THis firste verse conteyneth the title of the booke, that it is y^e reuelation of Iesus Christ, which God gaue vnto him, to this end that he might shew his seruaūtes those thinges which shoulde shortly after come to passe. It is vsuall amonge all the Prophets, least they shold be thought to spread abroad among the commun people the deuises of there owne brayne, to ascite God as the aucthor of there doctrine, of which sorte are these, The word of the Lord, The burthē of the word of the lord. &c. The selfe same doth sainct Iohn, in saying the reuelatiō of Ie­sus Christ: sauing this that they do simplie alleage god as their onely aucthor, but this Apostle sheweth Iesus Christ to haue deliuered those things vnto him, which he himselfe receiued of the father. And truely Sainct Iohn nourished vp in the cleare light of the Gospell, doth speake muche more playnly & sensi­bly vnto vs, thē the Prophets which were brought vp vnder the shadowes of Moses law. For although Christ, which is the eternall wisdome of his father, had alwaies this prerogatiue, to deliuer forth the heauenly oracles, by whose benefite wee ought to knowledge our selues to haue receiued, whatsoeuer [Page] good gifts God hath at any time bestowed vpon his Church: yet notwithstandinge it was not so manifest to the fathers in time past vnder the law, as after y^t the sone of God tooke our flesh, & manifested him selfe to be beholden of vs vnder y^e clere light of y^e Gospell, y^e vail being taken away. Rightly therefore sayeth Iohn, the reuelation of Iesus Christ, whereby he doth not onely seuer, and distinguish this heauenly doctrine from all deuises of men, but also extolleth the great and most excel­lent dignitie of our sauioure Iesus Christ, to whome he doth attribute this diuine reuelatiō: which is all one, as if he should say oure fleshe to be lifted vp and exalted to so great honour that it should euē be made partaker of gods misteries, which ought not to seme straung, when as Christ placed at the right hand of god, in his fathers steed doth gouerne the Church and moreouer the whole world.

WHich God gaue vnto him that he might shew to his seruauntes. &c. The wonderfull goodnesse of God doth here shine forth vnto vs, that he doth vouchsafe to reuels to his Church such great misteries and secretes of thinges to come, neither doth he suffer his seruauntes to be ignorant of any thing, which is any way profitable for them to knowe.

Here therefore God is appointed and declared to be the auc­thor of this doctrine, Iesus Christ by whose meanes so great a treasure is come vnto vs, to be the mediator, for truely in him which is our head, God doth also imbrace vs which are his bodie, so that we refuse not to be his seruaunts, most rea­die to receyue and obey all his commaundements. Moreouer S. Iohn meaneth not by these woordes, those secretes one­ly, to be knowne of our sauiour Christ, which are declared in this booke (for seing that he is the wisedome of God no part of the diuine counsaile can be hid from him) but he vnderstan­deth that Christ in the persone of the mediator, hath receyued this reuelatiō of the father, that he might communicate the sa­me to his Church. For it is not to be doubted, but that God reuealed also manie thinges by visions to other Apostles and holy men, which should make eyther to their confirmatiō and [Page] strengthninge, or els to the admonicion of the Churche then present. But he would haue this reuelation onely cōmitted to writing for y^e vse of the whole Church. For like as before the cōming of Christ, when doctrine & teaching was more darke & obscure, the Church stode in nede of many reuelations, so af­ter y^e light of the gospell is sprong vp, and hath dispersed and driuen awaie all cloudes & darkenesse, we ought to holde our selues contente with verie few extraordinarie visions. This one therefore, but yet a most excellent reuelatiō the holy ghost thought sufficient for the Church, that he might admonish it of the perils [...]nd daungers which it shold passe through. And this is it that Iohn sayeth, that God gaue this reuelation to Christ that he might declare it to his seruaunts (Those thin­ges that shold shortly come to passe.) Although the executiō and fulfilling of many thinges which are fore told of in this booke, should be differred vnto a long time after, yet he mea­neth that euen then the vtilitie and profite of this prophecy was to take place, when as by and by after, horrible persecu­tiōs should be stirred vp against the Church by the Romane Emperours, and euen a little before were begunne to be stir­red vp by Nero and Domitian (And sending his angell) He teacheth by whose ministrie this reuelation was brought vn­to him, that is by an Aungell being sent of Christ who partly by word and partely by signes shewed all these thinges vn­to him. And this is no small commendation of this doctrine that Christ sent it from heauen by an aungell. That he calleth him selfe the seruaunt of Christ, it is the same that the other A­postles doe, as Paule, Peter, Iames and Iude, hee meaneth that he is a seruaunt of Christ, peculierly ordeyned to the mi­nistrie of the Gospell.

HE procureth aucthoritie to this prophecie, by the persone of him selfe, bycause that like as God hath ordeyned and appointed him to be a preacher of his gospell, so he hath faith­fully discharged the duetie and office committed vnto him: for these two thinges are required in a teacher, first to be lawful­ly [Page] called, least any other should rashly intrude, and thrust in him selfe, besides him which is called of the lord, and second­lye to be faithfull, that he may sincerely, diligently and truely execute those matters which are cōmitted vnto him. The A­postle therefore doth signify that his faithfullnesse is alreadye sufficiently knowne and approued to the Churches, because it is he which alwaies here to fore With great faithfullnesse and constancie, hathe testified and professed the woorde of God and the gospell of Iesus Christ, whereby they may lesse doubt but that he will now also deliuer and bring a perfect, sounde, and vncorrupted propheticall vision, sent downe to him from heauen. So he saieth in the ende of the gospell which he writ. The same disciple is he which testifieth of these thinges, and wrote these thinges, and wee knowe that his testimonye is true.

HE commendeth this doctrine by the great profite & com­moditie that it bringeth, that it doth not for a short time delight those that are studiouse in the same, with a vaine, co­loured and paynted eloquence of wordes, according to the maner of prophane writinges, but it maketh thē altogether happy and blessed for euermore. Which thing although it may well & truely be spoken of all the whole sacred scripture & of euerie booke of the same, yet it is euident that S. Iohn spea­keth here onely of his owne prophecy. For that he sayeth the time is at hande, he admonisheth the faithfull, if they will ta­ke anye fruite thereof, that they oughte to giue them selues diligently to the meditation and studye of this prophecy, least the perils and daungers now presently hanging ouer there heades, they liuing securely and carelesly, should oppresse thē vnwares. But rather being instructed in the doctrine of this prophecy, they may be able to stande strongly agaynst all the violent, force, fraude, and deceipt of the aduersarie. And here is the singuler loue of God and of our sauiour Christ towar­des [Page] his Church commended vnto vs, ouer which he hath so prouident a care, that the faithfull may not onely be admoni­shed of the daungers and euils hanging ouer there heades, but also y^t way & meanes may be shewed, by which they may not onely eschew the euils, but also put them selues in pos­session of true and perfecte blessednesse. If they will diligent­ly exercise themselues in meditating vpon this prophecy, and in keping and obseruing those thinges that are written and conteyned in the same, whereby it shall come to passe, that they may be prepared to receyue and resist all the assaultes of Sa­than, and may quietly triumphe and haue the victory, euen in the middest of the daungerous [...] waues and flouddes of mis­chiefe and iniquite.

SAinct Iohn warned by the holy ghost writeth to seuen of the most famouse Churches of Asia the lesser, to whose ke­ping he was commaunded to committe the great treasure of this prophecy, that by there faythfull ministry it might be pre­serued and kept, and spread ouer the whole worlde.

ACcording to the custome and manner of the other Apo­stles, he wisheth vnto them grace and peace: Grace that is the free fauour of god, that he would vouchsafe to embrace them with his so tender loue and compassion, from whence floweth and springeth this peace, that is the happy and pros­perouse successe of all thinges, whiche god is accustomed to graunt to those, whom he doth acknowledge for his children.

HE craueth and desireth this grace and peace of hym which onlye can gyue the same, that is of the eternall god, whiche in all ages doth remaine the selfe same & like him selfe, w^t whō (as saith saint Iames) there is no mutatiō or chaunge, neither any shadow of alteration, whiche as he is now, and alwayes hath bene, so shall he for euer and euer continue a patrone and myghty defender of his Church.

IT is the office and woorke of the holy ghost to seale and cō ­firme grace and peace in the hartes of the faithfull, no mer­uaile it is therefore, though he desire the same from the holy spirite to be giuen vnto the Churches. But this doth trouble some men, that for one spirite, hee sayeth seuen spirites, for howsoeuer the giftes be diuers, yet one spirite worketh all in all. 1. Corin. 12. But we must vnderstand y^t the Apostle spea­keth here according to the vision shewed vnto him, which he expresseth in the fourth chapter and first verse, where there do appeare seuen lampes of fire burning before the throne which are the seuen spirites of God, which doth no more take away the vnitye of the holy ghost, then those fiery tounges, which sat vpon euery one of the Apostles, in the second of the Actes. That he placeth seuen spirites before the throne, he signifyeth that those heauenlye giftes, which are the effectes and wor­kinges of the holy ghost, doe descend vnto vs from no other then from the most high father of light which is the aucthor and giuer of all good thinges.

SEing there is but one onely mediatour betwene God and man, euen Iesus Christ which alone hath pacified his fa­thers wrath towardes vs: not without great cause S. Iohn desireth and craueth grace and peace at his hands, which hath brought vs agayne into the fauour of God, and by his death hathe established true and perfecte peace, betwixte God and mankinde. In that the Apostle in this place doth so beautifie and adorne our sauiour Christ, with diuers excellent commē ­dations of dignitie and praise, he doth it to this ende that the greater reuerence, and aucthorite might be giuen to this reue­lation which he receiued of Christ. First therefore he calleth him a faithfull witnesse, that is one that testifieth the trueth, which hath bene accoustomed to deliuer nothing to his church but that which he hath drawne out from the sacred and holy bosome of his Father: wherevpon he him selfe sayeth, my do­ctrine [Page] is not mine but his that sent me. Hee therefore whiche doth deminish the faithfulnesse and truth of this his testimo­nie, doth accuse the trueth it selfe of vntrueth and lying, ne­ther shall his so great blasphemie against the sone of God e­scape vnpunished. To this end also he is called y^e first begot­ten of the dead, and prince of the kinges of the earth: whereby his most high and souerayngne aucthoritie and power, which he hath both ouer the quicke and the dead is approued, as he which ouercomming death and triumphing ouer all his ene­mies, hath obteyned the chiefe Empire & gouernement both in heauen and earth. To whome now being risen and retour­ned from death, and exalted into the height of glory and maie­stie, if we do not giue due credit and reuerence, we are alto­gether vnworthie to enioye anye benefite of his deathe and passion, or vpon whome he should bestowe and impart any sparke of his glorie. Vnto him which. &c. whē he falleth into mentiō of the benefites of Christ he cannot withould himself, from celebrating his grace with worthie praise and commen­dations, which wee knowe Sainct Paule doeth almost al­waies, as oft as he was drawne into the consideration of the same grace. And truely we are more then blockish, if at the re­mēbraunce of so great benefites, we be not wholly tourned in to thanckes geuing and celebrating of his diuine glorye. He doth also admonish vs, that euen the onely remēbrance of the benefites of Christ ought to suffice among all godly men, that the aucthoritie of this doctrine should be sacred and holy.

HE appointeth the loue of Christ to be the beginning of one redēption, which for this cause is after a meruailouse sort commended vnto vs, that when we were his enemies he re­fused not to washe away all the filthy spottes of our sinnes e­uen with his owne precious bloud, and to bringe vs agayne into the fauour of God his father, and not this only, but also of wretched miserable, & abiect, bondslaues of Sathan, of pro­phane [Page] and vnpure contemners of God, by his benefite he hath exalted and lifted vs vp to a kingly honoure and dignity, and preistly holynes. Seing he hath made vs partakers & heyers of his kingdome, and hath consecrated vs preistes to offer spi­rituall sacrifices to god, to him worthelye be all praise glorye and dominiō for euermore. Amen. But here the papistes haue to consider, which study by all meanes to deminishe and make lyght the benefite of the death of Christ, wheras the Apostell dooth attribute all y^t maye be thereto, as remission of sinnes, kingly and preistly honour wherwith Christians are exalted, he acknowlegeth to be receiued only by Christ.

HE procedeth forward in the same argument, that he might get credit to his prophecie, shewinge that none can falsely and without daunger, despise this doctrine, seing yt came frō him whiche shall come to iudge the quicke and the deade, and shall take vengeaunce vpon the wicked despisers of god. In that he saith he shall come in the cloudes, he setteth foorth the glory of his cominge, as well to terrefy and beate downe the hautye stomackes of the wicked, as to the lyftinge vp of the mindes of the godlye into the hope of blessed redemption, as in the. 24. of Math. And euery eye shall se him. &c. No man can flye from his presence, for euen the wicked wyll they nill they shalbe brought into the presence of there iudge, and those that woulde most of all withdrawe and hide themselues, yea they whiche pearced him, and handled him moste despitefully, shall euen againste there willes bee drawen forth into his presence. Furthermore all the kindreds of the earth which do so scorn­fully and proudly reiect and despise all his gouernment, shall then but all to late, with great sorow acknowledge, howe vn­happely they conspired together to reiect and cast of his yoke, whose iudgment they are compelled to receiue and enter into vnwillinglye.

[Page 2] Euen so Amen. He confirmeth the former sentence with a double affirmation in Greake and Hebrew, that he may cō ­mend the certeinte of the same. For there is nothing more ea­sy to prophane persons then to deride our hope that we haue of the seconde comming of Christ and to delight and sport thē selues, the meane whiles in their delicate pleasures. But at length they shall proue by experience to there great hurt, that this promise is not in vaine. When as all the tribes of the earth in desperate maner shal bewayle them selues ouer him. S. Iohn doth also expresse with how feruent prayers, all the godly ought to desire the comming of that daye, when as all the wicked being throwen downe, Christ shall haue his per­fect glorie.

LAstelye he beautifieth and setteth forth the excellencie and worthines of this prophecie, in this, that it is his whiche is the beginning, and the ende, eternall and almightie, whome also (that the auctoritie maye be the greater) hee bringeth in speaking in his owne person I am the Alpha and Omega, al­pha in the Grecians prouerbe, which is also in vse among la­tin writers, signifieth the first▪ and by the same reason Ome­ga signifieth the last. The beginning and the ende, of whome all creatures tooke there beginning, which vnles they should be kepte from destruction by his secreat vertue & power, they would euery moment vanish away and consume to nothing, which thing although it shold come to passe, yet no part of his diuine maiestie should be thereby deminished. For howsoeuer all creatures be subiect to alteration and change, God alone is free from all vnstablenesse. It remayneth therefore if wee wilbe happy and blessed, y^t we cleaue wholly to him, because y^t [...]bout him we shall finde nothing but corruptiō & destruction. Which is. That is eternall, vnchāgeable, & the self same throughout all ages, (And which is to come) he sheweth y^t he doth not speake of the incomprehensible essence of God, of whiche [Page] the sophisters do folishly and childishly bable many thinges, otherwise he shold say, And he which shalbe. But whē he af­firmeth that he will come, he signifieth vnto vs, that hereaf­ter he will make manifest his glorie euen vnto men, aswell for the cōfort and consolation of his Church, as for the destructiō and ouerthrow of the wicked. For the lord is said to come, ei­ther to defend the faithfull, or els to reuenge him self vpō the wicked. Almighty we ought not here to dreme of any idle po­wer which doth nothīg, but to vnderstād it of such a might as gouerneth all things with his onely will, disposeth all things by prouidēce, and by force and strength bringeth all thinges to pas. The meaning is, that Christ (which is alpha and omega, the beginning & the end, eternall & vnchangeable) is the auc­thor of this prophecy, that the faithfull may receiue it with re­uerence, the wicked and vngodlye can not despise the same without there deserued punishment.

NOw he enterith into the narration of the first vision, de­scribing the time, and place & maner of the same. But it is offensiue to some, that he so often mentioneth his own name, as though it were not nedefull for him that declareth so won­derfull visions, often to put the faithfull in minde, who he is which writeth them, least that they should suspect those thin­ges to be but deuises of mans brayne, when as they were te­stified of him whose calling and faith were sufficiētly knowne to the Church. Which selfe same thing we knowe, to be done often time of the other Prophetes, but especiallye of Daniell which doth more oftener repete his owne name then this S. Iohn. Howbeit the great modestie of y^e apostle here apeareth, that when as in many degrees he excelled other, yet hee ma­keth himselfe equall with the rest, calling himselfe a brother, and a partaker of the commune grace of the sainctes. Farre otherwise is it with the Romane Byshop which euen in eue­rie trifling questiō but doth nothing els but ratle out y^e popely [Page 3] dignitie of the sea Apostolike, and the excellency of his owne holynesse. But these three thinges are to be noted, in whiche Saincte Iohn saith he is a companion, that is in the kingdo­me, in affliction, and in the pacience of Iesus Christ. He cha­lingeth therefore vnto himselfe a portion in afflictions, be­cause it is almost vnpossible, that anye should professe Christ syncerely, but that Sathan will seke to lay manifold troubles vpon them: how muche more then if he preache the Gospell: but it is a gloriouse thing to suffer for Christ. S. Iohn doth therefore comfort the godly, that they are not chastised with anye other of Gods scorges, then he him selfe, whome they knew to be most tenderly beloued of God. But this is more, that he addeth, in the kingdome, for if wee be made like vnto Christ in sufferinges, we shall also be made partakers of his glorie: according to that which Paule sayeth, if we suffer to­gether with him wee shall also raygne together with him.

And moreouer he setteth forth the qualite of Christes kinge­dome in this life to be such, y^t although we seme dayly to bee ouerwhelmed with aduersities and troubles, yet the maiesty of this his kingdome getting the victorie, triumpheth ouer all afflictions. And thirdly that he adioyneth, in patience, he tea­cech that troubles and afflicttons do no otherwise profite vs to the attayning of this kingdome, then if we beare them pa­ciently for christes glory and the spreading abroad of his gos­pell In the meane whyle let vs not pas ouer this, that he cal­leth it the pacience of Christ, whiche none can haue but by his benefite, that they may be able with a quiet and pacified, yea a merie and ioyefull minde to beare the crosse layed vpon there shoulders.

I was in an Ile called Patmos. &c. Now he sheweth the place, that is a litle, desert, barrain and vnpleasant iland of the sea Aegium, whiche is called Patmos, into whiche hee was banished by the tyrant Domitian, as all histories agree with one consent.

For the woorde of God and for th [...] testimonie of Iesus. [Page] &c. Hee sheweth that the preachinge of the woorde of God and the Gospell of Iesus, was the cause of this his banish­ment, not that he wold willingly seke any solitarie place their to dwell in, as now of later time the Monkes, the Heremites Anachorts & other solicarie persons haue vsed to do, for whō it had bene more meter, if they had bene able, or if it had bene lawfull for them, to haue giuen there diligent attendance in declaring Gods woorde and preaching Christes Gospell, in the greatest and most famouse cities, if they would truly haue immitated S. Iohn.

NOwe he declareth the time whan this vision was shewed vnto him, y^t is vpō y^e day of the Lord or sonday, which day was kepte holy in the assembleies of the Christians, and S. Paule calleth it the first day after the Sabboth. At whiche ti­me, I doubt not but that Sainct Iohn, euen in that great de­serte, although he were absent in body, yet was present in spi­rite, with the Churches: and with his godly prayers and me­ditations, did commende them to the custodie and defence of Christ. That he sayeth he was in the spirite, I vnderstād that he was rauished from himselfe, and that his bodely senses in the meane time rested, that his minde might be more free in beholding those thinges which the Lorde shewed vnto him. Here wee are taught that the basenesse or deformitie of anye place, can not let but that the godly minde, may be drawne vp into the secretes of the heauenly glory. Iohn receyueth vi­sions in the Ile of Patmos, Peter in the roufe of a tanners house, and afterwarde also in prison: and Paule in a torne shippe, for to such thinges, neither doth the excellencie of the place any thing availl, nether the vnworthinesse thereof any thing hinder.

And I hearde behinde mee a great voyce as it were of a trumpet saying. &c. That sodainely he hearde a great voice, euen as it were of a loude sounding trumpet, the lord would [Page 5] haue him first stricken downe and amased with the straunge­nesse and greatnesse of the thing it selfe, that he might be the more attentiuely prepared, to receyue those thinges which by and by after, were reuealed vnto him. To the same end also. I referre this, that he heard the voyce behinde his backe. For those thinges are more sodayne & more vnwares, which come vppon vs behinde our backes, then those which come before our faces.

LEast that S. Iohn should stand in doubt whether this vi­sion were deliuered vnto him by diuine inspiration or no, Christ testifieth with plaine and cleare voice, that he is eter­nall God, the first and the last, according to with sence, the lord in the 41. and 44. Chap. of Esay calleth him selfe the first and the last.

That which thou seest, write in a booke, and send it vnto the seuen Churches which are in Asia, &c. That he might not thinke that he was made partaker of this diuine reuelation onely for his owne sake, (as sainct Paul which was taken vp euen into the thirde heauen and heard thinges which it was not lawfull to vtter) but that he mighte make it commen to y^e whole Church, he is cōmaūded to gather together in a booke those thinges which he saw, & to send it to the seuen Churches of Asia, both that they mighte be keepers of this propheticall booke, and also that they might witnesse to the whole worlde, that it was written by the ministrie of that same Apostle, of whose faith and playn dealing they had sufficient proofe.

WHen as he saw nothing before him, and yet was cōmaun­ded to write those thinges which he saw, he turned backe that he might see him which vttered this voice, which semed also to talke with him euen as familierly as with one whome he knew. And when he was turned, he saw seuen golden can­delstickes, which bycause Christ himselfe afterwarde expoun­deth [Page] [...] [Page 5] [...] [Page] [...] [Page 5] [...] [Page] to be seuen Churches, wee nede not any longer rest in them. The like is shewed to Zacharie in the 4. Chapt. of his prophecie, excepting this, that Zacharie saw but one for the whole Church, & Iohn did see seuē for many particuler chur­ches, which were as partes and members of the whole. But how the signe doth represent the thing signified, we will after­warde declare.

IT is not greatly materiall whether wee vnderstande, that S. Iohn did know the outward forme and shape of our sa­uiour Christ in the Aungell which he had sene, or whether y^t speaking simply according to y^e maner of the old Prophetes, he meaneth that he appeared hauing taken vpon him y^t forme and shape of a man, so that we holde this for certentie, that he represented the person and figure of Christ, which manifested him selfe to be seene. For he is alwayes cōuersant in the mid­dest of his church & doth gouerne it with his spirite, & hath a continuall care ouer the same. In vaine therefore wee seke Christ any other where, then in the church, in vaine also do we seke a Church founded vpon any other then Christ. What can the Romane byshops here answere, which boast them selues to be Christes vicares as though he were absent, whome ne­uerthelesse Iohn saw in the middest of the cādelsticks, because hee is alwaies present with his Churche, and chalengeth the whole gouernement thereof to him selfe alone.

Clothed with a garment downe to the feete. &c. By­cause this kinde of garment was suche as pertayned to the priestes, I do not mislike that some do interprete it to signify in this place, the purenesse & innocencie of the priesthode of Christ: although in my iudgement it is more simple to say, that it declareth a certaine rare dignitie, and reuerende maie­stie of the person that weareth it.

And gyrded about the papps with a goldē gyrdle. The prie­stes were also girded about with a gyrdle y^t they might y^e more spedely execute there office, for a large garment hanging louse about one, is a let or hinderaunce to those which should spedely [Page 6] finishe any worke they goe aboute. Christ therefore is gyrded about with a gouldē gyrdel that we should not thinke he s [...]an­deth in the middest of the candelstickes like a deade Image, or as an idle loker on, but as one that is girded vp, and so most re­dely prepared to execute those necessary businesse, which doe ap­perteyne vnto him in the gouernment of the Church. Which readinesse truely is more preciouse then any gold, and is suche an ornament to his office and function, that not vnworthely, it might well be signified vnto vs by a golden gyrdle. But in that he hath his breast gyrded about and not his loynes, some thinke it to be done for this cause, that he hath no nede, as mortall wreches haue, to represse with gyrding about, praue and wicked affections from which he was free, but his brest onely repleni­shede with wisedome, and loue towardes his seruaunts is gyr­ded about with a golden gyrdell, to signifie his great diligence.

BY this shining brightnesse of his head and his heare, it is ne­cessary that we vnderstand his wonderfull glory and digni­tye, whiche farre surmounteth the condition of men, which ne­uertheles shineth in the manhoode of Christ. A show whereof he gaue, when he was trāsfigured in the mount, when his gar­mentes shined whiter then any snow.

