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.

THE INTERPRETATION of the little Booke: or of the other System of the visions of the Re∣velation according to the rule of the Apocaliptique Key.

THe space of the Seales being runne over, wherein the affaires of the Em∣pire were described, let us proceed to the other prophesie by much the more noble; as containing the fates of the Church or of Religion. Iohn is prepared to it by the delivering and eating up of an open Booke, as it were to take the degree of the facultie of prophesying.

And the voyce, saith he, which I heard from heaven, spake unto me againe (to wit, that voyce as of a Trumpet speaking, Chap. 4. 1.) and sayed, Goe and take that little booke which is open in the hand of the Angel which standeth upon the Sea and upon the earth.

I went therefore unto the Angel, and sayed unto him, give me the little booke, and he sayed unto me, take it and eate it up, &c.

Furthermore since the prophesie now to be revealed, as the knowledge of all divine and hidden things, especially to come,

should be in the first receipt indeed sweet and pleasant, but by reason of the lamentable estate of the Church, contained in the hidden part thereof, bitter as Aloes, or for the obscuritie happily of those Allegories and Types, where with it is covered, it should much perplex the minde of the opener or searcher into the mean∣ing thereof: therefore it is said the booke to be eaten up, shall be to the Apostle in his mouth indeed sweet, that is at first sight and first taste shall be delightfull to his minde; but being received in∣to his belly and to be digested, it shall be bitter. And it shall make thy belly bitter, saith he, but it shall be in thy mouth sweet as bony. The whole representation is taken out of Ezekiel, saving that there, the sweetnesse in the mouth, but bitternesse in the belly, are either not mentioned, or but obscurely.

The book being so received and swallowed down, the mean∣ing of the symbole is opened in most cleere and expresse words; to wit, that there was imposed upon Iohn a charge of receiving from Christ, and bringing into the knowledge of the Church, another yet, and a more noble prophesie by much, and which should runne over the same space of time with the former.

And I tooke, saith he, the little booke out of the Angels hand, and did eate it up: and it was in my mouth sweet as hony; but when I had eaten it, my belly was bitter.

Then he said thou must prophesie againe (this is the meaning of the symbole) before many people, and nations, and tongues, and Kings.

This was the inauguration of Iohn; the prophesie followeth, which hath its beginning from his worke about the Temple of God; and therein he setteth forth a twofold estate of the Church to come in order, by the representation of a two-fold court, one measured, another cast out because of the prophanation thereof by the Gentiles.

The meaning of the inner Court measured with the reede of God.

1. THe court of the Temple within with those that worship therin, to be measured by the reed of God, setteth forth the Primitive state of the Christian Church exactly conformable to the rule of Gods word: and not yet as afterwards (when it came to the times of

the outer court) a irregular by the contagion of idolatrous worship, but orderly worshipping God for a few ages, in one Mediatour Iesus Christ.

For that such a measure, was propounded in the type also of an Angel measuring, in Ezekiel, I seeme to gather out of that which is said to him, Chap. 43. from the 7. vers. to 10. and af∣terward: But thou sonne of man, shew the Temple to the house of Israel, that they may be ashamed for their iniquities, and let them measure the patterne. You may see the place. But if any one shall conceive otherwise, and would rather referre the type of mea∣suring to the signification of building, namely, that what the drawing or setting out of a modell (that is the platforme of a worke to be done) is to builders the same as measuring to God in the language of the Prophets, it will come notwithstanding to the same meaning. For what more will this court measured by the ••eed of God set forth, then the State of the Church figured thereby, to be the workmanship of God, built upon the founda∣tion of the Apostles and Prophets, Christ being the corner stone; contrary to the court following, which God would not ac∣knowledge for his frame, and therefore Iohn is forbidden to measure it. Whether thou shalt interpret it after this, or that manner, the matter as thou seest, will come to the same passe. But who so shall interpret it in a different sense, either I am de∣ceived, or he can bring forth no example of his interpretation out of the Scripture. But how fitly the situation of the Altar in this court, may represent the frequet sacrifices of the Martyrs in that state of the Church, that will be manifest, as well by the thing it selfe, as by the contemporary vision of the red Dragon fighting with Michael concerning the child-birth of the woman, then when we come to the interpretation thereof.

The meaning of the outer Court with the holy Citie trod••n under foot by the Gentiles, and thereupon left unmeasured and cast out.

The outer Court trodden under foot by the Gentiles, and rejected by God from being measured, doth set forth the holy Citie of God or the Christian Church, by and by from the end of the times of the measured Court (to which it next succeeded) to be given

to new Idolaters, and (the affaires thereof, being established now by the utter casting downe of Gentile worship under the state of the former Court) to be prophaned with the contagion of re∣newed Idolatrie, as it were heathenisme brought to life againe: in one word, Antichristian Apostacie to reigne in the Church fortie two moneths of yeers. Which shall be fully and particularly handled in the history of the Beast, contemporising with this Court, and being a vision of the like matter. But let us consider the words of the Text, the interpretation whereof we have in hand.

And there was given me, saith he, a reed like unto a rod, and the Angel stood, saying: Rise and measure the Temple of God, and the Altar, and them that worsh••p therein.

But the Court which is without the Temple, cast it out, and mea∣sure it not. For it is given to the Gentiles, and they shall tread under foot the holy Cittie forty two moneths.

The meaning of which words that we may rightly conceive, we must know, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 IEPON (by which name I compre∣hended the whole building of the Temple) was distinguished by a double Court; one inner in which was placed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Temple it selfe (together with the Altar of burnt offering at the entry thereof) and was open onely to the high Priests and Le∣vites: Another outer, which 2 Chron. 4. 9. is called the great Court; in Ez••ch. more then twelve times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Court without, or the outer Court. This belonged to the Israelites or to the people of Israel, and therefore not unproperly to be called the Court of Israel, al∣though that part of this Court which belonged to the men was so specially called by the Iewes. The former Court is set forth by the names of Temple, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arise, saith he, measure the Temple of God (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) & Thysiasterium: where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex∣presseth not onely the Altar of sacrifice, which was placed there, but the pl••ce lying about also, that is, the whole place of the Altar and sacrificing; as is to be gathered out of the words next in co∣h••rence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and those that worship therein, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the sacrificing place. Also how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken in the 14. Chap. vers. 18. and Chap. 16. 7. see Beza. Whence the old Greeke and Latine Lexicon doth interpret 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Altarium, the Altar place Sacrarium, the holy place; and

changing the order the Glossary of Philoxenus hath it thus, Sa∣crarium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the holy place of the Gods is Thysiasteri∣um. But this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 together with the Court-yard of the Temple, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I learne out of the description of the Ta∣bernacle to be comprehended rightly by the name of the Inner Court: where likewise all that inclosure which compassed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Tabernacle, and the Altar of Sacrifice, is reckoned by the name of one Court: as it appeareth, Exod. 40. 33. So much, of the first Court which Iohn was bidden to measure. But the later Court is set forth plaine enough by the name thereof: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is by the defect of the former substan∣tive, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The court which is without the enclosure of the Temple and Altar. In this since the Gentiles, being admitted without right or reason, were harbou∣red, it is commanded at no hand to be measured, but to be cast out and accounted for prophane.

But thou wilt say that not the outer court is said to be troden under foot by the Gentiles, but the holy citie. I answer, that the outer court and the holy citie, doe mutually expound themselves, since the outer court is the place of assembly for divine exercises for the holy citie or for the people of Israel; yea, in the desert, the Tabernacle having only one court (into which it was not lawfull for any but the Priests and Levites ordinarily to enter) there was no outer court, but the campe of Israel or the holy ci∣tie. Thereupon therefore the sence is, as if he should have said, The court which is without the Temple cast out, and measure it not: for it is given to the Gentiles, and they shall tread (that) underfoot 42. moneths. But for the relative (that) there is placed a sub∣stantive, and surely the same which declareth the thing designed by the antecedent; the holy citie, saith he, they shall tread under∣foot fortie two moneths. For the enallage of the substantive for the relative is very usuall, as well in this booke as else where; to wit, when either the substantive which went before, is repeated in∣stead of the relative, or the Synonimie thereof is put instead of the relative. An example of the later manner thou hast here, and Acts 25. 21. And surely what else shall we say, is it to be given to the Gentiles, that is, leave to be given them to take it, then to be trodaen under foot? and what at length should the Gentiles tread under foot, except that which was given them?

that these words also, no lesse then of the Court, and of the holy Citie, may seeme mutually to expound themselves.

[illustration] diagram of temple, with parts labeled

A plot 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, of the Temple and the Courts thereof.

The plot

The Inner Court

The outer Court

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the Temple

The Holy of Holies

The Holy Place

The offering Altar

Thysiasterium the Altar place

To these two Courts (which and no more the Scripture men∣tioneth) a third was added in after ages, to wit, in the Herodian Temple by the building of another wall more compassing the Temple, which was called the court of Gentiles or of those that were uncleane; but was not accounted for holy. Moreover there was written upon pillars there set, as well in Greeke as in Latine

letters; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Atrium san∣ctum transire alienigenam non debere, that a stranger ought not to enter into the holy Court. Iosephus de bello Iudaico, lib. 6. Graec 18.

The mysterie of the two witnesses prophesying in sackcloath.

The Gentiles taking up their standing in the Court of the peo∣ple of God or the holy Citie, two Witnesses or Prophets from God preach mourning, and being cloathed in sackcloath. These are the In∣terpreters and Defenders of the Divine Truth, which should be∣waile with continuall complaints, that filthy and lamentable pol∣lution of the Church of Christ; and whom God should stirre up continually, to be monitors to the Christian world idol••zing with the Gentiles; and guides to his Saints keeping the faith. To wit, according to the patterne of those famous payres under the Old Testament; Moses and Aaron in the wildernesse, Elias and Eli∣saeus under the Baaliticall apostasie, Zorobabel and Iesua under the Babylonian captivitie. To wit those witnesses of the Revelation are manifestly described by their number, condition, power, and acts; even as also the state of the Church wherein they prophe∣sied, answerable to that of Israel, is figured by the representation of Babylon, the wildernesse and Gentilisme or Baalisme. What I have said of the description of the witnesses, that behold with thine eyes Reader in the Table following,

Moses and Aaron.	Elias and Elisaeus.	Zorobabel & Iesua.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vers. 6.	Having power o∣ver waters to turn thē into blood, & to smite the earth with every plague. Vers. 6.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vers. 6.	Having power to s••••t hea∣ven that it raine not. Vers 6.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vers 4.	These are the two o∣live trees and the two candlesticks which stand before the Lord of the earth. Vers 4.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vers. 5. Whom if any will hurt, fi••e proceedeth out of their mouth, &c. Vers. 5. Of Moses and Aaron you may see Numb. 16. of Elia, a Kings Chap. 1.

Now let us come to the text: And I will give, saith he, unto my two witnesses, that they shall prophesie a thousand two hundred and threescore dayes, cloathed with sackcloth. Where this cometh first to be observed that the whole prophesie which followeth, from this verse to the sounding of the seventh trumpet, the na∣ture of the matter so requiring, is exhibited not in a vision, but was dictated to Iohn by an Angel, personating Christ, the observa∣tion whereof is of no small consequence for the better percei∣ving of the nature of the allegory or type.

To my two witnesses] he calleth them two in regard of the type, which, as I said, is of paires; as if he should have said, I will give to my Zorobabel and Iesua, to my Eliah and Elisaeus, to my Moses and Aaron. To which is added that he calleth them wit∣nesses, now by the Law there ought to be two witnesses to confirme every word. Add that they may be called two, in re∣gard of the number of the Tables of God, which they used in their prophesie, of the Old and New Testament, as it were witnesses of two Testaments.

That they shall prophesie cloathed with sackcloth] to wit, mourn∣fully be wayling the trampling under foot of the holy Citie by the bringing in of the Idolatry of the Gentiles, giving testimony to the truth of God, and exhorting to repentance.

1260 dayes] as many, to wit, as are contained in 42 moneths. Which that they are not naturall dayes, it appeareth as well out of those three dayes and an halfe, parts of these dayes, a little af∣ter to be assigned to the death of the witnesses; which that they cannot be taken for naturall dayes, those things which are fore∣told to be then done doe prove: as also out of that that the Beast (the measure of whose time they also doe containe) contempo∣rized with the company of the 144000 sealed: and the compa∣ny of the sealed with the sixe first trumpets: but the matters of the trumpets could not be run out, in so little time as in 1260 na∣turall dayes, or in the space of three yeere and an half. But thou wilt aske, why is the prophanation of the Gentiles measured by moneths, and the prophesie of the witnesses defending the pure worship of God by dayes? Forsooth, because the worshipping of idols, and every sinne and errour is of the power of darknesse and night, wherein the Moon ruleth; contrariwise true Religion is compared to the light and to the day of which the Sunne is the

ruler. Therefore the sending of Paul to convert the Gentiles from id••ls is said, Acts 26. 18. To turne them from darknesse to light, from the power of Satan to God. The same meaning hath that. What fellowship hath light with darkenesse? Now then the Moneths are directed by the motion of the Moone which ruleth the night; dayes and yeeres by the motion of the Sunne which ru∣leth the day. For the same cause as afterwards we shall see, the blasphemy of the Beast will be reckoned after the motion of the Moon, by moneths: but the abiding of the woman in the wilder∣nesse by yeers and dayes, after the motion of the Sunne.

These are the two Olive trees, and the two candlesticks standing before the God of the Earth.

That is, they are like Zorobabel and Iesua, whom God in times past had anoynted, to restore againe the Iewish Church destroyed under the captivitie of Babylon, and by these witnesses to take the charge of it in like manner under the servitude of the Gen∣tiles. For the allusion is to those two olive trees, which Zacharias saw growing on either side of the golden candlestick, and supply∣ing the light thereof with oyle, Zach. 4. of which the Angel be∣ing demanded, what they meant, saith, These are the two anoynted ones standing before the Lord of the whole Earth; pointing at the two heads of the Church then under the servitude of the Gen∣tiles, Zorobabel the Captaine, and Iesua the high Priest, of whom he had prophesied a little before.

For the Candlestick there of seven lights, did signifie the Tem∣ple, and in the type thereof the Church of that time: whose re∣storing and preservation those two anoynted ones should procure, not by power, not by strength or by any humane helps, but by the power of God alone, working after a certaine invisible and won∣derfull manner. Even as those two olive trees standing on each side the Candlestick, did supply the lights thereof with oyle, in a certaine way extraordinary and not perceiveable.

But thou wilt say, wherefore is there not mention here in Iohn of one as in Zacharie, but of two Candlesticks, to which likewise, and not to the olive trees only, those two Prophets seeme to be resembled? I confesse I am here at a non plus, neither have I yet found out a reason of this difference apt and evident enough. In the meane while I thinke there lyeth hidden in the words an He∣braisme, and it is as if he should have said, These are those two olive

trees, at or besides the two Candlesticks, standing before the Lord of the Earth: 〈◊〉〈◊〉 that the comparison is made onely of the wit∣nesses with the olive trees, and the addition of the Candlesticks may be judged to belong but to the description of the olive trees. ••or the copulative with the He••re ws is sometime in stead of the praeposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, for with, besides, at, as 1 Sam. 14. 18. Because then was the Arke of God and the children of Israel, that is, with the children of Israel. See Schindlers Lexicon. But the dif∣ficultie concerning the two Candlesticks will remaine never∣thelesse. Whether therefore it be to be said that that one Candle∣stick with Zacharie is here to be accounted for a double one, in re∣gard to wit of the double order of the lights from either part of the shaft, and the two olive trees powring oyle into each of them severally? There is also with Zachary mention of seven and seven, that is of twice seven pipes, but whereto it tendeth is not mani∣fest enough. Or whether shall we thinke that that paire apper∣taineth secretly to set out the condition of the Christian Church? that is to say, either as it were consisting of two people, the iews and the Gentiles? or which is happily neerer the truth, because in the time wherein the witnesses should mourne it was to be di∣vided, together w^th the Roman Empire, into the Eastern & We∣stern. Howsoever it be, it is certain that the Candlesticks set out, not the Prophets or Bishops of the Church, but the Chuches them∣selves, which appeareth out of that that the Angel before, Ch. 1. 20. doth interpret the seven Candlesticks, to be so many Churches: the seven Candlesticks, saith he, which thou didst see, are seven Churches.

When if any man will hurt, fire proceedeth out of their mouth and devoureth their enemies: and if any man will hurt them, he must so be killed.

The witnesses doe not revenge themselves by strength of hand, not with sword or poyniards, if at any time they shall be hurt by their enemies; but the revenge proceedeth out of their mouthes, that is, they pierce their enemies with weapons of their mouth; to wit, whil they denounce the anger of ••od hanging over the heads of those that abuse his Ministers, or by their imprecati∣ons and groans obtaine revenge. For this 〈◊〉〈◊〉, w••ich is shew∣ed to proceed out of the mouth of the witnesses, is a 〈◊〉〈◊〉 of re∣venge; according to that o•• the Lord to Ieremiah, Chap. 5. 14. Behold, I make my words in thy mouth Fire, and this people wood,

and it shall devoure them. For Moses and Aaron and afterward Elias; they upon the confederates of the conspiracy of Korah, and he upon the servants of King Ahaziah a worshipper of Baal did bring down fire properly so called from heaven: but the Fire of our witnesses, is to be interpreted mystically, since that the holy Ghost telleth us anon, that our Egypt, and likewise the wil∣dernesse, are taken spiritually. Furthermore, that which the Prophets doe denounce in the name of God, the same it is said they accomplished, as that which the Lord saith to the same Iere∣miah doth shew, Chap. 1. 10. I have set thee, saith he, over the na∣tions and kingdoms, to root out and to pull down, and to spoyle and to everthrow, and to build and to plant; let no man now marvell that fire or divine revenge is said to proceed out of the mouthes of the witnesses, who notwithstanding have the sole power of denoun∣cing it or obtaining it from God.

So the witnesses doe revenge their own injury: it so loweth by what means also they revenge the contumely offered to the Temple of God.

They have power to shut heaven that it raine not (to wit a mysti∣call raine) in the dayes of their prophesie.

That is they are furnished with the power of the keyes, where∣by they shut up heaven against these new Gentiles, the corrupters of Christian worship, that the grace of the blood of Christ sealed by Baptisme, be not shed upon them for the remission of their sins, so long as they by their Idolatries and Superstitions shall per∣severe to be the cause of the mourning prophesie of the witnesses. I will more plainly expresse it. They according to the word of God do debarre from the hope of eternall life, promised on••ly to the pure worshippers of God, those new Idolaters; untill, being mindfull of their covenant in Baptisme, they shall returne to the worship of one God by one Mediatour Iesus Christ, forsaking the worshipping of Satan, and so shall put an end to the mourning prophesie of the witnesses. Even as Elias also restored not raine to the Israelites, now almost killed with drought before that the prophets of Baal and his worship were destroyed.

But of this power of the witnesses, we have an example after∣wards, Chap. 14 9. If any one, say they, shall worship the Beast, and his Image; and receive his marke in their forehead or on his hand; the same shall drinke of the wine of the wrath of God, of the pure wine

tempered in the cup of his indignation, and he shall be tormented with fire and brimstone, in the presence of the holy Angels and in the pre∣sence of the Lambe, and the smoake of their torment shall ascend for ever and ever, &c.

To conclude, they have power over waters to turne them into blood, and to smite the earth with every plague, as often as they will.

Such like power indeed Moses and Aaron used, when they brought Israel out of the Egyptian bondage. Whence I gather, that the power of the witnesses figured by this type, pertaineth not to all the dayes of the mourning prophesie, but to the end of them, or the time of the phyalls; to wit, when by the conduct of the witnesses or Prophets, as it were of Moses and Aaron, the Christian people is to be brought out like wise from the tyranny and service of the Beast, by pl••gues expressed after the manner of those of Egypt. For truly the first plague of the Phyals doth strike the earth with an Vlcer; by the seco••d and third, the wa∣ters are turned into blood; the rest doe torment the worshippers of the Beast or the Gentiles abiding in the court of the Temple, with other and yet more grievous plagues. The interpretation of all which we will reserve to their proper place. Let it suffice here to have referred this last power to the powring out of the Phyals. It followeth.

And when they shall be about to finish their testimony, the Beast which ascendeth out of the bottomlesse pit shall make warre against them, and shall overcome them and kill them.

Of the function and power of the Witnesses hitherto; it fol∣loweth now of their destinie, which they were to finde at the end of their Prophesie. The description whereof is wholly com∣pact out of the historie of the passion of our Lord. For the Lord Iesus likewise when he had ended his preaching of about so many dayes as the prophesie of the Witnesses amount to, is slaine by the Romane Governour the Legate of this beast between whom and the Witnesses there is warre (but in the time of his sixt head) the third day after there being likewise a great earthquake he rose againe. And a little after, to wit, upon the fortieth day, being received in a cloud he ascended into heaven. All which things God would have to be represented in this slaughter of his witnesses by his owne death; that like as they have borne the likenesse of those renowned paires (of which is spoken before)

in the state of their function: so they should be made conformable in suffering and death, to their Lord Christ, that faithfull Wit∣nesse: which truely ought to be both comfortable and glorious to them in the midst of their miseries.

But let us give light to the text. When, saith he, they shall be a∣bout to finish their testimony (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be translated, no•• of the Preterperfect tense, when they have finished) the Beast which ascendeth out of the bottomlesse pit shall make war with them, and shall overcome them, and kill them. That is, when now, part of the holy Citie or inhabitants of the Christian world, acknowledg∣ing the horriblenesse of Gentilisme, repenting of their Idolatries, and abominations and clensing the Temple of God within them∣selves; the witnesses rejoycing should begin to put off their sack∣cloth, and to be freed from their daily mourning, notwithstand∣ing they should not yet be wholly freed: that Romane seven∣headed Boast of the last time (of which Chap. 13.) chasing that the preaching of those mourners had so farre prevailed, shall make warre against them, overcome and kill them. The first of which concerning the mourning of the witnesses already begunne to de∣termine, ••ath beene continually performed from the beginning of the reformed Church untill this present.

The other concerning warre and slaughter I conjecture is yet to come. But our Brightman thought it already fulfilled, to wit, in the Smalcaldian warre under the Emperour Charles the fifth. Others apply it to the late ruine of the Churches of Germany. And who would not much rather that so lamentable an accident to the Church were past, then to feare it to be yet to come? But the interpretation is not to be directed according to our wish. Yea rather the errour will be with greater danger on that part then on the contrary. For the expectation of a future calamity con∣duceth more to piety, then an over-credulous securitie thereof, as if it were already past. There are two things which perswade me that this last destruction is yet to be feared. The first that those lamentable times of the Gentiles trampling under foot the holy Citie, or Christian Religion, or the times of the forty two moneths, cannot be said to have fulfilled their period so long as the Beast shall reigne: and therefore neither the Dayes of the Witnesses mourning in sackcloth, being of the same time and of the same age with them. Another because this destruction of the

Witnesses is to be the next antecedent (as we shall heare after∣wards) to the destruction and ruine of the great Citie, that is, Rome: which the course of the Phyals suffereth not to be so neet come; considering that we have not passed the fourth of them as yet (although we hope it is in agitation in the present Ger∣mane warres) as there it shall be taught. But that the ruine of the Citie belongeth to the fifth we shall shew anon. Whose forerunner therefore that this destruction shall be which we have in hand, it is very probable; especially, since it is usuall with Christ our Captaine, to subdue his enemies and to reward his with victory, by the method of the Crosse. Neither yet because this destruction is the last, and even yet to come, can any thing be certainly determined, concerning the grievousnesse thereof a∣bove all w•••• have gone before; for happily not so much in respect of the grievousnesse (certainly not of the long continuance) as that it should be for a signe of the mourning of the Witnesses then forthwith to be ended, and of the ruine of the Citie of Rome being at hand; therefore it alone of all the destructions where∣with the Beast should afflict the Saints, deserved a singular re∣membrance and description: even as indeed the environing of the inhabitants of Ierusalem by the Armie of Cestius Gallus, a little before the ••atall siege by Titus, was foretold for a signe of the sacking thereof then to approach and to be at the doores. For even as our Saviour told his Apostles enquiring the signes of the time of the sacking thereof: When ye see Ierusalem besieged by an Army; then know that the desolation thereof draweth neere: the like may be thought here to be meant of the sacking of Babylon; when ye shall see that three yeeres and an halfe slaughter of the Witnesses, know ye that the desolation of the great Citie draw∣eth neere.

