disposed to recite the words of Thuanus an excellent Historian but of the other side; Against the Waldenses, (saith he, in the Preface of the History of his time) when as exquisite punish∣ments did little prevaile, and the evill was exasperated by the re∣medie which was unseasonably applyed▪ and the number of them dai∣ly encreased, whole armies at length were mustered; neither was the warre fought against them of lesse weight, then that which ours before waged against the Saracens; of Which this was the issue, that they were rather beaten, put to flight, every where spoyled of their goods and dignities, and scattered here and there, then being convicted of errour, brought to repentance. Therefore they who had defended themselves with armes in the beginning, afterwards being conquered by armes, fled for refuge into our countrey of Province, and the Alpes bor••ring upon France, and found in those places re∣fuges for their •••• and doctrine: A part departed into Calabria, and there continued long, even till the Popedom of Pius 4. A part passed over into Germany and setled their dwelling among the Boh••mians, in Polonia and Livonia: others turning Westward foundrefuge in Britaine.

But truly in this warre, this also happeneth worthy of memo∣rie, that the Albigenses themselves being conquered upon a time at Morellum with a great overthrow by Symon Monfort, Captaine of the souldiers * 1.50 of the Crosse, seemed to have made use of this Prophesie concerning the Beast his overcomming of the Saints for an Argument of comfort and constancie. For when the Bishop of Tolosse hindering the slaughter, admonished those * 1.51 which happily yet remaining abode in their Tents, by sending a religious man unto them, that being convinced by so great a scourge of God being angry & as it were giving sentence against them, now at length leaving their madnesse they would be con∣verted to the faith which they call Catholique: they retorting the sentence, that they were the vanquished people of Christ, as it were with this shield they frustrated the Bishops purpose, and all of them to the last man valiantly died, being slaine by the hand of the souldiers returning back upon them.

After this warre upon the Waldenses and Albigenses, cruelly did the Beast rage divers waies, as well against other remnants

of them and in other places, as also against others their compa∣nions * 1.52 of the same pure Religion in what place soever: till at length neverthelesse after the yeere 1500. whole Kingdomes, Principalities, Common-wealths, the Churches being reformed, fell away from the dominion of the Beast to the partie of the Saints. Against whom afterward warre is waged, and continu∣eth at this day, neither shall it be ended, untill the ruine of the Beast.

Now if any doe diligently consider the whole series of this slaughter compr••hended in some few more then foure hundred and fiftie yeeres, and cast the account of the number slaine: either I am deceived or he will see and wonder that persecution of the Beast not onely to have equalled, but also exceeded those tenne heathen Persecutions when as yet the Dragon in his owne name bare sway. We heretofore shewed the number of the Albigen∣ses and Waldenses that were slaine estimated to tenne hundred thousand men. From thence to the reformation of the Church, no man hath set downe the account of them that have beene cut off partly by fire, partly by sword, partly by other torments. When as not withstanding it is knowne to be no small number. From the beginning of the Jesuites to the yeere 1580. that is, in little more the thirty yeeres, Baldwinus de Antichrist•• noteth almost * 1.53 nine hundred thousand Orthodoxe Christians to have beene put to death, and that alone by the hand of the Executioner, the Duke •• Alva that cruell Champion of the See of Rome a 1.54 gloried that he had beene the authour of the slaughter of 36000. soules in Bel∣gium onely within a few yeeres. b 1.55 Vergerius witnesseth who best knew it, that the Inquisition, as they call it of haereticall pravitie, in scarce thirty yeers space consumed one hundred and fifty thousand Christians by sundry manners of torments. * 1.56 Sanders confesseth that many Lollards and Sacramentaries throughout all Europe were burned; who notwithstanding, ••aith he, were not put to death by the Pope and Bishops, but by Civill Magi∣strates; even so, as it was prophesied it was to come to passe. For of the Secular Beast it is said, that he should make warre with the Saints, and overcome them: and Chap. 17. vers. 14. Of the te••••s Kings that they shall make warre with the Lambe and with his elect and faithfull; but of the Ecclesiasticall Beast, not that he himselfe shall kill with the Sword but cause that whosoever will * 1.57

not worship the Image of the Beast, be slai••e with the Sword by the * 1.58 same Image of the Beast, as a little after we shall see. It fol∣loweth.

And power was given him over all kindreds, and tongues, and * 1.59 nations.