And his eyes were as a flame of fiere, &c. Some do referre this to wrathfulnesse & anger, wherewith he is incensed & styr­red vp against his enemies. But I thinke rather y^t they signify the exceding quickenes and sharpenes of his syght, wherewith euen as fiere he perceth through all thinges, so y^t nothing can be hid from his presence, no not the secretes and hidde corners of y^• heart. In vaine therfore do hypocrites hope that they can kepe them sel [...]es close from his sighte, whose fierye eyes do pearce through euē vnto all the depest secrets. And such an head yt be­houeth y^e church dispersed ouer the face of the whole worlde to haue, which being furnished w^t fiery eyes, may loke roūd about into all parts of the same, and fynd out the subtile and pryuie practices & deceiptes of Sathan, and when they are founde out can auoyed them.

THis similitude doth expresse the constancie and vnweryed studie and diligence of Christ in cherishing and helping his Church, when with these feete he walketh continually in the middest of the candelstickes. There is also noted vnto vs, the beautie and perfection of his wayes, because he hathe feete of metall tried and polished with fire.

And his voice was as the sounde of manye waters. First he compared his voice to a trompet, now to the noise of many waters, and afterwarde also he will compare it to thonder, and not w^tout Iust cause, which sounded through the whole world in spreading abrode of the Gospell. Which that we may passe ouer other thinges, is of such vertue and force, that the dead shall heare it out of there graues. Whereby the shamful vnsen­sible blockishnesse of those mē is the more to be abhorred, who­se eares being dayly stricken with the sound thereof, do ether scarcelye at the length heare but a little, or els are altogether deafe.

THE starres he himselfe doth interpret to be Aungells, y^t is pastours of the Churches, which otherwise are subiect to innumerable perils and daungers, but that the Lord holdeth them in his right hand, least that they should falle, and with great care he defendeth those, to whom he hath committed the charge ouer his Church. Here the true pastors are admonished, that they ought not to leaue of from doing there duety, for any laboures, crosses, or afflictions, for howsoeuer Sathan and his ministers shall raise vp false accusations against them, and threaten imprisonments, tormentes and death also it selfe, yet they ought manfully to contemne all these, because he himself hath a care ouer there health and safegarde, out of whose hand, no force or power is able to drawe them.

And out of his mouth went a sharpe twoo edged swoord. It is verie vsuall in the scriptures to compare the woorde of [Page 9] God vnto a two edged sword which s. Paule calleth the sword of the spirite. With this sword the faithful are armed againste all the violence, craftes and subtiltye of the deuill, the mighty force wherof the Apostell doth notably describe in the 4. Chap­ter to y^e Hebrewes. With the same Christ fyghteth against his enemies. And we may not take this sword any where els, then proceding out of his mouth, for what soeuer came not forth of the holy mouth of Christ, is not in any wise to be taken for y^e word of God.

And his face shone euen as the sunne in his strength. &c. The same that the Sūne is to y^e whole world, euen the same is Christ to his church, which being but only one, and placed in heauen, yet neuerthelesse, with his shining brightnes he ligh­teneth y^e whole church being a straūger vpō earth, for truly he is y^e sunne of righteousnes, which so soone as he shineth in the consciences of the godly, straighte waye driueth awaye all the darkenes of the deuill, and filleth the mind with most ioyfull light, whose brightnes to couer with the cloudes of darkenesse the deuill laboreth all in vaine, whiche is so farre of, that they should be to able obscure & darken his cleare countenaunce, that they being dispersed and driuen away, his glory doth ap­peare oute of them farre more cleare and bright.

MAnnes infirmity can not beare the beholdinge of Goddes glory, but straight way it falleth downe. No marueile it is therefore though S. Iohn beholding Christ in such brighte­nes, fell downe as it were dead before his feet. For which cause his word is more to be reuerenced, where with he allureth vs so gently and familierly to come vnto him, which if he should shew forth but euen the least shadow of his heauenly glory, we should not be able to abide it, but should fall downe vppon the earth as deade.

Then he layde his right hand vppon me saying. &c. The Lord lifteth vp his seruaunt that lay prostrate vpon the earth w^c his touching & with his voice. For after that God hath hūbled [Page] vs to his obedience he comforteth vs againe by his mercy. We are here taught that we shall lye deade at the beholdinge of the heuenlye glory, except Christ reach forth his hand vnto vs, and with his comfortable voice take from vs our feare.

Feare not I am the first and the last. &c. He sheweth that they nede not to feare, to whom Christ which is the first & the last doth vouchsafe to be mercyfull.

I liue and was deade. &c. And whiche liueth for this ende y^t he may for euer saue those that come vnto god by him. From whom it is so farre of that death should take away his lyfe, that contrariewise being conqueror of death he hath attayned eter­nall life. This particle Amē is added for the greater confirma­tion.

I haue the keyes of hell and of death. &c. He saith that he hath obteyned the highe gouernment and empire ouer eternal death, that he might declare vnto vs, that they neede not to be afraide of death or hell: whom Christ hath taken into his custo­dy and keping: on the contrary parte, that they shalbe adiudged to eternal punnishments which becom enemies to him, which hath the keyes of hell and death.

HE commaundeth that he should diligently commit to wri­tinge the visions shewed vnto him: of whiche he declareth some of them to be descriptions of thinges euen then present, as those which did peculierly pertayne to those seuē Churches: and some of them to expresse the state and conditiō of the chur­che euen vnto the worldes ende.

CHrist is the best interpreter of all mysteries, he expoundeth therefore the mistery of the seuen starres and of the seuen [Page 10] canstelstickes teachinge that by the starres is signified the Ministers of the Churches, which ought to shine before the Churches in y^e light of heauenly doctrine, & as starres to take all their light frō the sunne which is Christ. By the goldē can­delstickes is ment the churches which God hath chosen, to su­steyne the light of his gospell in the middest of y^e darkenes of this world, as in an other place the Church is called the piller of trueth. The candelsticks are of golde, that we may knowe in what price they are with God. Moreouer here, wee learne that without the Churches whiche are the candelstickes to beare the light, we shall finde nothing in this world but hor­rible darkenesse. Let vs beseche Christ therefore, that he will for euer keepe this light among vs, and that he will draw vs out of the darkenesse of this world and bring vs to the lighte of his heauenly glorie, to whom be all praise and honour for euer and euer. Amen.

THat the Churches might vnderstand how proffitable this prophecie should be to the ages folowing, & therfore they might re­ceiue it more reuerently, and keepe it more religiouslye, and spreade it abroad more dili­gently: the lord wold instruct them by some experience in them selues. The Church of Ephesus was as it were the mother citie of all Asia. Not that it had any auctho­ritie ouer the rest (for there was no difference perceiued to be among the goldē Candelstickes) but y^t it was gathered toge­ther in the moste famouse citie & therefore oughte cheefly to giue forthe hir lighte by example of doctrine and manners. [Page] And he writeth to the Aungels of the Churches that is to the Ministers and Pastours, not that those admonitions were necessarie to them onely but because that, from them whether it be good or euill that proceaded, it flowed into the whole bodie of the Church whereof they had the gouernmēt, like as also in the Church whatsoeuer things were well or euill, they ought to be imputed either to there diligence or negligence.

¶ These thinges sayeth he that holdeth the seuen starres in his right hand, and walketh in the middest of the seuen golden Candelstickes.

THat the pastours of the Church might know how greatly they ought to esteme these admonitions, Christ foretelleth y^t they all proceded frō him, which a litle before was perfectly described in the vision. As touching the pastor of Ephesus, he writeth, that it is the commaundement of him that holdeth the seuen starres. &c. That is, which by his ayed and succour doth defend as well the Churches them selues, as there pa­stours, and by his prouident care, doth kepe them in safetye, that he may acknowledge it to be his benefit, that being free from so many euils, and adorned and decked with so manye vertues, he should be praised of Christ.

BEcause nothing is more easy to hipocrites then to boast of faith which outwardly doth not appeare by any workes, or els doth glory in workes that are onely coloured and decey­rable, he forwarneth all mē, that whatsoeuer fayth they boast themselues, in outward profession to haue, that he throughly seeth and knoweth what there workes are (.And thy labour) It semeth that the diligent care of this pastor in gouerning the Church was verie great, that the Lord doth counte it worthie of such praise. And truly this diligēce is most necessarie for the minister which hath the care of the Lordes flocke committed vnto him, to which also he ought to ioyne pacience, because it can not be, that any can be able to execute diligently the office committed vnto him, but that Sathan will deuise, and stere vp diuers persecutions and troubles against him, which that he [Page 11] may beare with a strong and stable minde, he hath neede to be armed with pacience.

And thou canst not forbeare them which are euil, and hast examined them which say they are Apostels and are not, & hast found them liers. &c. He doth also commende the zeale of this pastore, in driuinge Wicked men out of the church, and such as would not be brought to a better minde, and not onelye those whiche shewed them selues openly to be such, but e­uen those also, which shewed them selues vnder the honorable name of Apostels, when as in the meane time they were gre­uous plagues to the churches, of whiche sort are sayde to be, Nicholas, Ebion, Cherinthus, Marcion, Manicheus, which striued and labored with there newe opinions, to defyle the puretie of the gospell, whose subtilties and deceiptes by his diligence, and wisdome being found out, he perceiued, & when they were perceiued he strongly resisted them.

Although he could not beare there wickednes, yet he was cōstrained to suffer the troubles & persecutiōs which they stirred vp against him. Which because he bare paciētly, he de­clared that he did not boast of pacience, but that he had paci­ence in dede. Lastly that he would willingly susteyne so great labour for Christs names sake, and y^t he neuer fainted as ouer come with any griefes, it is sufficiente proofe, that he was the seruaunte of Christ, and not of his owne belly, a pastor of the church, and not an heyering.

THere is nothing throughly perfect in this corrupt nature of man. For he which a litle before semed to want nothing that shoulde make to the praise and commendation of a good pastor, is now accused, that he hath left his former loue. For when as we ought to profit and goe forward daily in the stu­dy of godlines, and charity towards our neighbours, he went not forward, but into y^t whiche was worse. For he had caste of [Page] muche of his former burninge zeale, whiche neuerthelesse, he ought dayly more and more to haue encreased. But it may be demaunded how his zeale should fyrst be commēded, and his vnweried exercise of labouringe. It may be aunswered, that his zeale was euē then also worthy commendation, although it were much more feruent before, and it may come to passe, y^t one may he indued with a heroical spirit against the vngodly, and yet not loue his brethren as he ought to do, for these two I ioyne together, pietie toward God and loue towardes our brethren, because nether of them is without the other.

THE disease beinge found out and shewed, although neuer so secreat, he counselleth and perswadeth to lay to it y^e me­dicine of repentance, which that it may be healthfull, he com­maundeth him two thinges. Fyrst to way and consider from how exellēt godlines he is cast down, out of what blessed state and condition he is fallen, and whether at length (excepte he take hede in time) of necessity he muste fall, whiche suffereth loue by litle and litle to die in him selfe. The other is that he slatter not him selfe, like as hipocrites do in this daungerous estate, nether seeke coloures or clokes to hide and excuse his fault, but without delay recouer his former loue, and doe his former workes, whiche thinges if he neglect, he shall shortlye proue, how daungerous a thinge it is, to despise the frendely admonitions of Christ, when as his candelsticke being remo­ued oute of his place, he maye looke for nothinge but horrible darkenes yea more then the darkenes of Egipt, to come vp­pon him. This place doth admonishe vs how sharpely God wil punishe the neglecte of profiting and goinge forwarde in godlines. But it semeth contrary to all reason, that for one mans offence, y^e whole church shold be punished w^t so extreme & deadly a punnishment, but we ought to remember that this euill flowing out of the pastour him selfe, did runne ouer the [Page 11] whole Churche. For such as the ministers of the Church are such also we see the people for the most part to be.

HE meaneth him to haue deserued, that euen oute of hande he should execute sharpe punishment vpon him, but that he mighte not thinke his former vertues to bee defrauded of there iust rewarde, he sheweth that there is a time of repen­taunce graunted, specially for this cause, that he fully hated the doctrine and woorkes of the Nicholaites which the Lord also pronoūceth to be worthy of his hatred. Whith workes if wee may beleue auncient writinges, were wicked and foule pol­lutions & defilinges of Matrimonie, and prostitutiones of there wiues, which they would haue in common among them and afte [...]warde Christ callethe it fornication, and eatinge of thinges offered to Idols. But the papistes shall here vnfitly moue any question as concerninge the desertes of workes.

When as also the Lorde doth seme often to giue some reward to the works of the wicked, which haue but an outward shew of goodnes as the fayned repentaunce of Achabe, whiche hee doth for this cause that he may shew how greatly those which are good workes in dede do please him, much more the ver­tues of the godly ought to be accepted of him which is y^e auc­thor of all goodnesse, not that they deserue any suche thing, seing they be vnperfecte, but because through his fatherly fa­uour, they are taken in good part.

LEast any should thinke these thinges to be spoken only to the pastours of the Churches, the holy ghost speaketh ge­neraly to all, as manye as haue there eares opened to heare what the spirite sayeth, not onely to the Aungells, but also to the Churches them selues. Whereby we doe well vnderstand, that these admonitiōs are not priuate to some perticuler per­sons, but common to all. For those that shall sinne after the the same maner, shalbe rewarded with the like punishment, [Page] like as also the same rewardes are appointed to those that co­uet to folow the same vertues which are here commended.

To him that ouer commeth I will giue to eate of the tree of life which is in the middest of the paradise of God. &c. He teacheth that the godly haue a great strife, with this world & with the deuill, but all labours are to be set light by, in con­sideration of the inestimable greatnesse of the reward. To the conquerers therefore in this battaill, the Lorde whiche is our gouernour in the same, will graunt them to eate of the fruite of the tree of eternall life, which is in the middest of the hea­uenly paradise, from the vse whereof we know that oure first parentes for there sinne were iustly excluded. Here wee are taughte that it is Christ, that openeth the paradise vnto vs whiche was shute, whiche freely giueth vnto vs eternall life, whereof the tree of life was a sacrament, and yet, not vnto such as are slouthfull and idle, but to those that fight valiantly against the enemies, and in the end by his vertue and power ouercome thē. We are here also put in mind, what a prouoca­tiō to stirre vs vp to contend, the greatnes of the reward set forth to those that ouercome, ought to be, when as we dayly see the greatest labours to be borne for the obteyning of the smallest benefites of this corruptible life.

SMyrna was y^e chefest citie of Ionia, therfore he was cōmā ­ded to sende the seconde epistle to the Byshop of the same, this byshop as it semeth was a right faithfull Christian, whē as the Lorde counted nothinge in him worthie reprehension, not that hee was without sinne, but that as muche as mans weakenesse coulde, he was free from heynouse offences, and a faithfull administratour of the office and charge committed vnto him. Whiche was doune so muche the more, because the Lord had exercised him with continuall temptations. For we se that idlenes bredeth carelesnes and securite. He had nede therefore of great consolation, because he was oppressed with [Page 13] many aduersities. Christ therefore vseth such a kind of prefa­ce, which should be most fit to confirme and strengthen him, that he is the first and the last, that is eternall God, therefore thoughe hee should suffer the most grieuouse affliction of all, which is death it selfe, yet Christ which hath ouercome death, and hell, liueth for euer, not for him selfe but for vs.

THat his workes are alowed of Christ, it oughte to bee as­muche as all rewardes, and a most notable comfort, for God can neuer forsake, those whose workes hee testifieth doe please him. But he proceadeth foreward, and first he sayth that he doth know his affliction and pouertie. The Deuill can lay nothing vpon the godlye, rashly or without the determinat counsell of God the lord knoweth both. The weight of afflic­tions and the strength of his seruauntes, wherefore hee will not suffer them to be tempted aboue that they are able to bea­re, but he will shew a way out, euen of the middest of the maze of temptatiōs. He is not ignorant how heauie a burthen po­uertie is, but yet he sayeth that this pastour is rich because he had an vncorruptible treasure layed vp in heauen. The riches of this worlde are thornes, by whiche the immortall seede is choked, therefore wee oughte not to bee grieued for the want of them. And it is verie like that by these twoo thin­ges, that is by affliction and pouertie, he was holden in his office, least he should waxe wanton, or be taken in the deceit­fulnes of the worlde.

And I know the blasphemie of those that calle them sel­ues Iewes and are not but are the synagoge of Sathan. &c. Thirdly he addeth the sclaunder wherwith the wicked did as­sail him, which falselye called them selues Iewes, that is the Churche of God when as there wickednes did bewray them, not to be the holy sede of Abraham, but y^e prophane synagog of sathan, & as it is said in the history of Sufanna, y^e seed of Cha­naan and not of Iuda. Truly a noble mind & a clere conscience [Page] of all euils beareth this cauilinge slaunderings most greuous­lye, but this ought to suffice the godly that Christ pronounceth them blessed, which for his cause haue all poisoned tounges ar­med against thē. And here he admonisheth that this blasphemie is not spronge vp from good men, but it was raised by wicked hypocrites, whose abominations were detested and abhorred of all the godly. This place doeth teache, that it is profitable to the godly pastors of the church, to be tried by afflictions, by pouer­tye, and sometime also by infamy and sclaunderinge, raised vp by the subtiltye of Sathan and his ministers, by whiche there faith, constancy, pacience, and innocencye, is better proued and tried, then if they should liue in happy estate all there life long not oppressed with any aduersities.

AFter that he hath testified that he knoweth his labours, least that he might thinke any thing to come vpō him by chaūce or at the will and pleasure of the aduersaries, that he mighte perceiue he was strengthened by the aied of god, that hetherto he did not faint in the troublesome waues of afflictions: he doth instruct & arme him against the stormes folowing against the most bitter hatred of Sathan, which he shoulde shortly tai [...] of by experience. For the madde rage of the deuill shoulde procede so far, that he woulde cast certaine of his flocke into prison, for the testimony of the gospell, but he sheweth that the diuine proui­dence of god would so moderate this his furious rage, that this tribulation should not bringe destruction to the children of god which Sathan sought to bring to pas, but a triall which is pro­fitable for them. Here we se by whose leadinge the enemies of the Church rage in cruelty against the faithfull, that is by the inspiration of the Deuill, whiche hathe the gouernaunce of all there workes, and also worketh in them. We are put in mind with what kind of weapons and armoure we ought to be fur­nished [Page] against this spirituall aduersarie, that is with spiri­tuall armour.

And ye shall haue tribulation ten dayes. &c. The nūber of tenne in the scriptures, according to the phrase of the He­brew toung, is the number of fulnesse or perfection. As in Genes. 31. Num. 14. Iob. 29 He declareth therefore vn­to them, that so long as they remayne in this worlde, they must not hope to haue an end of there afflictions. Neuer­thelesse he mitigateth the griefe of the continaunce thereof, in that he noteth that time, by dayes and not by yeares, as if he should saye, for a few dayes, whiles ye liue in this worlde ye shallbe subiect to troubles and afflictions, which being finished ye shall inioye eternall blessednes in heauen.

Be faithfull vnto death and I will giue the a crowne of life. &c. We see now what shield he counselleth vs to hold out againste all these weapons, that is faithe, whiche hee commaundeth vs to kepe constant, & stable euen vnto death that it may be adorned with the crown of immortality, He teacheth that afflictions are not to be suffered heauiely or so­rowfully, throughout the short course of this life, when as they are to be rewarded with perpetuall felicite, and that death is manfully to be suffered for Christ, which eternall life shall recompence, reproche and ignominye is not to be feared, which doth bring vs to the crowne of glory.

AGaine the holy ghost doth witnesse that this is a voice which all the godly should diligently way and consider: He that ouercommeth shall not be hurt of the second death, that is hee shall be deliuered from euerlastinge damnation. The first death is of the bodie onely, the second both of bo­die and soule. A wonderfull comfort that they which be tor­mented with sundrie kindes of afflictions in this world, af­ter death hath finished this wretched life, shall liue for euer in most blessed estate, and voyed of all feare of death. For [Page] this mortal life is euē for this cause miserable, y^t it is in feare of death alwaies hanging ouer it, not onely of the body but much more of the soule, except in those in which by y^e deth of Christ, the stinge of deathe beinge broken, they are called to the hope of blessed, and immortall life.

PErgamus was the cheefe citie of Phrygia, to whose bys­shop the third epistle is sent, with this preface, y^t it was sent from him, which hath the twoo edged sword, whose do­ctrine can suffer no mingling of prophane opinions, but cutteth of all peruerse doctrines from the Church, as perni­ciouse plagues to the same.

FIrst Christ doth knowledge, and confesse that he doth a­lowe, whatsoeuer thinges are well donne of him, and yet this doth not hinder, that hee should lesse frely shewe, what soeuer he noteth in him worthie reprehension.

And where thou dwellest, euen where Sathans throne is and thou kepest my name. &c. How muche more grie­uouse the perils were which cōpassed him in on euery side, so much more commendable was his faith and the inuincible constancie of his minde. He dwelled wheare the throne of Sathan was, that is, where all godlynesse was troden down, and vngodlines bare all the swaye. Where as Sa­than sitting as it were in the stately seat of his kingdome ruled all thinges according to his owne pleasure. In that place, as it was necessarie that all wickednes shold aboūd, so likewise the greatest crueltie and tyranny. It was an ar­gument of a couragiouse and heroicall spirite, and a plaine proofe of diuine constancie, in so great daungers, to holde a free and sound confession of the faieth.

And hast not denied my faith euen in those dayes when Antipas my faithful martyr was slaine amōg you where Sa­than dwelleth. &c. He testifieth that the constancie of this [Page 15] confession of his faith, was not broken by any deniall, no not e­uen then when persecution did moste of all rage againste the church, that is, euen at that time when as the faithfull martyr of Christ Antypas was cruelly murthered, with those whiche being led and gouerned by Sathan lyke rauening wolues doe cruelly rage against the flocke of Christ. This place doeth teach that whersoeuer c [...]uelty and tyranny doth rage against the children of God, there is neither the seat of Christ nor of the Apo­stels, but of Sathan, as it is in the Church of Rome. Moreouer that deniall of faith, although it be in extreme daungers, is not permitted to christians, as the false Nychodemits mainteyne. And lastly what honorable mention Christ maketh of his martyre whiche was slaine, that we should not doubt how precious the death of them is to the Lorde, to whome it is graunted, by there death to glorify God.

CHrist doth not kepe close that whiche was wanting in him that is to say the zeale which he had commended in the pa­stor of Ephesus, that he could not suffer the wicked, and special­lye the Nicholaites whose doctrine also the lord testifieth that he hateth, this pastor of Pergamus didde not so manfully and stoutlye resiste such kind of persons.

Because thou hast there, them that maintaine the doctrine of Balaā, which taught Balac to put a stumbling blocke be­fore the children of Israel, that they shoulde eate of thinges sacrifised to Idols and cōmit fornication. &c. That he might make those menne more to to be abhorred he compareth there doctrine, with the doctrine of the olde false Prophete Balaam whiche for rewardes sake, taught and instructed Balac, withe what engines the helth and safegard of the Israelites might he ouerthrowen, that is, that by the whorishe women of the Madianites they mighte be enticed to fornication and idolatrye, whiche came so to pas, as we reade in Numery 14 and 25. and the Nicholaites did teach y^e same thinges, that is to haue wiues [Page] in common and without any difference to eate those thinges that were offered to Idols, whereby it is gathered, that as they were giuen to foule pleasures of the fleshe, so also coue­tously minded, which for filthy [...]ukers sake taught those thin­ges y^t were not mete. The pastors are here admonished that they ought not to wincke at the aucthors and teachers of er­rours, and false doctrine no not euen then, when as persecu­tion is most cruell and bitter, for it is great daunger, tha [...] the poison should spred further abrode, and deuoure the whole and sincere shepe of Christ.

WE must nedes confesse that he had heynousely sinned, that he should be called to repentaunce, and that vn­der this condition, that excepte he should spedely returne in to the right way, the Lord himselfe will fight against them, & [...]lea them with the swoord of his mouth. For this is the force and strength of his worde, that those which it doth not bringe to a better minde it maketh subiect to eternall curse. But here the question may be asked, what this did pertayne to the pa­stour of Pergamus which was of a right iudgmēt in the faith, if the Lord iustly punish the Nicholaites being heretikes. I aunswere that the Lord comprehendeth him in the number of the same persons, so long as he shall not leaue of to commu­nicate with them in there sinnes, by fauouring, and wickinge at the same. For he will require there bloud at his handes, if he shalbe negligent in doing his office, either in correcting, or driuing them out of the Church.

HE doth alwayes repeat this, that wee may know, that it is the purpose of the holy ghost to set forthe this doctrine not for one man or one Churche onelye but generallye for all men.