But the slaughter where with the Witnesses are foretold to be overcome by the Beast, I thinke is to be understood in the most generall signification, wherein he comprehendeth death also me∣taphorically or analogica••ly so called. ••or he is said to Dye in that sense, who being settled in any state whatsoever, whether Poli∣tique or ••cclesiasticall or any other, ceaseth to be what he was. Whereupon also he killeth who punisheth any one with such a death. For so in the Sacred stile to live, is all one as, to be, to die, not to be. In which understanding we are said to die to Satan and

to sinne, when for the time to come we cease to be their slaves; and to live unto Christ, when we beginne to be his. And the rea∣son of opposition doth altogether seeme to require, that in what manner theresurrection of the Witnesses to life after the slaughter accomplished should be, such should be the slaughter it selfe: but that appeareth to be analogicall, because no resurrection properly so called can be before the coming of Christ under the seventh Trumpet. But this cometh to passe while the sixth is in being.

The killing therefore of the Witnesses if we expound it accor∣ding to such a rule of understanding, it will seeme to be a mole∣station and dejection of them from the office and place which they a little while had gotten in the reformed Church, by the ef∣••icacie of their preaching; whether it be joyned with corporall death, or otherwise: so that thenceforth they live not the pro∣pheticall life such as then they had lived nor exercise the functi∣ons thereof any more. Whereby it must needs likewise come to passe that the pillars thereof being taken away, and the false Pro∣phets of the Beast being againe brought in instead of the Pro∣phets of Christ, the whole politie of the reformed Church, as far as this shall happen, shall goe to the ground: which whether it shall happen sooner or later, onely he knoweth, in whose hands are times and opportunities.

In the meane time lest happily any one may be deceived, this is diligently to be observed: that this last warre of the Beast, is not of the same kinde with that which he had waged continually hitherunto against the company of the Saints (of which indeed in the history of the Beast it is said, Chap. 13.7. That it was given unto him to make w••rre with the Saints and to overcome them;) b••t altogether different. For wherefore should that be declared as peculiar to the last times of the Beast, which had beene usuall with him, if not from his infancie, yet at least from his perfe∣ction? therefore it is one kinde of warre, which the Beast waged universally against the Saints; another which in his last he shall wage with the Prophets, who had begunne now to put off their sackcloth, and to end their propheticall mourning; that is, with the Bishops of the Church in the reformed part thereof: which is more manifest out of the divers event of either warre; there ••ur••ly with successe, here very lamentable. For there the Beast ••••tained power over every Tribe, Tongue and Nation, &c.

But here he procureth to himselfe a sudden and fatall ruine, as is to be seene in the Text.

And their dead bodies (shall lie) in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the street of the great Citie, which spiritually is called Sod me and Egypt, where also their Lord was crucified.

That Citie surnamed great is Rome, so called, not so much for the quantitie to looke upon, as because she had beene the Queene of other Cities; according to that of the Angel, Chap. 17. 18. The woman which thou sawest, is that great Citie which reigneth over the Kings of the Earth. As in like manner by the name of the great King (as God is called, Psal. 28. 2. and Matth, 5. 35. and which title did peculiarly comply in times past with the Kings of the Assyrians and Persians) is meant the King of Kings, who ••ath authoritie over ••ther Kings. Whereupon throughout the whole Revelation whatsoever other name Rome is called by, either Babylon, or Harlot, it is alwaies intituled the Great; as that Great Babylon, that great Whore. Adde hereunto, that through the whole Revelation, that title is given to no Citie be∣sides it, except at length, after the sacking of it, to that new Ieru∣salem, descending from heaven, in the light whereof afterward the Gentiles should walke. Which he that should thinke to be here meant, he certainly should have need of some Hellebore. For neither was Jerusalem in the age of Iohn, nor is any other Ierusa∣lem, ever to be the Great Citie, or head and Queene of other Cities of the world excepting it.

It is added which is spiritually called Sodome and Egypt: Egypt for the tyrannie over the people of God, like the Egyptians ty∣ranny: Sodome, for whoredome, to wit, spirituall. Now here (which let the Reader diligently marke) is the Key of the Alle∣gorie (of which sort more in this Booke doe occurre). Whereby indeed the holy Ghost at once would intimate, that whatsoever in these visions is exhibited any where of the plagues of Egypt, or destruction of Sodome, all that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, mystically to be interpreted; since that Rome, or the state of the Romane Em∣pire, the subject of all those plagues, is mysticall Sodome and E∣gypt. Now there fall out passages concerning the Egyptian plagues, in the d••scription of the Trumpets and Phyals, as also in this very history of the Witnesses; concerning the destruction of Sodome, in the judgement of the Beast, Chap. 19. 20. and 20. 10.

the meaning of all which is to be opened by this Key. Hence also it may be demonstrated, that the subject of the Trumpets is the Romane dominion. Because some of theirs are Egyptian plagues, and upon what should Egyptian plagues be inflicted but upon Egypt? and this is Rome by the authoritie of the holy Ghost.

So concerning the great Citie the matter is plaine. But what that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the City may be, whereof here is mention, is not so easie to be knowne. Surely for a street or for that which in Latine we call platea, or a market place, or any other place within the Citie it seemeth it cannot be taken; and that for the reasons following.

1. For, first the Lord Christ who is said to be crucified in this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was crucified neither in any street or market place, or court of the Citie of Rome nor of Ierusalem; but without the gate of the one, (Heb. 13.12.) and onely within the Province of the other, by Pilate the Governour. Therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not any street, or broader way within the wals of either Citie, but a place without the Citie.

2. It is very like that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 put in the singular number doth note out some thing of that sort or kinde, whereof there is but one in a Citie, not more. But there are more streets then one in every Citie, at lest in a famous Citie.

3. It is to be thought that the bodies of the Witnesses ly•• there, where they be overcome in battell. But it is not the cu∣stome for Armies to encounter within the wals of a City; but if not in the enemies land, at least in the Region and Provinces subject to the Citie.

4. Whose slaine karcases might be openly beheld for three dayes and an halfe by people, kindreds, tongues, and Nations, and care taken that they should not be buried; these lay not in any streete or broad way of a great Citie, but either seeme to have beene dispersed, or carried about through the Provinces: to w^ch therfore the signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ought to be applyed. And if any shall say, that the Army of the Beast whereby the Wit∣nesses are discomfited and slaine is compact out of severall people and tongues, and therefore they could easily behold the dead bo∣dies of those whom they had slaine: we must have recourse to the former Argument; that such Armies use not to meet within the wals of a Citie. For at any hand the thing is to be so ex∣pounded,

especially where no reason of an allegory can be pre∣tended, that no absurditie bee committed against the litterall sense.

What else therefore sha••l we say here, but that by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is signified the whole Region and Territory subject to the dominion of the City; and that that signification was drawne even from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. to which it often answereth in the Septuagint Translation? to wit, after the manner and use of the Septuagint who in translating of an Hebrew word of many sig∣nifications, are wont to use a Greek word which properly answer∣eth it but in one sense, to expresse the force of it in another sense, as by many examples may be proved if here it had beene perti∣nent. And now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Hebrewes signifieth, whatsoever is altogether without the house, whether without buildings, as streets and wayes in Cities, or without the Citie, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Re∣gion or ground lying about it. Surely Iob 5. 10. where in the Hebrew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon the fields, the Chalde render∣eth it: who giveth raine upon the face of the earth, and sendeth wa∣ters upon the face of the province or region of the people: or from the notion of breadth, as though it were the same as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Esay 8. 8. And the stretching out of his wings (that is of the Assyrian) shall fill the breadth of thy Land, O Immanuel. And Revel. 20, 9. concerning Gog and Magog, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They went up on the breadth of the earth, and compassed—the beloved Citi••. For hither it tendeth, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the other word which the Seventie translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth breadth or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, have all one and the same letters, and both of them by the Chaldeans are expressed by the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Or, to conclude, by the notion of breadth, which is proper to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the holy Ghost would intimate the largenesse of the dominion of that great City, wherein it hath, and at this day doth exceed all other Cities: as if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had been put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Surely the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an adjective put Substantively, and thereupon some what ought to be under∣stood; and truely one thing and another may be, to explaine the signification thereof: neither know I whether that significa∣tion of a street may at all be found among the ancient Greeke Writers.

And now, to whom this interpretation shall approve it selfe, to him it cannot be obscure any more; either why Christ is said to be crucified in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Citie of Rome, or where the dead bodies of the slaine Witnesses are to be cast forth; to wit, not in the Citie of Rome, but within the Romane dominion. Truely I know very many of ours that may come to the same end, doe understand here by the name of the Citie the whole dominion of the Citie. But then I pray you what shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be? for (ac∣cording to this interpretation) it can be neither of those two things of which it must of necessitie be the one, to wit, either the Romane dominion, or else some province thereof. Not the dominion, as which is expressed already in the name of the City it selfe; not any province, because a great City may have many such, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meaneth something that is one and singular be∣ing put in the singular number. But it shall suffice to have noted these things of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the street of the great Citie. Let us now proceed to the rest.

And (the men) of the kindreds and people, and nations, shall see their dead bodies three dayes and an halfe, and shall not suffer their dead bodies to be put in graves. Or, and there shall be of kindreds and people, and nations which shall see their dead bodies, &c.

Whether this be to be taken for a part of crueltie, or benefit, it is doubtfull; nor is it to be determined but by the fulfilling of the prophesie. For it may be taken either as proceeding from ene∣mies, adding this disgrace to the great slaughter which they had made, the deniall of buriall to the dead bodies of the slaine: or as from friends and favourers of the Witnesses, to wit, by this means providing for them as it were by and by to rise againe. For how∣soever it was otherwise a part of a great crueltie, not to bury the dead, and to be cast out unburied was esteemed, especially among the Ieues for an exceeding ignominy: yet those which were so slaine that they were not plainly in despaire, but that they might be restored to life againe, it is to be accounted a benefit to hinder them a little while from close buriall. If we must hold the first to be determined; by this Type seemeth to be intimated some note of Infamie or Ignominy wherewith all the followers of the Beast not contented to have slaine the Witnesses, will moreover punish them. If the latter; some rescue from the re∣formed people, for feare of whom, as being in multitude the

greatest part by farre, and therefore the wound being yet fresh and things not as yet settled, not to be provoked to desperation without danger; or at least by secret meanes and favour, it should come to passe, that the Witnesses should not be so dealt with, that there were no hope of reviving. Achmetes out of the learn∣ing of the Indians Apotel. 130 If any in his sleepe shall seeme to himselfe to be buried, that buriall tendeth to the full certaintie of his ruine: If he shall seeme to see some defect of things pertaining to his buriall, that defect is referred to hope. If thou now enquire whe∣ther any thing in the Text appeare, which inclineth more to this interpretation then the other? I truly should draw this for an Argument of this matter, that since here he declareth the subject in manner and words different from that when he speaketh of enemies in the verse following; he would not have the same to be understood here as there, but divers; there certainly enemies, but here friends of the Witnesses. For of the enemies in the verse following rejoycing and sending gifts one to another, he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And they that dwell upon the earth. But of those that will not suffer the dead bodies of the Witnes∣ses to be put into graves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the people, and kindreds, and tongues, and nations, par∣titively, as if he would note some certaine ones of a divers dis∣position from the rest. Let the Reader judge.

Three dayes and an halfe.

That is, as it seemeth three yeere and an halfe. For those things that are foretold to be done then, do argue, that they cannot be un∣derstood of dayes in proper sence. For can any man beleeve, that the small space of three dayes and an halfe is sufficient, either for spreading the fame of the death of the Witnesses, or for the sending of messengers with gifts to and fro among the Nations? Nay, it were not indeed sufficient for the providing of them. Adde hereunto that the halfe of a day properly so taken, or twelve houres, were altogether unfit for determining of such acts. For such matters are not wont to be observed by houres, but by moneths, at least by whole dayes. In the meane time it is to be observed that the time here is computed, not of the killing of the Witnesses, but wherein they lay dead and without life, now after they were slaine. But how long the warre it selfe shall last, and how long time shall be given for the killing of the Prophets, no∣thing

but the fulfilling of the prophesie will teach.

And they that dwell upon the earth shall re••oyce over them, and shall be glad, and shall send gifts one to another, because these two Prophe••s tormented them that dwelt on the earth.

Concerning the manner of sending gifts in a publique joy or in great gladnesse; See Esther 9. 19. 22.

But after three dayes and an halfe, the spirit of life from God en∣tered into them, and they stood upon their feet, and great feare fell upon them, which saw them.

Such as the death of the Witnesses was, such shall be their rai∣sing up or resurrection from the dead; to wit, a restitution to their former estate; and that not so much by any humane power or ayde, as the finger of God, who is wonderfull in his works. For (these words) the spirit of life from God entered into them, inti∣mateth this. Achmetes apotelesm. 6. and 7. out of the learning of the Egyptians and Persians. If any shall seeme to see in a dreame the raising of the dead, that matter signifyeth the delivery of those that be bound and an end of warres. Apot. 7. a freedome from calamities. You may see, Ezek. chap. 37.

And they heard a great voyce from heaven saying unto them, Come up hither, and they ascended up to heaven by a cloud (or in a cloud) and their enemies beheld them.

The witnesses shall not only be restored to their place and for∣mer station, but shall be even advanced into some more excellent degree of honour and power. For to be carried in a cloud, and to ascend into heaven, doth signifie that. See Dan. 7.13. Esay 14. 13. and 19. Whereupon in the declarations of dreames, which Apo∣masar or Achmetes that Arabian whom I have so often cited, hath gathered out of the ancient monuments of the Egyptians and Fersians it is read, if a King shall seeme to himselfe to have sitten in the clouds, and to be carried whither soever he would, the Barbarian enemies shall become his servants, over whom he shall raigne with au∣thoritie. A••so, if a King shall seeme to himselfe as it were to have ••lowen to heaven where the starres should be, he shall obtaine eminen∣cy and fame above other Kings. Likewise, if a King being ascended up shall seeme to himselfe, to be set in heaven, he shall reduce a coun∣trey greater then that which he possesseth under his power, Apotel. 162. and 164. These things I bring in to this purpose, that I may

shew that this parable was used in that meaning which I say by the Prophets of God according to the custome of the East. The ministery therefore of the witnesses sha••l not be despicable as be∣fore, neither shall they be reckoned among the abject and con∣temptible sort of men. So that that which our Saviour said of himselfe, Luk. 24. 26. Did it not behoove Christ to suffer these things and (afterward) to enter into his glory? shall be effectually verified also in his Prophets. And who knoweth whether or no the reformed Church shall be worthily punished for the reproach offered Christ in this behalfe, by the taking away of the witnesses for a time; because they reverenced them not according to the dignitie of their embassage, while they enjoyed them. It is too well knowne what offence the reformed Churches commit in this behalfe: and that while the Prophets of Christ mightily be∣stirred themselves in reforming of the Church of God, others in the meane while disgraced that most sacred worke, by pillaging and interverting the maintenance thereof; not leaving in some places so much as food (to the great disgrace of true Religion) whereby the Ministers thereof might be honestly sustained and according to the dignitie of their calling; much lesse that any thing should abound which they might set aside for the enlarging of the reformation, the necessities of the holy warre, the reliefe of afflicted brethren, and other pious uses. Was not that praevari∣cation of this kinde, for which the Iewish Temple was given to Antiochus Epiphanes to be prophaned, and the Religion of the true God likewise to be troden down for the space of three yeers? An Hoast (saith Daniel) shall be given to him against the daily sa∣crifice by reason of transgression, and it shall cast down the truth to the ground, and shall doe it and prosper. Chap. 8. 12. See also the history in the second book of the Macchabees from the beginning of the third Chapter to the Saint and Iudge. But I will touch upon this sore no more. This only I will adde. Happily this encrease of honour and power shall happen to the witnesses after their resur∣rection by the command of the Supreme Magistrate (which seemeth to be that voyce from heaven) as in recompence of that infamy and ignominy, wherewith the followers of the Beast did punish them being dead; if so be that were signified by that pro∣hibition of buriall.

And the same houre there was a great earth-quake and the tenth part of the citie to (wit that great one) fell, and there were slaine in the earth-quake seven thousand names of men.

At what time the Witnesses or Prophets returned to life and ascended into heaven, there was a great earth-quake, that is, a great commotion of the Nations, and alteration of Politique affaires; whereby indeed a way is opened for the Witnesses, and power given them of reviving, with so great increase of dignitie and au∣thoritie. In that stirre of Nations 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the tenth part of the citie is overthrowne, and there are killed seven thousand names of men. Of which words, that as farre as may be possible in a fu∣ture thing, we may attaine the neerest meaning to the truth, two things are by us to be premised and proved. First, since there is no fall of the decaying Beast but is contained in some of the phyalls, therefore the sam•• destruction of the Beast is here described which belongeth to the powring out of the fift phyall. For proofe, there is the same subject of the plague in both; there, the seate or throne of the Beast, here that Great Citie. For that that Great Ci∣tie, to wit Rome, is the seat of the Beast, is so evident, that there needeth no proofe. Further it is confirmed; because the destru∣ction which is here described, doth so neerely goe before the ut∣ter abolishing of the Beast at the seventh trumpet, that nothing is shewed to have come betweene but the departure of the second woe. And now the utter abolishing of the Beast is the worke of the last phyall; the departure of the second woe or of that plague from Euphrates, is of the sixt phyall. Therefore the destruction of the great Citie which next preventeth that departure, falleth into the fift phyall. The other thing by us to be premised, is, that the fall of the great Citie, is the very same destruction of Babylon which is sung, Chap. 18. It is proved, because it is certaine out of the same Chapter, that that destruction of Babylon or of the Ci∣tie of Rome, was to goe before the full destruction of the Beast, and the Emperiall Raigne of Christ to be begun with, the seventh trumpet. But now the destruction of the same Citie which is here declared, doth so neerely goe before that same kingdome, that the spirit, presently passeth to that kingdome, and the de∣scription of the seventh trumpet, without mentioning any other destruction besides. It must needs therefore be that the same de∣struction of that Citie is described in both. For who can be perswa∣ded

to thinke that the holy Ghost should altogether let slip that great destruction, interposing the mention of some lesse destructi∣on, and with it no way to be compared.

These things being thus, it followeth, that the interpretation of this place is to be directed by the rule thereof, and as it were to be tryed by the same touchstone; and so such a meaning of these words to be sought, as may agree with the description of that de∣struction of Babylon. Which how it may be done let us now see. Philippus Nicolas a Divine of the Augustine Confession, a learned and acute man, thinketh that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is un∣derstood the Decharchie of the Citie, or the ten kingdoms sub∣ject to the dominion thereof, which forsooth in this stirre of the Nations, should fall away from Rome, to the Empire whereof they had been subject so many yeers, not obeying the command thereof any more. To wit, the very same which is in another place said, The ten Kings which had delivered over their power to the Beast, then when the word of God shall be fulfilled, shall hate the Whore, shall make her desolate and naked, shall eate her flesh and burne her with fire. But such understanding of the word ••EKA∣TON howsoever it first offered it selfe even to me, thinking of the meaning of this place, and by reason of the concinnitie of the matter it selfe did like me very much: yet afterwards consider∣ing it better, it seemed somewhat harsh and unusuall; that I feare it will not easily be approved, by those who desire a plaine and ge∣nuine interpretation.

I seeke therefore another interpretation. And first it cometh into my minde, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is happily a name of tribute; either of that which the Pope receiveth out of the whole king∣dome of the Beast, or of that which the Citie it selfe receiveth out of her large possessions by right of Lordship. That tenth of the Citie shall fall in that great commotion of affaires, that is, shall cease; and thereby is intimated, that the principalitie of the Ci∣tie shall be utterly extinguished; to wit, deprived of the ground allotted for her patrimonie (and the Pope thence driven by force) loosing the prerogative and dominion, which she was wont to have over Cities and People farre and wide; when, that Prero∣gative and Dominion which she had gotten, shall continue no longer; to wit, the Metropolis of the Kingdome of the Beast, or Seat of the false Prophet. For it is knowne, that tribute is the

Symbole of Dominion, and by that name the most Provinces, un∣der the Empire of ancient Rome payed yeerely the tenth part of all their fruits. Which that it was usuall also in the Eastern king∣doms, may be proved as well out of 1. Macca••. 10. 31. and 11. 35. as also out of that briefe of all the power of a King, 1 Sam. 8. (but take heed thou take not that which is said there of tythes to be meant of sacred tythes, they were the Kings, and used to be payed to Kings as to Gods Vicegerents:) which also Aristotle confirmeth in the second Book of his Oeconomicks. Therefore it ought not to seeme strange if any man should here affirme, that by the name of tenth a kinde so commonly used, there may be meant any kinde of tribute in generall belonging to the Citie. But there is no need to come to that, sith in Italy that manner of tribute hath not yet worne out of use, and furthermore the Pope of Rome, in his Ecclesiasticall Empire now long since hath imitated the same: by exacting yeerely the tenth part of all Ecclesiasticall Benefices. But one thing hindreth this interpretation, namely, that then it should rather have been said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Furthermore, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fell, (whereby it must needs be that some effect agreeable to an earthquake is signified) is not plyant enough to such interpretation. Yea, if it could stand, yet it should seeme to expresse the ruine of Babylon (wherewith we presuppose it to be the same) too obscurely and weakely and not answerably to so great a ruine.

At length therefore, untill some one shall enforme something more certainly and more agreeable to the Text; I fall to this, that I conceive by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the tenth part of the Citie, is understood truly a part of the Citie, but not any part of the Ci∣tie as it is at this day, but the whole; I say the whole Pontificiall Rome, which is the tenth part of that ancient Rome. Which that it is so, and that it is not at this day more then a tenth part of that old Rome such as it was in Iohns age, may be perceived by the demonstration following.

For tru••ly Lipsius affirmeth, that old Rome such as it was in Iohns age, as touching the forme, was in a manner round, but not exactly; that the Semidiameter thereof, from the golden pillar standing in the head of the Market place of Rome to the utmost of the buildings was reckoned for seven miles to conclude that the compasse of it was fortie two miles. Since therefore it was

not exactly round, for the measuring of the plot thereof let us lessen the Semidiameter one mile (to wit, so much as in a sixe angled figure should be lessoned in the side for the Perpendicular line) there will be sixe which multiplied with 21. the halfe of the circumference, it will give the plot of the Citie to be 12••.

But now the present or Pontificiall Rome hath not in compasse but thirteen or fifteen miles, as they know saith Lypsius, who have measured it; the forme as may be seene by the plot thereof next to a foure-square, somewhat long as it were in a double propor∣tion. For the measuring of which therefore, let there be placed a draught of paralell lines right angled, whose perimeter may be fifteen, the longitude double to the latitude, such doubtlesse as will be out of the sides 2½ and 5, which being multiplyed be∣tween themselves, a plot 12½ will be the product. Now the number 126 doth comprehend the number 12½ ten times. There∣fore the later plot is of the former, and consequently Rome at this day of that ancient Rome, the tenth part, which was to be de∣monstrated. Who so is not so well accustomed to this manner of demonstration let him use the judgement of his eyes in the fol∣lowing plots.

[illustration] hexagonal diagram of Rome

Ancient Rome in compasse 42 miles

Rome at this day in compasse 15 miles

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The tenth part of the Citie.

We cannot certainly here examine all things exactly; but it is wonderfull that that which we are able is so agreeable. I define

the circuit of the Citie at this day by the walles wherewith now it is compassed: for without, contrary to that of old, it is not at this day inhabited, but the whole, how great soever it is, is enclosed with wals, and wals w^ch the Popes Hadrianus the first and Leo the fourth as it were by fatall instinct made the utmost bound thereof, being now become the Seat as it were of the Pon∣tificiall kingdom, for so Blondus delivereth, that the wals which are now extant were built by Hadrian 1, by gathering 100000 crounes out of Thuscia. Those afterward, as it is known out of others, Leo 4 either repaired or finished about the yeere of our Lord 850 and by adding that part which is beyond the river or builded by Leo, made up the Citie in that forme and circuit wherein it is now seene. And although it hath much of the space enclosed within the wals voide and not inhabited, yet since wals are to be reckoned amongst the chiefe works of the Citie, the Citie it self cannot be thought lesser then the wals: larger indeed it might be, if it were (as in times past that old one was) ex∣tended every way without the wals with continued buildings.

That I may now at length make an end, the summe commeth to this; the holy Ghost would say or intimate this, that so much of the great Citie, as had remained to this earthquake, was at that time ruined, to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the tenth part of the Citie, neither was there any more to be standing at that time. Nine parts many ages before were to fall, and truly we see they are fallen; partly by destructions and ruines, which the Barbarians so many times brought upon it, partly decaying with overmuch oldnesse, partly also (as at the fourth trumpet we have shewed) thrown down with thunderbolts: the Tenth was reserved by de∣stine for the Pope of Rome, which was to be ordained head of the new Empire, and mother of the Christian harlots. This by that earthquake which shall be joyned with the rising of the wit∣nesses shall be utterly demolished.