But what is this power? Is it of subduing the Saints? as if it should extend it selfe so farre as the Romane Dominion reacheth. For happily the speech is not of the largenesse of Dominion but of Persecution. But if any would rather take it otherwise, the sense will be, that the authoritie of the Beast shall be so great, that no kindred, Tongue or Nation can resist his impietie. Now here he meaneth not every severall man (since there are many found in every age who kept their covenant with the Lambe) but en∣tire kindreds, tongues, and nations, that is, Common-wealthes; of which, it is most true, that there was none found whom the Beast had not holden in obedience to his impiety for many ages: so that those Christians truly so called, which dwelt dispersed here and there throughout the Provinces of the Beast, alone for that time made the undefiled Virgine Church; as who had (it is a griefe to thinke of it) no Citie, Common-wealth, much lesse any Principalitie, or Kingdome of their profession. But here it is to be remembred that the forme of the Beast is that impiety which succeeded the Dragon by communion whereof those many Kingdomes (as we have said) of the Romane Empire become one Beast. They therefore that took this upon them, are said to yeeld to the authority of the Beast. Which all kindreds, tongues, and nations did.

And all that dwell upon the earth shall worship him, whose names are not written in the Booke of life of the Lambe slaine from * 1.60 the foundation of the world.

If any man have an eare, let him heare.

Now least any one being bewitched by so universall and Ca∣tholique * 1.61 consent to the lawes of the Beast, should presume it to be piously and well done, and that he may follow the example of so many kindreds, nations, and people, without danger; or els•• being discouraged and weakned with the grievousnesse of the persecution, breake his covenant made with the Lambe, and yeeld to worship the Beast: the holy Ghost denouneeth in what state and account they are with God, who shall yeeld obedience

to this moster of impiety, by a very fearefull Elogie: to wit, that * 1.62 they are not registred in the Catalogue of that Lambe slaine, but being deprived of the Kingdome of God, shall perish eternally.

To this dreadfull Admonition is joyned an Apostrophe to move attention: If any man, saith he, have an eare, let him hear: as * 1.63 if he should say, O ye godly Christians, listen attentively, & deep∣ly ponder what was even now uttered of the so unhappy con∣dition of the followers of the Beast; neither is it a matter of light moment, but even such as whereon the maine point of your sal∣vation dependeth. For so ought the words to be referred to the former, and not to the words following; in like manner as it is evident the same are referred in the Epistles to the Churches twise or thrice. See Chap. 2.29. Chap 3. vers. 6.13.22.

He that leadeth into captivitie, shall goe into captivitie: he that * 1.64 killeth with the sword, must be killed with the sword.

A consolatorie Epiphonema of the godly against whom, refu∣sing to obey him, the Beast should cruelly rage with warre, im∣prisonment, and most cruell punishments: to wit, that it shall come to passe hereafter that God, their just avenger, shall exact punishment of so many slaughters, and so great cruelties, and ren∣der the like to the outragious Monster.

And here is, saith he, the patience and the faith of the Saints.

That is, the Saints being confident of the equitie of the su∣preme * 1.65 Divine power & of his Iustice in disposing humane affairs, shall be little troubled or dejected in their mindes at those things which they should suffer; but couragiously resisting the Beast, con∣stantly and patiently expect revenge certainly and abundantly to come from God.

So hitherto we have handled the Secular Beast; now the A∣postle proceedeth to the description of the other Beast seene by him, to wit, the Ecclesiasticall Beast, or rather Pseudopropheticall which exerciseth the government of the former Beast and his blasphemies.

Concerning the other two horned Beast or the false Prophet.

The two horned Beast or fal••e Prophet is the Bishop of Rome * 1.66 with his Clergie; having hornes indeed like a Lambe, of whose

authoritie of binding and loosing he braggeth that he hath a depu∣tation, * 1.67 but speaking Idolatry and slaughtering of the Saints as the Dragon. For this Beast was the author and founder of that tenne horned Beast, successour to the Dragon for tyranny and blasphe∣mies under the maske of Christian profession, whose authoritie likewise as he exerciseth, in the function of a high Priest; so also the Pope himself taketh upon him to be head and Monarch of the same, no lesse then of his Clergie (with whom severally he ma∣keth up the Pseudopropheticall Beast) making that seventh and last head of the Romane Common-wealth, in the Citie standing upon seven hils: who doubtlesse by signes and miracles, which to doe or to feigne was given to him with his Clergie; especially by the thunderbo••t of Excommunication as of Divine revenge he brought by little and little to that passe, that the Kings lately risen up out of the dissipated Empire of the Caesars in the Ro∣mane Common-wealth; with one consent subjecting their necks to him and to Rome now otherwise without Empire, they put on the Image of the old and now demolished heathen Empire. Which so happily prospered with him, that the Romane Beast the Caesarean head being wounded, not onely revived plainly in that Image, but even the Image it selfe at the pleasure of the false Prophet punished with the Secular Sword, even as the false Pro∣phet with the Spirituall, any whosoever should be disobedient.

And I saw, saith he, another Beast coming up out of the earth * 1.68 and he had two hornes like a Lambe, but he spake a•• a Dragon.