[Page 16] To him that ouercommeth I will giue to eate manna that is hid and will giue him a white stone, and in the stone a new name written, which no man knoweth sauing he that recey­ueth it. &c. Like as he threteneth punishment to the dispisers of his worde, so also he promiseth reward to the faithfull that shall ouercome all temptations: that beinge made partakers of the heauenly table, they shalbe satisfied with angells bread. Not with that manna which there fathers did eate fortie yea­res in the wildernesse and yet are dead, but with that liuinge bread which came downe from heauen, and giueth eternall li­fe to as many as shal eate it. Of which the former manna was but a figure & shadow. And he semeth to allude to that manna which was hid in the arke, which being kept by the comman­dement of God, remayned many hundred yeares vncorrup­ted, when as that notwithstanding which the Israelites did eate, being kepte but vnto the nexte daye woulde putt [...]ye and slincke. A white stone, in election of officers did assigne him, which should be made a magistrate. By this white stone the­fore the Lorde doth signifye, what great honour he will be stowe vpon him, which shall ouercome the vaine enticemen­tes of this worlde. By the name written in it, which none doth vnderstand, but he which receaueth the stone, I vnder­stand that by the earnest of the spirite shalbe sealed in his hart, the full assuraunce of eternall life, of which euerie one is pri­uie to him selfe alone. He doth promise therefore, not onely of the hiden manna plentie & fulnesse, but also euerlasting tran­quilitie of mind, through the feling of Gods mercy. The new name signifieth the grace of regeneration, that a new name may agree to a new man. Woe be to our cowardlye sluggish­nes, if pleasing our selues in the vaine pleasurs of this world we either dispise or litle esteme so ample rewardes, and like to the Israelites, desire flesh to be giuen vs insteede of manna, and being called to the dignitie of the children of God, we had rather serue in Egipte, in most miserable bondage.

[Page]HE is commaunded to write the fourth epistle to y^e pastor of the Church which is at Thyatira a citie of Lydia. He ma­keth this preface that the sonne of God is the aucthor of this Epistle, from whose fiery eyes no spotte or blemish of the Church can be hid, whose feet being like fine brasse, do signi­fy the perfection of his waies, neither doe they admit any for­ged myxtures.

THere are manye vertues commended in him, but yet not without some spotte of negligence. Very properly and fit­ly he ioyneth seruice to charitie, and pacience to faith. For if we loue our brethren with vnfayned loue, we shal not be gre­ued to do the duetyes of charitie towardes them. And if wee haue a liuely faith in God, we will for his glories sake, suffer patiently all the calamities which he shall lay vpon vs.

And thy workes. &c. which sprong and flowed out of the­se vertues, faith in God and loue towardes our neighbours. It was not a bare and emptie name of faith & charitie, but he was endued with true faith which worketh by charitie.

And the last are moe then the first. &c. This doth almost excede the other praises, and commendations, that he had not left his former loue, as the pastour of Ephesus had, but the studie of godlinesse did increase in him dayly more and more. Which thing although it be straitly requyred of all men, yet we finde but fewe which do not the contrarie, that is that either they profit not in godlines at all, or els are changed in­to worse. We must therefore haue great care to imitate and fo­low this Church and the pastour of the same, that we may do our indeauour, that the procedinges may not onely be agrea­ble to the beginninges, but also excell the same.

THis pastour is reproued, for his neclect of ecclesiasticall di­spline, [Page 17] that hee did not putte to silence, those pratling wemen which taught wicked thinges. Whereby we gather, that it is the office of the minister, to represse the insolent pride of those which arrogantly take vpon them the office of teachinge not being called thereto by the Church, much more it perteyneth to them, to represse false Prophetes, which set forth there per­uerse opinions. Like as this minister is here firste reprehen­ded, that he suffered a woman, whether she were but one, or whether they were moe, to teach, which is not agreable to the comlines of ecclesiasticall discipline: & after, that he did beare w^t hir teaching so wicked thinges. And he calleth hir Iezabell bycause that according to the example of the wicked wife of Achab, she deceyued the people & seduced them into errours. Which although she pretended to haue a spirite of prophecy in here impieties, yet she is knowne by this, that she fayned new reuelations, to establish the damned doctrine of the Nicholai­tes. For she taught with these Nicholaites, these thinges, to committe fornication & to eate meate offered to Idols. This was no smale necligence of the pastour, that hee suffered the seruauntes of God, the shepe of Christ, by his carelesnes to fall hedlonge into so deape a dongeon of errours. Wee may note here the craftiues of sathan, which that he may make his false stuffe sailable amonge men, inuented newe reuelations contrarie to the woorde of God. So Simon sheweth of on Selen, Apelles of Philemena, Montanus of Prisca & Maxi­milla, the Papistes haue there Brigites, and in oure age also they suborne certeine prophesing wenches, as now of late in Kent a certeyne nunne named Elizabeth Barton, all of them that they may defile the pure doctrine of the Gospell, set forth in the holy writinges of the Apostles with newe and vnpure opinions, vnder the shew of heauenly reuelations. Such pe­stilent sores as these are diligently to be eschewed.

IT is meruail that the most mightie God would not strait­way strike downe with thunder these greate blasphemies [Page] and the Aucthores of the same, so sone as they were broughte forth, but his gentlenesse is wonderfull, by which he graun­teth a time of repentaunce euen to such persons, which when they shall dispise, as it is sayd this arrogante woman did. He recōpenseth his slackenes, with increasing the punnishement.

HE threteneth not her onely, but those also which willingly applie there corrupt ears to heare her adulterate doctrine, that excepte they repente in time they shalbe taughte by moste sharp punishmentes, that it is no light matter or such as shall escape vnpunished, to defile the heauenly doctrine with these deuilish deuises. By the bed he himself expoūdeth to be mente great affliction, and the Metaphor doth fitly agree, for as ad­ulterers haue beddes seruing for there filthy plesures, which they esteme as the greatest delights, so the Lord will caste thē into a bed of the greatest miseries, out of which they can not rise without extreme and finall destruction.

THe disciples of the prophetes are called there sons. This woman therefore which chalinged to hir selfe the name of prophetisse had hir disciples which are here called hir childrē. These the Lord doth adiudge to death, and pronoūceth that he will punish them most sharpely and extreamely. That it may be made manifest to all Churches, that no hipocrisy can decey­ue Christ, which perceth euen vnto the depe and secret thou­ghtes of the reines & hart. All men peraduēture wil acknow­ledge this in voice and woordes, but yet manye doe so fauour and flatter them selues in grose disimulation that they hope that they can auoyed Gods iudgement, & therefore to them­selues, they let lose the bridle to all vngodlines. But whē god shall performe, y^t which hee hath promised, that he will render to euerie man according to his works, then they shall perceiue howe horrible a thing it is to reiect the grace offered vnto thē [Page 18] & to continue in there accustomed croked path of wickednes obstinatly vnto the ende. But of the desertes of good workes here can nothing be gathered, for this far differeth, that God will geue to euery man accordinge to his workes, from this that the papistes defend, that God doth respect the merites of workes in iustifying a man.

IT appeareth that there were many in this Church whiche did not onlye not fauour this wicked and deuilishe doctrine but also by all meanes did oppugne & resist the same. Those Christ doth not charg in the same fault with the rest, but doth onlye exhorte them, that they suffer not the simplicite of there faith to be corrupted with anye fained inuentions of new re­uelations, howsoeuer the aucthors of the same boast nothing else but the depe misteries of God, which neuertheles rather deserue to be called the secrets of Sathan. Except peraduen­ture they them selues called the secreates of there knowledg the depthes of sathan, as the words pretend, which commeth all to one ende. Truely Paule had respect to an other thinge, when he sayed that the depe cogitations of Sathan were not vnknowen to him.

HE warneth them to be content with the doctrine deliuered vnto them from the Apostles, and to admit no new opi­nions, but that they kepe the same euen vnto his comminge again, and to reuerence it as sacred & holy. Whatsoeuer there­fore the Romane Antichrist & other Heretikes striue to bring into the Church, which is manifest not to haue bene deliuered to the Churches from the Apostles, we may strongly reiect it, as an other burthen wherwith the Lord will not haue vs to be loden.

[Page]HE sheweth who they be which in the end shall get the vic­torie, not those that for a time shal stande stoutly in the fore front, and afterward be subdued, but they which shall fight e­uen to the ende of the battail. And Christ doth set his woorks as contrarie to the workes of the Nicholaites, as also his do­ctrine is contrarie to there doctrine. For as of true and sound doctrine good works doe spring and flow, so of necessitie euill workes folow vnpure opinions. The reward which hee set­teth forthe by so diuers figuratiue speaches, is notwithstan­ding but one, and the same common to all the godly: which is the partaking of him selfe, so when Christ calleth vs to take part of his kingdome, whereof he is the right heire, he giueth all thinges vnto vs which are his, foreasmuch as we are made one bodye with him, hee promiseth therefore a gouernemente ouer the gentils, and that of such power, that we shall rule the rebelliouse and stubborne with an iron scepter, and shall bruse them in peces, like erthen vessels. That is, all our enemies being troden downe, and all the thretninges of our aduersa­ries, brought to naught, we shall quietly inioye the possession of the heauenly kingdome vnder Christ which is our head.

WHatsoeuer thinges, Christ by reason of his manhode is sayd to haue receiued of his father, he receyued them for vs, and not for him self, he is that morning starre which ri­sing in our hartes, driueth away all darckes of blindenesse.

And we also as morning starres, ye as the sunne it (self by his benifit) shall shine in his heauenly kingdome, howsoeuer the deuill and his ministers, with infinite sclaunders and lies oppressing our innocencie, do labour to obscure and darcken our name.

AT euerie seuerall admonition he repeteth this, least wee should let them pas without due consideration.

THE first epistle is sent to the Angell of the church which was at [...]ar [...]y, whereas first it is profitable to note, that although the estate of that church was moste corrupte, shal it wholye almost deserued to be called deade, yet Christ doth adorne it with the name of a Church, flatte againste the frentique errors of certaine men, which now here acknowledg a church to be where their is any thinge, which doth not in all points please them. On the other side the papistes do not require any thing more earnestly, and with greater contention, then that we wold graunt the name of the church to the [...]e company for certaine hundred yeares, in which the truth was almoste buried. If that for a fewe, which it is certaine were saued, of that huge masse and multitude, we shoulde attribute this name vnto them, yet neuer the lat­ter we may say with Christ, thou hast a name that thou liuest and yet in very deede thou art dead. For althinges are not by and by righte: where we maye aknowledge a Church to be.

THis preface also euen as the reste, doth very well agree to the matter: which is intreated of in the epistell. For he had to doe with a pastor and Church, which he complaineth to be dead, and life is giuen onely by the spirite of God. They there­fore which had almoste quenched the spirite of God as muche as in them laye oughte to haue soughte to him, whiche alone doeth geue the same spirite to those that aske of him. For Christ, from his father sendeth the holye ghost vpon the Church, as he himselfe often witnesseth. Iohn. 14.15.16. chapter. Of the [...] of the spirites we haue spoken before in the [...] Cha. vs. 4. That he also holdeth y^e seuē starres in his han [...] he [Page] admonish the pastour that he could not hetherto haue remay­ned in any parte of life, but that he should vtterly haue died, excepte the Lorde had susteined and kepte him by his vertue and power, from extreme destruction.

Thou hast a name that thou liuest, but thou art dead. &c. Thou art counted among the number of those which liue vn­to God and haue renounced the world, when as yet thou li­uest to the world and to thy selfe, and art counted as dead be­fore God. For if a widow which liueth in pleasures, be dead euē liuing as Paule saieth, how much more the pastour of the church, (which by preaching of the worde of God, ought after a sort, to breath into others the spirituall life) may be counted as dead, except he renounce the deuill, the fleshe, and all the vaine inticementes of the world, and frame his whole life to the obedience of Christ. And we neuerthelesse in the meane while so long as we haue a name y^t we liue, do giue our selues ouer to pleasures, we liue to the world, we are dead to Christ. For except the Image of God be renued in vs, in vaine wee boast of the grace of Christ, which is not idle in those, whome it hath truely imbraced. Neither ought we to seuer Christ frō his spirite. The spirite truely can not but worke effectuousely in those, which Christ by the grace of regeneration shall call to newnesse of life. This place doth teach, what great daunger hangeth ouer the Churches, through pastours that are halfe dead, when as the infection proceding out of one, doth spread ouer almost the whole flock.

THis admonition dothe shewe, that this pastour was not vtterly dead & without all recouery, but oppressed euen as with a deadly slepe, and except he shold spedely be helped, he would straitway, yeld vp the ghost. He coūselleth him there­fore that he without delay awake out of this slepely sickenes, & that he be carefull to call backe againe into life those, thinges that were euen then readie to die, as if hee should say, that he was so nygh destructiō, that death hath euē now atached some [Page 19] of his members, and his whole bodie was euen at deathen dore, excepte he spedely shake of this drousines. That he cō ­maundeth him to awake, he signifieth that nothinge is more vnmete for a pastor of the church, then y^t he giue him self to sle­pines, whom it behoueth to watch cōtinually ouer his flocke

¶ For I haue not sound thy workes perfect before God. &c.

He which before sayed that he knew his workes, now she­weth of what sort they were, that is, not sound, but imperfect, and which bewrayed his inward hypocrisy. For how beau­tifull soeuer they apeared in the eyes of men, yet before God they are found vnperfect. But are not the workes of the best and godliest, (so long as they are compassed aboute with the infirmitie of the fleshe) also imperfect? I confesse they be. But here I say, that soundnes is opposed to hypocrisy, and not to perfection, which perfectly fulfilleth the whole law of God.

Remember therefore what thinges thou hast receaued & heard and hold fast therfore and repent &c. He ministreth a fit medecine to the disease. Cōtinuall slepe had brought forgetfulnes. He cōmaūdeth him therefore to call to remēbrance the doctrine which he had receyued and heard, and hold the same and to repent for those things which were committed against it. We are taught here that forgetfulnes of the heauenly doc­trine brought forth this death of y^e soule, into which he had fal­len, so that it is no meruaill, if where it bee altogether silent, (as it is in the papacie) although there all godlines do vtter­lye die.

If thou shalt not watch I will come on the as a these and thou shalt not know what houre I will come vpō thee. They that are oppressed with a deepe slepe, are not awaked without great cries and often repeted. Againe therefore he commaun­deth him to awake, for if he goe on in geuing him self to slepe, it will come to pas, that the lord wil strike him with sore ven­geaunce he not thinking it. And no otherwise then theues are wont to breake vp there houses which are drowned in a dead s [...]epe and to slea them, suspecting no such matter, and to spoil them being slayn of all there goodes: so Christ threteneth that [Page] his comming shalbe vncertaine to him, which except he shall preuent with wailing and repentaunce, his eternal saluation is vtterly lost.

Notwithstanding thou hast a few names in Sardy. &c. By these woordes he sheweth, that this rebuke did not pertayne to all the partes and members of the church, but to the moste parte. For he confesseth that there are a few, whome he also knoweth by name, whiche haue kepte them selues cleane and vnspotted from those heynouse vices. Christ doeth not con­temne the small number of these, ye he doth more esteme two or three which worship him syncerely, then the infinite mul­titude of worldlinges, which despise his commaundements. It is better therefore to be one of these few, whose innocencye Christ testifieth that he doth approue and alow, them to be of the huge multitude of those, which delighting them selues in there filthy pleasures, the Lord counteth as deade.

Which haue not defiled there garments. &c. The reason of this Metaphor semeth to bee, that those whiche haue geuen there names to Christ in baptisme, haue put on Christ as a garment, that is, haue professed righteousnes, which garment they doe filthely defile, with wicked concupiscences and wor­kes of darkenes as manye, as like the dogge to his vomite, and the sowe to the myre, doe returne to there olde fleshelye conuersation.

And therefore they shall walke with me in white. &c. He promiseth to the godlye, that they shall not want the rewarde of there sounde and vpright liuinge, for as they haue not bene partakers with the wicked in there sinnes, so lykewise they shalbe free from there punishmentes.

For they are worthye. Because it is equity and right that they which haue lyued godly and vncorruptly, shoulde receiue the reward of righteousnes promised them in Christ. For he doth not here reason concerning y^e desertes of workes, which euē the very papistes them selues do not maintaine, that they doe iustifie for there worthinesse, neither concerning the me­rits [Page 20] of congruite, because all this dignity doeth depend vppon the promises of God, and they are grounded in his free fauoure he beinge pacified in Christ. For good workes are neither ours, for they are the giftes of God, neither perfectly good, in so much as they be ours, theirfore we cannot deserue any thing by them. Moreouer this is a notable conselation to the faithfull, whiche liue in that company where they see the wrath of God by many mēs sinns daily prouoked, that they may be of good cōforte, that God will not punnishe them together withe the wicked, with whome they haue not consented in sinne and iniquity.

AS well they which shall become conquerers in rising out of the pernicious slepe of security, as they which are neuer ouercome of the same drousye dysease, shall receiue white gar­ments the rewarde of innocēcy and victorye, and the token and badge of true blessednesse.

And I will not put out his name out of the booke of lyfe. &c. That is they shall receiue the crowne of eternall lyfe. But for those, which here do labour to ouerthrow the holy predestina­tion of God, we must vnderstand, that two bookes of lyfe are mencioned in the holy scriptures, the one of election, the other of calling of the former Paule speketh in the 4. chapter to the phi­lippians: the 3 verse. & S. Iohn in this reuelat: chap. 13. verse. 8. & 20. vers. 12. & 22. verse. 27. Of the later, y^e psalmist speaketh, when he saieth, let them be blotted out of the booke of life, & let them not be writtē with the iuste. And God saieth to Moises, I will wipe those out of the booke which haue sinned against me. Exo. 32. of which this place may not vnfitly be vnderstoode: as if hee shold say, by there wickednes they haue deserued, that I should wipe them out of the booke of life, yet if they shall repent, I will not make voide there first calling. For as perteyning to electi­on, we are taughte by infinite testimonies of scripture, that it shall remaine alwayes vnchaungeable. But manye are called and few are chosen.

But I will confesse his name before my father and before [Page] his Aungells. If anye man be not ashamed of Christ in earth Christ wil not be ashamed of him in heauen. For he comforteth the faithfull whome the worlde hath alwaies despised, yee he promiseth that hee will acknowledge them for his owne, before the Aungells, so that they kepe the confession of there faith pure and constant euen to the ende.

WHen as this sentence cometh so often, it teacheth that these admonitions whiche the Lorde geueth to the churches, are not carelesly and lightly to be passed ouer.

IN the sixt epistle the pastour of the church of Philadelphia is praised, and receiueth comfort against the daungers that were at hand, and hanging ouer him. First therfore Christ beginneth his preface with those thinges whiche are most fytte to confime and strenthen this pastour, that he him selfe is holy & true. Ho­lye because that being fully consecrated to God his Father, he doth sanctifie the whole church, which is his body: wherevppon hee is saied to be made to vs of God, holines, righteousnes, and redemption, (True) not only because that he is most free from all liynge and dissimulation, to which all mankinde is subiecte, wherby also he deserueth to be called the trueth it selfe, but also because he alone hath set forth true doctrine, y^t this pastour may acknowledg by whose benefite he hath imbraced true doctrine, and is numbred amonge the sainctes of God, that is by the be­nefite of Christ, which is holy and true. What cā the Romaine prelates here aunswere, that they chaleng to them selues the of­fice of sanctifiynge, that they boast and bragge that they cannot erre, that the pope doth suffer himself to be called not only holy, but most holye, and holines it selfe? are they not blasphemouse againste Christ which alone is holy and true?

Which hath the key of dauid, which openeth and no man shuteth, shutteth and no man openeth. &c. Which hath full [Page 21] power ouer the house of Dauid, that is his Church, whiche so hath graunted the keies of the kingdome of heauen to his ministers, that yet he kepeth them to him selfe. Which hath so committed the gouernement of his Church to Pastours, that he may not in the meane time abrogate his owne aucthorite. For least that vnder the pretēce of the keies, the Prelats shold chaleng aucthoritie and rule ouer the Churche to appoint e­uerie thing at there own pleasure, he maketh this preface, that he onely hath the keye of Dauid and openeth and shutteth at his owne pleasure, as Lorde and ruler, whome no mortall creature can withstande whether hee open or shutte. For although he promise that he will subscribe and agree in hea­uen to the sentence giuen by the Pastours, if they shall lose or bynde anye thing in earthe, yet this is so to be vnderstoode, when men bring forth for decree, the Iudgement of God, and not there owne fantasies. As concerninge the Pastour of the Churche of Philadelphia, hee oughte to be admonished euen by this preface onelye, that hee by the aucthoritie of Christ whom nothing can resist either in heauen or earth, is called to that functiō and office in the Church, and by his vertue shal­be helped in discharging his dutie, and shalbe kepte free from violence of all enemies.

CHrist doth acknowledge that the woorkes of this pastour did please him, which mighte be insteede of a spurre, that he might cherefully go forwarde in the course he had once be­gunne, for what greater rewarde ought wee to wishe? Then that we may do somewhat that is thanckfull and accepted of God.

Beholde I haue set before the an open dore. &c. Sainct Paule vsed this Metaphore, when as he wold shew the great hope propounded vnto him of spreadinge abroade the Go­spell in the. 1. Corin. 16. And it doth fitly agree, that Christ doth open vnto vs the gate of the heauenlye kingdome, when hee preparethe a waie to faithe, by the Preachinge of the Gospell.

[Page] And no man can shutte it. &c. Hee meaneth that there wilbe enemies which will labour harde, to hinder and let the course of the Gospell, but they shall trouble them selues in vaine. For in spite of the deuill and his Aungells, a dore is o­pened which no force of the enemie shalbe able to shut.

For thou hast a litle strength and hast kepte my sayinges and hast not denied my name. &c. An argumente of a syn­cere affection, that almost aboue his strength which Christ cō ­fesseth to be but small: he stoode constant and stable in the true and most free confession of the faith. For not alwaies he whō God hath indued with greater giftes and fit to the same, hath the greatest care to set forth the Gospell. For you may see ma­nye which excell in doctrine and knowledge of tongues, and yet be verie colde, and almost dumbe in spreading abroade the Gospell: when as in the meane time, those that are indued but with meane knowledge, doe labour aboundantly in the har­uest of the Lorde, whose laboures, as here we maye see, Christ him selfe will vouchsafe to blesse more plentifully. This place doth also beat down y^t false Nicodemites, when as it teacheth y^e none other can rightely kepe the doctrine of Christ, but tho­se which neuer denie his name.

HE sheweth that the diligent labour and constancie of this Pastour had proceaded so farre, that he should by his study and diligence drawe some euen oute of the Iawes of sathan. For he saieth that euen of the number of those, (which falsely would be named Iewes when as neuertheles they were the synagog of Sathan, because by all meanes they persecuted the Church of God) certayne shold come, which shold humbly de­sire and craue pardon for ther heynouse offences, & shold con­fesse & acknowledg earnestly, that he was deare to god whom they vexed hetherto with so great hatred. For in my iudge­ment, it can hardly be vnderstode of stubberne persons, which are compelled againste there willes to make this confession. [Page 22] For that oughte not to be restrained to few but pertaineth to all the wicked which are the synagog of Sathan, excepte per­aduenture he would note those, especially of that whole rout which aboue al others were most troublesome to this pastour whom he saied shoulde at length be driuen to repentaunce, [...] confession of their sinnes, when it shoulde be to late.

CHrist will not suffer there hope to be in vaine, which shall patiently wait for his aide and succour. For he promiseth deliueraunce to this pastour frō most great daungers, whiche did hang ouer the worlde for sinne: because his faith and constancy were proued by many experiments & sufficiently wit­nessed to him and to the world.

The wordes of my pacience, therefore I will deliuer thee from the time of temptation which will come vppon all the worlde, to try them that dwell in the earth. As this pastoure suffered not the doctrine of pacience to slyde from him, which Christ requireth of his seruaunts, but held it euen in the most sore temptations, and in very deede expressed it in his acts & doings, so Christ promiseth insteedee of a most ample reward, that he woulde kepe him likewise by his mercy out of muche more bitter calamities which shortly after should light vpon the whole worlde. He nameth it the hower of temptation, to teach, that the times of afflictions be appointed of God, how longe men shoulde be chasticed, that they shoulde laboure in vaine to deliuer them selues oute of the same, whiche doe not paciently waite, for the ende determined & apointed of god. Moreouer he calleth afflictiōs temptations or triales because they bewray men what they are. For the reprobate fret, and rage, or else despayre & alwayes seeke oute vnlawfull meanes to escape contrarywise the godly do acknowledge the mighty hand of God, to whiche they do patiently submit them selues, or if at the most being ouercome with impaciency of sorowes they desire to escape, by vnhonest meanes, yet they neuer sume or rise vp against God.

[Page]THis is added insteedee of an exceading great consolation, that he mighte not feare that the time of his deliueraunce should long be deferred, and that whatsoeuer battaile remay­neth, he might sustayne it with more quiete minde. For it hath great force to perswade vs to patience, when we knowe that our labour shall shortly come to an ende. Therefore the holye ghost so often in the Scriptures setteth before oure eyes the shortnesse of our battail, that we may contend more strongly, and beare patiently our labour and trauaill.

Hold that which thou hast, that no man take thy crowne. &c. Onely (sayeth he) hold the simplicitie of doctrine, & go forwarde in the conuersation of a sound life: do not so behaue thy selfe, that thou which hast hetherto fought manfully in de­fence of the Gospell, shouldest now at length euen in the last brunt waxe weary, and in being vanquished, shouldest lose the crowne of victorie, which Christ our Captaine would shortly after haue set vpon thy head.