Yet notwithstanding happily it was not necessary that we should interpret the speech of the holy Ghost concerning the tenth part of the Citie so strictly as we have done, according to Geometricall rules: it would have been sufficient, if, as in times past when ••andling the destruction of the Iewish people he said by Esay, the tenth thereof shall be reserved, and shall returne into

their land: so here we may understand, not so exactly the tenth, as some least part, as it were the tenth, of that ancient largenesse of the Citie of Rome, should remaine for the seat and last destru∣ction of this Beast.

It is added: and in the earthquake were slaine seven thousand names of men.

Here if by names of men we understand heads of men, or se∣verall men: the number seemeth over slender, and not agreeable to the greatnesse of the destruction which other where the holy Ghost intimateth. For shall not the number of the slaine be farre greater, in the destruction of Babylon, then seven thousand men? And is it likely that the powring out of the fift phyall upon the throne of the Beast, should passe away with so small a slaughter of men? That this scruple may by some means be satisfied; First, it is to be observed, that by the name of the Citie here is understood, not citizens and inhabitants, but buildings and walles, that is, the royall Seat of the Beast: and so a double ruine of Babylon is de∣scribed in these prophesies: First, of Babylon taken for the royall Citie of the Beast, to wit, the Citie of Rome, at the fift phyall: A∣gain, of Babylon taken for the Citizens or State of Rome; which doubtlesse the Pope with the Senate of Scarlet Cardinals & the o∣ther company of Citizens, especially Ecclesiasticall do make. Who, Rome being destroyed and burnt, betake themselves to dwell else∣where, to be reserved for the last phyall. At the powring whereof it is said above other destructions of any Land, Nations, and Cities, in that greatest earthquake of all which ever have been, even that Babylon the great came in remembrance before God, to give unto her the cup of the fiercenesse of his wrath: when as notwithstanding that burning and overthrow of Babylon, which is described in the 18. and 19. Chapters, doth altogether prevent the full destruction of the Beast and false Prophet, as in the text there is manifest. I know some doe otherwise untie this knot, saying that Babylon which is mentioned at the last phyall, is Constantinople, the Metro∣polis of the Turks: but they shall never perswade me, that the holy Ghost in the first and chiefest representation of all used so no∣table an * Homonymia, and to understand two, not alwayes onely one and the same Babylon, though in a double respe••t. That we may come therefore to the purpose. It may happily come to passe,

that the former destruction of Babylon, that is, the ruine and over∣throw of the Citie of Rome, is to be acted without any cruell, much lesse totall putting to death of the Citizens. And although the smoake thereof shall ascend evermore, that is, she shall be wholly turned into ashes, and made even with the ground, never after to be inhabited; yet notwithstanding a great part of the Citizens shall escape out of the destruction of the Citie; either because they shall betake themselves to flight in time, or for some other cause, which the event will manifest.

And this is one way, whereby the scruple concerning the oversmall number of the slaine may be satisfyed. Another is if we say that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 names of men, happily is meant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men of name, for such Hypallage is not un∣usuall in the Scripture, that in the government of Nounes, that that Nowne which is in stead of the Epithite should goe before the other. The places of Scripture following witnesse this, Lev. 5. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the silver of shekles for shekles of silver, or silver shekles. And vers. 3. of the same, and Chap. 7. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the uncleannesse of a man, for a man of uncleannesse, that is uncleane, Rom. 9. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the law of righte∣ousnesse; for the righteousnesse of the Law, and Ephes. 2. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the riches of his grace for his rich grace, and the like. And a name is familiar almost in all tongues for renowne, especially in the holy tongue; wherein 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 men of name, are men of renowne, children 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without name (Iob 30. 8.) are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ignoble, or base; in the Chalde, Ideots. Whence Beza in his annotations upon Ephes. 1. 21. and Philip. 2. 9. concerning the exaltation of Christ above every name; as also Heb. 1. 4. ta∣keth Name in the signification of dignitie and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, worth. Such interpretation if we follow (neither doe I see what should oppose it) the name of men shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dignities of men; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men of name, famous men and excelling in digni∣tie; of whom there shall be ruined in this commotion of affaires and nations about seven thousand (and what if of the order of the false Prophets which they call the Clergie?) yet I thinke the number of seven thousand is so to be defined, that a few more or lesse after the manner of the Scripture may be understood. Of the common people what number shall fall in this warre, was to no purpose to mention, since that might be conjectured by the de∣struction

of the famous ones, neither would the holy Ghost de∣scend to reckon the off-scumme in the account of the slaine.

But yet another interpretation may be given, that there is no need to interpret it of men by polle: to wit, if we interpret the names of men, Companies and Societies of men, used to be called by their proper names no lesse then men in particular, as are Ci∣ties, Incorporations, Parishes, Boroughs, Covents, and the like titles of humane Companies. For these what other thing are they, if we would consider the matter, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, names of men; for so the politie of the Th••bans is called by Eschynes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Roman name is put for the Romanes. What therefore if in this commotion of the nations seven thousand of these titles of humane Societies, whatsoever they be; whether in the Citie of Rome, or in the state of the Church as they call it, be to be killed? that is, subdued, by the adverse power, which the Scripture is wont to call killing? But we ought not rashly to de∣termine of a future thing, since the Commentary of a Prophesie is the event of the things foretold. Notwithstanding to this end I have produced these things, that it may appeare that the inter∣pretation is much more free here, as touching the words, then happily is commonly accounted: when as the use of the Scrip∣ture doth not tie the word Name to some one and certaine signi∣fication. Neither can 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 joyned together be any where found, but in the place we have in hand; neither 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simply for men by polle, but twise onely, Act. 1 15. Revel. 3.4. Other where it is used sometimes in one sometimes in another signification. It remaineth.

And the rest were affraid, and gave glory to the God of Heaven.

To wit, by their astonishment wherein even unwillingly and unthankfully they acknowledge his hand. For to acknowledge the wisedome, goodnesse, and power of God by what token so∣ever, is to give glory to God. Even as they who being taken with the manner by God confesse their sinnes, and are said to give glory to God, as Achan. It followeth:

The second woe is past, and behold the third w••e commeth quickly.

The meaning is that that great earthquake is to continue till the end of the second Woe or the sixth Trumpet; and together

with it the mourning Prophesie of the Witnesses is at length to be finished. For truely after so great a victory over the followers of the Beast, and their ascending into the heaven of authoritie and honour, they shall put on sackcloth no more. But now if the second Woe, or the plague of the sixt Trumpet, be that over∣flowing of the Turkes from Euphrates into the Romane Em∣pire now long since, as there we have interpreted: it can scarce∣ly be, but that this departure of the same plague, is that drying up of the water of Euphrates to come to passe at the powring out of the fifth phyall, whereby the way is prepared for the Kings of the East to come, Chap. 16. 12.

At which coming of the Kings of the East (lest a gap be left otherwise betweene either Trumpet) the seventh Trumpet seemeth to beginne; and so that wonderfull preparation of the Dragon, Beast, and false Prophet, for the warre to be waged in Armageddon (there vers. 13, 14. together with the event thereof at the last phyall (vers. 17, &c.) ought to be placed in the beginning of the same seventh Trumpet. And surely it seem∣eth to be very meete, that the preparation to warre, doe per∣taine to the same Trumpet to which the warre it selfe per∣taineth.

But out of this a doubt ariseth, which requireth satisfaction, and therefore not to be passed in silence. For since there is the same terme of forty two moneths of the Beast, as is of one thou∣sand two hundred and sixty dayes of the mourning of the Wit∣nesses; and since those dayes of the mourning of the Witnesses are ended at the departure of the plague of the sixt Trum∣pet, or second Woe; it may be demanded not unfitly, where∣fore the moneths of the Beast should not be further reckoned, since after that terme no little of the Beast yet remaineth, being not to be abolished, before the seventh Trumpet is begun.

It may be answered, that this cometh to passe either because then the conversion of Israel and as it were a new Kingdome be∣ginneth (for they are called the Kings from the rising of the Sun) or because in the continuance of the Beast, consideration is had especially to the Empire of the Citie of Rome; but that great Citie the royall seat of the Beast in this earthquake is taken and overthrowne: even so farre, that from thenceforth the Beast shall as it were, change his forme, since being driven so from his

Metropolis, it can no more be accounted for a Kingdome of seven hils, (which is the other signification of the seven heads thereof).

There is moreover in the Text, concerning the sound of the seventh Trumpet, and the Emperiall reigne of Christ in that great day of Iudgement: the interpretation whereof we will put off to the end of the booke, that we may there at once set forth all the prophesies appertaining thereunto.

The meaning of the red seven headed Dragon contending with Michael about the child birth.

The first vision of the open booke, which we handled Chap. 11. went through the whole course of the Revelation from the be∣ginning to the end, and that, as elsewhere we have touched, to shew the conextion of the same with the Seales and Trumpets. Now the other prophesies of the same time and Ecclesiasticall affaires, come to be knit to that vision, to the making up of the body of the open booke, among which

The battell of the seven headed red Dragon with Michael, doth comprehend the same space of Ecclesiasticall affaires with the measured Court: wherein truely the Romane Empire wor∣shipping the Dragon tyrannized with lamentable persecutions a∣gainst the Church in travaile with childe, labouring to bring forth Christ to be King in the Romane Empire, and at least three hun∣dred yeers made war against the Spirit of Christ mightily work∣ing in his servants. But the woman at last after many sorrowes cuttings and slaughters in child-birth, brought forth the King even Christ such as she travelled with, to rule the Nations with an iron Rod, and the Dragon being throwne downe from his Ro∣mane throne, salvation and strength, and the Kingdome of our God, and the power of his Christ was brought into the Empire.

The summe of the whole matter being premised for per∣spicuitie, let us come to the exposition of the Text parti∣cularly.

And there appeared, saith he, a great wonder in Heaven.

VVHither indeed Iohn was called in the beginning to behold, & where he had beheld all the former visions. Neither do I

thinke an other sense is to be sought of this circumstance. For it is manifest even out of the end of the foregoing Chapter, that Iohn hitherto looked towards heaven.

A woman clothed with the Sunne, and the Moone under her feete, and upon her head a crowne of twelve starres.

Truly a most beautifull image and representation of the Primi∣tive childebearing Church; to wit, shining round about by the faith of Christ the Sunne of righteousnesse treading under feet the rudiments of the world (whether Legall shadowes, or darke∣nesse of Gentile superstition) and to conclude glorious with the ensignes of the Apostolique off-spring.

Most men would have the Moone to be a symbole of earthly and mutable things, which the Church of Christ contemneth as below her selfe, which although it be true; yet no where, as I take it, in the whole Scripture, is the Moone noted by this propertie. But the interpretation of propheticall Symboles, is not easily to be attained other-where, then from those properties which the Scripture some-where doth warrant. And now this is certaine, that the most feasts, wherein typicall worship was celebrated by sacrifices, were ordered according to the motion of the Moone; as the new Moone, the Paschall, Pentecost, the Feast of Taber∣nacles; yea the account of the whole Ecclesiasticall yeere depen∣ded upon the motion thereof; to which happily belongeth that Psalme 104 19. He made the Moone 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for festivall seasons. Why therefore may not the Symbole of the Moone be referred to the Mosaicall worship? which doubtlesse the Church by the revealing of Christ, discerneth as it were pro∣strate, and put under her feete: according to that of the Apostle to the Colossians, Chap. 2. 14. affirming Christ to have blotted out the hand-writing of Ordinances which was against us, and nay∣ling it to his Crosse to have taken it out of the way.

Furthermore, since God is said to have created the Sunne the greater light to rule the day; but the Moone the lesser light to rule the night: Why may not the Symbole of the Moone having rule over the night signifie the power of darkenesse, or the tronpe of darkenesse, that is, the worshipping of Satan and of his spirits in idols? So truely that the whole matter may be transferred to Baptisme, whereby the Church being to be illuminated, and to

put on Christ, trampleth under feete the worshipping of Idols, of Satan, and his Angels, by the renouncing of their ••ervices and pompes. For all these things did that old short forme of renun∣ciation plainly containe; and furthermore they that were to make abjuration did turne themselves towards the West, as it were to the climate of heaven whence night cometh; as on the contrary, being to make profession of their faith in Christ and the true God three in one, they turned themselves towards the East, as it were the Clymate whence the Sunne by expelling the darke∣nesse reduceth the day. Dyonis Areop. de Hierarch. Eccles. c. 2. Cyrill. Hierosol. Cateches. 1. mystagog. Gregor. Naz. Orat. 40. Hieron. upon Chap. 6. of Amos. Ambros. de ••is qui mysteri••s initiantur: c. 2. Moreover with respect to the same image or re∣presentation (as before also is observed) the continuance of Chri∣stian Apostacie or of Christianisme defiled with Idols, is defined by moneths according to the motion of the Moone; but of the woman and the Witnesses persevering in the ••aith of Christ, by yeers and dayes, according to the motion of the Sunne. Yet to whether interpretation I should rather incline, I am doubtfull, and whether to one of the two onely, or to both. Surely the Apo∣stle to the Galathians, Chap. 4.3. seemeth to call both of them, as well the Mosaicall paedagogie, as the worship of the Idols of the Gentiles promiscuously the elements of the w••rld; the Church of Christ glorieth that both are put under her feet. Let the Rea∣der use his judgement.

And she being with childe, cryed travelling in birth and was in paine to be delivered.

The Church as universally and seperately considered as an Idea, is a Mother: but as she is considered in relation to the se∣verall persons which are continually begotten in her, she hath an off-spring, which she is said to travell with and bring forth to God. This in the Prophets is so familiar, that concerning that, there is no need to adde one word. You may see Ezek. Chap. 16. unto vers. 21. likewise Chap. 23. vers. 4. Esay Chap. 54. Hosea Chap. 2. vers. 4, 5. The Allegorie therefore in this part is not to be wrested by any mans importunitie, to wit, that he seperate the Mother from her off∣••••ing, which yet otherwise may grow toge∣ther into one and the same Church. Kimchi upon Hosea 2. vers. 3, 3. The Synagogue or Congregation is compared to a Mother

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by way of universality; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in respect of particulars to children.

But these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pangs and torments, by reason of which the woman in travell cryed, were those grievous persecutions which the Primitive Church suffered in bringing forth. For it is plaine that tribulations and adversitie are likened to the sorrowes of childe bearing. Whence those words of Esa. Chap. 66. 7. Before she travelled she brought forth; before her paine came she was de∣livered of a man childe. The Chalde paraphraseth. Before tribu∣lation come upon her, she shall be redeemed; before great feare come upon her as the sorrowes of a woman in travell, her King that is the Messiah shall be revealed. But Ieremy Chap. 30. vers. 6, 7. ••e interpreteth this representation, Aske ye, saith he, and see whether a man doth travell with childe. Wherefore doe I see every man with his hands on his loynes, as a woman in travell? and all faces are turned into palenesse? Alas for that day is great, so that none is like it, it is even the time of Iacobs trouble, but he shall be saved out of it. See also what our Saviour calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 24. 8.9. Mark. 13. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these are the beginning of sor∣rowes, &c.

And there appeared another wonder in heaven, for behold, a great red Dragon having seven heads and tenne hornes, and seven crownes upon his heads.

And his taile drew the third part of the Starres of heaven and did cast them to the earth.

A wonder or representation of the Empire of Rome Heathen worshipping the Dragon; whose marks are every were seven heads, and ten hornes: seven heads indeed, as well for the seven hils upon which the Citie was builded, as also for the seven sorts of ••overnours who were successively to governe that Citi••: the ten hornes for the ten Kingdoms which were to arise in the time of the last head to which they gr••w; which interpretation is not mine, but the Angels, Chap. 17. where the more proper place will be to handle these things if any thing be to be added. In the meane time another Character of the Romane Empire is added to these, whereas it is said, he drew the third part of the starres of heaven with his tayle, and did cast th•••• to the earth; that is, he sub∣jected the third part of the Princes and Rulers of the world to his Empire. For even so much, to wit, the third part of the knowne

world in Iohns age, the Dominion of Rome did comprehend within its limits. But a tayle out of the learning of the Indians with Achmetes signifyeth the attendants and traine of authoritie, Apot. 152. but what more the tayle of a Serpent intimateth, shall anon be seene. And these truly were the Characters of the Ro∣mane Empire generally; but th•• effigies of a Dragon doth more-over point out the worshipper of the Dragon and the enemy of the Seed of the woman in speciall, that is, Rome heathen enemy to Christian••tie; and since he is red also, this noteth that he is terri∣ble and red with the blood of the Saints. Moreover, the type of the Dragon seemeth to have reference to Pharaoh, the cruell and malignant enemy of the old Synagogue bearing children in E∣gypt, in like manner as the Romane Dragon was of the Christian Church bringing forth her children. For even he likewise, for the same cause is represented by a Dragon, Psal. 74. 13, 14. Tho•• didst divide the Sea by thy streng••h; thou brakest the heads of the Dragons, (that is of the Egyptians) in the waters. Thou brakest in pieces the heads of Leviathan (the Chalde of Pharaoh) thou gavest him to be meate to the people inhabiting in the wildernesse, Esay 51. 9. Awake, Awake thou, put on strength, oh arme of the Lord, Awake thou as in the ancient dayes, as in the generations of old. Art thou not that arme of old that hath cut in sunder the pride of Egypt and wounded the Dragon? So Ezek. 29.3. Pharaoh King of Egypt the great Dragon? In all these places in Hebrew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which word the Seventie, Symmachus•• and Ierome doe translate Dragon, and truely the Syriaque interpreter calleth the Dragon in the Revelation alwayes by that name. The Arabian tongue saith Drusius is to confirme it, wherein a Dragon is called Thennin. And Exod. 7.10. And Aaron cast down his rod before Pha∣raoh, and it became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Serpent or Dragon. Surely, some∣times it signifyeth a Whale or great Fish, but as it were a Sea Dra∣gon whereof doubtlesse it beareth a certaine resemblance. But thou wil•• aske wherefore is there so much adoe about this word? Doubtlesse, that I might shew that what shape Satan abused of old for the overthrow of the first Adam; in the same type of that infamous and cursed living creature, it is the manner of the holy Ghost to set forth the kingdoms possessed by the Devill and mor∣tall enemies to his Church the seed of the woman.

And the Dragon stood before the woman which was ready to be

delivered for to devoure her childe as it was borne.

To wit, as Pharaoh laid waite for old Israel borne in Egypt, and as after Herod for Christ the sonne of Mary our Lord: ••o the Roman Dragon laid waite for mysticall Christ which the Church was to beare, that he might slay him presently after his birth.

And she brought forth a man childe, who was to rule all nati∣ons with a rod (or Scepter) of iron.

That is, she brought forth mysticall Christ, or Christ formed in his members, the sonne not of Mary but of the Church; accor∣ding to that of the Apostle to the Galat. Chap. 4. 19. My little children of whom I travell in birth againe, untill Christ be formed in you. For since the words are a periphrasis of Christ, it must needs be, that some Christ be set forth in them; to wit, as in pro∣pheticall Types best beseemeth, not Christ verily, but analogical∣ly so called. Who, saith he, was to rule all nations with an iron Scepter, that is, authoritie being obtained by force of the sword, or by warre; seeing he was to have rule over them, which from the beginning were not Citizens, but either enemies or strangers; he had need to subdue them, before he should rule them. The words are fetcht out of Psal. 2.9. not according to the moderne reading of the Masoreth, but the old reading of the 70. and the Apostles. Of which that this is the meaning, I seeme to gather out of Chap. 19. vers. 15. where in like manner as in the Psalme, they are used of Christ our Lord, to whom originally they agree: Out of his mouth, saith he, went a sharpe sword, that with it he should smite the nations: for he shall rule them with a rod of iron. But here they are attributed to mysticall Christ or a Christian man, the birth of the Church among the Gentiles, who is descri∣bed according to the type of Christ his head; to every such one of his the Lord promiseth that he at length will give the like power, under the name of the Church of Thyatira: He that over∣commeth, saith he, and keepeth my works unto the end, to him will I give power over the nations, and he shall rule them with a rod of iron, and as the vessels of a potter they shall be broken to shivers; even as I also received of my Father. It will something helpe in this place to heare the words of Andreas where with he Com∣menteth upon the meaning of Methodius upon this place: The Church, saith he, by those who are initiated by Baptisme, without intermission begetteth Christ; as being to be formed in them to the

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consummation of the fulnesse of their spirituall age. A man childe is the people of the Church—by whom Christ in his Godhead as it were a sword in the strong hand of the Romans, doth rule the nati∣ons. He alludeth to the type of the fourth kingdome in Daniel, concerning which I agree not with him (for how could David allude to that?) otherwise it is not much from the scope, as now shall appeare.

And her childe was caught up unto God: and to his thro••••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for to the throne of God. The sonne of the woman was caught up to the throne of God, that is, lifted up to the Romane throne, where he should rule the nations with that au∣thoritie which was spoken of. Surely, Christ the sonne of Mary is properly lifted up to the throne of God; but mysticall Christ or Christ formed, whom the Apostolique Church brought forth, is analogically lifted up. For truely the throne of higher powers (as the Apostle calleth them) is the throne of God, a terrestriall hea∣ven: There is no power (saith he) but of God. Whence in the de∣clarations of the interpretation of dreames; If any shall seeme to himselfe in his sleepe to be lifted up to heaven, they doe interpret it of royall Soveraigntie. It is also known that in the holy tongue the Magistrates are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is Gods: God standeth in the Congregation of the mightie, he i••dgeth among the Gods: likewise, I have said you are Gods, and all of you the children of t••e most High. Therefore even as they are said to ••it in Moses chaire, who teach the Doctrine given by Moses: so in the Throne of God, who are his Vicegerents upon earth. That therefore the Childe of the Apostolique Church is said to be caught up or recei∣ved to the Throne of God; is all one as to be lifted up to that ex∣cellency, as it may ••it as it were with God; which I say, is meant of regall advancement. And this was then fulfilled, when as Chri∣stians bore the sway under Constantine the Great and his succes∣sors, the Dragon being throwne down.

But thou wilt say, ••ince it was said that that mysticall Christ shall rule the Nations over whom he should raigne with an iron Scepter, even as Christ the Lord should doe: with what manner of warre and with what battels (if this be the meaning of that iron Scepter) hath that Childe of the Apostolique Church sub∣dued the Romane Empire unto it selfe? I answer by a double warre; first spirituall, wonderfull, and divine, against Devils the

Princes and Gods of that world: which certainly it stoutly wa∣ged, the Army of Coelestiall Angels ayding it against the enemies; which afterward shall be handled: but the other even corporall then when it had attained to the Throne; which so many famous victories doe witnesse, partly of Constantine against Maxentius, Maximinianus, and Licinius; partly of that great Theodosius as well against others, as against Eugenius and Arbogastus the De∣vils Standard-bearers; before the stubbornnesse and pride of the Gentile worshippers of the Dragon Rebbels against the Christian Empire (being utterly broken and consumed) ceased.

But before we depart hence, one thing yet remaineth to be spoken of: to wit, that the Childe of the Woman was not lifted up to the Throne of God so soone as it was borne, but so soone as it was growne ready for a Kingdome. Therefore it is said she had brought forth a Son 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who was to rule, to wit, not presently, but when he had grown up. Even as also Christ the sonne of Mary, our Lord, (whose likenesse in all things this mysticall Christ the Childe of the Church doth resemble) being taken up to the Throne of God, entered his Kingdome, not so soone as he was borne, but when as likewise he was come to his perfect age; there to sit untill he shall have made all his ene∣mies his footstoole. It followeth,

And the woman fled into the wildernesse, where she hath a place prepared of God, that they should feede her there a thousand two hundreth and threescore dayes.

Which since it is afterwards to be repeated, and somewhat more fully to be described, we will put off the exposition to that place.

And there was warre in heaven; Michael and his Angels, fought with the Dragon, and the Dragon fought and his Angels; but prevailed not, neither was their place found any more in heaven.

It hath beene said, that the woman in travell with her childe being safe, escaped the Dragons lying in waite. But how it came to passe that he who had so diligently watched her, not withstand∣ing failed of his purpose, now at length beginneth to be mentio∣ned To wit, that it came to passe by the helpe and succours of Michael, who went forth valiantly to fight against the Dragon lying in waite, and becoming Conque••our, thrust him down from

heaven into the earth. Thereupon the womans sonne not only e∣scaped safe, but was lifted up to the throne of God, and she her selfe departed into a place safe from the fury of the Dragon.