He saw another, to wit, the Pseudopropheticall or Pseudo Ec∣clesiasticall Beast, which, as we said, the Pope of Rome with his Clergie make up. For the Pope by himselfe and alone, though he may be termed a false Prophet, yet he maketh not up the Beast, except his Clergie be joyned with him: since the Beast doth signifie a company of men composed of a certaine order of mem∣bers like as a Beast hath; not one man alone. But he seeth him coming up out of the earth: that is not as that former, out of the Sea or dominions of the world, that is to say issuing from a more no∣ble pedigree; but sprung from the lowest condition: or rather begotten, not by the assembly of armies or people contending by warre, as that Secular Beast; but springing up secretly and with∣out noyse, like hearbes and plants growing out of the earth. For

the Sea, a••it may signifie a company of people in one Dominion•• * 1.69 so in warre, an Army. And he had two hornes lik•• a L••••••••: that is, that two-fold power of binding and loosing committed to Peter and the rest of the Apostles by Christ, and in that point in∣deed like the Lambe, in as much as he said. As my Father hath sent * 1.70 me, so send I you. Surely this authoriti•• the Beast pretendeth, and in that he carrieth himselfe as Christs Vicar: but he speaketh as the Dragon, intruth the red Dragon whom Michael a little be∣fore had cast downe and deprived of the Romane Empire: whiles that, as he, he patronizeth the worship of false Gods and Idols by his authoritie and Decrees, and in like manner causeth the true and pure worshippers of that s••aine L••••••••e to be rooted out by persecutions and slaughters.

For he exerciseth all the power of the former Beast before him.

* 1.71 That fiduciarie power of the Dragon, committed upon trust to the former Beast, and consisting in Idoll worship•• the two horned Beast exerciseth, as High Priest; who is to have the ••hie•••• oversight in the execution of religiousacts. In the presence of the Beast, is the same as with him or in his behalfe; as if he should say, this two horned Beast, is Chaplaine to the tenhorned Beast; so that it ought not to be wondred at if he speake like the Dragon•• For so the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answereth, sometime is aequivalent to the dative case of the person to whom something is acquired, or for whose sake it is done; as ••o•• that which is said, •• Sam. 2. 18. Samu••l was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 minis••ring be∣fore the Lord, it is Chap. 3. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 minis••ring to the Lord. And particularly, doth the Pope of Ro•••• the head of the Beast exercise the supreme regiment of that Beast also.

Moreover he causeth, that the earth and they that dwell therein. doe worship the first Beast, whose deadly wound was ••••al••d.

That is, whatsoever at all that first Beast be, whatsoever obe∣dience is given to his impi••ti••, he acknowledgeth this High Priest the author thereof: as by whose meanes it is brought to passe, that the earth and the inhabitants thereof wors••ipped that first Beast, w^ch being healed of the mortall wound rose out of the Sea. By what way and by what means and crafty fetches he com∣passed it, that he d••••lar••th particularly * 1.72 in that which followeth.

For, saith he, •••• ••••th great wonders, so th•••• he maketh••fire come * 1.73 〈◊〉〈◊〉 from heaven on the earth in the sight of men.

And deceiveth them that dwell on the earth, by reason of those * 1.74 miracles which he had power to doe in the sight of the Beast, * 1.75 saying to them that dwell on the earth, that they should make an Image of the Beast which had the wound by a sword, and he lived.

For he doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. for the Hebrew van and thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Scripture is a conjunction not onely Copulative, but also dis∣junctive, rationall, causall, ordinative, explanative, as the reason of the sense requireth; which once to have shewed let it suffic••. Now to the matter. The Pseudopropheticall or Pontificiall Beast, was the authour unto the nations of establishing that tenne hor∣ned Beast whereby the power of the Dragon revived. For by wonders and miracles he perswaded them, to consent with him in framing the Image of the Beast slaine in the sixt head. Which at length being formed according to his pleasure, that wound re∣ceived in the state of the Dragon, seemed to be cured, and the Dragon-worshipping Beast to be renewed, by the bringing in of new Idolatrie and tyranny like the former. For the Romane Beast of the last head, is the Image of the Beast slaine in the sixt head, He said, saith he, to them that dwell on the earth, that they should ••ake * 1.76 an Image of the Beast which had the wound by a sword: that is, his Image in such condition as it was, when he received the wound. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he lived, that is, and so at length the Beast revived or was renewed. For these words doe not belong to the descrip∣tion of the Beast whose Image was to be expressed, as it were the words of the false Prophet speaking; but of the Angel report∣ing or bringing in the event of that counsell: to wit, so that slain Beast revived. And it is as if he had more at large said after this manner. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••••ying, to them that dwell on the earth, that they should make an Image of the Beast which was wounded with the sword; (and they did so) and he revived. As 2 King. 20. 7. Esay said, Take a ••••mpe of dry figges; and they tooke and laid it on the boyle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and ••e r••o••∣vered, that is to say, Ezechias or the boyle.