THey were wont to set vp trophees & pillers with inscrip­tions vpon them, for those which had behaued them selues manfully, and became conquerers in battaill againste there enemies, as well to shewe them selues thankefull to them which had susteyned so great labours for the safegard of there country, as also that they might sterre vp others to imitate & folow there vertues. But Christ will make his chāpions pil­lers, not in the market place, or in the field of Mars, at Rome, but in the holy temple of his God, that is in the Churche try­umphāt, in which they shalbe made partakers of all the good giftes which God shall vouchsafe to bestow vpō his Church. And where as the trophees & monumentes of Princes, either through enuie of there successores, or by madnes of the people are often throwne downe: Christ promiseth that this conque­rer shalbe fixed in so sound a foundation in him selfe. which is [Page 23] the verie foundation of the temple, that he can neuer be pulled out or cast downe from thence. Moreouer he doth assigne thre kindes of inscriptions for this piller. The first of the name of god, by which it is declared to be consecrated to God. The se­cond of new Ierusalem which shall descend from heauen, by which he is taught that y^e fredome of that heauenly citie per­teyneth vnto him. The thirde inscription is the new name of Christ which is giuen him for his excellent obedience & humi­litie euen vnto death, which is aboue all names, that in the name of Iesus euerie knee should bow of thinges in heauen & thinges in earth, & of thinges vnder the earth. By the inscrip­tion of this name, Christ will take this pillar into y^e partaking of his glory. Whereby we are admonished y^t it is Christ alone which may consecrate vs to God the father, into holy pillers of his temple, that it is Christ alone that may bestow vpon vs the citie of the heauenly Ierusalem, and to conclude, that it is Christ alone that may call vs to the felowship of his heauenly kingdome, we oughte therefore valiantlye to fighte vnder him, y^t we may attayne so great ornaments of victorye.

A worthie voice truly which should alwaies sound in oure hartes & eares y^t the flattering voices of this world being contēned, we may strongly gird vp our Ioynes to y^e battail.

THe last epistle is written to the luke warme pastor of the Church of Laodicia, to whom also a fitte & conuenient pre­face is made, as vnto all the rest, that is, that these thinges are spoken of him, which is Amen, that is constant, and not a co­loured trueth, as S. Paule saith, that all the promises of God in Christ are yea and Amen 2. Cor. 1. which is a faithfull wit­nesse & true, and therefore can not suffer halting betwene both partes. For as he hath truly and faythfully declared the embas­sage committed to him of his father, so he requireth also suche ministers as should imploye all there whole strength in this, that the dignite & auctoritie of the Gospell, may be extolled [Page] aboue all thinges.

The beginning of the creatures of God. &c. That worde by which all thinges are made, to which all the creatures are bound to yeald there full and perfect obedience, neither ovgh they by any meanes to geue part to the worlde, and parte to thē selues of that obeysaunce which is due vnto him. For cursed is he y^t doth the worke of the Lord negligently, whom we oughte to worship and reuerence, with all oure harte with all our soule, & with all our strength, neither to make any excuse, by which we maye be with drawne by any meanes from his obedience. For he doth renounce the obedience of Christ, that doth not wholly submit him selfe vnto him, which doth neuer alowe any halting obedience.

WE ought to be as S. Paule saith feruent in spirite, that is, bent with all feruentnes of minde, to set forth the glory of Christ. The lukewarmnes therefore of this pastour and his Church is worthely reprehēded, that nether they burned with y^t zeale, that they ought, to haue defended y^e glorie of god, nei­ther were they altogether cold in mayntayning the same. But Christ pronounceth that he doth hate this lukewarmnes, so that his stomake can not beare meate that hath so euill Iuice and nurishment in it, but that he would vomit it vp. For that they flattered them selues as though they should bee notable Christians, if they were not professed enemies of his name, but shold professe and acknowledge his doctrine so farre per­aduenture as shoulde bee for there profite and commoditie: Christ sheweth that this is but in vaine, because, excepte they woulde wholly frame thē selues to y^e obedience of his worde, they should not remayne as his members in his body whiche is the Church, but should be cast out with his very great lo­thing & detestation. In that he wisheth they were either hot or cold, he meaneth not that they do any waies please him which are cold, but that he is so farre from alowing the lukewarme, [Page 24] that hee had rather they were colde, that is his professed ene­mies. For they do more hurt to the ouerthrowing of the faith of the simple which craftely thrust in them selues vnder some colour and shew of religion, then they which with open blas­phemies teare the name of the Christ, of whome euerie one can easely beware. It is merueill but Christ here by the spirite of prophecye, hathe expressed the state and condition of oure Churches vnder the figure of the byshop of Laodicia, and no­thing is more to be feared, then y^t we shall perceyue at length to our great hurt, that these terrible threteninges do also be­long to vs. The like metaphor Iosua and Helias vsed, when they forbade the people to halt on both partes, and comman­ded them either to folow God onely, or Baale onely.

ALL burning zeale was not onely quenched in him, which is euill, but moreouer he was infected with a foule hypo­crisye, which is much worse. And it almost alwaies cōmeth to pas, that they which are scarcely any thing at all hotte in pro­moting the worship of god, and the confession of faith, yet ne­uerthelesse, do boast them selues to bee verie great prelates of the trueth, and most sharpe defendores of the saith. As this pastour boasteth him selfe to be rich, and not contented with this, he [...] braggethe that his riches are increased into a great heape, so that he wanted nothing, but had the abūdaunce of all thinges, euen to satietie: when as by the iudgement of Christ he was the most miserable & most poore, yea beggerly, blinde, and naked. We see howe that Christ spoilethe them of all there goodes, which arrogantly chalenge to them selues riches, and the abundance of all thinges.

NOwe least the state and condition of this pastour should seme altogether desperate and vncurable, her exhortethe him to repentaunce, & first of all to the acknowledging of this his pouertie, that he might find true riches in Christ, who con­fesseth [Page] him that he buy gold of him tried in y^e fire, that is, most precious gould, which is, that he should seeke the flowing abun­dance of all good thinges at his handes, whiche selleth it freely without taking any money, but yet to those, to whom nothinge is more precious and deare then y^e grace of Christ. For he that will bye that field in which the treasure lieth hid, and that pearle which of all others is moste precious, must not cheapen lyke the hucksters, but sell all that he hath y^t he may enioy so great trea­sures, that is to esteme as nothinge all other thinges, so that be may possesse the riches of the grace of Christ.

And white raiment that thou mayest be clothed, and that thy fylthy nakednes do not appeare. &c. For he was naked so that his filthynes was open and manifest to God & his Aun­gells, vntill he put vppon him the righteousnes and innocency of Christ, wherby his filthynes being couered, he may approch into the presence of God decently araied.

And anoynct thine eyes with eye salue that thou maiest see &c. Vnto all these miseries was added so great blindenes, that wheras he was void of all good thinges, a begger, filthy, and na­ked, yet he could espie none of all th [...]se things, but thought him selfe to be in moste blessed estate. For hypocrisy is alwayes blinde, and by the iuste iudgement of God this blindnes is caste before the eyes of hypocrites, that when they thinke they may without daunger mocke both God and men, they deceiue them selues so much, that other whiles they are dead before they feele them selues sicke. And when they walke naked and in the sighte of all men, they thinke thē selues to be gayly clothed. Such mē haue neede of this eye salue to anoynt ther eyes w^tall, that they may be deliuered out of so great darkenes. This metaphor doth signifye that when wee are lightened with the spirite of Christ, we doe clearely see all thinges, or elles we see no more in those thinges that pertaine to eternall life, then stockes or stones.

THat he maye know that there is mercy in store for him, if with earnest affection of mind he returne to God, he sheweth [Page 25] that this reprehension proceaded of fatherlye loue and not of spightfull hate. For whome God loueth most, he doth not on­lye rebuke them with woordes, but also chastise them with strypes sometimes. For so doth hee brydle our wantonesse, which if it were not refrayned with such brydelles, we would runne hedlong to our owne destruction. Therefore wee are much bound to the mercie of God, that he had rather chastice vs with roddes, then kyll vs with swoordes, which proceadeth of nothing els, but of his fatherly loue towarde vs. But as touching this pastor of Laodicea, hee requireth these two thinges of him, firste that hee repente him of his former sloughtfulnesse and necligens, and secondely that heareafter he be kindled with a greater zeale to set forth y^e glory of Christ, and so follow Dauid, whome y^e zeale of Gods house had eaten vp altogether, and all other the sainctes of God, which can­not otherwise shew that they loue God entierly, then if they be wholy set on fire with zeale of aduauncing the glory of his name. For as we herde a litle before he can in no wise abide them that are neither hot nor colde.

THe loue of Christ toward the Church is wonderfull great whiche is so zelus and carefull for there health, whiche burne with no zeale to set forth his glory. The verbe in greke is of the preterperfectēs. Whereby he signifieth y^t he hath long agoe looked y^t they shold repent from the bottom of their hart, & receiue his grace into there harte. Moreouer this place doth playnly teach vs, that we cannot rightly receyue Christ, before he first offer him selfe to be receiued of vs.

I will enter in vnto him & will suppe with him. &c. The gentlenes & mercie of y^e Lord is meruelous, which so willingly pardoneth so great iniuries done vnto him by his seruāt, that forgetting all iniuries he doth of his own accorde offer pardō & in signe of perfect recōciliatione, he will gently come & suppe with him. For men are wont by such tokens to renew friend­ship y^t is broken betwene thē. But those whō Christ voutsal­ueth to be partakers of his table (as hee voutsalueth all the [Page] faithfull) he feedeth there mindes with spirituall daynties, whereby they shalbe nourished vnto eternall lyfe, namelye with rightuousnes freely giuen, quietnes of consciens, & vn­speakable ioye, where with the godlye are fedde by the holye ghost, whereof also he hath giuen a most excellent pledge, the holy cōmuniō of his bodie and bloud, which when we receyue by faith, we haue him euerlastingly dwelling with vs.

HE that shall continue faithfull vnto the end and with feruente zeale shall promote the glorie of Christ, him dothe Christe admitte vnto the partakinge of his heauenly glorye. And as hee him selfe is sette in the throne of maiestie of his father for a rewarde of his victorie: so will he aduaunce them vnto the height of his throne, which through fayth shall ob­tayne victorie against the deuill and the worlde. For by faithe we are made heyres of God and fellow heyres with Christ.

HE concludeth this first visione with this his vsuall accla­mation that this doctrine of the holye ghoste is worthie, which should be imprinted in the mindes of all the seruaunts of Christ, and alwaies be remembred of them, that it may ob­teyne dewe effecte in vs through Christ oure Lorde to whom be honour and glorie. &c.

AFter that first vision which principally was set forth to de­scribe the state of the seuen Churches, he sayeth there was an other vision shewed vnto him, which did expresse the state and condition of the whole Church, of what sorte it should be in the world, from that time, euen vnto the ende and consuma­tion of all thinges.

And behold a dore was open. &c. By these woordes hee sheweth, that a passage was made open vnto him, to the kno­wing of these misteries, which except this dore be opened are so included and shut vp in heauen, that they farre exceade the capacitie of earthly men. The philosophers haue diligentlye searched and discussed all thinges whatsoeuer are comprehen­ded within the circutie and compasse of the heauens, and with meruailouse sharpenesse of sight, haue perced euen vnto the secretes of nature: but as for those thinges, whiche are aboue the highest sphere of y^e firmament, either they were altogether ignorāt of thē, or els if they boasted thē selues to know y^e same they waxed vaine in there owne cogitations, and I know not what monsterouse thinges they haue set forth insteede of di­uine misteries. As it is to be sene in Plato, Trissmegistus & o­thers, whiche men, while they would measure the secretes of Gods maiestie by the cōpas of there owne braine, they wholly despised that one onely waye, by whiche accesse is giuen to so great secreates, that is the reuelation of God, which is chiefly set forth and declared in his worde. Let vs therefore alwaies retayne & hold this principle, that we can not, although with neuer so sharp speculations, see those thinges whiche are in heauen, excepte God open the dore vnto vs. How much more is the boldenesse, or rather [...] may say, the Impudencie of the [Page] scoole men, which although neither by visions, neither by the word of God, so much as a rifte is opened vnto them, yet as though they had throughly seene and knowne all the secretes in heauen, they dispute and reason of the incom [...]rehensible es­sence of God, and of other misteries, which I beleue the aun▪ them selues dare scarcely medle withall.

And the first voice which I herde, as it were of a trumpet talking with me sayed come vp hether. &c. Although the dore were opened to him in heauen, yet he durst not enter in, but being called by y^e heauēly voice, for such modestie becom­meth the seruauntes of God, that they waite for his voice in all thinges which they attempt: But in that hee sayeth it was like a trumpet, he signifieth that he was called with a lowde and a shrill voice, that he might be more attentiue in conside­ring those thinges which the holy ghost would reueale vnto him. Come vp (saieth he) hether & I will shew vnto the, those thinges that must come to passe hereafter. Iohn was taken vp in spirite euen into heauen, that he might beholde this vision, therefore with the greater studie and reuerence, it behoueth vs to be occupied in searching out these misteries, & to haue re­gard both vnto the heauēly wisedome, & to the loue of Christ, which would reueale this visiō, to the edifying of his Church.

AFter this voice saieth he, I was drawen into a traūce and my spirite being taken vp into heauen, I beheld those thinges which were set as it were before mine eies. In the highest place of heauen an highe throne was set, magnifically adorned, in which one did sit of vnspeakable glory to beholde, whome by euident notes, I knew to be the maiestie of God. But here two doubts arise, first that he saieth a throne was set in heauen, wheras the Lord doth glory in the Prophete Esaye that the whole heauen is his seate: and also he sheweth that he saw the Maiestie of God, when we reade so ofte in the scrip­tures, that God is inuisible. We aunswere to both, that God is not here described as he is, which filleth the heauen and the [Page 27] earth neither can be seen with the eies of men, but for the ca­pacite of our witte, that we maye acknowledge him as king and Emperour sitting vpon his seate, to whome all thinges are subiect. God is discribed here bearing the persone a king, whose gouernement & lawes, it is necessarie the whole world should obey.

TO the imbecilitie and weeknes of man, nothing semethe more beautifull, then precious stones. His countenaunce therefore was like to the two precious stones, Iasper & Sar­dine, of which Plinie saieth, the one hath a certayne waterishe shining, the other a firie. The raynebowe compassing y^e throne and shining, like the greene emeralde, doth extoll the glorie of his throne, aboue all the benches of men. And it is verie like that by these two figures, the power and mercie of God are liuely expressed. For by that watrie & fiery bewtie of his coūte­naunce shininge like y^t Iasper & Sardine, it is probable y^t his power & iustice are signified, which as it was once shewed in time past, in drowning y^e whole world so it shalbe made mani­fest at the lēgth, in the consumatiō of the world with fire. The rainebow which was a sacramēt of the couenaūt which God made with men, doth without doubte shew forth his incōpre­hensible mercy, which cōpassing his whole throne aboute, in a meruailouse great ornamēt to the same. The feeling where­of although it be figured by y^e cherefull colour of the emerald, yet it doth exceade infinitely, the bewty of all precious stones.

THat the Maiestie of Gods glorie mighte more clearely he set forth, there is ioyned vnto him the reuerende company of 24. elders. For kinges are wonte, when they consulte of weyghtie matters, or when they will shew forth there glory to the people, for the greater maiestie, to ioyne there coūsell vnto them. So the holye ghost, when as he would according to the [Page] capacitie of mans wit, describe the glorye of God in gouerning the whole world and principally his Churche, expressed it vn­der such a like figure. And this number of senators, doth sig­nifie the whole companie of Gods electe. But especially of those, which hauing fynished there labours in earth, are taken vp vnto the felowship of the heauenly glorie. And in my iud­gement hee alludeth, to that promise of Christ, by whiche hee promised to his Apostles, which taried with him in all his tē ­ptations, that they should sit vpon 12. seates, & should iudge the 12. tribes of Israell Mat. 19. and Luke the 22. where as the number of twelue is not restrained to the Apostles onely, like as it doth not extende to them all. For at that time Iudas had the office of an Apostle, but it pertayneth to all the electe. And although I will not to carefullye search for misteries in numbers, yet the nūber of twelue here doubled, semeth to me to comprehende the Churche gathered together into one body of the Iewes and gentiles. The elders therefore are placed in thrones, that they may alowe by there consent, the iust iudge­ment of God, which he will execute vpon the world, and also may for euer celebrate and set forth his magnificence. The a­parell and deckinge of these 24. elders is described, that they were clothed in white garmentes, and had crownes of golde vpon there heades. White raiment in time past, was the signe & token of noble men, first therefore it cōmendeth the dignity of those whome God by his mercie hath called to the adoptiō of his children: and afterward the righteousnesse & innocēcie, which they haue, not of them selues, but borow, it of the bloud of Christ. The golden Diademes, are signes of victorie and kingly dignitie, for they that throughe the vertue and power of Christ, haue ouercome the worlde by faithe, shall receiue a crowne of him, & moreouer shallbe admitted in to the felow­shippe of his kingdome. No meruaile therefore though these elders can neuer satisfie them selues in celebrating the praises of God & of Christ, when as by his benefite, they are drawne oute of so great calamities, and exalted to so great honour.

IT is not to be doubted but y^t the holy ghoste according to his deuine essence doth sit euen in the throne of maiesty with the father and the sonne, yet by his vertue which is spread ouer all through whiche he setteth forth the power, wisedome and good­nes of God towardes his creatures, hee is saied to proceade oute of the throne where the maiesty of God doth sit, and his force and strength is expressed by two figures: of which the one doeth nothing but strike a feare and terror, the other is swete and ple­sant. Out of the throne, (saieth he) procede lightenings, thunde­ringes, and voices, and seuen lamps burning with fyre, whiche are the seuen spirites of God, An ensample of either of them is set forth in the law, and the gospell. For y^e law as it conteyneth nothinge but y^t whiche is fearefull and terrible, so in time past when it was deliuered forth in mount Sinai, it was painted oute by suche signes and tokens. But the lighte of the gospell is acceptable to the hertes of the faithfull, which he promised shold come vpon those which sat in darkenes and in the shadowe of death, and at length it was set forth to the worlde, by Christ and his Apostles, and is dayly set forth by the syncere preaching of his worde. I confesse that there is also some light of the law, but yet such as hath feare and terror mingled with it, as lightening hath: but the pleasaunt and harmelesse light of the gospell is fitly expressed by y^e seuen lāpes. The nūber of seuen is y^e nūber of perfection & fulnes. It signifieth therefore all the giftes & graces of the holy ghost, wherwith god doth beutify & adorne his Church, and the preachinge of the gospell. And it is no new thing, that the signes & effectes haue the name of that thing which they re­present or follow. But wherfore they are called many, whē ther is but one spirite it is de [...]lared before in the first chapter.

THe state of this worlde is in the sight of God, whiche is ex­pressed by a sea of glasse, for althoughe it seme to vs diuers, [Page] inconstant mouable and fraile (which is signified by the glassye sea) yet to God whiche gouerneth it by his will and pleasure it appeareth sure, stable, and disposed in the best order, and more clearer then anye christall, because nothinge which commeth to pas in the worlde, is hid from his prouidence, and although it be suche that the Churche maye seme euerye moment to be ouer­whelmed and drowned with the waues of y^e same, yet all daun­ger of drowning thereof is far of. So y^t although we thinke that this sea doth rage with surges and terrible tempests, yet by the prouidence of God, the welfare of the church is as safe, as though the byldinge thereof were founded vppon a dry and hard rocke of christall, and not as a shippe shoulde be tossed to and fro in a swellinge and tempestuous sea. For this worlde and all things therein are gouerned by the will and pleasure of God, that no­thing can hurt or hinder the saluation of those whom he hath ta­ken into his defence and kepinge.

And in the middest of the throne and rounde about the throne. &c. He seeth the throne of God to be borne vp of foure beastes lyke the seat of kinges, or the triumphall chariot of em­perours not that his glory nedeth any suche aydes, but because he doeth meruailously shine in the blessed spirits which he hath created, in which sence also Paule calleth the Aungells thrones in the Col. 1. chap. Moreouer when as here is almost the same description of the beastes, which Ezechiell hath in his fyrst and [...]enth chap. It is no doubt but that y^e holy ghost had respect ther­vnto, that he might shew forth the selfe same thinge

Were 4. beastes full of eyes before and behinde. &c. Eze­chiell vnderstode those 4. beastes which were shewed to him in the vision to be cherubins, that is Aungelicale spirits, whose ministry God vseth in the gouermēt, of the world & all creatures, they are shewed vnder the forme of liuing beastes, y^t we maye vnderstande that the mouinge and workinge of all creatures doth depend vpon the will of God, which worketh by the vertue of aungels that we bee not seduced by the grosse erroure of the [Page 29] epicures, that we shoulde thinke God to be so shut vp in heauen that hee dothe nothinge in earthe, when as neuerthelesse his prouidence is extended to the smalest thinges which hee hath created, which this figure of the beastes hathe fitlye expres­sed, when as they were full of eyes before and behinde, which notablye paint forth the cleare sighte of his prouidence most sharpe of all others. For as these beastes full of eyes, can see all thinges for the multitude of these eies, whether they bee before or behinde, or on either syde, aboue or beneath, neither can any thinge be hidde from there sighte, so the eye of Gods prouidence, filleth al places, for as God is euery where by his inestimable power, so also he seeth euerie where by his inscru­table prouidence.

THe formes and shapes of the foure beastes are set forthe, that they might represent the Image of all creaturs which are conteyned in the foure partes of the world. And although in plantes, stones, metalles and in other suche like creatures, the power of God also worketh, yet it is lesse perceyued of the ignoraunt (to whose capacitie these thinges are framed) then in those thinges in which there is sence and motion, in which it is manifeste that God dothe mooue them. Accordinge to that saing of S. Ihon the first Chap. In him was life. &c. But in that whiche doth pertayne to the perticuler forme of euerie one of these beastes, bycause the Lyon holdeth the chiefe place amonge wilde beastes, the oxe is most proffitable amonge the came beastes, the man is ruler ouer all liuinge creatures, the Eagle is called the chiefe of foules, vnder these foure shapes this vision doth comprehende all other liuing creatures.

THe winges do signifye the swiftenesse, wherewith these Aungelicall spirites, doe carie with meruailouse quicknes, [Page] the power and will of GOD to all partes of the worlde. The nomber of the winges doth shew that Christ had respect to those thinges whiche Esay speaketh of the Seraphines, in the sixte chapter of his prophecie, whiche had two winges to couer there faces, two to couer there feete, and two where­with they did flye. For when as the Cherubins and Sera­phins also them selues, shall approche into the presence of Gods Maiestie, they couer there faces, as though they were not able to beholde so incomprehensible glorie, and they hide there fete as it were, acknowledginge there owne imperfec­tion: finally, beinge wholly prepared to his obedience, they flye with two winges. How muche therefore is the arrogan­cie of hypocrites to be abhorred, which when they be altoge­ther defiled & prophane, neither by any meanes [...]ramed to the obedience of God: yet they dare boldely steppe forth into his presence, neither do they feare least this impudencie of theirs should be corrected with thunder throwen down from heauen vpon them.

And they were full of eyes within. &c. He sayed before that they were full of eyes on euerie syde, before and behinde, and now he repeteth that not onely without, but also within they were full of eyes, that he may stretchforth the prouidence of God, not onely to these thinges which are wrought openly and as it were in outwarde face, but that the force thereof doth reach euen vnto those things also which are within, although neuer so secreate and remoued from the eies of man, whiche thing we shall well vnderstand, if we shall diligently consider the generation, conseruation, forme, beautie, order, vertue and disposition, of all creatures.

And they ceased not day & night. The Angelicall spirites haue neuer any lesure to cease frō singing the praises of God, but they celebrate y^e same with perpetuall melodie. And truly the glory of god which is in all creatures, y^e verie dūbe stones do proclaime. And what other thing speake all things in gene­rall? then y^t the power & wisdome of god which made thē, is e­quale with his goodnes. Which when it is done of thē without [Page 30] intermission or ceasinge. I greatly maruaile how it commeth to pas, that men for whose sake all other thinges were created, shoulde thinke, that they may alwaies leaue of from celebrating and publishinge the praises of God. But this truely doth excede all monsters, that they which excelled al other liuing creatures vpon earth not only in exellencye of creation, but also exalted to the dignity of Aungelles, by the benefite of redemption, should be so far from immitatinge the Aungels and other creatures in settinge forth the praises of God, that they may seme almoste to haue conspired with the deuills, that they may pull him oute of y^e throne of his maiesty. Hear but that I do reuerence the secreat iudgement of God, which I do not vnderstand, I haue nothing else wherewith to rid my selfe out.