And there was, saith he, warre in heaven, &c. To wit, while the woman was in travell; not after she was delivered, as many take it. For it is certaine out of the 14. Vers. that this warre was waged before the flight of the woman into the wildernesse. But the woman fled not into the wildernesse, before she was deliver∣ed, and her sonne caught up to the throne of Majestie. Vers. 5, 6. Michael and his Angels fought with the Dragon not alone, but ta∣king with them the Martyrs and Confessours of Christ their King, for whose cause they fought. Concerning whom there∣fore a little after it shall be sung in the triumphant song, that they overcame him by the blood of the Lambe, and by the word of their testimony, and they loved not their lives unto the death: which can∣not be spoken of bare and sole Angels. And the Dragon fought and his Angels, that is, the Devils taking with them likewise the Romane tyrants, and their ministers which worship them. But thou wilt demand who is this Michael? Not, I suppose, Christ himself, but as in Daniel, unlesse I be deceived, is manifest, one, yea even the chiefest, of the chiefe Princes, or seven Archangels, Chap. 10. 13. to wit, that great Angel, who in the same is said, to stand for the children of God. Chap. 12. 1. and whom Christ that great chiefe Generall, and consequently, King of Angels and men, hath so opposed against Sathan and his black guard raging against his Saints. For the Angels are sent forth, for the safetie of them who are heires of salvation, Hebr. 1. 14. and they protect and de∣fend them, according to their hidden and invisible manner of working, against evill spirits, which worke in men, that are ene∣mies of God and his Christ; although they appeare not in a visi∣ble shape. So that in this warre (we have in hand) of the Pri∣mitive Church of Christ against the Romane worshippers of the Dragon, the Angels under Michael their Captaine acted their parts; as well by strengthening the holy Martyrs and Confessours of Christ against the threats of tyrants, and violence of torments, and mittigating their pains in agonies, and sometime taking away plainly the feeling of any paine; as also by breaking and weaken∣ing the force of the adverse spirits, sometime on a sudden casting lets and impediments in the way of the persecutors who were

led by their instinct, frustrating their purposes, sometimes by cast∣ing terrours and other distractions into the minde, so that there∣upon desisting from their project, they have granted, even against their will unto the Church truce and space of breathing: untill at length, after three hundred yeers warre, when as it seemed to Christ to have now enough exercised his, and was pleased to be∣stow a full victory upon his Angels; the childe of the woman, Christians prevailing, being placed in the Emperiall throne, the kingdome of the Devill being conquered suffered a wonderfull great fall. For this is that which he saith: The Dragon prevailed not, neither was his place found any more in heaven, that is, being conquered and put to flight with all his forces he was deprived of heaven. (In the saying, prevailed not, there is an Hebraisme of which afterward).

And the Dragon was cast out that old serpent, called the Divel and Satan, which deceiveth the whole world (that is, per∣swadeth to Idolatrie, and hitherto had possessed the Ro∣mane Empire) he was cast out into the earth, and his Angels were cast out with him.

That is, he with all his Devils (hitherto worshipped instead of God) were throwne downe from the top of their divinity which they enjoyed, to the bottome of execration and contempt. That what is read to have come to passe long agoe in the delivery of Israel from the tyranny of the Egyptian Pharaoh, whose like∣nesse this Dragon ••areth, that God executed iudgement upon the gods of the Egyptians: the same shall finde place here at least ac∣cording to the letter. The Iewes deliver, that it was so even there also. I or see both the Targums, R. Salomon, R. Aben Ezra, with R. Moses ben Nachman, &c. Neither is there cause that any should wrest the cleere words of the Scripture to another meaning; especially since it may seeme that Esay 19. 1. hath allusion thereto.

Prevailed not, for was overcome, is an Hebrew figure, as I have said, whereby the Adverbs of denying doe expresse the contrary of that to which they are applied; as in this same vision a little after is used, they loved not their lives unto the death, that is, they valued their life at nothing, or they spent it freely for Christ. For this kinde of speaking with the Hebrewes is not of diminution, but augmentation. So, Pr••v. 12. 3. A man is not established

by wickednesse, that is, shall be utterly removed and rooted out. The same Book 10. 2. Treasures of wickednesse profit nothing, that is, they hurt, they damnifie. 17. 21. The father of a foole shall have no ioy, that is, he shall be grieved. And, 1 Cor. 16. 12. If any man love not the Lord Iesus Christ, let him be Anathema, that is, who∣soever hateth and blasphemeth. See Bux••orf. Thesaur. Gram. lib. 2. cap. 19. So here, The Dragon and his Angels prevailed not, is the same as, they were utterly vanquished.

But a more full History of this victory, I have already made at the interpretation of the sixt seale, with which this fall of the Dragon doth contemporize; yea it is the argument of that seale, as farre as it respects that notable change of the Romane Empire. But that which I have said, concerning the Childe of the woman placed on the throne of the Empire and the Christians then bea∣ring sway: that truely is cleare and evident out of the triumphant song which is annexed.

I heard, saith he, a loud voice saying in heaven, now is come salvation and strength and the kingdome of our God, and the power of his Christ, for the accuser of our brethren is cast down, which accused them before our God day and night?

But they overcame him by the blood of the Lambe, and by the word of their testimony, and they loved not their lives unto the death—

Which words, as they are most cleere, and spoken without any obscurity of allegory; so are they the key for interpreting the whole vision. For hence it may plainly be perceived, as well what that lifting up of the childe of the woman to the throne of God may be, to wit, an introduction of salvation, strength, and the kingdom of God, and the power of his Christ into the Romane throne; as al∣so by the vanquishing of what enemy he came to the kingdom, to wit, by the throwing down 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or of that Accuser who day and night accuseth the brethren, and traduceth them before God; to conclude what manner of forces Michael and his An∣gels used with him in that battell against the Dragon and his guard, to wit, the holy Martyrs and Confessours, who overcame him by the blood of the Lambe, and by the word of their testimoni••, because they loved not their lives unto the death, that is, they freely yeelded their lives unto the death. And surely it is altogether un∣possible, that the lifting up of the childe of the woman, the

throwing down of the Dragon, and the introduction of the king∣dom of God and Christ should not levell at one and the same e∣vent of things; since the flight of the woman into the wilder∣nesse, beginneth from them all as it were from one certaine terme of things, Vers. 6. and 14.

Now that Satan here is called by a new name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Ac∣cuser, who before is stiled Dragon and Devill; it is to be under∣stood that this also proceedeth from the custome of the Hebrews; by whom indeed he is called by the same name, which they have now long since taken into their own language. For they call him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kategor. R. I••da in the book Musar, as Drusius citeth him: Kategor, saith he, is Satan, the adversary or wicked acc••ser, who is adversary to man, or acc••seth him before the blessed Creator. Maiemonides ad Pirke Avoth (where in Gnome R. Eliezer both this and the word Paraclit of contrary signification, derived also from the Greeks, is used) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, He is termed Paraclit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an advocate who pleadeth for the good of a man before the King; the contrary whereof is Kategor, an accuser. For he it is who trad••ceth a man be∣fore the King, and endeavo••reth to kill him. And surely, if ever, then during the time of this childe bearing and warre, Satan wor∣thily deserved the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of an accuser and malitious de∣tracter. Which so many reproaches and infamies doe witnesse, wherewith the Dragon-worshippers all this time overwhelmed the Christians, objecting against them Thyestaean feasts, Oedipo∣dian incests, adultery, promiscuous lusts, murders, treasons against Princes, plagues, famine, burnings of houses, and what publique calamitie soever happened. But it seemeth here rather respect is had to the History of Iob, where Satan by accusing and calumnia∣ting brought to passe, that he was permitted by God to try Iob by temptations and tribulations. That which here also the holy Ghost intimateth to be done by him, according to his custome. The skil∣full will understand what I meane. It followeth in the trium∣phant song.

Therefore reioyce ye heavens, and ye that dwell in them (that is ye holy Angels and blessed spirits, by whose labour happily imployed this victory is gotten) woe to the inhabitants of the Earth and of the Sea (that is the world) for the Devill

is come down unto you, having great wrath (and therefore like to hatch some new mischief) because be knoweth that he hath but a short time.

For although even from that time forward by Constantine the Great he was cast down from the Romane throne, yet the wor∣shipping of the Dragon continued with the people some time: hereupon when, not very long after, he perceived ••e must be at length also thrust out, and that the whole Romane Empire should be washed with the Baptisme of Christ, matters coming to that passe; being all in a rage, he studieth to bring the victory of the Church, by what way possibly he could into danger; and if he should faile of his purpose, or be cast out, to undermine it by some new stratagem. In both which we shall anon see the most wic∣ked spirit bestirred himself.

The Mysterie of the woman inhabiting in the Wildernesse.

The childe bearing woman, the Dragon being vanquished honceforth dwelleth in the Wildernesse, whereby the state of the Church delivered from the heathen tyranny untill the seventh Trumpet and the second coming of Christ is figured; not in the type of one lying hid and invisible, but as it were in a certaine middle condition, like that of the Israelites wandering in the De∣sart, from their departure out of Egypt, untill their entrance in∣to Canaan: a state indeed thereof, safe from the furie of that red Dragon, as of Pharaoh but not as yet come to that glory, as it were the possession of Canaan, whereunto at length she was to attaine, the rest of the enemies being vanquished. A state indeed which outwardly should be better then the servitude of that Ethnick tyranny, out of which as it were out of the bondage of Egypt, the Christian people by the power of Christ escaped: considering that leave was given from thence forth by the favour of Christian ••mperours and Kings to worship Christ freely, like as was to the Israelites in the Wildernesse of serving Jehovah; the Temples also and Tabernacles for Christian worship being stately built, the politie of the Church setled with Lawes, sacred Revenues, Tythes and Offerings; but no lesse unhappy by ma∣nifold Apostasie, then Israel continuing in the Wildernesse by the

Calfe, Baal Peor, Balaam, Korah, &c. Neither is that happily to be neglected that the forty two moneths of this Christian wo∣man abiding in the Wildernesse, doe answer to so many Mansions of Israel in the Desart. See Numb. 33. The reason and aptnesse of the Type being thus unfolded, let us open the Text particular∣ly and fit it to the thing in hand.

And when the Dragon saw that he was cast unto the Earth, he persecuted the woman which brought forth the man childe.

And to the woman were given two wings of a great Eagle, that she might flie into the wildernesse from the face of the Serpent into her place, where she is nourished for a time, and times, and halfe a time.

An•• the Serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away by the flood.

Here is the first attempt of Satan cast downe, not indeed as yet utterly cast out, but staying a little while below; that while her child should get the upper hand he might if by any meanes he could oppresse the Woman betaking her selfe to the estate of one in the wildernesse, before she could in perfect safety from his fury attaine thither. For she came not presently into the Wildernesse after she began to get away, but by some space of time interpo∣sed. Even as Israel also in his passage undertaken thither out of Egypt spent some time. Now the words here put are so to be conceived, that there may appeare to be some kinde of reference to that which formerly was spoken of the womans flight into the Wildernesse, with this or the like understanding: When the Dragon saw that he was cast unto the Earth, he persecuted the Wo∣man which brought forth the man childe. For when as (as afore∣said) after the birth of her childe, and his taking up into the Throne, it was granted to the woman that she might depart (to wit, by giving her two wings of a great Eagle, as it were by a certaine ••light) into the wildernesse where she should be nourished for a time, times, and halfe a time: he cast out of his mouth water as a flood after her, that he might cause her to be carried away by the flood. So also Pharaoh persecuted the people of Israel marching from his do∣minion into the Wildernesse, but with another flood.

The great Eagle is the Romane Empire. His two wings two

Caesars of the Empire parted into two parts, the West and East by whose protection and conduct the Church departed into an Ere∣miticall estate. For it is knowne that the Romane Empire, so soone as it had received the Christian faith, became parted into two parts, and fled as it were with two wings of Caesars. The Eagle being the Ensigne of the Romane Empire maketh this in∣terpretation obvious to every understanding. But what forbid∣deth to confirme the signification also of the Propheticall Type out of the Apocriphall Writer? that is Esdras the Prophet (for by this name Clemens Alexandrin•••• citeth him, Strom. lib. 3. a little before the end) in whom the type of the Eagle signifieth the fourth Kingdome, the twelve feathered wings, so many first Caesars thereof. See Chap. 11. and 12. But tell me Reader whe∣ther thou wilt not say that here is respect had also to that of the Lord, concerning Israels departure out of Egypt, Exod. 19. 4. Ye have seene, saith he, what I did to the Egyptians, how I bare you on Eagles wings, and brought you unto my selfe, that is to say, into the Desart?

But there is another thing in this verse, which requireth ma∣nifestation: wherefore the time of the Womans abiding in the Wildernesse, which before was accounted by dayes, is here turned into yeers, or a time, times, and halfe a time? I certainly can finde out no other cause of this changing one for another, then that it should be the Key of the like notation of time in Daniel, and should admonish us, that the Church is now in the very same times, which he had defined, by the period of a time, times, and halfe a time. And surely without this signe that setting downe of time had beene most uncertaine, and intricate. For from whence or by what marke could it have beene knowne, that time, doth signifie a yeere? or that times doth not signifie more then two yeeres? But now out of this change it is evident that that space is to be resolved into one thousand two hundreth and sixty dayes, and therefore signifieth, Ayeere, two yeeres, and an halfe.

These things being brought to light in this manner, let us di∣ligently consider at length, what that water may be, which like a ••lood the Dragon cast out of his mouth, to drowne the woman, while she made hast into the Wildernesse. The well-spring of the mouth is speech and doctrine, according to that Prov. 18. 4. The words of a mans mouth are as deepe waters, the well-spring of wise∣dome

is a flowing brooke. Whence the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifi∣eth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and to runne out like a fountaine, is applyed to Do∣ctrine, as Psal. 78. 2. I will open my mouth in parables, I will cast out or utter darke sayings from the foundation of the world: which is alleadged concerning the doctrine of our Saviour, Matth. 13. 35. So Prov. 1. 23. Wisedome is said to preach in the streets: I will poure out my spirit unto you, I will make knowne my words unto you. What therefore shall that casting out of the mouth of the Serpent the venemous Beast be, but pestiferous doctrine, that is, ••eresie? according to that, Prov. 15. 28. The mouth of the wicked will powre out or issue forth evill things. The history of this time she weth it, proceeding out of the mouth of the Dragon like a flood, I say, Arianisme and the off-spring thereof. By this flood of his the Dragon had well neere caused the woman to be carried away; certainly he desired it. And verily it was a wonder that the Romane Emperours, who then newly had given their names to Christ, and had not as yet fully settled Christianity, had not cast away the faith being offended and alienated, by such horrible discord of opinions among Christians (even but a little while taking breath after persecution) in so chiefe a point, with such mortall hatred of the parties, tumults, cruelty against their bre∣thren, even equalling that of the heathen.

But the Earth helped the woman; for the Earth opened her mouth and swallowed the flood which the Dragon cast out of his mouth.

That is, the multitude of Christians in Councels prevayling in the Orthodox faith, dranke up the Diabolicall inundation: even as the Earth is wont to doe the water, when it is exceeding dry. For if the water (but venemous and contagious such as proceed∣eth out of the mouth of the Serpent) doth represent heresie; the reason of the analogie did altogether require, that that which should drinke it up and abolish it, should be figured by the Earth, as which by its drinesse is wont to drinke up the inundations of waters. Which truly in this matter falleth out so much the more apt to signifie the thing in hand, because even other where in an hystoricall and simple speech, the earth in many places is wont to be put for the inhabitants of the Earth. See Gen. 41. 57. 1 Sam. 14. 25. Deut. 9. 28. and in many places beside.

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 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 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 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 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 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 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 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

domes, into which the Romane Empire of the sixth head being 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 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 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 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 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 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 〉 〈 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 Devils, and Idols the receptacles of 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, 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 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 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 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.

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 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 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 and blasphemies, &c. And he opened his mouth against God, &c. All these things came to passe after the healing: but before this 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.

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 the Beast? who is able to make warre with him?

That is then worshipped not the Beast simply as the Beast, but 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 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 blasphemies, and power was given unto him to 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 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. ••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 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 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 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 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 〉 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 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.

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 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 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 the Saints and to overcome them.

In Daniel thus: made warre with the Saints and prevailed a∣gainst 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 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; 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 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 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 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 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 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 gloried that he had beene the authour of the slaughter of 36000. soules in Bel∣gium onely within a few yeeres. b 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. 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

not worship the Image of the Beast, be slai••e with the Sword by the 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 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 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 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 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 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 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 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 with his Clergie; having hornes indeed like a Lambe, of whose

authoritie of binding and loosing he braggeth that he hath a depu∣tation, 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 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•• 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 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.

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 in that which followeth.

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

And deceiveth them that dwell on the earth, by reason of those miracles which he had power to doe in the sight of the Beast, 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 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 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 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, 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 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 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 excommunication in these: He causeth all 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 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 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 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 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 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 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 was strongly opposed in that controversie, Leo Isa••rious (saith Theophanes hist. Miscol. lib. 21. cap. 23.) did wickedly erre not on∣ly 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 (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 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 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 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 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 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 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 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 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 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,

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, 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 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 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 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.

Concerning the company of 144000 sealed virgins of the Lambe.

THE Company of virgins, the followers of the Lambe stand∣ing on mount Sion, and the same select company out of the

Gentiles put in the place of Israel, of which mention is made at the beginning of the seventh Seale (for it is described as there we observed in a double vision, for to joyne the prophesie of the Seales with the prophesie of the Little booke) doth signifie the Church which in the midest of the Papacy continued faithfull to the Lambe, and a Virgin under Babylon: the native and not de∣generate progenie of the twelve Apostles Apostolically multiply∣ed; and which likewise alone was taught after the example of the heavenly Quire purely and rightly to honour the Lambe and his Father with the Evangelicall song. Which none of the fol∣lowers of the Beast, as ill hap was theirs, could learne. Also a people not addicted as the followers of the Beast to any one Sea, but accompanying the Lambe whither soever he was to go. And to conclude, often and sharply admonishing the worshippers of the Beast concerning the Evangelicall worship prescribed, and Gods severitie manifested against Idolaters; and warning all at length to withdraw themselves with speed from commerce therewith, except they will perish eternally. This is the summe of the vision. Now let us open the text according to the rule thereof.

And I looked, and loe a Lambe stood on mount Sion, and with him an hundred forty and foure thousand.

By the number an hundred forty and foure thousand, or twelve times twelve thousand it appeareth, that the same company is here described which was sealed at the beginning of the seventh seale; to wit, that legitimat•• not degenerate off-spring of the A∣postles, bearing this number of twelve as the Ensigne of their pedegree. Let the Reader remember what we have there noted.

Mount Sion also was the throne of the Kingdome of David and the same is called the Citie of David because having taken it from the Jebusites, he had built it without with new wals, within with a royall tower, streets, and courts. Therefore here paraboli∣cally used, it will signifie that part of the earth which Christ, ha∣ving vanquished the Dragon, had made the habitation of his Church, that is, the Christian world. In this world the Virgine Church hath her mansion, and even there she keepeth her faith and undefiled chastitie with the Lambe, when the Beast seemed to have polluted and trodden all under foot with adulteries and

slaughters, and to have left nothing sound and untainted.

Having the name of the Lambe, and the name of his Father writ∣ten in their foreheads.

These words, the name of the Lambe, are ill left out in some copies, which the Vulgar, Primasius, Andreas, Aretas, the Complutense Edition, and the Syriacke interpreter doe acknow∣ledge; so that it is the true reading, is not to be doubted: but that the matter it selfe doth require that it be so read, will evi∣dently appeare in the course of the interpretation. For the allu∣sion is (as we have noted in the history of the Beast) to the an∣cient custome, whereby as well servants as souldiers were known in times past by their Masters and Generals name or brand mark∣ed upon them; and the servants indeed on their foreheads espe∣cially: (as witnesseth Rodiginus, lib. 5.33.) but souldiers in their hands, Vegetius lib. 2.5. Souldiers marked with enduring brands, and inserted into the muster rolles are w••nt to sweare. Aetius also, lib. 8. 12. They call them brands which are marked upon the face or other part of the body, such as are in the hands of souldiers. But of the marking of souldiers Lipsius instructeth us more fully, lib. 1. de milit: Rom Dialog. 9. (The Romans) did stampe their young souldiers when they were first entered under their Generals and did marke them in the skinne: these were true brands and imprinted in the hands of the souldiers, they were marked with the name of the Emperour. Hence Austin calleth it the Kings marke, and Chry∣sostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This is derived either from this that in ••lmes past the name of the Generall was wont to be written upon the shields, speares and Standards, and by that example in the skinne; or from consecrations: for those whom they consecrated or entered to God they burned them with markes. To returne to the purpose there∣fore: they beare the name of the Lambe and his Fa••her in their foreheads, which breake not their faith whereby they have bound themselves in Baptisme to the Lambe as their Generall and Lord, and to his Father, and doe not backslide to the worship and pompes of Satan and his Angels, which once they renounced. For so anciently (that I may in this place bring in that for a further light to the things to be spoken of) the short forme of renuncia∣tion in Baptisme was conceived in most Churches, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I renounce Satan and all his workes, and his

pompes, and all his worship. In many, and those most ancient Liturgies it is added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and his Angels. In o∣thers And all his inventions, and all under him. And others in the same sense And his world. All which may be conveniently expressed in the Apocaliptique stile: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I renounce the Dragon and all his power, that is, as Cyrillus Alexandrinus doth declare the forme of Baptisme. I forsake the rabble of Devils, I rei••ct all their pompe and worship. The Church of Rome was a little more briefe here then others, For with it there is mention onely of Satan his pompes and workes, where under the name of Satan, as it were the Prince it under∣standeth his Angels also, and under the name of pompes and workes it meaneth Idolatrous worship and all the furniture thereof.

Now that the Sacrament of Baptisme, by which we solemnly professe saith to the Lamb•• and his Father, and by which we take upon us their name and are called Christians, is the seale of the Lord, the Fathers every where declare and that from the Primi∣tive Church. Hence is that of Origen, Let us beare the immor••all Lavour in our foreheads. When the Devils shall see it they will tremble. Augustine also calleth it The royall marke, the Empe∣riall marke, the marke of the Redeemer. The same moreover ••each that this seale is abolished, and as it were blotted out by Idolatrie and Superstition. Tertulli••••us de spectac. Cap. 4. Treating con∣cerning Baptisme under the name of a S••ale: When, saith he, we entering into the water, professe the Christian faith in the words of the rule thereof, we make protestation with our mouth that we re∣nounce the Devill, and his po••pe, and his Angels. What will be the chiefe and principall thing wherein the Devil and his pompes and Angels are reckoned, but Idolatrie? And Chap. 24. Doe we not forsake and make voyd the Seale by making voyd the witnessing thereof? And of the same kinde is that lib. Idololat. Cap. 19. There is no agreement betweene the marke of Christ and the marke of the Devill. Likewise Austin Tract. 7. in Ioan He hath lost the marke of Christ, he hath received the marke of the Devill. Christ will have no partner, he alone will have possession of what he hath bought. With these Isidor. Origen. lib. 18. cap. ••9. de specta∣culor•• execratione. He denieth God which dareth to do such things, and he is become a rev••lter from the Christian faith which againe

coveteth that which he hath heretofore 〈◊〉〈◊〉 in his Baptisme, that is the Divell, and his pompes, and workes.

Therefore all they which shall have received the marke of the Beast, have refused Christs, and his Fathers, they have forsaken it, made it voyd, and are accounted as if they never had received it. Onely those 14,000. which had not fled over to the Campes of the Beast, but did closely sticke to the Lambe, doe shew the Lords Marke as yet in their foreheads.

One thing remaineth yet to be remembred; to wit that, that although the sealed in both places, as well here as Chap. 7. be the same; yet the reason of the seale is not the same in both; and that in regard of the different end of sealing. For there the matter of protection was handled; here of service and fealtie. But it is not necessary that therefore we seeke another seale there, plainly dif∣ferent from the Sacrament of Baptisme. For Baptisme perfor∣meth both. For, besides that seale which is of our profession, God addeth moreover another, to wit, the seale of his grace, where∣by he acknowledgeth those for his who are baptized, and taketh them into his protection. This therefore, except I be dece••ved, is handled in the former vision, of the sealed, the other in the present. And it favoureth this interpretation that Clemens Alex∣andrinus in Eusebius lib. 3. cap. 17. calleth Baptisme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a perfect safeguard: Also that Nazaanzen orat. sunct. Baptis. saith that the same is called a Seale, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it is a preservation. To conclude that of Basil. Exhort ad Baptis: Except the favour of the Lord be sealed upon thee, except the ••ngel doe take knowledge of the marke upon thee, how shall he fight for thee, or defend thee from thine enemies? Where Nicetas the Scho∣liast, Because being thereby marked we are acknowledged to what Lord we belong, and are kept safe from snares. Now let us pro∣ceed to the re••••.