Doubtle••••e this is that which was said in the description of that Secular Beast, that the Dragon gave him his power and gr••at au∣thoritie, and thereupon his mortall wound recovered; that is, the Dragon imprinted the forme of his worship and authoritie

upon a Beast of another religion, whiles he placed his Angels or * 1.77 * 1.78 Devils, not indeed as in time past, by those titles by which they professed themselves enemies of our Lord Christ, but under colour of Christian Religion, to be worshipped by the names of Saints and good Angels; yea and (O blasphemie!) of Christ himselfe. For he who worshippeth Idols, by what name soever he calleth them, worshippeth Devils.

Yea and that nothing might be wanting to the full Image of the slaine Beast, that is, of the Dragon; the Pope himselfe also caused himselfe to be honoured with divine honours and autho∣ritie peculiar to God, as certaine Emperours worshippers of the Dragon had done: so that he as God sitteth in the Temple of God * 1.79 shewing himselfe that he is God, as Paul saith. Which although Iohn or the Angel revealing the history of the Beast unto him, doth not here specially touch, yet under the generall name of an Image, he would have it comprehended a part of that similitude where∣in the slaine Beast is resembled.

And hitherto of the framing of the image; now of the won∣ders used for perswasion thereof. He doth, saith he, great wonders so that he even maketh fire come down from heaven on the earth. I should here not unwillingly fall into the opinion of Graserus, if it could be warranted by the writings of the Hebrews; that this bringing fire from Heaven should be spoken by a proverbiall hy∣perbole, * 1.80 for amplification of that which went before, as if it had been said, He doth great wonders, yea even such and so great, that they may seeme not farre different from the miracles of E∣liah himselfe, by which he did vindicate the true worship of God. For the Iewes commonly, saith Graserus, doe attribute so much to that miracle of Eliah, that they use it proverbially for all wonderfull workes wherein the glory of God is more co••spicuous.

But if any man be not pleased here with, let him follow the Complutense reading witnessed also by many other coppies (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he doth great wonders, and causeth that fire commeth down out of heaven upon the earth) and so, as if the summe of those things which are more largely set forth afterward were propounded in these words; let him in∣terpret it of a double kinde of means, which the false Prophet should use, to induce the inhabitants of the Christian world, to frame anew the Image of the Beast slaine in his sixt head; that is to

say, by provision of miracles, and excommunication. By the one * 1.81 of which he might draw the nations unto errour, by the other he might breake the contumacy and pride of the stubborn. For both these, and to what end they tend, are handled in order in the words following. Concerning the wonders, in these words: And * 1.82 he deceiveth them that dwell on the earth by the wonders which he had power to doe, saying to them that dwell on the earth, that they should make the Image of the Beast which was wounded with the sword; and the words that follow to the 16. vers. But concern∣ing * 1.83 excommunication in these: He causeth all to receive a marke in their right hand, or in their foreheads, and that no man might buy * 1.84 or sell, save he that had the marke, or the name of the Beast, or the number of his name. A Synechdochicall speech, whereby the cen∣sure of the Ecclesiasticall Anath••ma is meant, by the forbidding of commerce with others. And that truly is not unaptly resem∣bled to fire from heaven, or lightening. For what is it I pray you, in the name of God to deliver any one over to that eternall fire, other then to call for fire from heaven? especially since that pu∣nishment of the wicked proceeding from God, is againe and a∣gaine in this booke set forth by the lake of fire and brimstone, or Asphaltites where Sodom and Gomorrha were burned with fire rained down from heaven. Yea the Apostle Peter teacheth, 2 Pet. 2. 6. that God hath ordained that burning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is by * 1.85 defect of the former substantive usuall in the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an example of their pu∣nishment that after should live ungodly: And I••de delivering the meaning of Peter here more plainly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, to beare the likenesse or type of eternall fire, or to resemble the pain of eternall fire. For that the words of Iude are so to be interpre∣ted, or in a like sense the comparing of the words of both the Apostles together, and the nature of the thing it self, will per∣swade the considerate Reader.

Vpon which occasion give me leave to adde this also; because it was wonderfull memorable, and a sorrowfull ••men of the Iews now rejected of God, which Iosephus reporteth befell them in * 1.86 the very beginning of that fatall warre, the overthrow being re∣ceived at the passage of Iordan from the countrey of Iericho: to wit, when some were by the enemy throwne into the river, o∣thers not being able to withstand their force leapt into it of their

own accord, the lake Asphaltites was filled with the dead bodies * 1.87 tumbled down with the streame of the river, by which accident, saith he, the affliction though in it self most grievous, yet to the Iews seemed to exceed itself.