Sayinge Holy, Holy, Holy. &c. This is the celebration of the diuine praises, that they attribute holines only to God, which except all creatures borow of him, they are prophane and pol­luted. But as I suppose that this thresold repetition doth avow the mistery of the trinite, so I thinke it is scarce mete to stifely to vrge the same against heretiques, as the old fathers did. For the chiefe pointes of our religion ought to be proued with more manifest testimonies, especially when we haue to do with those which are y^e enemies of our faith, to whom we be com laughing stocks, if sticking so fast in weake proofes, we may seme to haue lesse force to resist them. For it is like that the continuall and vnwearied studye of the Aungells is noted in this place, rather then the diuinite of the three persons.

Lord God almighty. &c. They extoll the holynes, the om­nipotence and eternitie of God, not only that he is suche in him selfe, but because he is the vnsearcheable fountaine of al goodnes out which euery good thinge doeth slowe into the Churche of e­uen holines, and the perfect fruition of eternall blessednes. We ought not to imagine a bare and idle almightye power of God about which y^t Sorbonistes do vainely contend, but which may suffice to execute in all thinges his moste holy will. For as of­tē as god is named almighty, it is for this cause, that our faleth [Page] may be strengthened against temptations, that we maye not doubt at all, of the performinge of his promises, which is induced with strength and power to bringe to pas whatsoeuer he hathe decreed. But his eternall diuinity and godhed is therefore set forth, that we may learne to cleaue and sticke only to him, whē as all other thinges are inconstant and vncertaine, excepte they be susteyned and kepte from destruction, by his secret vertue and power.

IF the Aungels with all other creatures are inflamed with so greate feruentnes to singe forth the praises of God, that they neuer leaue of the study and care they haue to celebrate y^e same, what shoulde the Churche doe, vppon which greater benefites of God are bestowed, then vpon any other creatures? ought it not to be wholly turned into thanks geuinge? when the Church therefore doeth acknowledge, especially the felowshippe of those which triumph in heauen: by comparinge them selues with the other creaturs, how much she owe [...]h vnto god: She is ashamed that she should be most slackest of all things in celebratinge the praise of God. Therefore she doth prepare hir selfe to holy emu­lation, & whith how many moe benefits god hath adorned hir, so much more cherefully she procedeth forward, to the cōtinuall celebrating of his glorie. For seing Iohn saieth, when the beasts gaue glory to God, the elders do the same, (and he had saied be­fore that these beastes had no rest day nor nighte from this holy off [...]ce), he shew [...]th that the glory of God is sounded forth of the elders with continuall & vnweried study. But it is worthy to be noted with what circumstances: the Apostell commendeth this ther diligēce. First he sheweth that they fell vpō there faces before the throne of God, where by there humble submission is noted: that when they shoulde set forth the praises of God, they seme to aske pardon, because they can not thinke or speake any [Page 31] thing worthie his glorious maiesty. For so we ought to come to declare his praise, that we may acknowledge our selues far vnmete to suche an office. Awaye therefore with euerie suche proude opiniō of desert, wherby men be puffed vp as though they should deserue God, when they come forth to glorify hys name, which if they vnderstoode howe vnworthie they are to take so excellent a thinge vpon them, euen for this cause they would giue immortall praises to God, that he should vouch­safe them so great honour, as to suffer thē to be publishers a­broad of his glorie. Secondly they worship him whiche liueth for euer and euer. whereby they professe there obedience to be due vnto God, and there duetie bindeth that they shewe them selues, thankefull for so great benefites bestowed vpon them. Lastly they cast ther crowns before the throne, by which signe they declare, y^t they wholy renounce all there owne dignitie, or which by anie meanes pertayneth vnto them, y^t they may ren­der to God his due obedience. For we can not any other waye come into the presence of God to sing forth his praise, then if we spoile our selues of all our ornamēts, that God may haue his perfect glorie alone. For all heyght must fall down when we shall come into his presence, and it behoueth all thinges to appeare humble before his face. Moreouer wee must note that not to Aungels, or Archaungels, or to the blessed virgin, but to him alone which sitteth vpon the throne all glorie is to be ascribed.

THey do not sounde the praise of God with their lips onely or with there tongue as the maner of hipocrites is, but frō the bottome of ther harts they confesse as they haue tried, that all honour, glorie and power is to be ascribed onelye to God▪ when they say thou art worthie o Lord. We are heare also ad­monished that no honour is dew to creatures whiche deserue none, but to God onely which is worthie thereof.

Because thou haste created all thinges, and for thy willes sake they are and haue bene created. &c. They shewe that all glorie is dewe vnto god for two causes, firste [Page] bycause hee hath created all thinges, by whiche right aloe wall creatures owe obediens to there maker. Secondly for the end of there creation, for all thinges were created for his will, and therefore ought to obey his will. This place teacheth, that the praises of God oughte to be celebrated, not onelye withe the tongue but with all actiones of our life, which ought to be fra­med vnto his obediens. Where be then the merites of workes either of congruitie or condignitie (as they cal thē) when as e­uen by the verie right of creatiō, all our seruice and obedience is heare affirmed to be dewe vnto God

[Page 32]THis booke conteyneth the whole will of God which is set forthe to bee knowne of men, especiallye those decrees of his purpose which concerne, the disposition of his Church in this last age of the world, as it is manifest by the next chapter. Whereby we vnderstand that there be some secreats of Gods will which bycause they are not cōtayned in this booke of his reuealed will, it is wickednesse for men to seake to know thē. I will say moreouer they labour all in vaine to knowe those thinges which God of purpose would haue to be hidd, where­fore heare must needes fall down a great portion of the scoole diuinitie, whiche is occupyed in searchinge out those thinges onely, whiche God by no meanes hathe vouchsafed to make knowne vnto mē. Moreouer we are admonished, that the de­crees of God, concerning the gouerning of his Church, are so certayne, that they are registred in a booke, that we should not thinke that anie thing falleth vpon the Church by fortune or chaunce, or beside the will of God. And whereas this booke us written within and withoute, it signifieth, that it conteyneth the narration of manie and diuers thinges, which coulde not be expressed in two or thre leaues, but scarsely be conteyned in a whole booke written all ouer. This booke is sealed with seauen seales, that is to say it is closed vp on euery side so that although it be written both with in and without. Yet nothing can be red thereof before the seales be opened. For the number of seauen as we haue shewed before, signifieth fullnesse & per­fection. Finally in that this booke is seene to be in the hande of him that sitteth vpon the throne, we are taught that the di­sclosing of Gods secreates, cannot be attayned vnto by mans witte excepte God him selfe teach the same to vs by his hand. When God therefore holdeth the booke in his righte hande, which afterward the lambe dothe open, hee signifieth, that the knowledge of all misteries, doth flowe frō him alone through our Lord Iesus Christ.

[Page]THat all the world mighte more certeynly and manifestlye know, that Christ onely is the interpretour of the heauen­lye will of God his father, a mightie aungell is sente forthe, which with a lowde voice shoulde proclayme to all creatures in heauen and earth, if any haue any opinion of there own ex­cellencie and dignity, whether they be worthy to open y^t booke and to loose the seales thereof.

THere was not founde such worthines in any creature, that they could either open the booke or see any thing therein. And if the merites of no creature are so much worthie, as that they may attayne to y^t knowledge of Gods wille: how much lesse shall they be able to performe his commaundemente, and to purchase euerlasting life? That hee reherseth the creatures that are in heauen, in earth, and vnder the earth, he doth it to amplifie the matter. For if heauenly creatures are vnworthy, much more vnworthtie are earthly creatures, or suche as are vnder the earth.

WHen as Saincte Ihon knewe by inspiration of y^t ho­lye ghost, that the knowledge of those thinges whiche were conteyned in that booke, was verie proffitable and ne­cessarie for the Churche, and yet there was none, founde amonge Aungells or men whiche coulde make him pertaker thereof, he burst out into weeping, and grieuously complay­ned that none was founde, whiche was worthie to open this booke or at the lest to looke vpon it. The godly affection of the Apostle towarde the Church is here commended vnto vs, in that he testifieth by his weeping, what desire he had to pro­mote the same vnto all necessarie knowledge, so that he wept so aboūdautly bycause he thought for the time, that the know­ledge of this booke had bene denied him. What shall we then say vnto those men, vnto whome when as the care of instruc­tinge the Churche is committed, yet thy followe there owne [Page 33] pleasure, and are so farre of from being grieued at the igno­raūce of there flocke, y^t they thē selues through there ydlenesse and sloughtfullnesse do nurish amonge them dame ignorance the mother of all mischiefe. And with what spirite shall wee say that the popish prelates are ledd, when they are grieued at nothing more, then if the Church of God obteyne knowledge of those thinges, which the goodnes of God hathe apointed for her vse. This trulye is the spirite of Antichrist, that hee should forbidde those thinges to be knowne which the holye ghost hath deliuered to that entente they should bee knowne. where as S. Ihon testifieth that he wept exceadingly, because those thinges were kept from the knowledge of the Churche for a time that she might better vnderstande by whose bene­fite she obtayned the knowledge of them at the length.

THe Lord suffered not his seruaunt to be long vexed for the want of that thing which by any meanes should be proffi­table vnto him, but when he had first shewed y^t all other mea­nes did fayle, he bringeth forth our onely mediatour by whose meanes, that whereof S. Ihon did almost despeyre should be be performed. For they that thrist after y^e knowledge of good things (as he hath promised) shall at length be satisfied. Wher­fore one of the 24. elders is sente vnto him, to comforte him, declaring that one was now sound, that should open the sea­les of the booke, reade it, and also make the Church partaker of it.

Weepe not. &c. As if he should saye, this vision was not therfore shewed thee, that thou shouldest vexe thy mind there­by with immoderate sorrow but this rather was the meaning of the holy ghost, to admonish the that this treasure is opened vnto the proffite of the Church by the benefite of Christ alone. Here let the Church learne worthily to esteme the knowledge of these misteries, seing it is purchased vnto her by no other meanes, but by the mediation of Christ alone.

Beholde the Lyon of the tribe of Iuda, the roote of Dauid hath obteyned to open the booke, and to lose the seuen sea­les [Page] thereof. &c. He reportethe a matter worthie bothe to bee maruailed and also diligently cōsidered, that onely Christ toke in hande and accomplished a worke of such difficultie whiche could be brought to passe by none other meanes. Wherefore he calleth it his victory not vnworthily, bycause none durst take y^e enterprise in hande but he. But let vs here see with what cō ­mendations he setteth forthe the vertue and power of Christ. First he calleth him a lyon of the tribe of Iuda, secondlye the roote of Dauid and last of all the conqueror of so harde an en­terprise. That he calleth him the lyon of the tribe of Iuda, hee alludeth doubtlesse, to the olde prophecie of the patriarke Ia­cobe concerning his sonne Iuda: that hee should be as a lyon terrible to his enemies, so that euen when hee was a slepe no man durst awake him. Nowe what dignitie or prerogatiue so euer God gaue vnto that tribe, it is certayne it was for this onely ende, to set forth the glorie of Messias which should ari­se out of that tribe. Wherefore the whole tribe was as a lyons whelpe terrible to their enemies, but especially Christ whiche was borne of that tribe, may chaleng this honour vnto him, that as a conquerour and triumpher ouer all his enemies, hee sitteth in heauen on high. He calleth him the roote of Dauid to shew that it is he whom the scriptures pronounceth to be the sonne of Dauid. Esaye truly magnifieth a rodd that shoulde springe out of the drie stocke of Isay the Father of Dauid, vpō which the spirite of vnderstanding, wisedome, counsell, pru­dence, and feare of the Lord, shall rest that worthely wee maye acknowledge that it is he, whome it behoueth onelye to open these heauēly misteries vnto vs. When he therefore with these commendations, setteth forthe his fearfull power, and won­derfull wisedome, he declareth that he onely is worthy, which shoulde obtayne the victorie of so harde a conquest.

ANd when as one of the elders had spoken these thinges, by and by (saieth he) I saw a lambe in the middest of the throne [Page 34] as though hee had bene slaine whiche toke vpon him to open this booke, which lambe he sheweth by manye circumstances to haue signified Christ. First that he did apeare vnder y^• shape of a lambe, whome Ihon Baptist magnifieth to be apointed of god the lābe which shold take away the sinne of the world, by the sacrifice of his death. But it is meruail that he was she­wed in the forme and shape of a lambe, whome one of the el­ders a litle before had sayed to be a Lyon. But thus wee must aunswere: that Christ is a lyon againste his enemies, and a lambe that hee mighte yelde that obedience to his father, by which he should deserue to be the redeamer of the world. Mo­reouer, that this inuincible force and strengthe painted forthe vnder the figure & shape of a lyon, neuer shewed it selfe forthe more happely, then in the sacrifice of his deathe, by whiche hee most strongly subdued the deadly enemies of mankinde, the deuill, death, sinne, and hell: Furthmore the lambe apeareth in the middest of the throne, that the equalle of the diuine glorie he hath with the father might be shewed. Away therfore with the cursed impietie of the heretiques, which pratleth y^t Christ is not equall with the father, when as S. Ihon sawe him in the middest of the throne, and of the 4. beastes and 24. elders, by which figures the greatest maiestie & glorie of the mightye God is described. Hee semeth as thoughe he had bene slaine, bycause by the price of his death, he obteyned this in compa­rable dignitie to his manhod, that he might be worthie which should open the secreate misteries of Gods counsell to men. Besides this he hath seuen hornes and seuen eyes, by y^e hornes no doubt is signified his full strength & power, for althoughe he shew him selfe meke and gentle, vnder the shape of a lambe, yet he hath might enough whereby he is able to breake and o­uercome, the force and strength of all his aduersaries. The mi­sterie of the seuen eies, S. Ihon him selfe expoundeth, to sig­nifie seuen spirites, which are sent into the whole earth, that is the perfect wisedome of the holy ghost, by which Christ doth gouern his Church which is spread ouer the face of the whole world. Let vs not feare therefore to become subiect to Christ [Page] which is indued with so great power, that nothing is able to resist him and moreouer furnished with so wounderfull pro­uidence, that he guideth and disposeth al thinges, in all places to the safegard of his Church.

CHrist whiche is the lambe of God, slaine from the begin­ning of the world, is found worthie alone, which shoulde open and read this booke. Whiche when it was testified suffi­ciently by the voice of an Aungell, he could haue rested & bene contente withe that praise whiche was graunted to him of all things, if he were no rather desirouse of our helth and salua­tion, then of his owne glorie. Christ therefore came out of the bosome of his father and out of the middes [...]e of the throne, an interpretor of Gods diuine will and pleasure, and for our in­struction hath opened the booke whiche he tooke oute of the right hand of him that sat vpō the throne, which being opened he expoundeth it vnto vs.

WIth what thankefullnesse of minde we oughte to receiue this benefite of Christ, we are taught by y^e example of the beasts, of the elders, of the Angels & of all y^e creature of god. So much more our vnthankefullnesse is to bee lothe [...], whiche when we are those to whose cōmoditie and health this whole benefite is referred, yet as though this thing did verie litle or nothing at all touche vs, we neither shew our selues thanke­full to the aucthor of this benefite, neither doe greatlye esteme y^e benefite it selfe. But it behoueth vs to cōsider, by what mea­nes they prepare themselues to sing forth the praises of God. They fall downe vpon their faces before y^t lambe, aswell the 24. elders as the 4. beastes, and doe offer vnto him diuine ho­nour. For it is he whō all the aungels of God, are commaun­ded to worship. For no creature whiche is not God can take this honour, without great sacriledge, this lābe of God there­fore is God whome all the Aungels doe worship. Moreouer [Page 35] by this gesture they testifye there modestie and submission, that they are no otherwise fit to set forth the praises of Christ, then if they acknowledge thē selues altogether vnworthie of so great honour. They haue euery one harpes, wherby the cō ­sent and harmonie might be the greater, by which they shewe that all there strength, and the inwarde affections of there minde, doe agree with there tongue in celebrating and mag­nifying the praises of God. Moreouer they haue golden vials full of odoures, which are the praiers of the saincts, as he him selfe expoundeth it. For the Church which is the congregation of the saincts, offereth to God a swete smelling sacrifice, when she poureth oute vnto Christ, prayers, & supplications for the health of the whole bodie and euerie member of the same. For so y^t prophete of old time did sing in y^e 141. Psal. let my prayer be as an incense in thy sight, and the lifting vp of my handes as the euening sacrifice. And they haue these swete odoures in golden no [...]els, that we may be admonished, that those praiers must proce [...]de out of a pure and sincere harte, which shalbe ac­ceptable in the sight of Christ. Let vs offer vp therefore the in­cense [...]f our prayers, out of golden viales, corrupted and defi­led with no hypocrisie or wicked affection, so they shalbe for a sauour of swetenesse to the Lord and his Christ. But that, cer­tayne do here contende y^t the prayers of the sainctes liuing in earth are offered vp to God, either by the Aungels, or by other sainctes departed out of this life, it is more weake, then that it shold nede any long confutatiō. For here the. 24. elders which are interpreted, the sainctes, are sayed to offer to God not the prayers of others, but there owne, whereby is signi­fied, that the intercessions of the whole Church are offered to God through our onely mediatour Christ Iesus, for we saye [...] before that this felowship of the elders did signifye and repre­sente the Church, partly warring in earth, and partly trium­phing in heauen with Christ their Emperour.

BY singing they expresse there ioye and sinceritie of minde. Confessing that nothing can be more pleasaunt vnto them, [Page] then for euer to magnifie & set forth the praises of Christ. And they sing a new song, the recording whereof continuallye, is neuer tediouse or ircksome vnto them. Althoughe they shall sing it a thousand times, yet the newnes thereof doth alwaies please thē, because they do celebrate y^e praises of Christ for euer w^tout wearines. For as the benefite of Christ, is eternall, it so behoueth that his glorie shold also be eternall. And like as by no age or continaunce of time the excellencie of his goodnes is deminished, so the remēbraūce of his loue ought neuer to waxe old in the mindes of the godly. But alwayes they may thinke they haue new matter offered vnto them, to magnifie Christ, as ofte as they shall consider, that the profite and commoditie of his benefites shall neuer die. Which if it were taken of all men with that affection it ought: There shoulde not so manye be founde, which with full mouthes do boast them selues to be the disciples of Christ, to whom nothing is more tediouse, and fuller of wearinesse, then to leaue of from there trifels and vaine pleasures a verie small time, to the settinge forthe of the glorie of Christ.

Thou art worthy to take the booke and to open the sea­les thereof bycause thou wast killed. &c. This trulye is the song, which with hart, minde and tongue they sing to the prai­se and commendation of Christ. That the lambe of God is worthie alone among all creaturs, which should take y^e booke and open the seales thereof, which hath deserued to open vn­to men the will of his heauenly father, which was seuen folde shut vp and hidde from the knowledge of mankinde. They shew why he is worthy, when they say he was slaine, for the o­bedience of Christ deserued so much, that it brought to vs (god being reconciled) health and saluation, to him selfe the digni­tie of incomparable glorie.

And thou hast redeamed vs to God by thy bloud out of euerie kindered, and tongue, and nation, and people. &c. The effecte of his death is described, that we which were the seruauntes of sinne, guiltie of death, and bound slaues of the deuill, by his inestimable grace are deliuered from so great [Page 36] euils our price and raunsome beinge paied, not gould or siluer or any corruptible thinge, as Peter saiethe, but his owne pre­cious bloud, which hath washed vs from al vncleanes, and brin­geth vs forth into the presence of God clothed with new righte­ousnes, not only chosen out of the tribe of Iuda, or out of the tri­bes of Israell, but taken oute of euery kindred, tongue, people [...] nation, whereby the callinge of the gentles is plainely declared.

WE are made of seruauntes kinges, that is partakers of the heauenly kingdome by saieth, of prophane and vncleane des­pisers of God preistes, to offer vp spirituall sacrifices to God.

And we shall raigne vpon the earth. &c. He signifieth that we shall not haue a bare & empty name of a kinge, as we know manye to chalenge to them selues the kingelye name, when as they haue no gouernment or kingedome at all, he saieth it shall come to pas that the faithfull shall in very deede raigne ouer the earth. Yet this semeth to be against reason, that they seme to say that the kingedome of CHRIST shalbe earthly whiche he flatlye denieth to be of this worlde, but we muste vnderstande that vnder the figure of an earthlye kingedome the heauenlye kingedome is described. And the faithfull are admonished, in the meane time to beare all greifes patiently whiche they susteyne for the professinge of the gospell, whereas shortlye after kinglye dignity shall follow there miseries and calamities, which ought to be vnto them insteede of great consolation and comfort. Let vs learne here when it commeth to pas that we be oppressed w^c the cruell tyranny of sathan or his ministers, not to dispayre, but to lifte vp oure mindes to the moste blessed hope of the hea­uenly kingedome. He is faiethfull which hath promised, I euen now this in heritage is purchased, if that we patiently waite for the time apoincted of God, when we shall enter into the same.

SAinct Iohn doth diligently set forth this vision, that of all creatures as many as are in heuē or in earth, Christ is acknowled­ged [Page] to be worthie alone, which should be the interpreter of his fathers will, and declare & open to his Churche, the misteries of things to come. But it is obscure & darcke which he saieth, that he saw and heard the voice, when a voice is onelye hearde and not seene, but we must remember, that sighte is not to be referred to the voice, but the infinite multitude of Aungelles which cōpassed about the throne of God. Like as the glory of a kinge standeth in the multitude of people, so the maiestie of God is here described compassed aboute with an innumera­ble armie of blessed spirits, which are all most redely prepared to obey him, these also do reioyce with the Church for the gra­ce of Christ, whome they extoll with worthie praise.

THousand thousandes of blessed spirits do witnesse with a loude voice, that Christ which by his death redeamed man­kinde from destructiō, is most worthie all the praise of power, riches, wisedome, strength, honour, glorie, & blessing. Woulde God all those which professe y^t they seeke the glorie of Christ, would reteine this Aungelicall confession, to ascribe all laude, honour, dignitie and thankes geuing, to him alone, which by his death hath bewtified the power, riches, and wisedome of God aboue all the capacitie of men and Aungels. The Angels therefore coulde satisfie them selues withe no multitude or deaping together of wordes, that they might worthely extoll his glorie.

THis may worthiely be called a catholike confession, which all the creatures which are within the compasse of heauen do make, that to God onely and to Christ all blessing, honour, power, is dew for euer and euer. Moreouer when the same thinges are attributed to Christ together with him that sit­teth on the throne, who seeth not y^t they acknowledge Christ [Page 37] to be eternall god? that he nameth creatures vnder the earth, he meaneth not soules in Purgatorie, neither the deuill [...] of hell, but it is added for amplification and enlarging the mat­ter, like as he numbreth all the creatures as it were by there kindes, as before in the thirde verse, likewise in these wordes (and all thinges which are in them) when as he had rehersed before all thinges in heauen and earth and in the sea. But in that the dumbe creatures do also sounde forthe the praises of God, with what ardent zeale ought men endued with reason apply them selues to set forth the glorie of God.

TO this godly and holy song, the 4. beastes which are Che­rubine and Seraphin appointed of God for the preserua­tion of his creatures, do sing Amen. The 24. elders which are the companie of the faithfull, falling prostrate, do worship him which liueth for euer and euer, with all submission of minde geuing to God onely by Christ all glorie, honour and than­kesgeuing, for the health and saluation purchased vnto them.

WHatsoeuer God hath decreed with him selfe, concerning the ordering and disposing of thinges in the world & prin­cipally [Page] in the Church, the same is far remoued from the know­ledge of men, excepte the lambe which is the son of God, vouch­safe to open the same vnto vs, which doth not onely reueale the secreates of thinges to come, but also he sheweth vnto vs the inuisible God himselfe, Iohn the 1. chap. After therefore that y^e lambe, to whome this office doeth onely belong as we haue lear­ned in the former chap had opened one of the seals s. Iohn heard a voice vttered by one of the 4. beastes, as the voice of thunder whiche geueth him leue to beholde, this voice although it were vttered vp one of the 4. beastes, yet it is known to bee the voice of God him self, whose seruaūt onely y^e Aungell was for it is not lawfull to anye creature to geue leue of him selfe eyther to ap­proche neare or to beholde anye thinge in the diuine misteries of God: it was like thunder that it might wake and sterre vp al his sences to attentatiō and diligent consideratiō, for we ought to shake of the drowsenes fyxed in mannes nature if we will come [...] to the beholdinge of Gods mysteries.