And I heard a voyce from heaven, as the voyce of many waters, and as the voyce of a great thunder: and the voyce which I heard was as of harpers harping with their harpes.

And they sung as it were a new song before the throne and before the foure Beasts and the Elders, &c.

He declareth indeed the voyce and the song of the Coelestiall Angels, glorifying the Father and the Lambe; after which man∣ner they are read to have done, when first the Lambe had under∣taken

to unseale the booke of prophesies. And having respect to these Angels, anon he saith, vers. 6. And I saw another Angel flie in the midst of heaven, that is, another besides one of those singers. For he hath made m••ntion of no Angell before this, except we shall say, those musicians to have been a Quire of Angells.

Now the voice of many waters, and like thunder, signifieth, none other thing then the voice of a very great multitude: such as was wont to be heard in the Temple while it flourished, of the Levites the singers, singing praises to God with the voyce and musicall instruments. By reason of the multitude of whom, together with the acclamation of the people, a sound was made like the roaring of the Sea or the noyse of Thunder. It is no con∣jecture, but a manifest thing; because that in the tryumphant Song, Chap 19. 6. where the parable is all one, it is cleerely ex∣pres••ed. I heard, saith he, as it were the voyce of a great multitude (marke a great multitude) and as the voyce of many waters, and as the voyce of mightie thunderings, saying, Halleluia. Hence in E∣zechiel, Chap. 43. 2. where in the Hebrew it is simply, His voyce (that is, of the God of Israel) as it were the voyce of many waters, the Septuagints paraphrastically render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the voyce of his hoast as it were the voyce of many doubling. The Chalde likewise, The voyce of those that prayse his name, as the voyce of many waters. Adde that out of the same Prophet concerning the Cherubins, Chap. 1. 24. I heard, saith he, the noyse of their wings like the noyse of great waters, as the voyce of the Almighty, the voyce of speech, as the noyse of an hoast. To conclude from this nation it is, that that which in Da∣niel is the voyce of a multitude, by Iohn is put the voyce of many waters in the description of the person of the Sonne of God in the beginning of the Revelation expressed out of Daniel. For that which Daniel hath, his feet like in colour to pollished brasse, and the voyce of his words, like the voyce of a multitute: that Iohn de∣clareth, his feet like unto fine brasse, as in a burning furnace, and his voyce as the sound of many waters.

Furthermore, the song is a new one, such as is sung to God after Christ is exhibited to the world. Wherein indeed to him that sitteth upon the throne, and to the Lambe, together and alone, redemption, power, riches, wisedome, strength, honour, glory, and blessing, are religiously and Evangelically ascribed. The forme

of this song is extant, Chap. 5. and that by the title of a new Song: that it can scarce be doubted but that respect is here had thereto, since no where else in this Booke mention is made of a new Song. The Lambe, say they, which was slaine is worthy, (that is, as before is a little more plainly said, by the Elders and Beasts, because that he was slaine) to receive power, riches, wise∣dome, and strength, and honour, and glory, and blessing. Therefore to him that sitteth upon the throne, and to the Lambe, be blessing and honour, and glory, and strength, for ever and ever, Amen. This is the short forme of the new song, which if God shall at any time make me more fully to understand, I will happily more largely explaine it, for it is deepely setled in my minde, that the whole mysterie of Evangelicall worship is in it contained.

As concerning the present purpose, it seemeth to be called new, either as it were another or divers from that which was ••ung before Christ was sent (for under him according to that saying of the Apostle, Old things are passed away and behold all things are become new:) or for the new benefit at his coming granted to none of the former ages of the world, but onely to these last times. For which benefit indeed God afterward is honoured by thankesgiving, as well by Angels, as by men. And to confirme this reason of the name, as well that of Esay will serve, Chap. 42. 9. 10. I declare new things, sing to the Lord a new song: the which title also of a new song divers times occur∣reth in the Psalmes, not other wise to be understood, as it seem∣eth, then of that whereby the Divine power is praysed for some new benefit especially of delivery (according to that Psalme 40. vers. 2. 3. He brought me up out of an horrible pit, &c. and hath put a new song in my mouth) or at least because according to the custome of such songs, it is sung with extraordinary gladnesse and joy. That both these agree with the Evangelicall song I need not strive to shew in many words: the matter is plaine.

And no man could learne that song, but the one hundred forty and foure thousand which are bought from the earth.

In the whole Christian world there is no man that hath skill to sing the song of the Angels, as long as the Beast bare sway, but those which be of the number of the one hundred forty and foure thousand servants of the Lambe: for these onely without any spot of Idolatry, doe glorifie the Father and the Lambe upon the

earth, as the blessed Angels in heaven doe; even the very same thing which in the Lords Prayer that it may be done of all, the Church incessantly beggeth of the Father. Thy will be done in earth, as it is in heaven. So that a platforme or absolute example of the lawful and perfect worshiping of the Divine power cannot be taken from any, but from the inhabitants of heaven.

These are they which are not de••iled with women, for they are Virgins.

That is, they converse not with unchaste women or harlots. But what manner of women are these? Surely not such as are commonly called so, but Cities, according to the usuall phrase of the Prophets; and those indeed of Christian name, but addicted to idols whose Queene is that great Babylon called the Mother of Harlots, with whom the Kings and inhabitants of the Earth commit fornication. With such, those who are of the company of the Lambe have not conversed, that is, they have not defiled themselves with Idolatrous incest. For they are Virgins, that is, free from all spot of Idolatry. For the reason of analogie doth al∣together require that these be called Virgins in the same sense, wherein the rest, the Kings and people are said to play the Har∣lots with Babylon. Furthermore, since that Babylon is called the Mother of Harlots, it followeth, that her daughters, the other Cities, be likewise petty harlots, with whom the inhabitants subject to each of them may be defiled with spirituall forni∣cation.

These are they which follow the Lambe whither so ever he goeth.

That is, they faithfully cleave to him, and forsake him not up∣on any occasion; the Metaphor being drawne from them which never depart from the side of some one, but accompany him in every place. Or thus: in what Citie, Region, or Territory so••∣ver the Lambe shall set up his tent, thither they follow him: con∣trary wise other men, who although they be called Christians, yet except the Lambe shall abide at Rome the seat of Peter, they will not seeke and follow him any other where.

These are bought among men, being the first fruits (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) unto God and to the Lambe.

That is, redeemed out of the other prophane multitude, that they should be a sacred peculiar to God and the Lambe, like the

first fruits. Neither doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or primitiae signifie onely first fruits, as it is commonly conceived, but also whatsoever being exempt from prophane uses is consecrated to God; to wit, the very same that in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, by which name, the Scrip∣ture comprehendeth, as well the tenths themselves, as also what∣soever oblations there were, except the burnt offerings. Where∣upon Chrysostome calleth the tithes which Abraham payd to Melchisedech, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Irenaeus in like manner, affirmeth that the primitias first fruits of his creature which he saith even yet God requireth for himselfe in the Church, ought to be no lesse then a tenth part: since Christ, saith he, hath not dissolved the naturall things of the Law, but hath enlarged them; and since Christians have not a lesse, but a greater hope then the Iewes. See him advers. haeres. lib. 4. cap. 27. & 34. according to the E∣dition of Fev••rden. What say you, that Calimachus also in the Hymne against Delus, calleth the tythes accustomed to bee presented to Apollo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, primitias deci∣miferas, the first fruits amounting to the tenth part? out of all which it may appeare, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth not an ob∣lation onely of firstlings, which in Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but also any other; and that thereupon the reason of the name is grounded, because Gods portion is to be given to him, before any thing be spent for our owne use. Furthermore because the word primitiae, first fruits, doth not comprehend a definition of how great or small a part; hence it cometh to passe that the ancient Christians, although they conceived their oblations ought to be no lesse then a tenth part; yet not withstanding they called their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or oblations of fruits; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or primitias, first fruits rather then tythes; as it were by a name of libertie not of bondage. These things although for the most part making no∣thing for my purpose, yet I was desirous to observe them, that I might if I could gratifie them, who among us doe sometimes employ their endevour in finding out of the Fathers and Coun∣cels, the antiquitie and right of paying tythes in the Christian Church. In the meane time (that I may returne to that from which I have a little digressed) we must confesse that a more strict signification of first fruits doth very well agree to this place; to wit, that the company of Virgins be called first fruits, in respect of the company of Palme-bearers which at length will follow

them in a larger number. Let the judgement hereof be free to the Reader.

And in their mo••th was found no lye (so the vulgar, Syrian, Complutense, Aretas, and Andreas in the Palatine Coppie, in others guile) for they are without fault.

There is no lye found. Such to wit as is found in the mouth of the followers of the Beast or of all the Idolaters Christians by name; who pretend to worship the Lambe and his Father, but indeed give the honour proper to the Divine Majesty, unto crea∣tures: Surely, every Idolater is a lyer, when as he worshippeth for God that which is not God. To which belongeth that of the Apostle to the Romans 1. 25. They changed the truth of God into a lye, while they worshipped and served the creature 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Creator. Whereupon Idols are called lies, as Amos 2. 4. Their lyes have caused them to erre, or have seduced them (the vul∣gar hath it Idola, idols) after the which their fathers have walked. Likewise Esay 28. 15. We have made a lye our refuge. R. Sal. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Also Ierem. 16. 19. The Gentiles shall come from the ends of the earth, and shall say, Surely our fathers have inherited (the Chalde col••erunt have worshipped) a lye, vanitie wherein there is no profit. Shall a man make Gods unto himself, and they are no Gods? Hence also, Revel. 21. 8. Idolaters and lyers, and like∣wise, Vers. 27. framers of abomination and a lye, seeme to be put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or as it were Synonimaes. Furthermore, since the I∣dolatry of any men whosoever is a lye, then surely theirs, who in the meane time feigne themselves worshippers of the true Deitie is most properly guile, or a deceitfull lye: So that if we marke the hypocrisie of the followers of the Beast, in opposition of whom that sealed company of the Lambe is described; the reading which hath guile will seeme to be preferred before the other which hath a lye; although in respect of the matter it self there be not much difference. In the meane while, for the more full understanding of this place, let the Reader compare that of Zephan. 3. 13. Surely very like unto this: The remnant of Israel shall not doe iniquitie, nor speake a lye, neither shall a deceitfull tongue be found in their mouth.

And I saw another Angel flye 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the midst of heaven, having the everlasting Gospell to proach to the inhabi∣tants

of the earth and to every nation, and kindred, and t••ngus, and people.

The description of the Company being ended, the History of things done, in that state of the Church, as well of the Company, by the conduct of the Lambe their Captaine, as of the Lambe himself, against the traytors and enemies, followeth. The order of these is twofold; first of a threefold admonition to the follow∣ers of the Beast, represented by so many loud voyces of Angels; secondly, of revenge, by a parable of Harvest and Vintage. The first of the monitory Angels is that, which he here calleth Ano∣ther: another indeed, as I have said, in respect of those musicall Angels a little before mentioned, of the number of which this Evangelist was not. And here we are to call to remembrance (what before I shewed) that the Angels in such like visions, doe represent them over whom they have the government; and that which is done in common or by the works of both, that is said to come to passe, the Angels being Authors, as it were Guides and Conductors of the thing done. And hence immediatly it may be imagined, that the Angel flying so loftily (if so be that also ought to be esteemed as any part of the parable) is the Ruler not of any estate of men whatsoever, but of a more eminent ranke, and is to use such for the declaring of his Gospel. Further, that Gospel is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or eternall; and that as I guesse not so much in respect of the future time, as the time past; as it were, that which was promised 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, à secul••, or from the beginning of the world; that is to say, that The seed of the woman was some∣time to breake the head of the Serpent, that is, the kingdome of the Devill, was to be destroyed by the coming of Christ, and the kingdome of God to be established. In which sense also the Apo∣stle saith, that that was promised by God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before the world began, Tit. 1. 2. So therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in Hebrew should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Evangelium antiq••••m the ancient Gospel: even as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the old wast places, Esay 58. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 old pathes, I••r. 6. 16. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ancient mountains, paths, waste places, Deut. 33. 15.

Saying with a loud voyce, Feare God, and give glory to him, for the time of his iudgement is come: and worship him that made

heaven, and earth, and the Sea, and the fountains of water.

The first Angel calling to remembrance that now the time of the kingdom of God is at hand when iudgement is to be execu∣ted upon Idols and Idolaters; and so the Devils now being cast down and despoyled of the Roman throne, is begun already to be put in execution: therefore he exhorteth the nations, kindreds, tongues and people, who from that time were become Christi∣ans, that being mindfull hereof, they worship that onely true God the Creator, as he is declared in the Gospel, and that they take heed of Idols: Peare, saith he, God, that is, reverence and give him glory, even the glory of adoration and religious worship; as in the words following it is expounded. Because the time of his iudgement is come, that is, wherein Christ by his Crosse hath spoy∣led powers and principalities, and hath by his Apostles and Evan∣gelists declared to the nations, which through so many ages he had suffered to walke in their own wayes, that they should be con∣verted from their Idols: if not, then at his returne from heaven, they should be punished with eternall death. Wherefore then should Christians who professe faith in Iesus Christ this Iudge, and triumpher over Devils returne as it were by a back doore to wor∣ship Idols and Devils again.

Happily the time of iudgement might be more strictly taken here; to wit, for the iudgement of God before shewed forth upon the Dragon and his servants, whereby heathenisme was o∣verthrowne: but I had rather extend it more largely, and take it ••niversally, for the kingdom of Christ begun and published in the last times, in which Idols are not any more to be suffered; accord∣ing to that of our Saviour in the Gospell of Iohn, Chap. 1••. 31. Now is the iudgement of this world, now shall the Prince of this world be cast out. See also Chap. 16. 11. From which judgement indeed Paul the Apostle also (even as the Angel here) brought an argument to disswade the Pagan Athenians from the worship∣ping of Idols, Acts 17. 30, 31. God, saith he, not regarding the times of ignorance hitherto, now commandeth all men every where, to repent, because he hath appointed a day in the which he will iudge the world righteously, by that man whom he hath ordained; having given assurance thereof unto all men openly, in that he hath raised him from the dead. Whereunto the same Apostles warning to the Lycaonians is very like, Chap. 14. 15. We declare unto you, saith

he, that you should be converted from these vaine things, unto the li∣ving God, which made heaven and earth, and the Sea, and all things that are therein. And who in times past suffered all nations (to wit, his judgement not as yet being made manifest to them) to walke in their own wayes. There is to be supplyed, but now he publisheth his iudgement to all. That which the Angel here hath expressed, saying, the time of his iudgement is come.

But thou wilt say when, and where, and by what Ministers I pray you did this Angel execute his declaration? Certaine pre∣ambles thereof were given out, when first superstition began to grow in the Church, at the monuments and about the reliques of the Martyrs, as appeareth out of the History of Vigilantius, with whom, withstanding such like superstition, many others, even of the Bishops of that time were of opinion, witnesse Ierom his adversary who undeservedly with bitter words inveighed against him for this cause. But this denunciation appeareth to be most manifestly fulfilled, from the yeere of our Lord 720, in the Greek and Easterne Churches, where this Evangelizing Angel did in∣deed flye 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the midst of heaven, that is, in a loftie and high place: forasmuch as he used Ministers of his Gospel, not of a base and vulgar condition of men, but of chiefest authoritie in the Christian world; as for example the Emperours of Constan∣tinople, Leo Is••urus, Constantine Iconomachus, Leo Armenius, Michael Balbus, and Theophilus, who all of them, especially the first, did most severely make protestation by their Edicts and De∣crees, for the presenting of religious worship to one God the Creator, against the worship of the creature, not onely that which was used in the worshipping of Images, but also about Saints, and their reliques. Let the Reader resort to the testimonies which I cited out of Theophanes concerning this matter, when I treated of the two horned Beast. Moreover, by the authoritie of the se∣cond, a Councell consisting of 338 Bishops was assembled at Constantinople, and by their unanimous consent, the adoration of Images was accused and condemned of impietie. Thou wilt say Reader that the sentence of the Synod if it be not trouble∣some to thee to reade it, is the selfe same Sermon of this Angel, and grounded upon the same foundation with it, according to our interpretation. For when it happened by the fraud of some there,

which had indeed agreed with the rest in condemning of Images, and yet favoured the Invocation of Saints (neither indeed was the like consent passed against this, as was against that superstition) that two Cannons, one concerning the worshipping of Mary the blessed Mother of God, the other concerning the honouring of the other Saints in heaven with religious Invocation were in the beginning put amongst the Decrees of the Councell: when Con∣stantine the Emperour with the Fathers of the ••ounder judge∣ment had observed them, they accused them forthwith of errour, and in testimony of their judgement, caused them to be rased and blotted out of the booke. Of which act, if there be any doubt, I have witnesse; First, the Author of the Confutation of this Con∣stantinopolitan definition, inserted in the Acts of the second Coun∣cell of Nice. Who when he had taken upon him to confute the first Edition thereof, to those Canons thus he said: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. After this their Edition, saith he, they also re∣nounced the Oblation of intercessions acceptable to God, blotting this out of this their writing. Moreover the Acts of Stephen the Monke the Pseudomartyr; to whom, when the Bishops which were sent by the Emperour to confute him began to recite the De∣cree of the Councell: he forthwith excepted against the Title of the Councell, Holy: that it ought not to be called Holy, be∣cause it had proscribed holy things. Have you not, saith he, rent the sacred implements adorned with Images? have you not cast away in contempt this Epithite Saint from all the righteous, from all the A∣postles, from the Prophets, from the Martyrs, and godly men? For it is decreed by you, ô yee worthy men, that when any should repaire to any of these, and aske of him whether he should goe: he should an∣swer, to the Apostles, to the fortie Martyrs; or if he should be de∣manded whence he came; in like manner he should answer out of the Temple of Theodor the Martyr, out of the Temple of George the Martyr. Are not these your Doctrines? How comes it then to passe therefore that you who have proscribed Holy things, have assembled an holy Councell? These things Stephen himself. Let us further heare the relater of the Acts of that Councell (who lived also at the same time) exclaiming against the same men tragically for the taking away of the worship of the Mother of God? How, ô Christ, should I not admire thy lenitie, which no words can expresse?

How shall I be able to expresse the depth of thy bo••••ti••, which sur∣passeth the power of any speech? for these most audacious tongues have so farre burst out, that they have not doubted to utter that fearefull and wicked thing also; to wit, that that same Virgin Mo∣ther of God, is not usefull after her death, and void•• of all profit, nei∣ther can be any help or safeguard at all. To these I will yet produce Cedrenus as a witnesse. He reporteth that Constanti•••• published an universall law (without doubt by the Sentence of the Coun∣cell, the Acts whereof except the definition only are at this day wanting) that none of the servants of God should be any more cal∣led A•••••• Holy; but, that their reliques which were found should be had in contempt: (least they should be superstitiously worship∣ped, O Cedre••us, although they were true reliques; but if false, that they should be cast out of the Churches) and that the inter∣cession of them is not required; for it profiteth nothing. That wick∣ed one, saith he, added that no one should implore the intercession ••o not of Mary. Now let me demand of the Reader, whether he thinke not that it is cleere by these testimonies, that some what was Acted in that Councell against the worship of Saints and re∣liques? I have stayed some what the longer in proving this, be∣cause it is not alike known to all as that concerning Images.

But we are not here at an end yet. First, that cavill is to be ta∣ken away concerning the Epithite Saint given away by Sentence from the Iust, as it were by way of disgrace and contumely. For it is manifest by the very definition of the Synod (which even to this day is extant in the Acts of the second Nicene Councell) that the Apostles and the righteous are honoured by the title of San∣ctitie, every where by those Fathers. Therefore they are not to be thought to have simply forbidden that which they themselves practised. But, as it may be conjectured, the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (for of this onely the speech is) in the opinion of that age seemed to im∣ply the honour of intercession. Whereupon, that by any means provision might be made against superstition, in common speech of Churches the use thereof, especially when they went thither to pray was forbidden. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seemeth to be derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which word is signified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••he act of worshipping or the thing worthy of worship and adoration. Wherefore Hesychiu•• deriveth both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I adore, I worship. Yea, moreover, which manifestly conduceth

to the worship of the dead, it is of a common originall with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to sacrifice to the dead, to celebrate their funerals, and with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a celebrating of funerals, sacrifices for the dead. Fur∣thermore (that I may adde this also by the good leave of the Reader, and without the aspersion of babling) it might come to passe, that the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Saint, to the common people of the Graecians (for we may observe examples amongst us of like use of words in a wrong sense by the vulgar sometimes) should seeme to sound though falsly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, him by whom our prayers are offered to God, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Vsher and Intercessour with God: as Gregory Nazian, calleth Christ the Lord; according to that of the Apostle to the Ephesians 2. 1••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Through him we have accesse unto the Father.

Whatsoever it may be; this appeareth out of the testimonies already brought, that by the use of this very word, it was at that time esteemed that that superstition towards the Saints departed this life, was nourished and cherished. Which, that it might by all means and pollicie be hindred, the use thereof was forbidden: not indeed simply and universally, which our Adversaries falsly alleadge; but onely in naming of Temples, which were dedica∣ted to the memory of the Apostles and Martyrs. For the taking away of that errour, as it seemeth, whereby it was beleeved ei∣ther that those were places of approaching to God by the Inter∣cession of the Martyrs, or consecrated to the worshipping of them whose names they did beare. Therefore in stead of the sur∣name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it seemed fit to put in place thereof that of Apostles and Martyrs, indeed no lesse honourable: whether with full con∣sideration and advise, it is his part to judge, who hath well and throughly looked into all the circumstances of that time, and rea∣sons of the action. In the meane time it nothing detracteth from the virginitie or puritie of the Church, if haply sometimes in such things which belong to the way and manner of the doing of a thing, it shall not so wisely discerne. For it is no matter of ne∣cessitie that she who is chaste, perpetually either doe, or speake wisely. For the like reason in a manner, the word Priest for E∣vangelicall Elders, Sacrifice for the Sacrament of the Eucharist (not to name other the like) are commanded not to be used in very many Reformed Churches. And not indeed altogether

rashly, except (as it seemeth to some) the name Ministers in∣stead thereof be not a name fit enough: by which although they who exercise a sacred Function may be called rightly and by war∣rant of the Scripture; yet thereby are not Elders distinguished from Deacons. Should we not therefore rather have called them by the Apostolique name Elders if we had been unwilling to call them Priests? But these things are for another place.

Furthermore, the Cry of this Angel sounded, not onely in the East, but also in the West, though the Pope of Rome stormed at it; not indeed with a full mouth as there, yet with a publique and solemne voyce. First, in the yeere 790, in the Synod of Franck∣ford under Charles the Great, of almost 3••0 Bishops, besides Ab∣bots and others. Where the worship and adoration of Images, together with the second Councell of Nice, which had establish∣ed it, and which Pope Hadrian governed and approved by his Legates, are condemned. And again in the Synod of Paris, in the yeere 825, assembled by the commandment of Lewis: wherein it is at large declared as well by Divine authoritie, as by the judge∣ment of the Fathers, that the adoration of Images is a wicked and ungodly thing, and that the Synod of Nice was to be rejected as guilty of such superstition. Adde hereunto the Commentary sent from Charles the Great to Pope Hadrian the maintainer of Idols, after that Councell of Franckford; that here also thou may∣est acknowledge the Angel fled in the height of heaven. And so farre have we perceived the exhortation of the first Angel. Now let us hearken to the cry of the second.

The second Angel Proclaimeth that Rome, was turned from the Citie of God into Babylon, for her filthinesse and multitude of idolatries, with which, having despised the exhortation of the first Angel, she had as well defiled her self, as also became the Author and President to all Nations in her compasse that they should do•• the same which She did; for which cause, becomming now throughly lyable by reason of Her impenitency to the Divine judgement ordained against all idolaters, She was not to be any longer born withall, but by an irrevocable Decree to be destroyed and cut off; and that the preparation to that destruction is incon∣tinently and continually made even from this cry.