But as touching the event of the prophesie; concerning the wonders, it is notorious, that that universall Idolatry which hath raigned in the kingdome of the Beast for about 1200 yeers, as well that first begotten consisting in the worship of Saints depart∣ed, Reliques and Angels, as the worshipping of Images in the next place, and in conclusion that last b••asphemy of the breaden God, at first was commended to poore Christians, afterwards they were perswaded to it and confirmed in it by an abundant company of wonders, to wit, by cures and miraculous visions, re∣straining of Devils at least in shew, and other effects to be admi∣red, and that not of one kinde. All which the two horned Beast or the Pope of Rome with his guard of false prophets, is said to have done, as farre forth as they themselves have ••eigned, or being seig∣ned by others, they have approved by their authoritie, or those things which in truth were the works and delusions of Devils, they have obtruded for true and divine miracles to seduce the Christian world. Doubtlesse this is that very same thing which the Apostle Paul to the Thessalonians foretold, That the coming of the man of Sin shall be after the working of Satan, with all power * 1.88 and signes, and lying wonders, and with all deceiveablenesse of un∣righteousnesse.

Now examples of the Popes lightening or Anathema, where∣by he hath vindicated his authority in determining and command∣ing, they surely are so obvious to every one, that my labour of ci∣ting them out of the Annals of the Church here may be altoge∣ther spared. One thing very notable I will call to remembrance, and which so neerely toucheth the Image, the framing whereof we now deale with, that it alone may suffice to confirme the truth of this prophesie.

To wit, in that controversie with the Greeks concerning the * 1.89 oppugning of Images which arose about the yeere 720. and was agitated with great heate and persecution of Idolaters for 120 yeers, it can scarcely be told into what danger that Image of the slaine Dragon, as then yet rude and unperfect, nor as yet com∣plete was brought. Neither the worshipping of Images alone as

it is commonly beleeved, but also of Saints departed and reliques * 1.90 was strongly opposed in that controversie, Leo Isa••rious (saith Theophanes hist. Miscol. lib. 21. cap. 23.) did wickedly erre not on∣ly * 1.91 about the relative adoration of venorable Images (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but also about the intercessions of the most chaste mather of God, and of all Saints, whose reliques that most wicked va••let as his masters the A••••bians (that is the Muhame∣dans) detested. The same he saith of Constantine, whom the Pa∣trons of Idols called in disgrace Copronymus, in the same book the last Chapter. This most pernicious, saith he; and 〈◊〉〈◊〉, fierce man, &c. first indeed d•• parted from God, and his un•••• filed Mother and all Saints. So this base Gr••cian Idolater doth revile the godly Em∣perour. Againe, lib. 22. cap 42. Every where he resisted in writing and without writing the intercessions of the holy Virgin and Mother of God and of all the Saints as unprofitable, by which all succour stoweth unto us, exsting out their reliques and making them odious: and wheresoever there was report of any notable relique to remaine for the health of souls and bodies, or as the custome is; to be honoured of the godly disposed, presently he threatened death against such as e∣vill doers: or else proscriptions, banishments, torments; but there-lique most acceptable to God; as a certaine treasure kept by the own∣ers, was taken away to be made odious afterward. Let the Reader see the 54. Chapter. The same Chap. 48. Wheresoever any one distressed or gri••ving should pray the accustomed prayer of Christi∣ans; Mother of God help••, or should be taken celebrating the vigils, &c. he was condemned as the Emperours enemy, and pronounced not∣worthy to be remembred. Yea, it appeareth that the worship of Saints was opposed yet under Theophilus the last of the five Em∣perours opp••gners: of Images by that Hymne of Theodorus, wherein the Church of Constantinople was wont every yeere * 1.92 (oh wickednesse and griefe!) to celebrate the memory of Ido∣latry having at last gotten the victory. There it is in the ••••ode: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, That savage Le••ius; together with Iohn (he was Patriarch of Constantinople under Theophilus) having forsaken pie••ie; did wickedly affirme that the holy reliques of Saints and their Images were a•• no hand to be worshipped.

What therefore herein doth the Pope of Rome? he succoureth

the Image of the Beast incredibly in danger of ruine: and when * 1.93 he could doe no good by letters and threatnings, he betaketh him∣self to his thundering craft. He striketh Leo of Isaura the ring∣leader of Image-oppugners with Anathema, he absolveth his subjects in Italy from the Oath of Alleageance, and as much as lay in him, he bereaved him of his Exarchatship of Ravenna, and the rest of his Dominion in that place. By w^ch act, as he gave courage to the Idolatrous faction in the East, so he seasonably skared the Kings of the West, that they should not undertake the like. With the same lightening he ordained that the Albigenses, their defen∣ders and receivers should be blasted, and surely the Synod of La∣teran of 280 Bishops under Alexander the third did blast them. The same lightening also doth the great Councell of Lateran un∣der Innocent decree to be called down from heaven upon the * 1.94 Lords temporall, who being required and admonished by the Church neglected to free their lands of them: to wit, that they should be excommunicate by the Metropolitans and other comprovinciall Bi∣shops: and if they refused to give satisfaction, their vassals should be absolved from their fealtie by the Pope, and their lands should be exposed to be taken by Catholiques.