THe openinge of this firste seale, to the comforte of the godly describeth vnder the figure of a white horse, and of him that sat vpon him, the victorye of the Gospell spreade ouer the whole worlde. For the white horse signifieth the ministery of the go­spell, ouer which Christ hath the ruling euen as one that sitteth vpon an horse, by whose ayed, the heauenlye doctrine is caried with wōderfull swiftnes ouer the face of the whole earth, so that w^tin few yeares after y^e ascension of Christ, y^e base & contible cō ­pan [...] of the Aposteles, spreade abroad y^e doctrine of y^e gospell into all regions of the worlde. The whitenes of the horse describeth the ministery of the gospell to be most beautifull, suche as it is in it selfe not suche as it semeth vnto the worlde, for beutifull are the feet of them y^t bringe the glad tidinges of peace of them that declare good things. Ioyfull and happy therefore is y^e comminge of this horse chiefly when he beareth such a one vpon his backe. For by him that sitteth vppon the horse, we muste vnderstande [Page 38] Christ him selfe, or ells the doctrine of the gospell, which should be spread into al partes of y^e world, by the ministery of the word. He is armed with a bow, which showteth far, and perceth depe. that he might signifie that his force shoulde with swift course he sent forth into the vttermost borders of the earth, and enter eue vnto the depest secreates of the heart. Lastly he hath a crowne geuen vnto him, whiche is a signe and token of the kingdome and victory which he shall get in the world, in spite of Sathan [...] all his ministers. Because the full tyme was come in which he that sat vpon the horse shoulde shewe forth his strength, in deliuering the Church out of the [...]awes of sathan, he setteth forward and whether soeuer he goeth, he getteth the victory, neither is he sent forth of God to any other ende, then that he mighte gette a noble victory ouer Gods ennemies. This truely oughte to be a comfort, and as a spurre to the ministers of the gospell, that they shoulde not fainct vnder there burthen, neither by cowardlynes leue ther campe, if they were perswaded, that the doctrine which they preach, shall suerly get the victory, in spite of the deuill and all other ennemies. For in vaine doeth all the wickednes of the worlde labour to hinder his course, or to ouercome him, whome God him selfe hath purposely sent forth already crowned, not to a doubtfull battaile, but to a certaine victory. And this figure doeth represent the primitiue Church, a that fyrst age, in which the white horse cleare frō all spottes of peruerse & wicked opi­nions, caried y^e doctrine of y^• Gospell through the whole world.

LEast we might suppose that all thinges shoulde ioyfully goe forward accordinge to these happy beginninges, the opening of the seconde seale doeth shewe, that the doctrine of the gospell shoulde be receiued with the wicked hatred and malice of sathan and the world. Touching that he is called to behold by the voice of the seconde beast, we maye learne to vse oure selues soberlye and modestly in searchinge oute the misteries of God, that we couet not to know more, then the Lord doth vouchsafe to reuele vnto vs. Moreouer that he might more diligently consider all y^e [Page] seueral of this vision, it behoueth that to euery one he shoulde be styrred vp with a new calle, for suche is the weakenes of our nature that except we be very often prouoked to meditate and con­sider those things which God hath reueled vnto vs, nothinge is more redy then that the same shold fall [...] slip out of our mindes.

IT is certainely sure that the gospell of it selfe is the doctrine of peace, not onely betwene God and men, but also to men among them selues. For what other thinge doth the gospel teach then that we should rest by true faieth in God our father, which is reueled vnto vs by the death of Christe, and that we shoulde embrace righteousnes and peace with men which are oure bre­thren. But it cōmeth to pas by y^e wickednes of men and y^e crafte of sathan, that whē this holsom and peaceable doctrine is reiec­ted, men do cruelly rage among them selues, with murthering and slaughters, and god him selfe sendeth tumults and vprores of warre, that he may take vengeaunce vpon the wicked despi­cers of his worde, which is here plainely expressed vnder the fi­gure of the red horse, and sathan sittinge vpon him. For the red horse doeth signifie the cruell and bloudy purpose of Sathan, by which he striueth euen at once vtterly to roote oute all the pro­fessors of the gospell, except his cruelty shoulde be bridled by the vnchaungeable decree and purpose of God. Hereof it commeth to pas, that the gospell beinge once preached, there arise horrible commotions, slaughters, and tumults. But Gods diuine proui­dence doth so moderate all these thinges, that by these temptations he trueth his children, he suffereth his aduersaries to flea and murther one another. And this is it which Iohn saieth that pow­er was geuen to this rider, to take peace from the earth, that mē might rage and war cruel among them selues with killing and murthering & for a token of the same power, he receiued a great sword. This is that sword, which Christ affirmeth he came into the world to send. This worthy to be noted y^t the deuil him self [Page 39] although he burne with cruell hatred against the godly, yet he can worke nothing against them, but so much as there merci­full father doth graunt. Also for the reuenge of the death of the godly, y^t the lord doth turne the sword of the enemies through there owne bowels. For we scarce reade at any time, y^t crueltie was vsed against the godly, but y^t there bloude was reuenged, is greater bloudshed of the persecutours. And this semeth to be the figure of the Church, which Sathan assalted with open violence vnder the Romane emperours, euen to the time of Cōstantine the great, for in that space Sathan wrought innumerable slaughters of y^e holy martyrs vnder Domitiane, [...]ra­ [...]ane Antoninus, Decius, Dioclesian, Maxentius, Licin [...]s, & other cruell tyrants. But god throughly reuenged there death, when infinitie thousandes of them which became ministers of Sathans madnes in persecuting the Church were dayly con­sumed, either by forren warres, or ciuill seditiōs, & the Empe­rours also thēselues, proconsuls, and gouernours of prouin­ces, by poisoning, by treasons, by tumults, and often times murdering them selues, did beare the due punishment of there crueltie. And yet his course was not hindered, nor his victory disgraced, which sitting vpō the white horse went forth that he might cōquer & ouercome. But rather amōg these bloudy swordes, & sore woūdes, his victory appered much more gloriouse.

HE had nede of a new admonisher that he might diligentlye print in his mind the misterie of the third seale. And it was on this sort, when men waxed werie of heauenly foode, God sendeth hunger and famine among them, that they may suffer there deserued punishmentes for despicing his gospell. There appeareth therefore a blacke horse, carying the sorow & grie [...]e of famine into the world, y^t they which will not acknowledge y^e happy victory of him y^t sat vpō the white horse going before, shold he miserably afflicted of the sturdy & cruell sitter vpō the black horse. This horsemā carieth a paier of balāce y^t he may be­liuer to mē for there sustenāce bred & water by weight, by which [Page] we reade that the scarcite of things, & famine is signified, as in Leuit. 26. Ezekiel 4. and [...]. When the Lorde threateneth that ten wemen shall bake together in one ouen, and shall deliuer forth bread by weight, and the Lord doth denounce by y^e Pro­phete, that the Israelites shall take for there sustenaunce bread and water, by weight and measure. But here he foretelleth not so muche the scarcitie of corne and victualles, as that wofull scarcitie and hunger of the worde of God, which Amos sayeth shall come vpon the world for the contempt of the same.

LEast he should thinke this famine to be the most bitterest of all the plagues, he heareth an oracle out of the middest of the 4. beastes, that this punishment shallbe tollerable, as that which should not bring vtter destruction. For he proclaymeth one measure called Chenix of wheate for a penye, and three of the same measures of barly for a peny, and that there shall be no scarcitie of wine and oyel. Chenix was a measure of wheat and barly, so much as should suffice a seruaunt, for one daies sustenaunce. The old interpretor dothe translate it two pownde, Budeus foure pounde, Pollux writeth that it weieth but thre pounde. Ezechiel in Chap. 4. doth alow for the suste­naunce of one man for a day twentie sycles, that is one pound of bread, and the sixt parte of a hin of water. And the Romane peny comed vnder Domitiā was almost as much as 7. of our pence. And at that time they did work for a penie a day. When as therefore euerie daies labour shold be spent for there bread­corne of wheat▪ he signifieth that the scarcitie should bee great, but yet such as might be borne, seing there should be greater plentie of barly, and no scarcetie of wine and oyle. And this fi­gure semeth to represent the state of the Churche, after it had taken roote in the world, but chiefely after the peace graunted thereto by constantine when as besydes the horrible herisyes which did openlye defyle and corrupte the doctrine of Christ, many other traditions of men and vnproffitable cerimonies crepte in, by which a great famine of sincere and pure doctrine [Page 40] which is the spirituall meate of the soule, was brought into the Churche, and yet not so great, but that there was sufficiente of necessarie food, to the keping of eternall life. For although they suffered the penurie of pure wheatē bread, yet there was bar­ly bread, which they might vse although not for so pure nuri­shment, yet for necessarie food. Notwithstanding in the meane time, there wanted not matter of spirituall ioye and gladnesse, (whiche is figured by the wine and oyel) to the godlye, which holding the onely foundation of there faith, whiche is Christ, haue obteyned remission of sinnes, peace and quietnesse of con­science, through the benefite of the same Christ.

THe fourth seale being opened, he is admonished by the voi­ce of the fourth beast to come nerer and to behold the thing more certenlie and throughlye.

THis pale horse which carieth death vpon his backe. signi­fieth the plague and other pestilent dyseases, whiche by the iust iudgemente of God doe slea men for the contempte of the Gospell. And after death followeth hell, that it should not be thought to be a pestilence of the bodies onely, but that with e­ternall death of the soule and tormentes of hell doe follow af­ter. And truely hell alwaies followeth the death of the bodie, excepte in those onely, to whome the stinge of death is broken, and the victorie of hell spoiled and taken awaye, by the deathe of Christ. And least it might be thought, that pestilence onelye should deuoure the reprobate, he hereth that there was power giuen vnto him, to destroy the third parte of men with sword, famine, pestilence, and teeth of wilde beasts. with these 4. kin­des of punishments God being angrie, doth strike, as Moses witnesseth in the 26. chap. of Leuit. Whereby wee gather that the condition and state of those times shalbe verie miserable, [Page] this terrible thretening shalbe fulfylled. Suche as those times were when the empire of Rome was spoiled and wasted faire & wide by the Gothes, Hunnes, Vandalles, and other barba­rouse nations. For histories doe testifie, that there were neuer more manifeste examples of Gods vengeaunce, then in those miserable times, whē all places were filled with murderings, burninges, famishment, pestilence, and beasilye cruelties of barbarouse people. What meruail, if then the pure doctrine of Christ almost driuen out, and cōdemned in many places were sylent, wheras before it florished wonderfully, if heresies, per­uerse, and wicked opinions, and traditions of men did then receaue so great strength? when by the iust iudgement of God the mindes of men must be bewitched with lies and falsehood, for neclecting the truth: if the Churche smitten & shauen with the persecutions of pagans & heretiques was greatlye demi­nished and brought into a straight and narow Rome? But a­gainst all these calamities & miseries the mindes of the faith­full ought to haue bene armed, that they shoulde not faint in such sturdie stormes of temptations, but holde and keepe an vndefiled and constante profession of there faithe euen to the ende.

THe opening of the fifte seale declareth the state of the faith­full after they are departed this life. For when as they be­inge oppressed with infinite calamities, were all the daye long as shepe apointed to the slaughter, this doubt mighte rise in the minds of the godly, what good or euill may come to them after death? when all there life they are intreated after a wre­tched manner, and afterwarde by the Barbarouse crueltie of there enemies they are diliuered vp & put to most bitter death. Christ taketh away this scruple or doubt, when as he sheweth, that those which were slaine for the worde of God, and the te­stimonie of the Gospell, which they alwaies boldly and frelye [Page 41] professed, do after this wretched life, inioye blessed tranquil­litie in heauen and do looke and waite for iust reuenge vppon there wicked enemies. And the soules of those that were de­parted out of this life are placed vnder the altar, that is, they rest vnder y^e defence of Christ, which is made to god, for them, the priest, altar and sacrifice, and they them selues also are of­fered vp in earth by martirdome for a sacrifice of acceptable & swete smell. Ve [...]e fitly therefore rest is assigned vnto them in heauen vnder [...]he altar. But as concerning the place in which the spirites and soules of the sainctes are placed, none other thing is here sign [...]ed by the altar then that whiche in the 16. Chap. of [...]. Luke, is men [...] by the bosome of Abraham, and in the 23. Chapter by paradise.

THe blessed spirites wishe and desire that the glorie of God may be extolled aboue all thinges, they are here therefore brought in by a figure called prosopopeia taking it greuously that the iudgement of God was so longe deferred: that ven­geance was not yet taken vpō the bloudy enemies of Christ & his Church. But it is not so much here expressed in what kind of affection they are endued, as it is described, what there per­secutoures haue deserues. That we should not either imagine those to be lost which giue there liues for the glorie of Christ, or thinke that the wicked shall alwaies preuail in there wic­kednes. They cry with a loude voice, that they seme to be tou­ched with an earnest desire of reuenge. How long o Lord. &c. They do not expostulate or quarell with God, as thoughe hee were vniuste vnto them, in that hee deferred there reuenge in long, but accordinge to the manner of the godlye they poure forth there complaintes into his bosome. For when they call him holye and true, they signifye that hee neither can nor will suffer any thing, which is not in all pointes agreable to his ri­ghteousnesse and trueth. For it is not agreable to the iustice of God, that hee shoulde alwaies suffer the iniuries done to the [Page] godly to be vnreuenged and it is contrarie to the truth of his worde, that wicked men should scape vnpunished, of whome he hath promised so often that he will take due punishemente vpon them for there wicked and heynouse offences.

WHite garmentes are signes of dignitie, wherewithe Christ extolleth the soules of them, which haue not re­fused valiantly to suffer deathe for the testimonie of his Go­spell. For although they do not as yet inioye the full and per­fecte ioy of happines (suche as shalbe giuen them after the re­storing of bothe bodie and soule) yet they liue & raigne with there head Christ in heauen, inioying happie and blessed tran­quillitie, but yet so that they carefully vnder hope, do waite for the restoring of the bodies, and the time of the last iudgment. And this dignitie commeth vnto them onely by Christ, as we shall heare in y^e next chapter folowing, of those that haue was­shed there garmentes in the bloude of the lambe.

And it was sayed vnto them that they should rest for a lit­tle season vntill the number of there fellowes and brethren and of them that should be killed as they were, were fulfilled. &c. They are commaunded to rest in this quietnes, and to bea­re patiently for a litle time the deferring of the last iudgement, that the whole number of them whome God hath lykewise or­deyned to the glory of martyredome, should obtaine with them the same palme and praise of victorie. Whereby it is euidente, that althoughe almoste infinite thousande martyres whiche suffered vnder those tenne famouse persecutions, that yet there remainethe a great number of the godlye, whiche are reserued and kept and shall suffer the like thinges, in the openinge of the sixt & seuenth seales. Moreouer the time is called short, although it last many hundred yeares after, because the Lord hath apoin­ted the ende and termes of the same, which if we haue respecte to the euerlastinge comfort and consolation, ought to seme ve­ry short. For what equallity or proportion is there of that which hath an ende, with that which is infinite? Neither are our suffe­ringes to be estemed if they be compared to the glorye that shall [Page 42] follow. Moreouer we vnderstande by this place y^t can none pro­mote or preferre them selues to the glorye of martyredome, but he which is apointed and ordeyned of God for the same worke. Lastly we are sufficiently instructed by this vision, y^t the soules of those that are departed do not slepe withoute any sence or fe­linge of happines, when with a loude voice they desire reuenge they praise and magnifye God, are clothed in white garmentes are commaunded to waite and abide for the victory of there fel­lowes and brethren.

THe openinge of the sixte zeale setteth forth a terrible earth quake and also diuers wonderouse thinges of heauen. Christ prophesied in the 24. chap. of Mathew, that there shalbe famine, and pestilence and great earthquakes in many places al which things, as also they are foretolde to come by this vision, so if they be vnderstood without figure, as Christ himself testifieth, they are onely the beginniges and as it were the foretellinges of so­rowes, and truly there cronicles are full of many great earth­quakes in diuers and sundry nations and cuntries, which as Il graunte that they were sygnes of euilles shoulde followe, so I doubte not but that by the earthquake here are forshewed great alterations and chaunges of empire and religion, which should follow almost through the whole world. suche as were when the wicked pestilence of mahomet preuailed in the world through the sarasines, and sodenly spread ouer the whole em­pire of the cast and at length the turkes succedinge oppressed y^e greatest part of the west also. Then truely Christ the sonne of righteousnesse suffered a great eclipse, when the pure doctrine of the gospell was darkened almost to all whiche semed to bee lyke sackeclothe of heare to them, whose eyes the brightnes of this worlde had so tied and bounde that they were blinde euen in the cleare and broad dayly light. For Christ himselfe suffered not any part of his owne glory to be deminished: whiche was [Page] euen then also the lighte of the worlde and the sonne of righte­ousnes, to the faithfull although they were very few, but that he semed to be so to the wicked multitude, when as most sharp and cruell persecution raging, verie few durst truely and bold­ly professe him. The moone that is the church which boroweth here light of the sunne, that is of Christ, is not onely (the sunne beinge darkened) depriued of hir light, but also throughe the horrible slaughters & calamities is all ouer couered with blou­dye colloure.

THe doctors and teachers, which in the sincere doctrine of y^e Gospell semed to shine as the starres in heauen, and other professors also, now ouercome with calamities, and oppressed with miseries, doe fall downe to earthly thinges: they forsake Christ and his Church and imbrace this presente worlde. And least they may seme to be few which shall doe this, he sheweth that ther shalbe innumerable, which no otherwise thē vntime­ly fygges do fall from the fygge tree when it is shaken of a ve­hement and mighty winde, euen so together and as it were w^t one violent motion, many, & at length almost all, shall fall frō the confession of the heauenly doctrine to the drosse and corrup­tion of this world.

THe doctrine of y^e gospell being taken frō among thē which was wont to open heauen, the verie sighte also of the hea­uen it self is taken from the eyes of men. The similitude of the scrole rolled together doth expresse the sodaine taking awaye of the same. The mountaines also and the Isles which were wont to be refuges and places of safegard in such calamities, are not free them selues from the same terrible motiōs, so that there apeareth no cōfort at all to wretched and miserable men eyther in heauen or in earth.

THese proude despisers of the holsome doctrine, which ge­uing them selues to riote, and vaine pleasures, haue neclec­ted the true worship of God, whether they bee kinges, or we­ther they be great men, rich men, or chiefe captaines, potenta­tes or mightie men, with all there traine, both free and bound, shall now beare the punishmente of there impietie, when as for feare of the euils hanginge ouer them, they shall fearefully hide them selues in the dennes and holes of the mountaynes.

NOw they which hetherto haue carelesly despised God, be­ing pricked with the furies of there owne conscience, doe at length acknowledge these calamities to be sent vpon them frō God being angrie. They do not so much flye death, which they desire to be vpon them for euer, but the sight of him that sitteth vpon the throne, and the wrath of the lambe, whiche is iudge both of the liuing and dead: what thē are the tormentes of hell when the horror and feare of iudgement is so great? and we may note that the wrath of the lambe which is so gentle to his friendes, is terrible to his enemies, although in time past he offered vp him selfe to the Iewes to be slayne.

NOw they confesse that the time is come in which they shall be punished for there wickednesse, and that it cannot be auoided, but that they must needs feele the seueritie and shar­penesse of the lābe which no mortall creature is able to beare. Let vs therefore kisse the sonne while he offreth himselfe vn­to vs easy to bee pleased, that beinge free from these euils, we maye liue blessedly with him for euer.

AFter this terrible earthquake, which altogether drawe a­way slouthfulnesse and dilicacie from the wicked Princes of the world and all the champeons of Sathans garde whiche being greatly amazed with terrour of winde, they rather wi­shed any kinde of death then that they would be drawne to the tribunall seat of the angrie Iudge: Ihon might meruail what shoulde become of the Churche of Christ. Hee is admonished therefore by this vision, that not one of the whole number of the faithfull whome God hath predestinate to eternall life can be brought from the constant confession of the true faith either by the cruell tormentes of the persecutours or by the subtill & priuie deceites of heritiques, and false deceyuers, although ne­uer so great stormes of persecutions fall vpon them.

I sawe foure Aungells stande on the foure corners of the earth holding the foure windes of the earth, that the voices should not blow on the earth neuer on the sea neither on a­ny tree. &c. It pertayneth not greatlye to vs to knowe we­ther they were good or euill Augels, for God as it semeth god vnto him selfe executeth his iudgementes bothe by good and euill Aungels. For ā euil Aungell broughte in the plague in the time of king Dauid. A good Aungell also ouerthrewe the armie Sennacheri [...] with a mightie great slaughter. Although [Page 44] I doe incline to the Iudgement of those which contend that euill Aungels are vnderstoode in this place. Howesoeuer it be, it is thought good to the iust iudgment of God, to take awaye almost altogether oute of the world, the free preachinge of the gospell, which before sownded in the whole earth. And the metaphore of the winde, doth very fitly agree: for the word being taken awaye the force of the holy ghost, whiche sheweth him selfe forth in the preachinge of the gospell, is restrained and holden backe, that he shoulde not blow vpon the earth nor vpon the sea, neither vpon any tree. For that whiche holsome and seasonable windes are to the worlde, the same is the holy ghoste, to the Churche. The mistery of the word therefore beinge taken out of the worlde, the Church must nedes suffer a sore decaye and deminishinge. And here no doubt is signified the greateste defection and departing almost of the whole world, from the pure doctrine of the gospell, such as happened in those miserable times, when the pestilente doctrine of Mahomete inuaded all Asia and Affrica, the popishe drosse dayly receiued great increase in Europe. And it is verye lyke, that here is noted that generall Apostasie, whiche Saincte Paule foresaw shoulde goe before the reuealinge of Antichrist 2. Thessal. 2. chap. which is plainely described in the openinge of the seuenth seale.

I agree with them which vnderstand Christ to be signified by this aungell, to whom those things, which are shewed to Iohn in y^• vision, concerning this angell, do properly belonge. And it is so vsuall in the scriptures, that the angels doe beare or repre­sent the person of there lord and head Christ, that I wil not tary in it. But as concerning this present place, y^• which is here spo­ken, doeth truly agree to oure sauioure Christ, that he ascended from the rising of the sunne, who Zacharie in his songe almost with the same wordes magnifieth rising and springing from an highe. For he is the sunne of righteousnes, before whose risinge [Page] as well in the greater world as in the lesse which is man, no­thing is found but most thicke darckenes. He is sayed in this place to haue ascended from the rising of the sunne, that by his brightines he mighte bring some comforte and consolation, to the godly, for we herd before y^t the sunne was darkened in the world, as though it had put on a sacke clothe of heare. But that is applied to the sight of the wicked & of hipocrites, for Christ ascending from the rising of the sunne to the Church his spou­se, doth illuminate the same with the most pleasaunt & brighte beames of his gloriouse light. Furthermore Christ hath y^t holy seale of the liuing God, that is the euerliuing, & from whome all life doth flow, which sealeth with the holye spirite all those whom the heauenly father the founteyne of life, hath elected & chosen to eternall saluation, and whō he hath redeamed by his death, and restored, by his resurrection into newnes of life. Lastly with great aucthoritie he restraineth the force of the 4. Aungels, to whome it was graunted that they might hurt the earth and the sea, that they should not touch anye thinge at all vntill he had placed the seruaunts of God in safetie. This pla­ce doth most clearly shew, that God doth neuer so grieuouslye shew forth his wrath against the world; that he should caste a­way the eare he hath ouer his Children.

HE commaundeth them that they hurt not the earth, nor the see, nor the trees, before that he shal by the setting on of his seale destinguish and seuer the seruauntes of God, from the wicked and hypocriticall. Here the punishmentes of the vn­godly are deferred. while there is prouision made for the elect. The floud came not before Noah with his family had entered into the arcke. And the Aungels witnes that they can doe no­thing to y^• citie of the Sodomits, except Lot were first brought forth into safetie. The angell spared the first borne of y^e Egyp­tians so long, vntill the postes of the Israelites were sprinck­led with the bloud of the paschal lambe, a little before nighte. And there is the like thing in the 9. Chapter of Ezekiell wher­as [Page 45] the sixe armed men were sente forth to destroye the citie of Ierusalem, they are commaunded to followe the man clothed with the linnen garment, hauing the inckehorne of a scribe at his gyrdle, whōe God sent before to set a marke in y^e forehead of those, which did morne for all the abominatiōs which were cōmitted in the citie. Those whome this first did not marke, he committethe to the other to bee slaine. But they are signed in this place, not that they should be kepte free from pestilence or murder, but that beinge deliuered from eternall deathe, they might be knit & ioyned to God & Christ there deliuerer. And there are none signed besides the seruants of God. And this is also moreouer to be noted, that they receyue the print of the seale in there foreheads, to this end, y^t as they are the seruantes of God, so they may also be knowne of all men to be such, nei­ther that they should be ashamed, wheresoeuer neede shall re­quire, to confesse whose doctrine and religion they professe. And although they are signed in there harts by the holy ghost, yet the print & figure of the same seale apearethe in there fore­heades, when as with the harte we beleue to righteousnes, & with the mouth we confesse vnto saluation.