And the company of the Al••••igenses and Waldenses appeare indeed to be the Ministers of this cry, partly by word, partly by

deed; as being the first of all mortall men who proclaimed the Church of Rome for her Idolatrie and mysticall whoredome, to be the Apocaliptique Babylon; and they the same also began her ruine; for as much as she being so detected, forthwith a great multitude of men began to detest her, and privately through all the Provinces of her dominions to revolt from her; besides, her authoritie was thenceforth daily more and more weakened, and then the ruine began to be, which shall not stay, untill at length it be come to the burning of the Citie it selfe. In a word, from the cry of this Angel, there beganne incontinently as it were a mustering of holy Souldiers for the overthrow of Babylon.

Babylon is fallen, is fallen.

As if he should say, now the foundations of the ruine of Baby∣lon are laid. For from this time the preparation of waging warre against her shall be undertaken. He imitateth Esay, Chap. 21.9. Who in the very same words, and not different occasion of things, related the destruction of that old Babylon, not then come to passe; but as here the foundation of things being laid, he foretold that it should most certainly come to passe. For as much as Esay uttered his prophesie as the Chronologie teacheth, at the same time, wherein the Medes being about at length to destroy Ba∣bylon gained their owne libertie, having built the Citie Ec••atane under their new King Deioces, they laid the foundation of that Kingdome which proved fatall both to Ninus and to Babylon.

—Because she had made all nations drinke of the wine of the poyson of her fornication.

With the wine of the poyson of her fornication, that is, besotted them with philters, being poysoned win••. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, hath not the force of anger or wrath, but as it is used by the Seventy, poyson; that is, they would have it aequivalent to the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which one while signifieth anger, another while poy∣son. Hence it is that in the Seventy Deut. 32. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, their wine is the poyson of Dragons, and the cruell venome of Aspes. Likewise, Iob 20. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, he shall suck the poyson of Dragons, the Serpents tongue shall s••ay him. Adde Psalm. 58. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their poyson is like the poyson of a Serpent. See also, if thou please, Deut. 32.24. Iob 6.4. Yea and wheresoever in the Old Testa∣ment

the signification of poyson hapeneth, thou shalt see it expres∣sed not above once onely, otherwise then either with this, or the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But there is a twofold mention made, in the Revelation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or of such like poysoned wine: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the wine of the poyson of her fornication, whereby, as I said, the amo∣rous poyson or philter is signified (according to which the same is called, Chap. 18.23. by an accustomed word, for that purpose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or veneficium, poysoning or sorcerie) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the wine of the poyson of wrath; which is a potion of those that are to suffer torment. For truly by the former hath the holy Ghost expressed the allurement of spirituall fornication; out of the custome of harlots provoking love by their philters: this latter hath allusion to the manner of the Iewes, who were accustomed to give to those who were to be punished by death, a cup of wine, with which there was mixt Myrrh or some other drugge of that kinde, that they might bring them into a senslesse stupi∣ditie. For that cause they are said to have offered to our Saviour while he was hanging on the Crosse such a like potion: but he refused to drinke it, Matth. 27. 34. They gave him, saith he, wine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mingled with gall, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are equivalent. Now the Evangelist by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath set ••orth in the generall a buter species, according to the use of the Seventy (with whom even Wormewood is named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) this Marke setteth downe to have beene Myrrh: And they gave unto him to drinke, saith he, wine mingled with Myrrh. Myrrh indeed in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Syriaque 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath its name from extreme bitternesse. And hence it cometh to passe, as it seemeth, that the Prophets in setting ••orth destructions so often use the parable of the Cup: as which was wont to be offered to them that were to die, according to the custome of the Nation. Thus was the cry of the second Angel, whom presently the third followeth. What new admonition he yet further addeth, let us attentively heare.

The third Angel going further then the former two, admo∣nisheth the worshipp••rs of the Beast; how fearefull a danger hangeth over their heads, if they yet proceed in following him: and therefore he perswadeth them, that casting off all delay, they thenceforth withdraw themselves from his ••ellowship, and by

this meanes they may provide for their owne salvation; for they cannot be saved, who hereafter shall stick•• to him. Which cry surely, the most famous of all the rest, was accomplished most happily in the former age by the meanes of Luther, and his com∣panions and successours. Vpon which that notable reformation of the Church which we see, hath followed; men not now singlely, as came to passe at the voyce of the foregoing Angel, but by whole Provinces and Tribes at once, every where shaking off the yoake of the Beast for the vindication and reformation of Religion.

And the third Angel, saith he, followed them (that is the for∣mer two) saying with a loud voyce, if any man shal worship the Beast and his Image, and shall receive his mark•• in his fore∣head, he shall drinke of the wine of the wrath of God (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which is mingled with pure wine in the Cup of his w••ath, and shall be tormented with fir•• and brimstone in the presence of the holy Angels, and in the presence of the Lambe; and the smoake of their torment doth ascend up for ever and ever, and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the marke of his name.

A terrible description of a terrible punishment, the like unto which the compasse of the whole Canon scarse hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the potion of punishment, accustomed to be given to those that are to be put to death as at the 8. vers. we shewed. Meere wine, that is, not allayed with water, doth more power∣fully intoxicate, and yet more if divers kindes of wine be min∣gled: such therefore would some have to be understood by these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, of mingled wine; sith otherwise he should speake contradictions. But I approve rather, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be the same with pure wine mixt with Myrrh, Gall, Frankincense or the like drugge of bitter taste, which was used in the Cup of 〈◊〉〈◊〉 as the Iewes ••alled it: ac∣cording to the custome of the Nation; and alluding to that of the Psalme 75. 9. according to the Seventy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where the Chalde hath: the Cup of malediction in the hand of the Lord, and strong wine, full with the mixture of bitternesse, thereby to take away the understanding of the wicked. For we have said that that potion was given, that the use

of reason might be taken away from him that was to die. Now for that which the Septuagint have, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vinum rubens, red wine, to wit, which had not lost its colour by mixture of water. For the Wines in the holy Land were red. The other parts of the description are manifest in themselves.

But it will here be behovefull, a little to observe the degrees of this threefold crie, and how the latter exceedeth the former in grievousnesse. For, the first Angel admonished, of the duty a∣lone, of worshipping God rightly according to the prescript of the Gospel; he upbraided them not with the fault committed on this part. The second proceeded further, he threatneth the ruine of spirituall fornication and that to be punished by death and de∣struction inevitably: but that which he doth threaten as yet one∣ly to Babylon as the principall cause of the crime, not as yet to her partakers. But the third it being come to the height, denoun∣ceth horrible and hainous torments, and those to have neither end nor any ease, to the whole traine of the Beast and to all which shall abide in his obedience. It followeth

Here is the patience of the Saints. Here are they who keepe the Commandements of God, and the faith of Iesus.

As if he should say, this cry shall be the touchstone, of proving as well the patience as the obedience of the Saints. Of the pa∣tience surely, if resting upon expectation of so terrible punish∣ment, and such as shall recompence all the delay, they shall be nothing troubled with so long prosperitie of the Beast, nor be any whit dejected in their mindes at that madnesse of persecution wherewith the refractory, and disobedient to his government shall be assailed: and of obedience to the Commandements of God and the faith of Iesus, if having heard this threatning, with∣out further delay, they withdraw themselves from communion with the Beast, and renounce his Image and Marke. These are they who keepe the Commandements of God, and the faith of Iesus, that is, which rightly and Evangelically worship God in the faith of Iesus Christ: and therefore not unworthy to be called by the name of professours of the Gospel.

So the Virgin Church having obeyed the threefold admoniti∣on, the vindication of her against her enemies followeth, under the type of Harvest and Vintage; which once being overpast, the

blessed reward of the just is no more deferred, as that denunci∣ation from heaven beareth witnesse, premised to the descripti∣on of both.

I heard, saith he, a voyce from Heaven, saying unto me, write, Blessed are the dead which die in the Lord, from henceforth: yea, saith the spirit, that they may rest from their labours; and their workes doe follow them.

I know very many referre this heavenly declaration to the for∣mer, as it were to comfort the Saints now to suffer all grievous things, from the Beast provoked by the precedent voyce. Of which opinion lately also I my selfe was. But now having waied the matter more exactly, I incline to thinke rather that it should be referred to the matters following, as it were a warning of the resurrection and judgement presently succeeding under the se∣veth trumpet; the preparation of which should beginne to be taken in hand in the next vision. So that that may be called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from this time, not in respect of the matter exhibited in the for∣mer vision; but the next following to be exhibited; upon which immediately, the resurrection of the dead and the judgement should follow. As if he had said: Now it i••••••me to that which onely remaineth to be fulfilled, to that time wherein the dead in the Lord shall be raised up to a blessed life. For in the Gospel of Matthew 23. the last vers. the Lord saith to the Iewes: You shall not see me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 untill you shall say, Blessed is he that cometh in the name of the Lord, that is, not from the moment of time wherein he had spoken these things, but from the time of the Passeover, which he went then to celebrate: after which he no more offered himselfe to be seene publikely of the Iewes. Now the reason moving me so to thinke, as I say, is threefold. First be∣cause I remember not that any where in the sacred Scripture, the day of death, but onely the day of resurrection and judgement is named a day of reward. Secondly, the denunciation from heaven, with a commandement to write, seemeth not to be used, but to shew some notable importance of matters. Certainely such like commandement is no where else to be found, except in the be∣ginning of the whole Prophesie. To conclude, if good attention be given to this thing declared, in sense it altogether agreeth with that at the sounding of the seventh Trumpet, Cap. ••1. when the time is said to be come, wherein the cause of the dead (to wit

for Christ) shall be iudged, and that God should give reward unto his servants the Prophets, and to the Saints, and to them that feare his name small and great, and should destroy them which destroy the earth. So here, Blessed, saith he, are the dead from this time, which die in the Lord, that they ••ay rest from their labours, that is, hence∣forth they shall lead their life voyd of the former evils and cala∣mities (whereby surely is intimated their freedome from ene∣mies and Tyrants) and t••eir workes doe follow them, that is, they shall obtaine a most blessed reward of all their sufferings and good deeds.

In the meane while, this interpretation being admitted, I change nothing of the sense of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 st••l understanding them with the followers of the former opinion, not of any whosoever dying in the faith of Christ, but specially of the Martyrs, who have given their lives for Christ (for of such con∣sisteth the first resurrection) so that I thinke it may be rendered with Beza, Who die for the Lord or for his sake. Even as Ephes. 4.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prisner in the Lord, is Prisoner for the Lord; to wit, the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chap. 3 1. In which same sense the ancients (as out of Tertullian is gathered) tooke that, 1 Thess. 4. 16. The dead in Christ shall rise first, that is, the Mar∣tyrs, which have beene put to death for the confession of Christ. Thou mayest see him de anima c. 55. For as much as it is known, that with the Latines the Ablative, and with the Greeks in like manner the Dative, which otherwise signifieth the instrument and manner of doing, doth also expresse the cause, for which or wherefore; as verberat odio he beateth for hatred, invidi•• pulsu•• est, he is driven away for en••y, and the like. Now since the He∣brewes declare this Ablative or Dative by the preposition ••and in imitation of them, the Greeke Scripture by 〈◊〉〈◊〉, thence it com∣eth to passe that E N, also there signifieth the cause for which. In∣deed this signification is more rare with this particl••; but I doubt not but a diligent observation will afford more examples, then I have now in a readinesse.

So much for the declaration from heaven. Now let us search out the meaning of the couple of visions, before which we have said it is praemised, as farre forth as we may in a future thing, and with the modesty and sobriety beseeming us: and first of the H••r∣vest, wherein the first degree towards the consummation is laid.

And I saw, saith he, and behold a white cloud; and upon the cloud one sitting like unto the Sonne of man, having on his head a golden crowne, and in his hand a sharpe sickle. 15. And a••∣other Angel went out of the Temple, crying with a loud voyce, to him that sate on the cloud, thrust in thy sickle and reape, for the time of reaping is come, because the harvest of the earth is ripe. 16. And he that sate upon the cloud thrust in his sickle on the earth, and the earth was reaped.

The name of Harvest comprehendeth three things; the cut∣ting downe of co••e, the gathering it, and the threshing it. Whence it cometh to passe that it frameth a two-fold parable in holy Writ, and of contrary sense; one while of slaughter and de∣struction, as it were of cutting downe and threshing; another while of restoring and safetie, according to the property of gather∣ing. An example of the former is obvious in Leremy, Chap. 51. 33. where he saith thus of the overthrow of Babylon: The daugh∣ter of Babylon is a threshing fl••••re, the time of her threshing is come: Yet a little while and the time of her harvest will come. Likewise of Esay, Chap. 17. 3. Of the destruction of Damascus, and the over∣throw of Israel by Tiglatbpelesar: The fort••esse shall cease from Ephraim, and the kingdome from Damascus, &c. ver. 5. And it shall be as when the harvest man gathereth the corne, and reapeth downe the eares with his arme. But an example of the latter is scarsly to be found any other where save in the New Testament. The Har∣vest, saith our Saviour, is great, but the labourers are few. Yet there are some, who from this understanding doe interpret that com∣plaint of Israel in ••erem. 8. 20. The Harvest is past, the Summer is ended, and we are not saved, that is, the time is past wherein we thought we should be saved, and we are not saved. But whether of these the Harvest in this place representeth, let us try out if we can, by the order of things done, which other where the ho∣ly Ghost hath represented concerning the same times of the Church.

The treading of the winepresse, which is performed in the Vin∣••age succeeding this Harvest, that it is the same with that bloody slaughter executed by him that ••itteth upon the white horse, Chap. 19. 11. is manifest out of that which is added to the de∣scription of the same horseman, v. 15. He it is which treadeth the winepresse of the fiercen••sse and wrath of Almighty God. And now

this being granted and set downe, it must needs be, that the pro∣pheticall parables, which together immediately prevent both, and no other vision coming betweene, either set forth the same matter, or if divers, yet notwithstanding by some meanes con∣joyned and tied together. Since therefore here that Harvest go∣eth next before the Vintage; and there the preparation of the marriage of the Lambe, together with the destruction of Baby∣lon, goeth next before that cruell slaughter: it must needs fol∣low, that either that preparation or destruction are the Harvest which we seeke, or belong to the same with the Harvest, or the Harvest with them.

If we shall say the destruction of Babylon is the Harvest, that would as well be agreeable enough to the nature of the type which doth signifie the cutting dow••e and threshing; as also espe∣cially it would agree to the example of Ieremy foretelling the fall of old Babylon also by the same figure. The place is that which I cited a little before: The daughter of Babylon is as a threshing floore, the time of her threshing is come: Yet a little while and the time of her Harvest will come. Moreover since both, as well the Harvest as the Vintage, for as much as they make an end of the yeere, setteth forth the end and consummation of things; but the Harvest goeth before the Vintage in time: therefore, if it had beene plainely knowne, that both served to signifie the consum∣mation of the Romane Tyranny; surely the Harvest might very fitly set forth the overthrow of the City it selfe, as it were the first fruits of the full destruction; the Vintage succeeding the Harvest, the ruine of the whole Kingdome of the Beast not any long di∣stance following it.

Neither indeed is there any thing that might let this accom∣modation, but this one, that the destruction of Babylon, is not up∣on triall found out to goe next before that cruell slaughter expres∣sed also by the representation of vintage, Chap. 19. as hitherto we have presupposed, but another event of things (as it seemeth following the destruction of Babylon) to wit, the preparation of the marriage of the Lambe, or the adorning of his Bride. Shall not therefore the Harvest be to signifie that preparation, or (if this agree not) some matter to be therewith done? But thou wilt say, what manner of preparation is that of the Bride? or what is that which is to be done together therewith? Surely, I

yet see not, what other thing that preparation of the Bride can be, but that conversion of the Iews and gathering of Israel so long agoe expected; of her which long since (according to the parable of our Saviour) being invited to the marriage of the Kings sonne, refused to come; but now at length being ready and prepared maketh haste. For it seemeth the Gentiles cannot be called that Bride, since they now long agoe and for many ages have been marryed to Christ. Therefore they are the Iews who as yet are expected to come to be the Lambes wife. Now with this conversion and returne of Israel (whereby she shall be cho∣sen into the Virgin company of the Lambe, and made a part there∣of) there shall be joyned the cutting down or overthrow of the Turkish Empire: according to that which is read at the sixt phy∣all, but in another figure, The waters of that great river Euphrates are to be dryed up, that the way of the Kings of the East might be prepared. For the time of this phyall most directly agreeth to the time of the preparation of that Bride; since even as that is set between the overthrow of Babylon, and the last slaughter of the enemies; So this phyall commeth in the midst between the phy∣all which is powred out upon the throne of the Beast, and the last phyall: for the Church of Christ as by the conversion of Israel it will prove as it were double: so either part seemeth shall have a proper and peculiar enemy at that time; that, the Romane Beast of an uncircumcised originall: this, the Muhammedan Empire of a circumcised stock, and sprung from Ismael, ominous to the gene∣ration of Isaac, the overthrow of both being to be accomplished under the coming of Christ, why may not the Harvest serve for the representation of this, and the Vintage of that?

Moreover, that prophesie of Ioel whence either representati∣on as well of Harvest as of Vintage is taken, though it give no strength, yet at least it will yeeld some colour to the interpreta∣tion of Harvest. For it is manifest even out of the first words of the prophesie, that there the time of Israels conversion is handled. In those dayes, saith he, and in that time in which I shall bring a∣gain the captivitie of Iud•• and I••rusalem; ••. I will gather toge∣ther all Nations into the valley of Iehosaphat, and I will plead with them there for my people and mine heritage Israel, whom they have scattered among the Nations, and parted my Land. Then it follow∣eth in the typicall description of the warlike preparation: Put

ye in the sickles, for the harvest is ripe: come and get you down, for the presse is full, the fatts overflow, for their malice is great. How∣soever therefore, in this application of the figure of Harvest, we may observe this, that the matter to be done is so, that both the notions of harvest, as well of cutting downe and threshing, as of gathering, may agree unto it; this, on the behalfe of Israel to be gathered into the barne of the Church, that, of the slaughter of the enemies to come to passe joyntly therewith, yet notwith∣standing since the last vindication of the Church against the ene∣mies is here handled, therefore I am altogether of opinion that the sence of cutting down and threshing is to be preferred.

But whatsoever the Harvest may be, surely the description proveth that the Lord thereof and the Author of the reaping should be Christ himselfe the King. For is there in the whole Scripture attributed to any King besides him, that title of the Son of Man with a cloud for his Chariot? So that it is in no wise safe in my judgement to wrest that to any other meaning. It seemeth rather to be gathered that the power of the Divine Majestie in accomplishing that Harvest, as also in the next ensuing Vintage, shall be more conspicuous and notable, then hath happened in any works hitherto, of those which are done in the names only of Angels.

Hitherto we have guessed at the meaning of the Harvest; let us proceed now to the Vintage: which, as in the seasons of the yeere it is accustomed, so here for order, it is agreeable to reason that it follow the Harvest.

And another Angel came out of the Temple which is in heaven, he also having a sharpe sickle. 18 And another Angel came out from the Altar, which had power over fire: and cryed with a loud voyce to him that had the sharpe sickle, saying, thrust in thy sharpe sickle, and gather the clusters of the vine of the earth; because her grapes are fully ripe, 19 And the Angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-presse of the wrath of God: and the wine-presse was troden without the citie, and the blood came out of the wine-presse even unto the Horse bri∣dles by the space of one thousand and sixe hundred furlongs.

This is the description of the Vintage. At the interpretation whereof we shall so much the more certainly levell, by how much

the signification of the parable is here lesse doubtfull, and the de∣signment of the treading of the clusters of grapes more pla••••e. For truly, the treading of vintage in parabolicall Scripture con∣stantly signifieth a cruell, bloody, and deadly slaughter. This first. Furthermore, that this slaughter, here handled, is the same with that great slaughter, Chap. 19. (as a little before I shewed) those words concerning the treading of the wine-presse of Gods wrath put in to the description thereof doe declare. Therefore it will be the same also with the warre of that great Day of God Almightie at the last phyall. With which that that deadly slaughter, Chap. 19. is the same, this maketh it out of doubt, that both of them are the last ruine of one and the same enemy. For each of them are to fall at the last upon the Beast, the false Prophet, and their con∣federates. But their last slaughter can be but one. Now if our vintage shall designe the same slaughter with them, it must needs rest upon the same enemies with them: therefore upon the Beast and false Prophet. The vine therefore or viney••rd of the Earth, whereof here is mention, is the dominion of the Beast. The grapes ripe for gathering, are the followers of the Beast swelling with blood guiltinesse, ripe for judgement. To conclude, the ves∣sell or winepresse, is the place of slaughter. The same forsooth which at the seventh viall being interpreted in Hebrew is called Armageddon; happily because there at the universall slaughter of the Beast the troopes or bands shall be destroyed. For Arma 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth destruction; Gedon or Geddon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a troope, ar∣my, or their Army. * He gathered them, saith he, into a place which is called in Hebrew Armageddon (the books of Plantines Print∣ing are with a single Δ Armagedon) and the seventh Angel pow∣red out his phyall into the aire: and there came a great voyce out of the Temple of heaven, from the throne saying, It is done.

Now where this wine-presse or place is like to be, for treading of the grapes, is yet in Gods secret, and therefore not by us too curiously to be searched out, nor determined, untill either the e∣vent it self shall manifest it, or the state of things neerer there∣unto, shall haply yeeld some marke. Yet this we may lawfully tell without the reprehension of rashnesse; out of so diligent a di∣mension of the space through which the slaughter should extend, it may seeme, the holy Ghost pointeth his finger to some such Region, as may extend a thousand and six hundred f••••longs in

length. For by so many furlongs he enformeth the slaughter shall be made without the Citie. That is, if I be not deceived, in the Region or Dominion of the Citie. Hence it commeth to passe, that some by that circuit thinke the Holy Land is meant, as which comprehendeth exactly so many furlongs in the length thereof, that is, two hundred Italian miles, but not above an hundred and threescore Gracian; which to be the length of the Holy Land, Ierome relateth in his Epistle to Dar••anus. For the Gracians, say they, measured their miles by ten furlongs, every of which was an hundred paces; now a pace (which they call Orgya a faddom) is sixe Romane foot: so in the whole a Grecian mile contained 6000 Romane foot. On the contrary the Romanes define a pace by five foot, a furlong by 125 paces, a mile by eight furlongs, that is, only 5000 foot. Whence it commeth to passe, that the Grecian mile, although it agree with the Romane in the number of 1000 paces, yet it is greater by a fift part then the Romane. By which means 200 Romane miles make not above 160 Grecian. This is the summe of the account. Furthermore, this addeth no little weight to the conjecture, that the name of the place is expressed by an Hebrew word Armageddon, as if it were to come to passe in the land of the Hebrews. But by what means shall this be brought to passe? Surely, to those that conceive Antichrist shall come out of the East, this opinion is easie and prompt enough; to us not so; except any one haply may thinke it likely, that the false Prophet after the overthrow of Rome shall remove into the East, and Seat himselfe there. Indeed there are some of the ser∣vants of the Beast themselves who affirme this; to wit, that the Pope of Rome shall have his Seat at Ierusalem before the last Day of Iudgement. For indeed it cannot be affirmed with any likeli∣hood of truth, that the Beast, his affaires at home in the West be∣ing in such state and danger as is supposed, should again (as long agoe in the expedition to Ierusalem) Lead an Army into Pale∣stine, leaving so many enemies at his back; and there at length ut∣terly be abolished. Moreover, least we who affirme Antichrist to be in the West should be inferiour in this respect, to them who af∣firme him to be in the East, there is a place likewise neere at hand, to which the said number of furlongs in like manner agreeth; for example Stato della Chiesa, or the large possession of the Romane Church, which from the Citie of Rome, to the furthermost

mouth of the River P••, and the Marishes of Verona, extendeth the space of two hundred Italian miles, that is, 1600 furlongs.