And he had power to give life unto the Image of the Beast, that * 1.95 the Image of the Beast should both speake, and cause, that as many as would not worship the Image of the Beast, should be killed.

Except the Image had been endued with a vitall facultie, the slaine Beast had not revived by the making of him. Neither in∣deed was the Beast worshipping the Dragon, which it ought to represent, an idle Beast; but such as was wont stoutly to bestirre himself, and violently to flie upon his adversaries. Therefore such it behooved that Image to be, in which he should revive again. Wherefore it is said the false Prophet had power not onely to al∣lure the Christian people to make his Image in the Beast of the last course: but also to be••••w life upon him, whereby he might both by Edicts command 〈◊〉〈◊〉 equall manner those things which should be needfull to defend his dignitie, and punish the disobedi∣ent and such as refuse to be subject to his religious Constitutions with the Sword or Secular death. And surely all that power which the Image, or Secular Idolatrous Beast hath, of raging against the Saints, he exerciseth but as delivered him by the Pseudopropheticall

Beast. For so the matter is handled, that th••••e whom the Pse••do∣propheticall * 1.96 Beast shall condemne of heresie (as they call it) or of wronging the Image, he giveth power to the Secular Beast to kill them. That is to say, he hath no such power of himself, but de∣pending upon the Ecclesiasticall judgement. And this is that which they call Delivery over to the Secular power in the books of Martyrs so often mentioned. Doubtlesse the Pseudopropheticall Beast, as indeed he would seeme, doth not himself put any to death, but yet those who are condemned by his sentence, he de∣livereth over to the Secular power as it were to the executioner to be put to death.

And he causeth both small and great, rich and poore, free and * 1.97 bond (that is of whatsoever degree, state or condition) to receive a marke in their right hand, or in their foreheads.

And that no man might buy or sell, save he that had the marke or * 1.98 the name of the Beast, or the number of his name.

What the forbidding of buying and selling meaneth (that I may begin with the * 1.99 last first) I have already shewed; to wit, to be branded with the Popes excommunication, into the which who so they be that do fall, are restrained from company and commerce with other citizens. So that Canon of the Councell of Lateran * 1.100 set forth under Alexander, which was mentioned a little before, against the Waldenses and Albigenses, plainly forbiddeth under Anathema, That no man presume to keepe or maintaine them in his house or land, or traffique with them. And the Synod of * 1.101 Tours in France under the same Pope with the like threatning forbiddeth, where the followers of that heresie (as they call it) shall be known to be, that no man presume to give them harbour in their land or affoord them protection; and that no communion be had with them in selling and buying. And what? doth not the false Prophet here also speake like the Dragon? For the Dragon Dioclesian set forth the like E∣dict, That no man should sell or secretly give any thing to the Christians except first they should burne incense to the Gods of whom Beda thus singeth in the Hymne of Iulian the Martyr.

Non illis emendi quidquam, aut vendendi copia: Nec ipsam haurire aquam dabatur licentia,

* 1.102 A••••equam thurificarent Detestandis idolis.

They had not leave to buy or sell, Or use commerce where they dwelt: Or drinke cold water out of well, Such affliction they felt: Before the Idols detestable, Their incense offering smelt.

Perhaps therefore the holy Ghost used this Synecdochicall speech, to intimate, that although that Papall Anathema; vaunt∣eth it self of a separation from the internall and invisible commu∣nion with Christ, yet in truth it hath no further force then to ex∣clude from the externall and visible commerce with other Ci∣tizens.

Now that which is said of the Marke; the marke of the Beast, * 1.103 is properly of his Name; and therefore it is said, the Marke or Name of the Beast, and in the Chapter following, the Marke of his Name. For he alludeth to the old custome, by which servants were wont to be marked with the names of their Masters, soul∣diers with the names of their Commanders, the first especially in their forehead, the other in their hands. And therefore by like rea∣son the followers of the Lambe also in the Chapter following, that they may be * 1.104 contrary to the followers of the Beast, are written in their forehead with the names of the Lambe and his Father; with the same meaning of the type in both, to shew who is his Lord, and for whom each company fighteth: those professing them∣selves servants of the Beast, and his Image, these of Christ and his Father.