THe number of the electe is certeyne to God, so that one of them can not perishe whome Christ hath taken vnder his protection, for this foundation of God shall alwaies stande vnmouable, hauinge this seale: the Lorde knoweth who be his: and lette him departe awaye from vnrighteousnesse, whosoeuer nameth the name of the Lord. The number truely of the elect is great, and greater then men wold thinke. The e­lect in dede are not many if we compare them with the infini­te mylions of the reprobate, but when a man woulde thinke that there remayne verie fewe and almoste no true worship­pers of GOD at all, yet Christ hathe his Churche. There were seuen Thousande that is manye thousandes of the Is­raelites, (when as Elias beleued hee was alone) whiche [Page] had neuer departed from God to the wicked worshipping of Baale. And whē we might thinke the nation of the Iewes al­most taken out of the world, by the horrible persecutions and calamities, which chanced after the opening of the four seales: S. Iohn heareth an hundred and foure and forty thousand of those that were signed of all the tribes of Israell. This nū ­ber is cōposed of twelue thousand, twelue times repeated, the nū ­ber of twelue signifieth y^t gathering together oute of y^t miseable dispersiō, into one body of Christ & his Church which was foū ­ded in 12. patriarchs, & afterward being fouly dispersed, was gathered together by y^e 12. Apostels, which were the preachers of Christ. And Christ wold signify the same thing by the seuēty and two Disciples sente forth throughoute the whole region, when this nūber of so many elders instituted by Moses, was counted famouse among them, and it might plainlye enoughe admonish the Iewes, that the Messias was come, which wold gather together again into one bodie, the wādering & straying Iewes and the Israelits dispersed ouer the whole world. We are caught here, that there remayneth a bodie of y^e Churche, to God, althoughe the members bee seperated one from another with neuer so long distance of place, so that they hold the holy bond of vnitie in Christ there head. For wheresoeuer the dead carcas is, thether will the Eagles be gathered. Matth 24.

HE counteth it not enough to reherse the whole number of those that were sealed, except he should also number out of euerie particuler tribe, twelue thousande of those that were si­gned. Whiche thing hee dothe for this cause, least anye thinge of the promises of God, whiche yet remayned most famouse and cleare, concerninge the restoring of the commune wealth of Israell, mighte seeme to fayle. Not that it is necessarye that an equall number shoulde to bee taken oute of euery tri­be, but bycause the number of twelue, noteth perfection, and it shewethe that the number of the electe is determinate withe GOD, likewise as the multitude of Souldiours is kno­wne to there Captayne, which that he may know the certayne [Page 46] number of them the better and that order may be kepte, deui­deth and distributeth his whole armie into ensignes or stan­derdes, which Christ doth here. Otherwise there is no diffe­rence or prerogatiue of tribes in the first election. For the or­der of the ensignes is otherwise distributed here, then of Mo­ses in the 2. Chapter of the booke of Numbers although the priuilege of Iuda kepte, for the misterie of our redeamer and head, for Christ came of the Iewes. But it causeth some to meruaile, why the tribe of Dan shold be altogether omitted & left out of this rehersall. The aunciēt writers supposed by the Prophecie of Iacobe that Antichrist shoulde hee borne of that tribe, and therefore it was not to be reckoned among the elect tribes, which is to weake and vaine, and it brought forth mō ­strouse fables concerning Antichrist, when as the woordes of Iacobe sound no such matter Gene. 49. But onely, that like as serpentes do set vpon men vnwares, so the nature of this tribe should be suche that by subtilties and deceytes it shoulde ouercome the enemies. The simplest and plainest cause, whye one tribe was omitted, is this, that there might be place for the tribe of Leuy, which was not to be left oute of that rehersall, for the notable Misterie therein conteyned, For when as it had no inheritaunce in Canaan the lande of promise (because the lord was there portion) now the priesthood being translated to Christ, the holy ghost would plainly expresse, that the tribe of Leui also is admitted to the partaking of the heauenly in­heritaunce, although that amonge the rest it had no part in the earthly omision, but of so great a nūber of Iewes whiche are here rehersed we may gather that misterie which Paule tou­cheth in the 11. Chap. to the Rom. That blindenesse is partly happened vnto the Iewes vntill the fulnesse of the gentiles become in and then all Israell shalbe saued.

IN the first place are numbred those that were signed of Is­rael which is the first begotten of God, and after follow the gentiles in there order, whiche as the Iewes are aboue them [Page] in dignitie of time, so likewise they are aboue them in multitude and number. A great multitude, (saith he) which no man could number, but yet not of an vncerteyne number but whiche is knowne to God, and can not be comprehended of men, out of all nations, kindredes, people and tongues, God is no accep­tor of persons but of euerie nation those that loue him, & work righteousenes, are accepted of him. For in Christ Iesus there is neither Iew, nor gentile, Scithian or Barbarian, but those whome God hath chosen he hath called, whōe he hath called he hath sanctified, whome he hath sanctified, hee hathe glorified. We se here what a wounderfull great companye of the faithfull, by the meruailouse counsell and prouidence of God besy­des all hope of man, is escaped out of so great waues of per­secutions. And where as we thought the Church to be almost destroyed, yet great remnantes of the same to be preserued by the helpe of God. We maye learne heare that the Churche is not to be soughte with the bodelye eyes, neither the multitude thereof to be measured by the Iudgemente of the sences. For if the Church should alwaies florish in the eyes of men, there had bene no neede that the mindes of the godly should be con­firmed by this vision, againste that temptation by whiche the whole Church should seeme to be vtterly ouerthrowne, when all thinges apeared full of slaughters, herisies falshoodes, de­fectiōs, that sound rocke, which is promised shal stand against hell gates▪ which was no where seene with mans eyes.

Standing before the throne and before the lambe. &c. They which before were aliants & straungers from y^• Church to whome there was no accesse open to God, now are citisi­us thereof, and the sonnes of God throughe the lambe, which takethe awaye not the sinnes of the Iewes onelye, but of the whole world, so that they may bouldly stand in the presence of God and of Christ, when as the wicked desired nothing more then to be hidde from the presence of him that sat vppon the throne, and from the wrath of the lambe, as we hearde in the Chapter going before.

Clothed with long white robes and palmes in there han­des. [Page 47] &c. There aparell and decking eis here described, y^t they are clothed in long white garmentes, which are tokens of di­gnitie and innocencie that they beare palmes in there handes they testifie and declare that they are conquerers of the world the [...]leshe, and the deuill, but because he speaketh more at large hereafter of there happinesse, lesse shall here suffice.

THere thanke [...]ullnesse is declared by the loudnes of there voice, that they cried out with loude voice, giuing worthie honour to God. But this is chiefly to be obserued, that there is one voice of all those that be saued, that they referre all there saluation that they haue receyued, wholly to God and Christ. Saluation (say they) to him that sitteth vpon the throne of our God and to the lambe. These do attribute no parte of there saluation to there owne desertes, no part to workes of supera­rogation, no parte to creatures althoughe neuer so holye, but they ascribe all the glorie of the same beinge restored in God and Christ, this is the Catholique doctrine of y^• Church, how­soeuer the Romane Antichrist condemneth it of heresye y^• cause not heard, and persecuteth the professores of the same with fire and sword, and exquisite tormentes both by sea and lande.

ALthough the whole roote of the papists abhorre and de­test this doctrine as hereticall & Scismaticall, yet it hathe for defenders euen infinite thousandes of Aungels, whiche a­bout the throne of the elders & the foure beastes, do diligently waite vpon the will and pleasure of God, as we haue learned in the 5. chap. these do alow with there consent, the triumphāt song of the blessed spirits. For after they haue yelded reuerēce to God, with due submission, which they are wont before they dare bring forthe any thing into his presence, first they testify there godlines in the approuing & alowinge the former song, saying Amen. Afterwarde that they maye satisfye there owne zeale, they expound the same sentence with many mo wordes.

TO this ende belongeth this heaping together of woordes that they may testifie y^e by all meanes they ascribe all glory to God alone. Therefore they expresse the same thing with mo woordes all those are, praise and thankes geuing, honour and glorie, power & strength. For we can neuer attribute to muche to God in praises. And by this note or marcke we may descer­ne the true doctrine of God from that which is counterfere & forged, for that doctrine which feareth to giue to much to god, as the popishe doctrine doth, is altogether false and knoweth not the infinite Maiestie of God. For the papistes do flie and eschew this confession, that they shold ascribe all laude, glory, & praise, to God, least nothing should be left which they might attribute to S. Images, to there workes & other there pro­fane toyes and trifles.

SAincte Ihon doth meruail secretly with him selfe at the usi­ber and gloriouse beautie of those, which after the sealeō Is­raelites [...]ame forth before y^• throne. Yet he durst not aske whoe they were modestly waiting whether that should be reuealed vnto him or not, by the permission of God. One of the elders therefore maketh aunswere not to the question but to y^e doubt of Ihon familierly talking with him, and asking him, whe­ther he knew well what they were, which were araied in long white garmentes and from whence they came.

IHon maketh aunswere according to his simplicitie, honora­bly (as the maner is of speaking to a noble personage) cal­ling the elder Lord that he is ignorant, but yet hopeth that he shalbe instructed of him concerning the conditiō of them, whō he beleueth to know the same.

And he sayed vnto me these are they which came oute of great tribulation. &c. This elder declareth firste what they are & afterward whence they came. These are (sayth he) those which by the benefite of God are deliuered out of that horrible [Page 48] affliction which before was described should come▪ and nowe being free from all there laboures, they are receiued unto bles­sed rest vntill the day of resurrection, truely this semeth won­derfull and strang, that out of so great an earthquake whiche did shake all partes of the worlde, such a number could be sa­ued, but that we may confesse the meruailouse counsel of God to be farre aboue the capacitie of our witte.

And haue enla [...]ged there long robes & haue made there long robes white in the bloud of the lambe. &c. He setteth forth two notes of dignitie to be cōsidered in there garments, the breath and the colour, they ought to acknowledge, to haue receyued both of them by the benefite of Christ. Large gar­mentes are the appareill of noble personages & mightie men. This largenes they go in the bloud of Christ, whiche hanged naked vpon the Crosse that he might bewtifully cloth vs. And they borowed there white colour, (which is as we sayd before a token of dignitie and innocencie) of the red bloude of the lambe which though it alwaies continue red, and as it were euen new [...] hath this meruailouse qualitie, that in washing [...], it tourneth the purple colour of garmentes, in [...]o the whitenes of snow or wolle, according to that in the 1. Chapter of Iesay if your sinnes shalbe as red as scarlet they shalbe made as white as wolle, lastlye we muste note that all this whitenes is placed in there garmentes and not in there bodies, that we may acknowledge that they do not shine in there owne righteousnes, but that there vncleanes is couered with the innocencie of Christ, euen as with a large garment.

NOt bycause they trust to there owne merites, but bycause beinge couered with the righteousnes of Christ they are beautifull to beholde, they dare come forth in to the presence of the throne of the immortall and euerliuing God. Truely the dignitie of this garment is meruailouse, bycause they do were it although they be priuie of there owne infirmitie, yet they are not afrayed to come into the presence of y^e most iust iudge.

[Page] And they serue him day and night in his temple. &c. God doeth accepte free seruice whiche are clothed with the innocen­cy of Christ, without which ornament the seruice of none canne please him, but he will expell them oute of his familye as vaga­bondes, and runnagates, which doe thrust any seruice vpon him whiche they woulde haue to be accepted at his handes withoute Christ. But now there obedience is acceptable vnto him, so that they serue him in his temple as holy preistes day and night, that is for euer, that they apply them selues to his holy worshippe as thoughe they had neuer bene prophane. We may learne here by what meanes we may offer vp in the Church reasonable seruice accepted of God, y^t is if vnclothed of filthy garments of our flesh and hauinge put on the righteousnes of Christe, we come forth into his presence.

And he that sitteth on the throne will dwell amonge them. &c. It is not only accepted of God which his faithfull seruaunts doe, but he taketh vpon him the office of a mercifull and liberall lord, when he on the other side becommeth there patrone and defendoure, and as the hen couereth her chickens, so God will kepe his seruaunts free from the inuasions of all euills.

ALthough so longe as they followed the warfare of Christ in earth, often times they suffered hunger, often thirst, & par­thinge heate of the sun and other such kinde of aduersities, now beinge made free and losed from the bond of warfare, they feele no more such calamities neither any discommoditye at all and of y^e place some do not amisse that the fier of purgatory is here vtterly quenched, whē as this Angell pronounceth, that y^e godly shall fele no kinde of burninge heat after this life.

THis is a reueng of the cause, because the lambe which hath redemed them sittinge in the middest of the throne equall to God his Father, hathe taken the care and charge of them, and [Page 49] and shall leade them to the perpetuall fountaines of liuinge wa­ters which being satisfied, they shall not thirst for euer, and God himselfe also will wipe awaye all teares from there eyes, when from hencforth there shalbe no cause of sorow and mourning of­fered vnto them, but they shall haue the fruition of perpetuall ioy worlde without end. Amen.

BEcause the greatest matter that euer hapened, & most worthy due consideration, were made manifest in the openinge of y^• seuenth seale, his mind was to be prepared to y^e diligent making of y^e same, with a rare & vnaccustomed maner. There is silence therefore made in heauen as it were for y^e space of halfe an ower in w^t space whilest all thinges were silent, the Apostell shoulde sterre vp his minde to the diligent consideringe, what misterye shoulde be reuealed to the Church in the opening of the seuenth [Page] seale, which he now saw opened. Moreouer whē as his minde was holden in suspense half an hower in y^e waiting for of tho­se thinges which should follow, he coulde not but diligentlye print in his minde the things which so desirousely he had wai­ted for to know. But this silence may be also referred to the deliberation of God, for Princes and wise men are accustomed when as they will decree or pronounce any thing, concerning great matters and waightie affaires, to haue some silence in the meane time that they maye not seme to haue done it, but with great deliberation not that the counsels of God are pro­longed with doubtfull consultatiōs according to the maner of the counsels of men, but bycause he would prepare our minds to the diligent consideration of his workes an [...] woordes, by suche signes as it were by aides: if therefore we will vnder­stand those thinges which are reuealed in the opening of this seale, let vs bring minds altogether, void of worldly troubles, and casting of the cares of all other thinges for a time, let vs giue our attendance onely to this, that we may diligently re­ceyue those things which the holy ghost hath spoken. I know that this sylence is diuersly and farre otherwise expounded of others, & some do fly to vaine and vnproffitable speculations: But this interpretation whiche I haue broughte, as it is the playnest, so it semed most conuenient and fit to the purpose.

ALl this preparation is set forth to expresse the greatnesse of the thinge, first there came forthe seuen Aungels into the presence of god, they stād a certayne while as it were waiting what seruice god wold cōmaūde thē, afterward there are deli­uered into there handes seuen trumpetes, yet they doe not straitway sound the same, but they waite for the will of God in all thinges. All these do after a sorte prouosticate and fore­tell the heuinesse of Gods iudgements which should shortlye after be made manifest. But the number seuen, of the Angels, as otherwhere so also heare, doth represent the whole felow­ship of them, which are all cōtinually most redely prepared, to [Page 50] the obediēce of god, although as it semeth good to his infinite wisedome, he apointeth now these, now those to the executing of diuers businesses. But here the Aungels are apointed to be trūpetters, which is bicause they are ordeyned to publish y^e iudgementes of god in the world. For as it is the manner of kin­ges and Emperours and alwaies hath bene, to publish to the people there decrees, especially perteyninge to warres, with the sound of a trompet: so God hath described vnder a like figure the iudgements which he hath prepared against his ene­mies and despisers of his Gospell, when they are to be made manifest in there times. And the seuen trumpetes, do signifye all the reuelatiōs of Gods iudgements, like as the number of seuen is vniuersall, and signifieth fulnesse in the writinges of the prophets. When as therefore seuen Angels go forth with so many trumpets, there is ment, that all the kinds of punish­mentes, which were included in the seuen seales, are to be re­peated in this last seale. No meruail therefore, if our mindes with so great preparation, be stirred vp to diligent marking. Moreouer if we shall gather the duetie of the doctors and tea­chers of the Church, by the Aungels that sound the trumpets, we shall not doe contrarie to reason. And the analogie leadeth vs to the same, when as there office also is to be declarer of gods iudgmēts. For god hath not bene accustomed to send fa­mouse plagues into the world, but first mē were admonished of the same by prophetes and teachers, that all pretence and cloke of ignorance might be taken from the wicked and if any be curable, they might repēt frō there errours, by which being seduced they wandred oute of the way, and so escape the euils hanging ouer them.

THis Aungell doth represent Christ, which is not an Aun­gell by nature, but by office, and Malachie the prophete cal­leth him the Angel of the couenaunt. For when as y^e most dan­gerouse persecution of all, was at hand, vnder the tyrannye of Antichrist, which is reuealed in the opening of the seuēth seal [...] [Page] Christ commeth forthe into the presence of God, beinge the head and preseruer of his Church, as one that woulde defende the same, against the daungers which were at hand. Whereby both the greatnesse of the perilles is expressed, as though now necessitie required that the presente helpe of Christ shoulde be with them, and as it were to prouide them in doubtefull mat­ters: and also the singuler loue of Christ towards his, and the especiall care he hath ouer them, which when troubles aproche neare, is readie prepared and present to defend thē before god, and by continuall intercessions to commende the cause of the Church to his fatherly mercy. And Christ is here broughte in exercising the office of an highe priest, (which he hath without succession) when as he is placed at the altar. Whereby hee can saue for euer those that come vnto God through him, liuinge alwaies for this ende, that he may make intercession for them. Hebrewes chap. 7. Which is notablye described vnder this fi­gure. For he standeth at the altar, not that he may againe offer vp sacrifice propitiatory, bycause there is no oblation for the forgeuenesse of sinne without the shedding of bloud. For this sacrifice being once finished, by which eternall redemption is obteyned, we nede not to haue it repeated. But when as he is entred into the holy of holiest that is into heauen, he offerethe vp incense in the presence of God, which are the praiers of the sainctes vpon the golden altare of the incense. For this figure doth allude to the custome of the priestes of the old law, which dayly entring into the sanctuarie, did offer vp incense vppon the golden altar of incense. Exod. 30. Which now the vailes & separations being taken away & the priesthoode translated to Christ onely, is remoued into the holy of holiest into which Christ him selfe hath once ascended.

And much odoures was giuen vnto him. &c. The conti­nuall prayers of the godly which they offer vp to god through Christ, are odoures or incense, as in the 5. chap. Vers. 8. And he saieth much, bycause when afflictiō doth prouoke, the studie of praying is more feruent in the faithfull, whiche when mat­ters are quiet and pacified, is relented. And this is that pure [Page 51] incense which Malachie in the 1. Chap. of his prophecie, fore­tolde should be offered vp through the whole earth euen from the sunne rising to the setting thereof.

That he should offer with the prayers of all sainctes vpon the golden altar which is before the throne. &c. To this end much incense, (which are the praiers of the sainctes) is offered to Christ, y^t he might giue an incense of thē vpon y^e golden altar which is before the throne. That is, y^t by his intercessiō which is the mediatour & aduocate of the Church, the prayers of the sainctes might deserue to be herd of the maiestie of God. This place teacheth verie playnly, that we nede none other media­toures of intercession with God, then this one Angel, which is Christ, for he alone offereth vp to God y^e praiers of all saincts, & promiseth that his father shall performe vnto vs, whatsoe­uer we shall aske in his name. Moreouer whē as none either Angel or Sainct, can chaleng this priestly office of Christ w^tout great sacriledge: it foloweth y^• no Aungell or Sainct (this one Aungel of y^e couenāt being excepted) can offer vp incense vpon the golden altare which is before the throne of God.

THe effecte of this oblation is declared, that the prayers of the Sainctes being offered as incense by Christ, are a sacri­fice of swete smell in the presence of God. When as therefore prayers are directed to God with liuely and feruent faithe in Christ, they can not but be heard for Christes sake, which ma­keth them acceptable to God.

CHrist promiseth that his father will geue the holy spirite to those y^t aske it importunatly, which whē he also procedeth frō the sonne, after great perfume stirred vp w^t prayers of the sainctes, is sent downe into the earth, in the shape & likenes of fire taken from the heauenly altar, whose fiery force, or if anye thinge be more pearsinge then fire, is perceiued in the Prea­chinge of the woorde, in constancie of faithe, in inuincible pa­tience, and other Heauenlye giftes of his. And the great a­bundance of the same spirite is signified by the fillinge of the [Page] censer for in Isay chap. 6. one of the Seraphins taking a bur­ning cole with the tongues touched therewith the lippes of y^e prophete, that the vnworthines of his sinnes beinge taken a­waye, he mighte bee meete to declare the message of God. But here the great golden censer, in which the prayers of the sain­ctes are offered, is filled with fire, and is cast into the Church, wandering as a straunger in earth, according to that saying of Christ I came to sende fire into the earth. Luke 12.

And there were voices and thunderinges, and lightnings and earthquake. &c. The holy ghost can not be in the world but that he will rebuke the same of sinne, of righteousnes, and of Iudgement, and then doe those tumults arise, that heauen and earth seme to be mingled together, but in the meane time it is well prouided for the Church, that against the moste grie­uouse persecutions of Antichrist hanging ouer her, she being strengthened with Gods ayed, shall not be ouerwhelmed with any raging tempestes of aduersitie.

AFter that prouision was made for the safegarde of the Churche, least it shoulde faint vnder so great a burthen of euills, the seuen Aungels do straitway prepare themselues to sounde there trumpets, whereby we maye easelye gather, that they were stayed before, so long as Christ made intercession for the safetie of the Church, & with his giftes might arme the faithfull to beare all aduersities whatsoeuer. Whiche thinge although he do continually, yet it was enough that it shoulde be shewed once in a vision.

WHen as euerie one of Gods Iudgementes is reuealed, an Aungell blowing a trumpete goeth before, and after folo­weth the visione which openeth the whole matter. The soun­ding therefore of the trumpete is a signe that God will open some thing which oughte to bee receiued of men with due re­uerence [Page 52] & attention. And he noteth by these figures the proce­dinges and increase of the tyrannie of Antichrist, which by the iust iudgement of God hee shall obtayne through [...] the whole world. As S. Paul writeth in the 2. to the Thessal. 2. Chap. That they which receyued not the loue of the trueth, that they might be saued, should be deceyued with lies that they might be damned. The like Allegories he vseth in the opening of the seales and will vse in the powringe out of the vials Chap. 16. When he vnderstandeth that the sentence of God doth perteyn to the whole bodie of Antichrist and euerie parte thereof: hee reckeneth vp therefore the earth, the plantes, the sea, the fluds, the heauen, the ayer, and all thinges that are therein, that no­thing may seeme to remaine whole or vntouched. These thin­ges therefore I haue forewarned, that we should not to cu­riously seeke subtile and curiouse expositiōs in euerie worde, when we vnderstand that it is the maner of the prophete, and also often vsed in this vision, when as hee will describe anye generall calamitie, to reherse all the partes of the world after this manner. There folowed (sayeth he) after the sounding of the trumpet of the first Aungell, haile, which when it vseth to beate downe the fruites of the trees, and the corne of y^e earth, is wont to bring in great famine and scarcitie of corne & vic­tuals. But here faileth not onely haile, but also flames of fire together therwith, & the bloud mingled with the s [...]me maketh the plague more horrible. For if the haile leaue any thing not [...]ast downe, the fire consumeth it, or els the bloud corrupteth & rotteth it, wherevpon he sayeth, y^t the thirde parte of the trees & euerie greene herbe was burned. It is declared in the sixte Chap. In the opening of the sixte seale, y^t there was giuen po­wer to death to sley the fourth part of men, with sword, with, famine, with pestilence, and with wilde Beastes: But here at the sowndinge of the Trumpettes, it is foreshewed that the thirde part shalbe afflicted. And there is signified onelye the dearthe of victuals, as that Chenix of wheate shoulde be sould for a peny, but here is described a meruailouse gret scar­citie, when as euerie greene herbe is burnt vp. Whereby it is [Page] gathered that these calamities should be greater then those, for the third part is greater then the fourth parte, and the scarcitie of victuals is more grieuouse thē the dearnes of y^e same. Ex­cept perhaps he alludeth to the third parte of the world, by­cause in Europe which is estemed to be the third parte of the worlde, the tyrannie of Antichrist chiefely rageth, the wante of true and sincere doctrine, which through the traditions of mē, and vnprofitable ceremonies, although not altogether wicked in the first institution, by long continaunce of time was brou­ghte into the Church, whiles that the greater part of men was bent to defend the ordinances of the elders, rather then to ke­pe the commaundemēts of Christ him selfe. Here vpon it was necessarie that a most greuouse famine should be brought into the Church. For y^e soules of men excepte they be dayly fedd & nourished with the iewce of Gods worde, waxe dry & wither euen like vnto those herbes vpon which blasting winde hathe blowen, or whith to much parching heate hath burned vp. We may also in this place not vnfitlye vnderstande, diuers other plagues comming all together, as by the hail famine, by the fi­re pestilence, by the bloud warre, as histories do testifye, that all these euills did vehemently rage in the world, in the begin­ning of the Romane tyrannie. But when as the two latter do immediatly folow again, the former interpretation liketh me best: in the meane time I deny not but that the godly ought to be admonished by those bodely calamities, of what sorte that kingdome of Antichrist shold be, which with such vnluckie sig­nes and tokens begonne to be spread abroade.