But whither goe I? let us cease to be (as happily hitherto▪ we have been) too curious. Let us descend to other matters, which will be more worth our labour. And so let the Reader first marke this: that here the Cutter of the clusters of the Vine, is not the same as is the Treader of the winepresse: but as the functions of the grape gatherer and the Treader of the winepresse are severall, so also they have severall workmen; for the grape gathering or cutting of the clusters, an Angel furnished with a Vinedressers sickle; for the treading, Christ himself the King accompanyed with a heavenly troope of horsemen. Which out of the vision, Chap. 19. (which I have so often cited) may evidently appeare. For there Iohn saw heaven opened, and behold a white horse, and he which sate upon him was called faithfull and true, and with righte∣ousnesse he iudgeth and maketh warre—and he was clothed with a vesture sprinkled with blood (with the blood of grapes) and his name is called The Word of God. And the armies which are in heaven followed him on white horses, and clothed with white silke and cleane: And out of his mouth goeth a sharpe sword, that with it he should smite the nations: for he shall rule them with a rod of iron; and he it is who treadeth the winepresse of the fierce wrath of God Almightie—&c. Can any thing be more plainly spoken? And furthermore in the context, to which we give light accord∣ing to our abilitie, it is no where said, that the Angel who gather∣ed or cut the clusters of grapes, is the same also as did tread the winepresse; but only that he cast the cut clusters of grapes into the winepresse. Which being done, the winepresse is troden without the Citie. And by whom but by Christ the King, comming forth of heaven with his heavenly troope of horsemen? That forsooth it is, which the holy Ghost would signifie, by mentioning of horses immediatly added: and blood, saith he, came out of the winepresse even to the horse bridles. For wherefore is that concerning horses inserted, unlesse by this marke he might give notice, that the winepresse should be troden by him, to whom that company of horsemen belonged.

That therefore I may comprehend the matter in few words; this is the summe of that vision of the vintage. The Angel the Vintager with the helpe of the Saints, the government of whom

for the effecting of this businesse is committed to him, shall lop and cut away the clusters of grapes belonging to the Beast; and by that his cutting off shall cause them to be gathered together into Armageddon; and being gathered together the Lord Iesus shall tread them at his comming: according to which Paul saith, concerning the man of sinne (which is this selfe same Beast) that he shall be destroyed by the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the brightnesse of his coming.

Now both as well the Harvest as the Vintage, is obtained by prayers: the Harvest (as it seemeth) by the prayers of the Church universally: for the Angel which there beareth the person of the suppliants, is said to come generally out of the Temple: but the vintage rather by the prayers of the Martyrs and Confessors, a∣gainst whom the wicked ones exercised crueltie with slaughters and torments, and sacrificed then to Christ; wherefore the An∣gel which calleth for this, commeth out of the place where the Altar standeth, and is said to have power over the fire, even the fire of Martyrdome. For that is commonly known, that the blood of the Martyrs cryeth to God for revenge. For surely the Scripture every where witnesseth, that the divine power will bestow nei∣ther prosperitie upon the Church, nor inflict punishment upon their enemies, without their prayers. So at the prayers of Daniel the captivitie of Babylon is set at libertie. And in the parable con∣cerning the widow wearying the unjust Iudge with her clamors, the application is, that God in like manner constrained by the prayers of his Elect, will at length rise up to their revenge. Adde hereunto, that, when the trumpets should be sounded for the de∣struction of Rome, the prayers of the Martyrs are first called into remembrance by God at the incense offering. Heare therefore •• Christ the King and call to thy Fathers remembrance so many humble supplications of thy servants for thy kingdom, so many gro••nings of the afflicted and slaine for thy name sake; and when the time that shall seeme unto thee most fit shall come, Arise reape the Harvest, and gather the grapes.

Thus farre Reader I was able to proceed in this more large kinde of interpreting, and no further. In the rest which remaine, I only give Propheticall Essayes; to wit, part of those which three or foure yeeres agoe I had communicated privately to my friends upon most of the Apocalyptique visions. Those whatsoever they be Reader I com∣mend

to thy courtesie; and beseech thee to make a favourable constru∣ction thereof: untill our Good God Almightie shall bestow abiliti•• and leasure upon me, to finish these also in the same method with the former (except the iudgements of learned and godly men shall pro∣hibit me.) Moreover, thou shalt know that in these I thought not fit to keepe so strict an order of Chapters, but I have set the mystery of Babylon before the vision of vyals; which yet Iohn hath set after; whether because one of the Angels of the vyals had declared it? or because he would put it as a Key for the opening of all the foregoing visions? it seemeth to be for both causes. But it is not fit for the in∣terpreter every where to keepe the same order as the Historian doth.

Concerning mysticall Babylon the head Citie of the Apostasie of Christianitie.

THe Metropolis of Apostacy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or mysticall Babylon; is the Citie of Rome, or, as we now call it, the Sea of Rome, being in times past the Spouse of Christ become not onely an Harlot, but also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mother City of Harlots, that is, the head of the Cities Christian spiritually committing ••orni∣cation with her. Where Reader, I would have thee to observe even this first (because we are now about the chiefe part of the Revelation) that the great and universall Apostasie of the visi∣ble Christian Church is not defined and marked of the holy Ghost by any other heresies or errours, then that spirituall fornication so much layed to the charge of ancient Israel also. This only there∣fore as a guide ought to be regarded by him, whosoever would search out of the Records of Ecclesiasticall affaires the begin∣ning, progresse, stay and decrease, of the Apostasie of Chri∣stianitie; if he ayme at this marke, that which is sought may even palpably be perceived; but if otherwise, he shall either faile, or be uncertain. For though this Babylon be guiltie of other er∣rours, yea heresies (for it is no new thing, that harlots and whores be infamous for other vices and crimes also) yet seeing the holy Ghost hath marked that great Apostasie of the visible Church with none of those, therefore they are to be accounted either symptomes only of that Apostasie, or adventitious errours, and such as are alike common to other times and sects; or if the he∣resie shall happily be of great moment (as is that of justification and salvation hoped for by the merits of works) yet it is such as

which of late, and when the whore was now growen old, hath been permitted by the just judgement of God to enter into the Church, as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a recompense of her great errour: least indeed they who had so long and so obstinately contemned the long suffering of God, and the preaching of the Witnesses, afterward (as we reade was provided against our first parents) stretching out their hands should take of the fruit of the tree of Life and eating thereof should live for ever.

Furthermore Reader, this is singular in this place, nor to be passed over with light observation (of which likewise I adver∣tised thee in the Apocaliptique Key) to wit, that this vision con∣cerning the great Whore and the Beast bearing her, is opened to Iohn and us by the Angel (which he used not to doe) by a most plaine interpretation: without doubt to that end, that by the be∣nefit of the interpretation thereof, as being the chiefest vision of all the rest, the other mysteries contained in the Revelation, hitherto indeed shut up, but depending upon it wonderfull arti∣ficially, might be revealed. Here therefore be attentive, and least the Angel shall have taken this paines in vaine as farre forth as it concerneth thee; remember this right well, that the in∣terpretation of the Allegory or parable (such as this of the An∣gel is) is not a new Allegory or parable. For what strangenesse should this be, or more truely madnesse of an interpreter? or what profit is there of interpreting an Allegory by an Allegory, or a parable by a parable? therefore doe not thou here look after I know not what ages of the world, or such like fained things; but take the meaning of the prophetique Angel according to the let∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not as if he were yet allegorising, but rather interpreting the meaning; knowing that it is thy part not to open the meaning of the Allegorie, as otherwhere it happeneth, but to apply its interpretation already given it to the things themselves.

Which application, as farre forth as God hath revealed to me, I will declare to thee thus.

1.

The Woman, which Iohn saw sitting upon the Beast, is that great Citie, which then reigned over the Kings of the earth, v. 18.

The Application. What is this but Rome?

2.

The Beast carrying her now become a whore, is that Beast,

which before this vision being shewed to Iohn, was of a certaine other forme, but he was not as yet of that shape, wherein he should carry the Whore; but in such a forme afterward he was to arise out of the bottomlesse pit, and in it at length utterly to pe∣rish: that is, that forme wherein he should carry the Whore, should be the last of the Beast, beyond which he should not con∣tinue his life, vers. 8. It followeth in the same vers. (that thou mayest know also by that marke that this is the very same Beast shewed, Chap. 13.) And they that dwell on the earth shall wonder, whose names are not written in the Booke of life from the foundati∣on of the world laid, beholding the Beast which was, and is not, and yet is to come. In Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For so I read it with the Complutense Edition, Primasius, and the Syriaque Interpreter, that it may agree in sense with the precedent description: The Beast which was, and is not, but at length shall ascend out of the bottomlesse pit. But now of what forme the Beast had beene be∣fore, and in what shape he was to ascend out of the bottomlesse pit; that we shall know particularly by those things which the Angel by and by addeth.

The Application. In the meane while, if the Woman be Rome it selfe, what then can this Beast of many formes be upon which she rideth (that is ruleth) but the Kingdome or Empire of Rome?

3.

The seven heads of the Beast, is a double type, first they are seven mountaines or hils, upon which the Citie being the Me∣tropolis of the Beast is seated: againe seven orders of Kings or successive Rulers, and that on the same hils (which the unitie of the type setteth forth) this is a sure marke of her) whereof in∣deed five, that is to say, of Kings, Consuls, Tribunes, Decem∣viri, Dictators, now in the age of Iohn were past: one (of Cae∣sars) was yet remaining; but that also under Christian Caesars so to be changed, that it seemed as another Ruler, but of a very short continuance: yet in truth not another: but the last, and as already I have said in respect of the changed Caesarship the eight, but in truth but the seventh (for there are onely seven heads of the Beast) that very same it is under which the Beast should be at length 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the bearer of the mysticall whore, and in that state and forme wherein she is seene of Iohn in the

present vision. In whose time it might be said, both that he was in time past, and notwithstanding not yet sprung up. For in time past he had beene a Beast under the courses of the five first heads, partly also the sixt; but as yet he was not under the course of the last head (to wit, of the Popedome) under which at length he should beare the Whore.

The Application. Now therefore harke Reader; if the sixt head of the Romane Beast which reigned in Iohns age in the City standing upon seven hils; now almost for 12. ages ••ath ceased to reigne there: it must needs be that he who now beareth sway there (since that which is as it were the seventh and of short continuance cannot be called a head) is that last, of long conti∣nuance and truely the seventh Ruler of the seven hils; and there∣fore that State, or Common-wealth of Nations over which Rome now reigneth, and long hath reigned, is that government which Iohn fore-saw should beare the Whore.

4.

The tenne hornes of the Beast, the Ensignes of the last head, are tenne Kingdomes, not yet risen in the age of Iohn; but into which at length the body of the Romane Beast should be rended, in his last course, by the wound of the Caesarian head; and which with one consent should conferre all their authoritie upon the Beast, to be made whole and restored under the government of that last head.

The Application. But unlesse from that time that the Em∣perours have ceased to reigne at Rome, the Romane Empire be divided and rent into tenne or more Kingdomes (even of Nati∣ons in Iohns age, strangers from the Empire and barbarous) when, I pray you ever, or by what meanes at length shall we expect it to be divided?

5.

Those tenne Kingdomes, which shall so grow together, by the government of the false Prophet their head, shall fight with the Lambe, yet at length the victory falling out on the part of our Lord the Lambe.

The Application. That battell hath beene fought long since, and even daily is in action: this victory even in some sort i•• ac∣complished; but we hope shall be fulfilled sometime much more gloriously.

For truely out of the same tenne hornes, or Kings they shall be, who at length shall hate the Whore, whom they have so long borne (which partly we perceive to be fulfilled) shall make her desolate, and naked, shall eate her flesh, and burne her with fire. For God by whose providence it cometh to passe, that with so mar∣vellous a consent they should grow together into this Beast of the last head, untill his appointed time: he even the same will sometime put into their hearts, that they shall execute his will al∣so upon their Metropolis the Whore: these things the Angel hath interpreted.

But what moreover is contained in the description of the pa∣rable, that this Whore held in her hand a golden Cup, full of abomi∣nations, and filthinesse of her fornication; likewise that she did beare her name written in her forehead: that needed not the inter∣pretation of the Angel. For truely in both there is an Allusion to the custome of whores, and stewes in time past. Which whores were wont to drink to their Paramores philters in a golded Cup: in the Stews the Cels had the name of the whores written upon them: even as that of Tertullian declareth in his booke De Pudi∣citia: under the very gates of lust, under the very titles of lust. But Seneca more perspicuously, Controvers. 2. lib. 1. Thou art called, saith he, a wh••re, thou stoodest in a common place, a title is put up∣on thy Cell. See also Martiall. lib. 11. Epig. 46. Moreover if a whore was famous, it seemeth she bare her name and title not onely written on her Cell, but in her forehead. Seneca intimateth that in the place cited: Thy name, saith he, hangeth in thy fore∣head, thou hast received the reward of adultery, and the hand that was to give sacred things to God, hath received rewards. To which I••venal also had respect, Sat. 6. concerning the unbridled lust of Messalina the Empresse.

—nuda papillis constitit auratis titulum mentita Lyciscae. She stood naked with her gilded pappes bearing the title of Lycisc••.

But if that of Seneca be to be taken of the front of her Cell, this also of Babylon may be so taken; neither wil it be harsh, for the na∣ture of the figure, which comprehendeth both, as wel the Whore, as the place or Brothelhouse in which she prostituteth her selfe.

The fall of Antichrist. OR, The meaning of the seven Phyals as farre forth as is yet given us to understand:

And first, Of the Phyals in generall.

THe holy Ghost propoundeth the history of the Phials, and of the Angels pouring them out two manner of waies. First in generall from the beginning of the 15. Chap. unto the end of the 5. vers. where the vision of the seven Angels having seven Phyals being only briefly rehearsed: before he cometh to the par∣ticular description either of the Angels or Phyals: a narration is framed of another vision exhibited together with them; wherein is figured for the time of the powring them out, the state of the Church cleansed from idolatrous pollutions and filthinesse in that sacred Laver or Sea of the Temple not made of brasse as Solo∣mons, but of Crystall, and singing the tryumphant Song for the victory over the Beast the whole time of the effusion: and that whiles yet she stood upon the brimme of the Laver, as it were scarse gone out of the bath wherein she had cleansed her selfe.

Then he cometh to the cloathing and preparation of the An∣gels, and to describe the Phyals particularly from those words of the 6. vers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And the seven Angels came out of the Temple ha∣ving the seven plagues, clothed in pure and white linnen and having their breasts girded with golden girdles, that is, in their Priestly ha∣bite. For take heed that thou joyne not the words which we have set downe, with those of the precedent vers. for truly that which is there said of the Temple of the Tabernacle of the Testi∣monie opened in Heaven, that pertaineth not to the beginning, but to the event of the Phyals. That is to say the Temple, which, in the meane space while the Phyals were poured out, was filled with smoake from the Maiesty of God, and from his power, so that no man was able to enter, vers. 8. (he all••deth to the seven dayes dedication as well of the Tabernacle, Exod. 40. 34. as also of the

Temple, 1 King. 8. 10. 2 Chron. 5. 13.) the Phyals being past it will be so cleere; that the Arke of the Testimony it selfe, (Christ) shall be apparent: even as we have it at the sound of the seventh trumpet (Chap. 11. 19.) with which that the last of the Phyals doth contemporize, hath been shewed, Synch. 3. part. 2.

Suppositions concerning the Phyals particularly.

1. The effusion of the Phyals signifieth the ruine of the Anti∣christian Beast. It appeareth out of the Text: for which see Synch. 7. part. 1. For even as that former and more ancient Po∣litie of the Romane Kingdome was to be overthrowne by the plagues of the Trumpets: so this last by the plagues of the Phy∣als. This is the cause of so great li••••••esse betweene them twain; sith even this last beareth the Image of the former Ro∣mane Politie.

2. The seven Phyals are so many degrees of the ruine thereof. For like as the Beast grew up by degrees: he is also so to be abo∣lished by degrees.

3. Whatsoever then it is, on which every of the Phyals is poured out; that suffereth damage and losse from the Phyall; since the effusion of the Phyals, is the effusion of the wrath of God (Chap. 15. vers. 1.). Therefore no interpretation can stand here, whereby the effusion of a Phyall falleth out to the benefit of that, upon which it is poured out.

4. The Earth, the Sea, the Rivers, the Sunne, are something concerning the Antichristian Beast, answering to the earth, the Sea, and the Sunne. For all the Phyals are poured out upon the Beast: therefore also every of them upon something of the Beast, or at least which is inseparable from the safetie of the Beast, or concerneth his benefit.

5. The whole body of the Beast, or the Antichristian universe, is in like manner as it was done in the Trumpets, tacitly com∣pared by the holy Ghost to the Systeme of the world, whose parts are Earth, Sea, Rivers, Heaven, Lights: So that the earth in the Popedome answereth to the earth in the natural World; Sea, to sea; Rivers, to rivers: Sunne, to sunne.

6. To conclude (as already I have once or twise shewed) be∣cause God useth Angels as ministers of his providence, for mo∣ving

and governing of the motions and changes of humane af∣faires: therefore those things that are brought to passe by the the hands of many, are notwithstanding attributed to an Angel as it were the ruler and guide of the thing to be done, after the common manner of speaking.

The Exposition of the Phyals according to the rule of the suppositions.

The first Phyall powred upon the whole body of the Beast.

The Earth in the Antichristian universe doth signifie the peo∣ple, or the common sort of Christians, the footstoole (the more shame) of Antichrist; upon which as the Basis that vastnesse of Papall Hierarchie being 〈◊〉〈◊〉, like the Tower of Babel— reach∣eth to the very skies.

The Phyall being powred out upon this Earth pertaining to the Beast, it drew that disposition from the effusion, that it filled the followers of the Beast, with furie and madnesse, as it were with ulcers, and those so foule and malignant, that they could not be healed; nor be closed up by any Cicatrice, but they would breake forth againe.

This was fulfilled when the Christian common people, called the Waldenses, Albigenses, Wiclifists, Hussites, and by other names, began every where to renounce the authoritie of the Beast, calling Rome Apocaliptique Babylon, and the Pope An∣tichrist: with which blasting of its earth burning with the zeale of God, the followers of the Beast being stricken, they were wholly enflamed, with the ulcers of griefe and indignation; by which being enraged they for very many yeers wonderfully ty∣rannized with fire and Sword; but in vaine; for they were smit∣ten with an evill and uncurable ulcer, which the more they bestir∣red themselves, the more it grew worse and worse with them. So in times past the Land of Egypt being sprinkled from Hea∣ven with dust like ashes, it filled all the Egyptians and their cat∣tell with ulcers. Now the world of the Beast is called spirituall Egypt, Chap. 11. 8. and thereupon the ulcerous sore here is to be interpreted spiritually, that is, mystically, and by analogie: which is diligently to be observed in the figures of the two fol∣lowing plagues also, taken from the same history.

The second Phyall upon the Sea of the World of the Beast.

The Sea in the Antichristian world is the whole compasse of the Papall Society, wherein not onely severall Christians, but whole Nations, People, Kingdomes, Provinces, Diocesses, o∣therwise among themselves dis-joyned and severed, are ga∣thered together in one: or thus: the Antichristian Sea is the compasse of the Popes jurisdiction or dominion compassing and enfolding (as the Sea doth the Land) men and Nations worship∣ping Christ.

The second Phyall being powred out upon this Sea, presently it became as the blood of a dead body, or cold and congealed blood, such as is wont to be of those that are dead and slaine, or of a member cut off; seeing it is destitute of the influence of spirit and heat, the entercourse with the fountaine of life being dissol∣ved. The sense is. The Pontificiall Sea was slaine as it were with death, beheading, or slaughter.

Now this was fulfilled, when by the labour of Luther and o∣ther famous reformers of the Church of that Age, God wonder∣fully blessing their undertakings, not now some single persons onely of the common people of Christendome, but even whole Provinces, Diocesses, Kingdomes, Nations, and Cities renoun∣ced communion with those of the Beast, and there being made a great dismembring of the dominion which was so large in times past, they departed from the body of the Beast. By which event the Sea of the Popes Dominion became dead for a great part of it, like the blood of a dead body; in which the Popes crea∣tures could no longer breathe and live.

The third Phyall upon the Rivers and Fountaines of the world of the Beast.

The Rivers and Fountaines of waters of the Bestian world, are the ministers and defenders of the Antichristian jurisdiction, whether Ecclesiasticall, as Iesuites, and other Emissary Priests; or even Secular and Lay, as the Spanish champions, to both of which as from that jurisdiction is committed a charge of sol∣liciting

and advancing the cause, which they call Catholique, in like manner as the rivers derive their originall out of the Sea: so also they bestow their labour and cost, to the enlarging and pre∣serving of it; even as also the rivers returne to the Sea.

Now these Rivers whilest they at randome runne through their Channels, wherein now there was no more safety for them; by Gods just judgment, by the effusion of the third Phyall, are turned into blood, in like manner as even they had heretofore im∣brued the Saints of God, and his Prophets with blood. For from this Phyall the state of the Beast, came to that passe, that the mini∣sters and defenders thereof, now changing course, are compelled to suffer the same slaughters, wherewith they had beene accu∣stomed to slay the Saints and Prophets of God, while their govern∣ment flourished, as it is plainly set sorth, vers. 5, 6. as it were a Key for the opening of the parable.

Which thing concerning the Ecclesiasticall Emissaries with their attendants I thinke was fulfilled, when in our ENGLAND, in the reigne of ELIZABETH of famous memory, and also afterwards, those bloody Proctors for the authoritie of the Beast, were according to the lawes made for that purpose punished with death (which had never before sobefallen them) for solli∣citing the Papall cause. And not they alone, but the Spanish champions for the cause of the Beast, who were much more to be feared then they, going about to recover by force of armes, the dominion of the Church of Rome, thirsting for blood, drank blood by full draughts, especially in that memorable overthrow of the yeere 1588. and some yeers following; the English and the Dutch, by Sea and Land, abundantly powring out the Cup of the mightie hand of God. So that wonderfull great praise was given to God for his just and true judgements upon them both, not onely of the Islanders themselves, revenging their blood now long since shed: but also of the neighbouring French groning yet under the Crosse and the Altar, yea even then the Massacre of the yeere 1572. being fresh. And thus far the Phyals seeme to have gonne on: the rest remaine to be powred out yet.

The fourth Phyall upon the Sunne of the Beastian heaven.

What the Sunne is in the world of the Beast, that we may

search out; first it is throughly to be looked into, what the hea∣ven may be, lest otherwise wanting the line of Analogie, we wan∣der farre from the scope. For the Sunne is not to be placed or conceived to be any where but in an heaven fit for it. The Hea∣ven therefore of the Antichristian world, is either that supreme and universall authoritie of the Pope; or any other excellent, and regall Authoritie whatsoever in that world of the Beast, that is, in the whole universality of the Provinces acknowledging the Pope of Rome for their head. For so in the physicall world, all that which is upward, and above the earth and waters is called Heaven, in the notion of the Hebrewes and the holy Ghost. Now in that Antichristian heaven (according to the type of naturall Heaven) there are very many Starres, and of a divers magnitude, Princes, Dukes, Prelates, Lords of Countries, and Kings. There are also great lights, like Sunne and Moone. All which are carried about with the motion of the Heaven, and by direction thereof keepe their courses. Now of these, the most glorious, and by far the greatest light of all, which shine in the Papall Firmament, is the Germane Empire, the proper inheritance of the House of Austria now for these two hundred yeers or there abouts. Is not this therefore the Sunne of that Heaven? Now upon this Sunne the fourth Phyall is even now to be powred out; that it being pulled away from the heaven of the Beast, and shining to another purpose, may burne and torment the inhabitants of the Antichri∣stian world, even to blasphemy, whom before it was wont to re∣fresh with its heat and beames.

And behold, whiles I bring to light, these things which before I had written, a fame hath filled the whole Christian world, the godly rejoycing at it, that there is now at length come from the North Gods revenger of wrongs, to succour afflicted and distres∣sed Germany; a godly King, happy, and which way soever he cometh, a conquerour, whose prosperous progresse is wonderfull speedy. Is not this he, whom the Lord of Hosts hath destinated to execute the worke of this Phyall? So I hope and heartily pray. Gird thee with thy sword therefore, O great King, go•• on prosperously and beare rule; because of truth, meeknesse and righ∣teousnesse: and thy right hand shall teach thee marvellous things, Psalm. 45. 3, 4.

The fift phyall upon the Throne of the Beast.

The fift phyall is to be powred out upon the Throne or Seat of the Beast; that is, Rome it selfe. Where the holy Ghost hideth not the matter any more with any vaile of Figures or Allegories; haply because of the great light which shall then arise to these Prophesies by this most evident signe, whereby it shall be cleere what phyals are past what to come.

Now by this destruction of the Citi•• of Rome (which I thinke to be the very same, which is said shall immediately follow the resurrection and ascension of the witnesses, Chap. 11. vers. 12. 13.) the name of the Pope shall not indeed utterly perish, but from thence forth he shall be deprived of his glory and splendor, so that for griefe they shall bite their tongues: in the meane time notwithstanding persevering as yet in their impenitency their hearts being hardened, they will abuse their griefs unto further blasphemy.

The sixt phyall upon Euphrates.