As touching the Number, it is rather to be judged an Appendix of the Name or Marke of the Beast, then the marke it self; and in very deed, it is the number, not so much of the name of the Beast as of the Beast himself; as also by and by it is called. Now it is therefore onely called the Number of the Name, because it is con∣tained in letters of the name of the Beast brought into number, God so disposing it. Neither yet doth it follow, that because the Number doth so neerely agree with the Name, therefore the number of the Beast is to be confounded with the Name: for the reason of the opposition requireth, that, even as in the company

of the Lambe the marke of the Name, is distinguished from the * 1.105 number of the company, even so also it be done in the company of the Beast. Adde that the Marke of the Name and the Number are altogether of a different signification, I say, if we direct the interpretation according to the A••logie of other places. For the one, that is, the marke of the Name, doth shew to which Lord they have addicted themselves who beare it. The other, that is, the Number sheweth from what stock and from whence they derive their pedegree, who are marked therewith. As the num∣ber of twelve, and the number made out of the multiplication of twelve virgins, as in the structure and dimensions of now Ierusa∣lem, is a symbole of the Apostolicall linage and off-spring.

But that we may stay no longer upon these generall things: let us see at length what may be that Name of the Beast, wherein also his Number noted by the holy Ghost is contained. It is in∣deed that which even then when the Revelation was newly written some supposed, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in so many mens mouthes. For by this name, after the division of the Empire and the ten Kings risen in the Provinces thereof, and not before, the Romane false Prophet with the rest of the inhabitants of the West for distinction sake was called; and that even of those, to whom the Revelation was written, the seven Churches of Asia. For the Greeks & the other Eastern people, w^th whom the name abode in that division of the Empire, would have themselves on∣ly called Romans; they termed us with our Pope, and under him the Bishops, Kings, and Rulers, Latines, by a certaine fatall in∣stinct. And this very name the letters thereof being subducted after the manner of the Greeks and Hebrews, maketh up the number noted by the holy Ghost, but a mysticall number; wherein is shewed of what progenie the Beast is, and how falsly he brag∣geth himself to be a successour of the company of the Apostles, when as in truth he is of the ••ragon.

For the number of the Name of the Beast is 666. which if thou strive to derive out of the number of twelve, the symbole of the Apostolique linage, thou shalt bestow thy labour in vaine: for from thence howsoever thou s••••lt multiply it, thou shalt never bring it to 666: but surely from the number of Sixe, which is the number of that red Dragon, to wit, of the Beast of the 〈◊〉〈◊〉 head, very ••asily; for the whole summe how great soever it be, is com∣pact

out of the numbers of sixe, by unites, tennes, and hundreds: as if the whole seed of that Dragon had diff••sed it self through the body of this last Beast and all his members.

Here is wisdome, saith the Spirit, let him that hath understand∣ing * 1.106 count the number of the Beast, for it is the number of a man: and his number is 666.

Which surely that it ought to be accounted after the same manner as I have said, I seeme to gather out of the Analogie of the company of virgins whose number 144 contrary to the Beast, is altogether Apostolicall, begotten of twelve multiplyed by it self. For the reason of contraries is contrary. And there indeed both, as well the Name written, as the Number of the company written upon, the holy Ghost hath expressed; but here he hath left the Name to be conjectured out of the Number.

That therefore I may comprehend the matter in few words, to receive the Marke of the Name of the Beast; is to subject him∣self to his authoritie, and to acknowledge him to be his Lord; but to receive the Number, is to imbrace his impietie, derived unto him from the Dragon, to wit, the Idolatry of the Latines. Whence that happily will not be unworthy consideration: although no man can receive the marke of the Name of the Beast, or be subject to his authoritie, but together also he must receive his Number, that is, he must needs be partaker of his impietie: yet it may be, that one may admit the Number or impietie of the Beast, but yet refuse the Marke or Name. That which now long since is true of the Greeks, who howsoever they imbrace the same forme of im∣pietie, derived from the Dragon, or Idolatry of the Latines, and the same established at the first in that second Nicene Councell by the authoritie of the Latine Pope who earnestly laboured even there also to set up the Image of the slaine Dragon: yet notwith∣standing to be subject to the Latine Pope, or to beare his Name as in times past (before they departed asunder a Schisme being made) they have refused now for about 700 yeers.