The sixt phyall shall be powred out upon that great River Eu∣phrates, that being dryed up, a passage may be prepared for new enemies of the Beast to come from the East; that is, for the Is∣raelites to be wonderfully converted to the pure faith and wor∣ship of Christ, and now seekers for the kingdome promised so many ages since. Whom the worshippers of the Beast haply shall esteeme for the army of their seigned Antichrist to arise out of the Iews, God so revenging the obstinacy of their errour: of whom that we are the forerunners, they doubt not at this day to affirme.

But that I may take these Kings to come, as it is said, from the Sunne rising, to be the Iews, two things serve for it. First, that this is the last phyall save one; at which therefore except the lews should be converted, it should necessarily come to passe, that they should be destroyed (with the rest of the enemies of Christ amongst whom they yet remaine) in that great Day of univer∣sall revenge and judgement, which the next and last phyall shall

bring upon them. Then the place of Esay tending to that pur∣pose perswadeth me to this, whence this of the Revelation is borrowed, as it is very likely. And the Lord, (saith he, Chap. 11. 15, 16.) will destroy (I had rather turne it. Like as the Lord hath destroyed) the tongue of the Egyptian Sea, and (rather [so]) he shall lift up his hand upon the River (Targum the River Euphrates) in the strength of his spirit, and shall smite it in the seven streames, so that m••n may passe over it dry shod. 16. And there shall be a way for the remnant of my people which shall be left by the Assyrians (there∣fore Euphrates is understood) as it was in that day, wherein he ascended from the land of Egypt. Let the Reader looke upon Zach. 10. 10, 11. and there the Chalde Paraphrast.

But what at length shall we say this Euphrates is, whose wa∣ters shall be dryed up? For I something doubt whether it be to be taken literally or no, especially in the place of Esay. In the meane while to this of the Revelation I would have something of a parable and allegory interlaced, and yet not very much; that the Analogie of the other phyals, concerning the object of the powring out, may also here remaine safe. For mysticall Babylon it seemeth shall have her Euphrates also, even as that ancient Ba∣bylon; to wit, the Turkish Empire as I conceive, which shall be the onely obstacle to those new enemies from the East, and on that part the only defence of the Beast. Neither will such under∣standing of Euphrates be without example of Esay himself, who Chap. 8. 7. by the like parable of Euphrates hath expressed the Army of the Assyrians bordering upon the same River. The Lord, saith he, shall cause to come against them (the Syrians and the Is∣raelites) the waters of that River (so Euphrates 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is wont to be called) strong and many, the King of Assyria and all his glory (Targum his Army) &c. why should not now this Eu∣phrates of the phyals by the same reason be understood of the Turks? being no lesse borderers upon Euphrates before their o∣verflowing then the Assyrians, yea inhabitants of the same tract. To this it maketh not alittle, that the loosing of that great Army of Horsemen long stayed at that great River Euphrates, at th•• sound of the sixt trumpet, Chap. 9. 15. we interpreted to be meant of the Turks thence to overrun the Romane Empire, ha∣ving followed the series of the trumpets and the apt truth of the matter.

Therefore by the sixt phyall this Euphrataean deluge shall be dryed up. Plainly according to that which is said, Chap. 11. that next after that overthrow of the Citie which shall come to passe in a great earthquake (which there we ••itted to the former phy∣all) the second woe shall be past, that is, the plague of the sixt trum∣pet. But by what means, that is, to come to passe, and by what authors; whether by the Iews themselves (which happily Ez••∣chiel intimateth, Chap. 38. and 39.) who shall possesse the holy land again; or by some intestine discord fitly to goe before the re∣turne of these; or happily both, but in order and one after ano∣ther; or by some other cause; we shall labour in vain in guessing, as at a matter wholly yet to come. Whatsoever it be, this let be∣ing removed, it is said a way of going to some place is prepared, for these new Christians from the East; and that as it seemeth to make an expedition against the Beast; to the ruine of whom all the phyals serve. For whence otherwise, or wherefore from this drying up should so great a trembling and feare at an instant a••∣••aile the worshippers of the Beast, yea even the Devils them∣selves as it seemeth, that it should minister occasion for so horrible and unheard of a preparation for warre, as is here described; un∣lesse they with their whole diabolicall band should feare all extre∣mitie by the coming of these new Kings of the East?

The seventh phyall upon the Aire.

The seventh and last phyall is powred out upon the Aire, that is, on the power of the Aire, or of Satan; embracing and fostering in his bosome the dominions, not of the Beast onely, but of all the enemies of our Lord Christ in what countrey soever. Now as the Beast fetcht his spirit and life from the beginning out of him; so upon his power and conduct especially the last fortunes of the worshippers of the Beast shall depend: which may appeare as well by the preparation of so many allyances and aydes for the warre of this last phyall, to be procured, as it is said by diabolicall devices: as also from that, that the Dragon Satan, now not only by his Vicars the Beast and the false Prophet, bestirreth himself to bring his matters to passe by raising this universall army; but he by himselfe, in this last danger of his Kingdome it may seeme shall have his proper and peculiar parts to act also, vers. 13. espe∣cially

in calling them forth to joyne in this warre, with whom otherwise the Beast and false Prophet, as they had at no hand pre∣vailed by their authoritie, so neither by favour, or representation happily of the common danger.

Therefore upon so many enemies gathered together in one by the conduct of the power of the Aire, and shut up as it were in a Cave in Armageddon, the seventh Phyall shall thunder, not with a humane arme now any more, but with a heavenly and thunder striking revenge (for it is the battell of that great day, and of God Almightie.) By this the overthrow of the Beast shall be throughly consummate; neither shall there be an utter overthrow of a Cell only, or of so much as is within the wals of Babylon, as before under the fift Trumpet, but of the Citie it selfe, that is, of the Senate and people of Babylon, wheresoever they shall be af∣ter the destruction of the Towne: Moreover of all Kings, and Ci∣ties till then committing fornication with Idols and false gods, and of other Tyrants joyning together in opposition against the holy Church of Christ.

Concerning the thousand yeeres of the seventh Trumpet and other prophesies, of wonderfull things contempo∣rising therewith.

HEre Reader, I will briefly deliver what I thinke, nor in a matter incredible in respect of inveterate prejudice, and the most abstruse of all the propheticall Scripture, and most to be ad∣mired, will I make any overlong discourse. In so great a mystery, it will be sufficient to understand the matter in generall, and not curiously to search into the reasons of severall circumstances: least happily enlarging more freely then is requisite, that of Solomon be laid to my charge. In the multitude of words there wanteth not sinne.

But concerning the matter it selfe, it is grounded upon the un∣deceivable sequel of the Apocaliptique order, which before I have demonstrated; and the consent of other Scripture especially Pro∣pheticall, doth wonderfully confirme the same. This was so plain∣ly perceived by the Christians of the next Age after the Apostles

that Iustine Martyr witnesseth, that not onely himselfe, but if there were, at that time, any entirely Orthodoxe Christians, they did with full consent beleeve it.

Which opinion of the first Christians, their successours after an Age or two rejected, either because it was corrupted by some additions, or (as indeed I suppose) not rightly understood; not∣withstanding the heat of contention being proceeded in so farre, before the matter could be brought to an end (which thou mayest justly admire and grieve at) that who so could not otherwise quit themselves from the force of the contrary opinion borne up by the foundation of the Revelation; would rather call into que∣stion the most Divine Prophesie, witnessed and sealed both by all the Disciples of the Apostles, and their next successours; yea and by presumptions fained for that purpose openly and boldly exte∣nuate the authoritie thereof, rather then yeeld and submit: till at length having gotten a fit interpretation (as they themselves then supposed) of this thousand yeers, yeelding the Revelation to be Canonicall, they desisted from their impious and fearefull en∣terprise.

But truly, Reader (that I may stay thee no longer in the pre∣face) I will so deliver the whole matter, that as little as may be, I may seeme to have departed from the received opinion, con∣cerning the day of the coming of Christ, immediately following the ruine of Antichrist. Doe thou weigh the matter in the fear•• of God, setting apart all prejudice, and out of the judgement of charitie pardon me, if any where I shall erre. So therefore take it.

That the seventh Trumpet, with the whole space of the thou∣sand yeeres, and other prophesies thereto appertaining doe signifie that great Day of Iudgement, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 much spoken of by the ancient Church of the ••ewes, and by Christ and his Apo∣stles, not some short space of houres (as it is commonly be∣leeved) but (after the manner of the Hebrewes taking a day for time) a continued space for many yeeres, and circumscribed within two resurrections, as it were the bounds: a Day, I say, first, to beginne at the particular, and as it were morning Iudge∣ment of Antichrist, and the rest of the living enemies of the Church, by the glorious 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appearing of our Lord in flaming fire: and then at length to determine (after the

reigne of the thousand yeeres granted to new Ierusalem his most holy Spouse upon this earth: and after the utter destruction of new enemies yet to arise, the great Day waxing toward evening and Satan being againe loosed) at the universall resurrection, and judgement of all the dead. Which things being finished the wic∣ked shall be cast into Hell to be tormented for ever; but the Saints shall he translated into Heaven to live with Christ for ever.

This indeed is that time of the wrath of God upon the Gen∣tiles, and of judging the cause of them that died for Christ, for which the triumphing Eld••rs give thankes at the sound of the seventh Trumpet, Chap. 11. 18. For that then God would give reward to his servants the Prophets and Saints, and them that feare his name, small and great, and would destroy them which destroy the earth.

This is that Day of Iudgement and perdition of wicked ones, of which Peter 2 Epist. Chap. 3. vers. ••. speaking, presently addeth: but be not ignorant of this one thing, beloved (to wit, the day which I even now spake of) that one day is with the Lord as a thousand yeeres, and a thousand yeers as one day. In which same day indeed, the Apostle with his brethren of the same kindred the Iewes (to whom he writeth) expecteth that new forme of things to come, of which by and by he saith, vers. 13. But we looke for new heavens and a new earth, according to his promise, wherein dwelleth righte∣ousnesse. Observe, according to his promise. But where was this promise of new heavens and a new earth extant (when Iohn had not yet seene the Revelation) except that of Esay, Chap. 65. 17. and 66. 22. which promise surely whosoever shall read, I should marvell, if he should judge that it shall be fulfilled elsewhere, then on earth.

This also is that Kingdome joyned with the appearance of Christ ready to judge the world; of which Paul to Timothy, 2 E∣pist. Chap. 4. vers. 1. I charge thee before our Lord Jesus Christ, who shall iudge the quicke and the dead at his appearing, and his King∣dome. For after the last and universall resurrection, according to the same Apostle, 1 Cor. 15. vers. 24, 25, 26, 27, 28. Christ (the last enemy being destroyed, that is, death) shall deliver up the King∣dome to his Father, that he may be subiect to him, who subdued all things to himselfe; so farre is he from being said then to enter up∣on any new Kingdome. That Kingdome therefore which neither

shall be before the appearance of our Lord, nor after the last re∣surrection, is necessarily to be concluded between them.

This is that Kingdome of the Sonne of man which Daniel saw, who when the times of the horne of Antichrist were fulfilled, or the times of the Gentiles come to end (Luk. 21. 24.) shall appeare in the clouds of Heaven, when there shall be given him power, glory, and a Kingdome; that all People, Nations, and Languages should serve him: or when (as the Angel by and by expoundeth it) a King∣dome, power, and greatnesse of Kingdomes under the whole Heaven (marke it well) shall be given to the people of the Saints of the most High, Dan. 7. 13. 14. Also the 18.22. ••6. 27. Neither yet (as I said even now) shall this Kingdome be after the last resurrection: since the Sonne of man is not to enter upon a Kingdome then; but, as Paul witnesseth, to lay it downe and deliver it to his Father. Now that the same Kingdome is handled in both places, as well by Iohn as Daniel, may be proved by these two Arguments. First, that both begin at the same terme, to wit, the overthrow of the fourth or Romane Beast: that of Daniel when the Beast govern∣ing under that last regiment of the horne with eyes, was slaine; and his body given unto the burning flame, Dan. 7. 11. 2••. 27. That of the Revelation, when the Beast and false Prophet (that wicked horne in Daniel having mouth and eyes as a head) are taken, and both cast alive into a lake of fire burning with brimstone. Secondly, from the same session of Iudgement premised to both. For it will appeare that the one is borrowed from the other, and altogether tend to the same purpose, by comparing the words of the de∣scription of both.

Dan. Chap. 7.
Vers. 9	I beheld till the thrones were set. For so it is to be rendered with the Vulgar, 70. and The••d. and so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a throne is used in Targum at the 15. v. of the 1. cap. of Jer.	And I saw Thrones.	Rev. 20. 4.
Vers. 10	And the iudgement was set. That is, the Iudges, as in the great Sanedrin of the Iewes, to the rule whereof the whole description is framed.	And they sate upon them.

	And iudgement was given to the Saints on high: that is, pow∣er of judging. Hence is that of P••ul, the Saints shall iudge the world.	And iudgement was given un∣to them.	Chap. 20 Vers. 22
	And the Saints obtained the kingdom: that is to say with the sonne of man, who came in the clouds of heaven.	And the Saints lived and reig∣ned with Christ a thousand yeers.

Furthermore I would have the Reader understand this. What∣soever almost is found from the Iews, whatsoever is delivered by the Lord in his Gospel, or any where in the new Testament by the Apostles concerning the day of the great judgement; that is taken out of this vision of Daniel; to wit, that judgement to be ac∣complished by fire, Christ to come in the clouds of heaven, to come in the glory of his Father with multitude of Angels, the Saints with him to judge the earth, Antichrist to be abolished 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the brightnesse of his coming, &c. So that they goe about wholly to undermine the pillar of the Evangelicall faith concerning the glorious coming of Christ, who, neglecting the ancient tradition of the Church, endeavour to turn this prophesie to another end.

Lastly, that I may conclude; this is that most ample kingdom, which by Daniels interpretation, was foreshewed to Nebuchad∣nezzar in that Propheticall Statue of the foure kingdoms: not that of a Stone cut out of a Hill whiles yet the Series of Monar∣chies remained (for this is the present state of the kingdome of Christ) but of the Stone when they were utterly broken and de∣faced, to become a Mountaine and to fill the whole world.

These things Reader I have thus discussed, not rashly affirmed. I leave the whole matter to the Church to be determined by the word of God: to the iudgement whereof, as it is meete, I do•• willingly submit mine opinion concerning this mysterie.

Notes

• Chap. 10.
• Vers. 8.
• Vers. 9.
• Chap. 11.
• E••ech. 3.3.
• Vers. 10.
• Vers. 11.
• Chap. 11.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Chap. 11.
• Chap. 12. 3. 4.
• Vers. 2.
• Chap. 11.
• Vers. 1.
• Vers. 2.
• Chap. 11.
• Chap. 11.
• Chap. 11.
• Vers. 4.
• Chap. 11.
• Vers. 3.
• Chap. 11.
• 2 Cor. 6.14
• Vers. 4.
• Vers. 14.
• Chap. 11.
• Infusorio∣rum.
• Vers. 5.
• Chap. 11.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Vers. 6.
• 10.
• Chap. 11.
• 11.
• Vers. 6.
• Vers. 7.
• Chap. 11.
• Chap. 11.
• Series.
• Luk. 21.20.
• Chap. 11.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Chap. 11.
• Vers. 8.
• Chap. 21.10.
• Neesing powder.
• Chap. 11.
• Street.
• The street of that great Citie.
• Chap. 11.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Vpon the large region.
• Chap. 11.
• Chap. 11.
• Chap. 11.
• Vers. 10.
• Vers. 11.
• Vers. 12.
• Chap. 11.
• Chap. 11.
• Vers. 13.
• Vers. 2.
• Chap. 11.
• Rev. 17. 16.
• Chap. 11.
• Or main∣taineth.
• A milliario a••reo.
• Chap. 11.
• Chap. 11.
• Esay 6. 13.
• Chap. 11.
• Rev. 16.19
• When by one word di∣vers things are signified.
• Chap. 11.
• Revel. 19.3.
• A figure, when words are under∣stood contra∣riwise.
• Numb. 16.2.
• Chap. 11.
• Vers. 14.
• Chap. 11.
• Chap. 12.
• Draconi∣cola.
• Chap. 12. 5.
• Chap. 12.10. 14.
• Chap. 12. 1.
• Chap. 12.
• Chap. 12.
• Vers. 2.
• Chap. 12.
• Partus.
• Aurigi∣nem.
• Vers. 3.
• Vers. 4.
• Chap. 12.
• Vers. 4.
• Chap. 12.
• Vers. 5.
• not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, not breake them, but rule them.
• Revel. 2. 26, 27.
• Chap. 12.
• Vers. 5.
• A figure, when by two words one thing is sig∣nified.
• Rom. 13.1.
• Psal. 82.1.
• God.
• Vers. 6.
• Chap. 12.
• Vers. 6.
• Vers. 7.
• 8.
• Chap. 12.
• Chap. 12.
• Vers. 9.
• Daemons.
• Exod. 12. 11.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Numb. 33.4.
• Vers. 11.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Chap. 12.
• Vers. 10.
• Vers. 11.
• Chap. 12.
• Vers. 12.
• Chap. 12.
• Chap. 12.
• Vers. 13.
• 14.
• 15.
• Chap. 12.
• Chap. 12.
• Vers. 16.
• At Chap. 13.
• Fiducia∣riam.
• Vers. 17.
• Regnum ••icarium.
• Chap. 13.
• Vers. 1.
• Vers. 2.
• Vers. 12.
• Chap. 12.
• Vers. 10.
• Magi Wisards.
• Vers. 12.
• Chap. 12.
• Vers. 4.
• Vers. 31.
• Daemons.
• Daemons.
• Chap. 13.
• Gen. 3.15
• 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.
• Vers. 3.
• Chap. 13.
• Chap. 13.
• Vers. 3.
• Vers. 4.
• Vers. 5.
• Vers. 6.
• Vers. 3.
• Vers. 4.
• Chap. 13.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Vers. 5.
• Fa••iendi of doing.
• Chap. 1••.
• In tabella ••ar••orea.
• Chap. 13.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Chap. 13.
• Nomencla∣tura.
• Detrahent∣que mihi.
• Chap. 12.
• Vers. 6.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pitched his Tabernacle.
• Chap. 13.
• Vers. 7.
• Dan. 7.21.
• Talio.
• 1. The 1200 yeere.
• Chap. 13.
• Cruce sig∣natorum.
• 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. 〈◊〉〈◊〉▪
• Chap. 13.
• Cap. 6. n. 41.
• a

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

  Dou••a•••• de Antich. pag. 4.50.
• De visibili Monarch. lib. 8. dein. 34.
• Vers. 15.
• Chap. 13.
• Vers. 7.
• Vers. ••.
• Vers. 9.
• Chap. 13.
• Vers. 9.
• Vers. 10.
• Vers. 10.
• Vers. 11, &c.
• Chap. 13.
• Vers. 11.
• Chap. 13.
• Iohn 20. 21.
• Vers. 12.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Vers. 13.
• Chap. 12.
• Vers. 14.
• Vers. 14.
• Chap. 13.
• Daemons.
• 2 Thess. 2. 4.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Chap. 13.
• Vers. 14.
• Vers. 16.
• Vers. 17.
• Ellipsis.
• De bello Iu∣daicol. 5. c. 3. according to the distincti∣on of 〈◊〉〈◊〉.
• Chap. 13.
• 2 Thess. 2.9.
• Iconoma∣chica.
• Chap. 13.
• 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.
• Apud. Baron. a••. 842. 28.
• Chap. 13.
• Tom. 4. Conc. Edit. Rom. an. 1612. pag. 44, 45.
• Vers. 15.
• Chap. 13.
• Vers. 16.
• Vers. 17.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Tom. 4. Con∣cil. edit. Rom. pag. 37.
• Turonensis.
• Chap. 13.
• Vers. 16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cap. 141.
• Chap. 13.
• Vers. 18.
• At the 14. Chapter.
• Chap. 14.
• Vers. 1.
• Cap. 7. v. 4.
• Chap. 14.
• Principi∣bus.
• Imperato∣ris.
• Emperour.
• See constil. Apost l. 7 c 4••. Cytil. Hi••ros. Catech. mysta∣gog 1. Cst••ysost. Hom. 21. ad popul Antio••h.
• Chap. 14.
• Constit. Apost. Ibid.
• Tertu••. de spectac. cap. 4. Ambr. He••••am. lib. 1. cap. 4.
• Author con∣stit. Apost. Ibid. Ambros. de its qui myster. initi∣ant. c. 2. Hieron. ad cap.
• 5. Mat. lib. 7. cont. Iul.
• Hom 8. Indi∣vers places of the Gospel.
• In Ioan. tract.
• 6. secundi. con∣tra Petilianum ultimo. primi contra Cr••sconi. um 30. & al••bi. See him also 6. de Baptis. c. 1. Epist. 23. 50. 200.
• Chap. 14.
• Vers. 2.
• Vers. 3.
• Chap. 5.11.
• Chap. 14.
• Dan. 10.6.
• Revel. 1. 15.
• Chap. 14.
• Cap. 5.9.
• Cap. 5.12.
• Vers. 13.
• •• Cor. 5. 17.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Vers. 3.
• Chap. 14.
• Vers. 4.
• Chap. 17. 5.
• Vers. 4.
• Vers. 4.
• Chap. 14.
• In Epist. ad Heb. hom. 12. see also the same Hom. 35. in Gen.
• Chap. 14.
• Vers. 5.
• Vers. 6.
• Chap. 14.
• Vers. 7.
• Chap. 14.
• Chap. 14.
• Chap. 14.
• Apud Suri∣um, tom. 6. nov. 28.
• Chap. 14.
• Chap. 14.
• Soule Mas∣ses.
• Chap. 14.
• In Catal. test. ver. edit. 1608. pag. 1123.
• Chap. 14.
• Vers. 8.
• Chap. 14.
• Mark. 15.23.
• Chap. 14.
• Vers. 9.
• Chap. 14.
• Vers. 12.
• Chap. 14.
• Vers. 13.
• Vers. 18.
• Chap. 14.
• Chap. 14.
• Vers. 14.
• Luk. 10.2.
• Chap. 14.
• Ier. 51.33.
• Chap. 14.
• Matth. 22.1.
• Cap. 16.12.
• Ioel 3. 1.
• Hypotyposi.
• Chap. 14.
• Chap. 13.
• Vers. 17.
• Chap. 14.
• Cap. 19. 15.
• See Drusi∣us Praeterit. lib. 10. pag. 434.
• Chap. 16. 16.
• Chap. 14.
• Chap. 14.
• Vers. 11.
• 13.
• 14.
• 15.
• Vers. 20.
• Chap. 14.
• 2 Thess. 2. 8
• Vers. 18.
• Apodosis.
• Chap. 17.
• At Chap. 17.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Cynosura.
• Chap. 17.
• Rom. 1. 27.
• Gen. 3.22.
• Chap. 17.
• Et tamen adfutura est.
• Ver. 3. and 7.
• Vers. 9, 10, 11.
• Hoc teneas vultus mu∣tantem Pro∣tea nodo.
• Chap. 17.
• 1200. Yeers.
• Vers 12.
• Vers. 13.
• Vers. 14.
• Chap. 17.
• Vers. 16.
• Vers. 4.
• Vers. 5.
• Chap. 15.
• At Chap. 15.
• Vers. 2, 3.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Vers. 6.
• Ezek. 44.17. 18. Maie∣mon de vasis sanctuarii, c. 10. sect. 1.
• Vers 5.
• Chap. 16.
• Hypotheses.
• At Chap. 16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Chap. 16.
• Vers. 2.
• Vertice ad auras aetheri∣as tendit.
• Rom. 10.2.
• Exod. 9.8, 9.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Chap. 16.
• Vers. 3.
• Vers. 4, 5, 6, 7
• Chap. 16.
• Vers. 8, 9.
• Chap. 16.
• Chap. 16.
• Vers. 10, 11.
• Vers. 12.
• Chap. 16.
• See Ierem. 47.2, &c.
• Chap. 16.
• Vers. 17.
• Chap. 20.
• Vers. 16.
• Vers. 14.
• At Chap. 20. &c.
• Prov. 10. 19.
• Chap. 20.
• Dial ••um Try∣pho••c.
• Istius Mil. lennii.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• With the Pro∣phe••s every where (as when they say ••n that day) and other∣where in the Old Testament▪ And in the New, Mat. 6. 11. with Luke 11.13. Ioh 16.26. 2 Cor. ••. ••. Heb. 3. 8, 9. 13. &c. likewise Chap 4 to conclude, 2 Pet. 1. last. vers. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ever.
• Chap. 20.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Chap. 20.
• Vers. 10.
• Chap. 20.
• Vers. 22.