Notes

• * 1.1

  At Chap. 13.
• * 1.2

  Fiducia∣riam.
• * 1.3

  Vers. 17.
• * 1.4

  Regnum ••icarium.
• * 1.5

  Chap. 13.
• * 1.6

  Vers. 1.
• * 1.7

  Vers. 2.
• * 1.8

  Vers. 12.
• * 1.9

  Chap. 12.
• * 1.10

  Vers. 10.
• * 1.11

  Magi Wisards.
• * 1.12

  Vers. 12.
• * 1.13

  Chap. 12.
• * 1.14

  Vers. 4.
• * 1.15

  Vers. 31.
• * 1.16

  Daemons.
• * 1.17

  Daemons.
• * 1.18

  Chap. 13.
• * 1.19

  Gen. 3.15
• * 1.20

  Isidor. lib. 12. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so called be∣cause he is the friend of all other Beasts ex∣cepting the Dragon.
• * 1.21

  Vers. 3.
• * 1.22

  Chap. 13.
• * 1.23

  Chap. 13.
• * 1.24

  Vers. 3.
• * 1.25

  Vers. 4.
• * 1.26

  Vers. 5.
• * 1.27

  Vers. 6.
• * 1.28

  Vers. 3.
• * 1.29

  Vers. 4.
• * 1.30

  Chap. 13.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.32

  Vers. 5.
• * 1.33

  Fa••iendi of doing.
• * 1.34

  Chap. 1••.
• * 1.35

  In tabella ••ar••orea.
• * 1.36

  Chap. 13.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  Chap. 13.
• * 1.39

  Nomencla∣tura.
• * 1.40

  Detrahent∣que mihi.
• * 1.41

  Chap. 12.
• * 1.42

  Vers. 6.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pitched his Tabernacle.
• * 1.44

  Chap. 13.
• * 1.45

  Vers. 7.
• * 1.46

  Dan. 7.21.
• * 1.47

  Talio.
• * 1.48

  1. The 1200 yeere.
• * 1.49

  Chap. 13.
• * 1.50

  Cruce sig∣natorum.
• * 1.51

  Out of the E∣pi••••••es of the Prelates of France who ••••llowed the campe of the ouldiers of the Crosse at the latter end of the ••on••i∣nuation of th•• holy Warre. Edit. Basi••. 〈◊〉〈◊〉 1560 pag. 〈◊〉〈◊〉▪
• * 1.52

  Chap. 13.
• * 1.53

  Cap. 6. n. 41.
• a 1.54

  Fra. Jun. & Tilenus ad Bellar. lib. 3. de Pont. Rom. cap. 7.
• b 1.55

  Dou••a•••• de Antich. pag. 4.50.
• * 1.56

  De visibili Monarch. lib. 8. dein. 34.
• * 1.57

  Vers. 15.
• * 1.58

  Chap. 13.
• * 1.59

  Vers. 7.
• * 1.60

  Vers. ••.
• * 1.61

  Vers. 9.
• * 1.62

  Chap. 13.
• * 1.63

  Vers. 9.
• * 1.64

  Vers. 10.
• * 1.65

  Vers. 10.
• * 1.66

  Vers. 11, &c.
• * 1.67

  Chap. 13.
• * 1.68

  Vers. 11.
• * 1.69

  Chap. 13.
• * 1.70

  Iohn 20. 21.
• * 1.71

  Vers. 12.
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.73

  Vers. 13.
• * 1.74

  Chap. 12.
• * 1.75

  Vers. 14.
• * 1.76

  Vers. 14.
• * 1.77

  Chap. 13.
• * 1.78

  Daemons.
• * 1.79

  2 Thess. 2. 4.
• * 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.81

  Chap. 13.
• * 1.82

  Vers. 14.
• * 1.83

  Vers. 16.
• * 1.84

  Vers. 17.
• * 1.85

  Ellipsis.
• * 1.86

  De bello Iu∣daicol. 5. c. 3. according to the distincti∣on of 〈◊〉〈◊〉.
• * 1.87

  Chap. 13.
• * 1.88

  2 Thess. 2.9.
• * 1.89

  Iconoma∣chica.
• * 1.90

  Chap. 13.
• * 1.91

  For his is the History called Miscella from the 17. booke which is falsly spread abroad in the name of Paulu•• Diaco∣nus, tra••slated out of Greeke by Anasiasius the Library Keeper, he flourished un∣der Nicephorus and Ee•• the 〈◊〉〈◊〉 Se•• Baron. an•• 7.17. 20. & 813. 8, 9, 10.
• * 1.92

  Apud. Baron. a••. 842. 28.
• * 1.93

  Chap. 13.
• * 1.94

  Tom. 4. Conc. Edit. Rom. an. 1612. pag. 44, 45.
• * 1.95

  Vers. 15.
• * 1.96

  Chap. 13.
• * 1.97

  Vers. 16.
• * 1.98

  Vers. 17.
• * 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.100

  Tom. 4. Con∣cil. edit. Rom. pag. 37.
• * 1.101

  Turonensis.
• * 1.102

  Chap. 13.
• * 1.103

  Vers. 16.
• * 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cap. 141.
• * 1.105

  Chap. 13.
• * 1.106

  Vers. 18.