AT the sounding of the second trumpet which admonished that the second iudgemente of God should be made mani­fest, there semed to fall into the sea as it were a meruailouse great mountayne burning with fire. A horrible sight no doubt and full of terrour, and truely there neded such a wonderfull signe to the describing of the kingdome of Antichrist, which fo­loweth immediatly after the want of spirituall food. For this [Page 53] great mounteyne doth signifye the kingdome of Antichrist, as it is vsuall in the prophetes that kingdomes, and commune wealthes are signified by mountaynes, as in Isay & Daniele. By the sea which is a gathering together of many waters, the holy ghost vnderstandeth in this booke, the infinite multitude of people deuided into diuers nations, kindreds and tongues. This whole mountayne burneth with deuouring fire, what soeuer shall come nexte to hand, for like as fire corrupteth and consumeth into ashes the matter which is put vnto it, euen so the pestilent moren of Antichrist doth eate vp, rauen, and de­uoure all thinges. And although it be cast into the sea, yet it is not quenched, but turneth the third parte of the sea into boy­ling bloud. And this plague is sent into the world of God in his wrath, bycause it wold not esteme the most fruitfull mount Sion that is the kingdome of Christ. Therefore the worlde is compelled to beare the most sharpe and bitter tyrannie of An­tichrist, which had refused to beare the most swete and pleasant yoke of Christ.

WHen as the world stobornly refused eternall life offered by Christ, it can not flie the most bitter death which by y^e king­dome of Antichrist is brought vpō verie manie. And here may be obserued the quantitie, qualitie, & effect, of the Antichristian kingdome. The quantitie is noted, in that it is compared to a verie great mountaine, whiche is so muche the worse, as it is spread the broder, as when the papistes do bragge & boast that the borders of there dominiō are stretched forth vnto the ends of the world, & of the firmamēt. The qualitie is described that like deuouringe fire it burneth, destroyeth, and wasteth all thinges, although those brawling hyerelings cry out neuer so loud, that without this mountayne there is no saluation. The effecte is declared, in that it turneth the third parte of the sea into bloud. And how much bloud he hath shedde by diuers kindes of torments, & especially by fire (y^t we may omit the times that are past) our age that we now liue in doth see, & our owne [Page] eyes doe dayly testify the same vnto vs. Moreouer wee will not declare what warres, and how cruell he hath stirred vp in the ages past. But in our age, what tumults he hath raised vp in France, in Germanie, in Spaine, and in Flanders, who is there thorow out all Europe which knoweth not? and in En­gland, what he hath practised and wroughte euen this present yeare that we write these thinges, I would to God it were as ready to be auoyded, as it is easye to remember it. That ri­ghtly hee maye bee sayed to haue destroyed the thirde parte of them that dwel in the sea, & the third part of shippes by which we may vnderstand townes or cities. But at length this fiery mountayne shalbe cast into the fiery lake. Which all godly har­tes do wish to be done most spedely.

THe third Aungell sownding his trumpet, the Prince and head of this fiery mountayne fell from heauen in the like­nesse of a great starre burning as a torch. In time past the by­shop of Rome shined in the heauen, bewtifull to beholde with the beames of heauenly doctrine, but after that he had by litle and litle degenerate into a strange and vsurped gouernement (of which defection the auncient writers cōplayned more then a thousand yeares ago) he begun to fall from heauen towards the earth, till at the length, for the establishing of his pride and tirannie, hee poisoned and infected all the puere doctrine with his owne inuentions, and so in the ende he fell into the thirde parte of the riuers and fountaynes.

THis Starre taketh his name of the effect, bycause with so great bitternes of his poisō, he infecteth the pleasant sprin­ges of pure doctrine, that he makethe the waters into whiche he shall fall deadlye poison, so that as manye as shall drinke [Page 54] thereof excepte a spedy remedie against poison be taken shold perish with euerlasting death. And the waters are called bit­ter which this starre doth poyson. Not accordinge to the sense and iudgement of the flesh, to which they seme to haue the tast rather of hony then of wormewood. But to the spirite of god, which searcheth all thinges by his sharpe iudgement, this bit­ternesse is found oute. Which all the godly do easely acknow­ledge, which are drawne from the pestilente drinkinge of this doctrine, that there is no tast of heauenly and spirituall swete­nes in poperie, but a mere bucherie of conscience, and all thin­ges most bitter, when anye of them is but a little stirred vp & wakened out of the slepe of securitie (in which the most part of them are drowned) and pricked with the sense & feling of there sinnes. Wee may learne heare, that no drop of this bitter wa­ter, that is of the papisticall doctrine, is to be mingled with the pure Gospell of Christ, least that it should tast of this pestise­rouse and poisonfull bitternes.

WHen as sound doctrine was corrupted with the pestilence deuises and inuentions of men, what could remayn sound in the Church? The third parte of the sunne, the moone, & the starres was smitten with thicke mist and darckenes, to those especially which dwell in this third part, in which y^e kingdom of Antichrist bare all the swaye. Hereof by the iust iudgmente of God, y^e foule ignorance, euen as it were a darcke cloud was sent into y^e eyes of those, which were willingly blind in y^e light of knowledge & vnderstāding. Hereof the third part of the day loseth the lighte▪ the sunne being darckened, the nighte also is darckened likewise in the third part, the moone and the starres losing there light, so y^t there appeareth no sparcke of the lighte to expell and driue away the darckenes. And to be short, a most thicke cloud of ignoraunce which tooke away a great parte of the heauenly light, couered the world. And one wee m [...]ruaill if [Page] the papistes glorye and boast that ignoraunce is the mother of there religion? seing that this darckenesse wente before that great and horrible defection which is afterwardes declared.

ALthough assuredly the iudgementes of God are horrible, which were hetherto reuealed with the sound of the foure trumpetes, yet there remayne much more greater & greuouser behinde. Whiche vndoubtedly are so terrible, that is behoueth vs to be stirred vp with a new admonition to the diligent consideration of the same, Saincte Iohn therefore saw a certayne Aungell flying in the middest of heauen, that he might aswell be herd of the heauen, as of the earth, whome he herd with a loude voice cryinge wo thre times, to the inhabitantes of the earthe, for the seuere sharpenes of those iudgementes whiche were yet to be reuealed at y^e soūding of the other thre trūpets. Here excepte we weere as dull as stones, the waight of Gods iudgements wold driue away all drowsinesse from vs, & stirre vs vp to the reuerent receyuinge of the same, that beinge deli­uered oute of so miserable calamities, we maye serue him for euer.

WHen as the participle is of the time past, [...] and not [...] I vnderstande that it was the same starre which hadde fallen before into the riuers and founteynes. which had the name of wormewood giuen it, which we sayed before doth signifie the head of this Churche, which is the bis­shop of Rome. And if any man cōtend that it were not the sa­me in number, yet I hold that it was the same in office, for al­though there haue bene many popes in number, yet they all make but one head of Antichrist, which hath rule ouer the mō ­strouse bodie of the Romane Churche. Therefore albeit the Romane prelate shined in time paste in the heauen euen as a starre in the hand of the Lord, yet now being cast downe to the earthe he hath lost all his shininge beautie. It is ridiculouse therefore that the pope doth bragge of the dignitie of his seate, to be such as it was acknowledged to haue bene of the old fa­thers in there time: & that he maketh mentiō of the vertues of his predecessors, which were martyres of y^e primitiue Church, all which doe pertayne no more to him which is cast out of the heauenlye seate vnto the earthe, then if the deuill should boast of his principalitie which in time past he had among the Aun­gels, out of which he hath long time bene expelled.

And to him was giuē the key of the bottōlesse pit. &c. The pope which is Antichrist boasteth of the keyes of y^e kingdom of heauen in time past cōmitted to Peter, & with great sacriledge he snacheth and chalengeth them to him selfe onelye, when as they pertayne and are common to all the ministers of Gods worde. But in verie deed sainct Ihon playnly declareth what kinde of key is giuen vnto him, that is the keye of the bot­tomles pit of hell. That as power to open the heauen is giuē to the godly teachers of the Churche, so to Antichrist and his ministers, there is graunted powers to open the pit of hell, We may note here, that the power of the aduersary, obteyneth ru­le in the world, not by chaunce or against the will of Christ, but by his will and pleasure, to take horrible and dreadfull venge­aunce vpon the prophane contemners of his woorde.

ANtichrist doth not slackly and slowly vse the key commit­ted vnto him, but the same being receiued, he straytwaye o­peneth the bottomlesse pit, which before was shut vp & locked. This place doth teach, y^t so lōg as the pure doctrine of the go­spell doth florish and take force, hell is shut, but after the same hath bene silent, or infected and darckened with the prophane inuentions of men (as we haue shewed in the chapter goinge before) the moste depe pit of hell is opened, out of whiche all kinde of euill doth breath forth. We see therefore, that not with out iust cause the Aungell thundred oute woes to the inhabi­tantes of the earth, when as the pit of hell should be opened to there vtter destruction.

And the sunne and the ayer were darckened by reason of the smoke of the pit. &c. The pit of hell being opened, two most cursed and abominable euils ascend out of it, ignorance & errour. For by the smoke which darckeneth the ayre and the sunne, I vnderstande ignoraunce: by the army of the locusts, the teachers and defenders of errours. For that ignoraunce which before was spread onely ouer the third parte of heauen, now the smoke ascendeth out of the pit of hell, the miste dothe darken the whole Sunne and the ayre. And trulye howe grosse and shamefull the ignoraunce of the former ages hathe bene no man can be ignorant, which hath tasted and knowne the barbarousenes of those times, by there writinges.

THey say that locustes are bred of corrupt smoke, whiche if we receiue for trueth, it is found out, that ignoraunce is the mother of errours. Howsoeuer it be, that the locusts go forthe of the smoke, it is manifest that the maisters and teachers of errours tooke occasiō by the ignorance of the people, to spread a broad there deuilish doctrine and wicked opinions. And like as the swarmes of locustes verie often infeste & punish whole regions, euen so the whole routes of these, do infecte, corrupt, and deuoure all thinges. It is verie like that by the locustes [Page 56] is signified all the rablemēt of Romish masse priestes, Monc­kes, and especially of begging fryers.

And vnto them was giuen power as the scorpions of the earth haue power. &c. Heretiques and mainteyners of wic­ked opinions can not sow and spread abroad there poison, but so farre as power is graunted vnto them, which is vpon those that perish. And this power of theirs, which they haue to hurt is compared to the venimouse poison of Scorpions, whiche though it be of it selfe but a verie litle vermin, yet it hath po­wer enough to kill a man. They pricke and sling also secretly like scorpions, for they wind in them selues by priuie deceits, vntill they shall geue a deadlye stroke. To these the Popishe clergie is like in all thinges, but specially the begging fryers, which through a coloured shew & visore of humilitie, do seme litle, yet secretly they thrust in the poisoned stings of there ab­hominable errours, and so they sley men.

WE herd before, that the four Aungells were forbidden and stayed that they should, neither hurt the earth, the sea, nor the treese, before the seruauntes of God were sealed in there foreheades, so likewise these locustes are forbidden to hurt the grasse, nor the greene herbes, nor the trees, but onely those men which were not signed with the seale of god in there foreheades. Whereby we are admonished, that neither the illu­sions of Sathā nor the subtill sleyghtes of Antichrist haue any force to seduce the elect, which like greene plantes being wa­tred with the dewe of the heauenly doctrine, are preserued frō the locustes which burne vp all thinges, Psalm. 1. There are rehersed diuers kindes of plantes, as grasse, herbes, & trees that we may know, that all and euerie one of the elect are dra­wen out and deliuered from this plague: in which althoughe God worke diuersly, as in diuers kindes of plantes, yet there is one onely foundation, that God knoweth who are his.

PLinie in the 28. Chapter of the eleuenth booke of the natu­rall historie writeth, that the pestilence of the venim of scor­pions is importunate, but that with greater punishmēt, they sley with slow & lingering death, in thre daies space. Not w^t ­out great cause therefore, the peruerse doctrine of the Popes gard, is compared to the stinging of scorpions, which doth not by and by sley men by violent death, but tormenteth them a certeyn space with cruell torments, and at length taketh away eternall life. Of such sort are the persuasions of the merites of workes, of satisfactions and the peynes of Purgatorie, and of other such like trumporie, wherwith these locusts torment the miserable consciences, & which alone were heed in pulpits, in lectures, & in there shifts. When as in the meane while there was no mention, cōcerning the merits of Christ free iustifica­tion by faith, eternall election, & other pointes of holsome do­ctrine which are taught in so many places of y^t holy scripture. There is limited vnto them a certeyne space of time in which there is, power to hurt, graunted thē, for fiue mounths, which is added for the comfort of the godly. that they may not feare that this plague shall alwayes increase, but the force thereof shalbe brokē, before halfe a yeares space be finished. But if we will more narowly interpret this place, this infection shall a­bound in fiue hundred yeares, but in the sixt age, which goeth before y^e latter end of y^e world, it shal decay, which we see hath come to pas in our age y^t almost euerie where y^e popish clergie is contēned, yea euen with y^e verie papists, & at length without doubt it shalbe vtterly confounded & brought to nothing.

WHen as we hearde before that those scorpions doe sley with slow death, it is no meruaill if those y^t be stricken of them & tormented with cruell tormentes, desire to dye soo­ner then it is graunted to them by the strength of the poison. By which sentence is expressed the greatnes of the tormentes, by which the papistes do sley the miserable consciences of mē, [Page 57] [...] [Page] [...] [Page 57] with there poisoned opinions, as it were with the singes of scorpions: which when as they altogether leade from Christ in whome alone all consolation of the godly minde doth con­siste: there remayneth nothing vnto them besides the feare of hell fire, and desperation full of horrour.

HEtherto he hath spoken of there poisoned strength & [...]orce, now y^t we may know them the better, he notably painteth thē forth in their coloures. The forme (saieth he) of there bo­dies is like to horses prepared to battell, wherby y^e maners of the popish clergie are clearly described, y^• like horses they tune with swifte course thorow all thinges, & are alwaies most rea­die to battailles & strifes, if any man say against them by anye maner of meanes. They haue crownes vpon there heades, as it were of gold, bycause all of them, although they be most ob­iecte verletes, do chalenge vnto them selues a certeyn kinglye dignitie, & they would be had in price and estimation, neither would they be subiect to the ciuill magistrate, whē as notwith­standing they are but vile locusts, whiche are noble neither by any vertue, learning or godlinesse, and proffitable for nothing but to hurte. Yet at the will and pleasure of these men all thin­ges were gouerned in time p [...]st, when as the world honored them as kinges, and kinges them selues feared them, as tho­se whith by shrifte and confession knew all there secreates.

And there faces were as it had bene the faces of men &c. They are not terrible to behold, but locke inside & smoth with the countenaunces of men, & allure men into there owne de­struction, for they are meruailouse great flatterers, whiche for there lucre and bellies sake, & that they may winne the fauour of mightie men, are not ashamed most filthily to flatter.

THe delicate wantonnes & vnbridled lust of monckes & o­ther of y^e popish clergie is noted, which can be conteyned to no bounds of shamefastnes or laws of nature, but that it will breake them all. Afterwarde there more then womanly attyre is reproued, and other whorish trickes, by which they would [Page] draw men to there vnhonest loue. For the worlde was neuer so blinde that it would greatly esteme them, but that they be­witched the mindes of men with there whorish inticementes as it were with charmed drinckes of loue.

And there teeth were as the teeth of Lyons. &c. Although they looke smothly with gentle and womanly contenaunce, yet they haue teethe like mermaydes. Which for there hardnes and rauening are compared to the teeth of lions. For witnesses hereof let be the townes, howses, fieldes and Lordships, and moreouer whatsoeuer the world hath which is gainfull, & ser­uing to pleasure, all which these locustes haue grounde with there teeth, to serue for their meate. And to cōclud there is no­thing more rauenouse then they, which although they be verie small in body, yet with the hardnes of there teeth, they deuoure whatsoeuer cōmeth next to their hand. In our coūtrie of En­gland, they did posses the halfe almost, of all lands, and when it was ordeyned by the law, that there should no more landes of inheritaunce be deliuered into there handes, without the li­cens of y^• Prince, the popish clergie cast there lionish teeth vpō there owne possessiōs. And the Monckes as the greatest Cor­marantes drew all the fattest benefices vnto them selues, the hurt of woose deuouring griedinesse, the Church feeleth vnto this day, being depriued of good pastores for lacke of liuing.

THey are defended with so great fauour and succour, as well of Princes, bothe ecclesiasticall, and ciuill, that they seeme to haue breastes so harde that no weapon can pearce throughe them, and they dare boldly prouoke all men to battail.

And the sound of there wings was like the sound of charets when many horses runne vnto battail. &c. Althoughe they haue the face of a man, yet they vtter not a mans voice, but like locustes whōe they chiefly resemble, they make a horrible noi­se with there winges, euen like the sound of chariots, which with many horses are drawne into y^e battail. For they bellowe in there temples, with a terrible sound, crying out but with­out vnderstandinge. Sometime they vtter great soundes in [Page 58] pulpets, but with out all reason, that worthely they maye be saide not to speake with the mouthes of men, but to make a terrible noise with there winges.

BEfore he compared there pestilent power of hurtinge to scorpions, but now when he doeth diligently recite all the partes of them, he sheweth that the locustes are armed also to the tayles of scorpions, whereby they closely send forth there secreat poison, and sodeynly when thou art not aware they thrust in there venomed stinges. Afterward he repeateth that power is graunted them to hurt for shorter time then they them selues woulde wishe, for they shall not infest or hurt the worlde about fyue monethes.

THat we may vnderstande vnder what kinge this huge ar­my of locustes doeth warre, he saieth that the Angell of the bottomelesse pit is there kinge, which is sathan him selfe, and the pope is his vicare, whose name is geuen him in hebrewe and in greke of the great desire and study he hath to destroy, for he is called in hebrew Abaddon, and in greeke Apollyon, which word in englishe signifieth a destroyer:

S. Iohn sheweth that this pestilence of the locustes is y^e first of those thre horrible iudgmēts of god, which y^e angell sayed to remayne, & it is in dede a terrible iudgment of God that he suffereth so vile vermin by there venemouse and poisoned subtilties, to rule mē as they list, euen to ther eternall destruction and yet ther follow two heuier iudgements of God thē this.

HOw much more greuous daungers were at hand, so much more greater attention, it was conuenient shoulde be mo­ued, that y^e faithfull being admonished, might arme & prepare thē selues against most bitter temptations, whē y^e sixte angell therfore soūded y^e trūpet which did foretel y^e most bitter & sharp persecutiō of al which shold come before y^e ende & cōsumatiō of [Page] the worlde, Iohn herd a voice from the foure hornes of y^e gol­den altar which is before God. We spake before of the golden altar which signifieth Christ, which is offered vp to God for a swete smelling sacrifice, the force and effect of which sacrifice, bycause it remayneth for euer, an altar is alwaies placed in the presence of God. And the voice is vttered from the foure hor­nes of the altar, that is from the highest parte of the altar, that it might be knowen to be the voice of Christ which gouerneth the altar.

THat voice soundeth to the sixte Aungell whiche had soun­ded the trumpet, that like as he had bene a messenger to de­clare so great a plague, so he shold be a minister of the furthe­raunce of the same. Loose sayeth he the foure Aungels which are bound in the great riuer Euphrates. The foure Aungels signifie y^t whole power of the deuill, which he vttereth in An­tichrist and his tyrannie, which should be spread into the foure quarters of the world. Which neuertheles hath hether to bene restrained, that it should not brust forth into extreame cruelty, but now the bridle is losed to the same for a certayne time. A place no doubt, full of exceding great consolation, by which we are taught, that Christ which is oure patrone and defendour, holdeth the deuils bounde bothe hand and foote, that they can not hurt the Church or moue persecution, but vpon his suffer­rance. But it semeth obscure and darke, that he sayeth y^t these wicked Aungels are bound at the fludde Euphrates, of which there are sundry interpretations. But I whileste I wey all thinges, thinke that the place is assigned somewhat darckely, whiche shalbe afterwarde described more pleynlye, oute of which this pestilence is powred in to the whole worlde. For Euphrates being takē without figure, is a riuer flowing roūd about Babylō, by which is ment Rome by a metapher in this booke as shalbe shewed more playnly afterwarde. This sence therefore I gather, that there was at Rome, which is the seate [Page 59] of Antichriste a great desire of wastinge and destroyinge the Churche with fire and sworde, neither were subtilties wan­ting, by which they might attempt there cursed worke: & more ouer that there were prepared all instruments of warre. But that this made rage was restrained and bridled from heauē, by Christ, that it should not shew forth it selfe to the world, before the time appointed of God.

CHrist commaundeth when they are losed, whatsoeuer ther­fore the Aungels that were losed do, so farre forth as they execute the iust iudgement of God, is to be ascribed to Christ. They are sayed to be prepared, at an hower, at a daye. &c. Whereby is expressed not onely the promptnes of there mind, by which they are inclined to hurt, but much rather y^e certayne time and euen the verie momentes thereof determined of God, in which they may rage after this manner. And he noteth a verie shorte space to be graunted vnto them, that hee calleth it an hower, a day, a moneth and a yeare at the most.

To sley the thirde parte of men. &c. Before, at the soun­ding the trumpet of the fyfte Aungell, the locustes with there king Abaddon, by priuie practices and subtill deceites, slewe a great part of men with the venim of there poisoned doctrine, by tormentes that endured long: but now with open violence and crueltie, to the wasting and destroying of mankinde, these wicked and malignante spirites are sent forthe with fire and sword to slea the third part of men. But how farre they were from necligence in exercising this power committed vnto thē and what slaughters they haue made, all Europe oppressed with the tyrannie of the Byshop of Rome, hath felte to much in these latter times, and as yet is compelled to feele. And we know this tragedie was taken in hand & begon by the ayed and helpe of these wicked Aungels, and as yet is continued by the same, although we now hope that the matter draweth near to an ende.

[Page]NOw he teacheth with what meanes & instrumentes these destroyinge Aungels are furnished, and also with what preparation to battaill, that they may make suche a slaughter of men in the world. Verely that the whole army is all of hors­men, wherby the strength and [...]orce of the preparatiō is signi­fied to be the greater: That is to say, by so muche as an host of horsemen is more terrible, and more violent in warre, then an host of fotemen. Lastly commeth the number of there armye, which is almost infinite, twentie thousand times ten thousand which number S. Ihon playnly expresseth that hee herde by­cause it semeth vncredible, that suche an army could be gathe­red out of the whole world, but by this huge armye are signi­fiede, not the host of one age, but of many. And this is y^e mul­titude of the Churche of Rome, whiche is so often boasted of, whiche multitude is manifeste to be mustred into battaile a­gainst Christ & his church. But this great army shal easely be driuen backe and discomfited by him, whiche losed out of pri­son and sent forth. these Aungels, whiche are the leaders of it, which he can call backe againe into prison, when it pleasethe him, and that wee trust he will doe now shortlye after Anti­christ hath bene so long reuealed.

SAincte Ihon proceadeth in describinge the furniture of the horsemen such as they were shewed to him in y^e vision. And the whole description of them is full of horrour and feare. For lest they might be thoughte to be naturall horses, or the horse­men after the common sorte, hee declarethe, that there was a farre other forme and shape both of the horses and also of thē that sat vpon them shewed vnto him in a vision. For the hor­semen had fiery habbergions, and of hyacinth and of bryme­stone, by which is ment that there breastes were so armed & fortifyed, against all violent force of weapons, y^t they nede not to feare any thing at all, yea whether soeuer they [...]ourned thē selues, they might shew forth before them nothing els, but fire [Page 60] smooke and brimstone, for so I interpret the hyacinth or yelow collour, for that which followeth in the next clause. For as the horsemē which ride on barded horses, are wont to were collours or signes in there breasts or there shield which might make thē terrible to ther enemies, so these soldiers of Antichrist shewing forth in there brest flammie, smoky, & brimstone like coloures they plainly make manifest to all mē, what they thretten to the world in euery deed fyre & flame, that is extreme destruction.

And the heades of the horses were as the heades of lyons & out of there mouthes went forth fire & smoke and brim­stone. &c. The forme of the horses was monstrouse & horrible, as which besids the swiftnes of horses, had also y^• heads & strēgth of lions, and y^t whiche is aboue y^t fearcenes of lions, which teare onely with there teeth and clawes, out of there mouth saith S. Iohn, went fire and smoke & brimstone, and vnder these figures is described, y^t mōstrouse and barbarous tyranny of Antichrist, which with open violence defendeth the cursed seat of his pride, and cruelty warreth againste all those, whiche shall but moue a finger against his presumtuouse arrogancy.

HE signifieth that they shal be destroyed with most certeyn & present death, which by any meanes oppose thēselues to his tyranny. For the fire spedely deuoureth, the smoke strangleth, & choketh, y^e brimston both miserably torment those y^t it burneth neither can it be quēched if it shall once burne. Such shalbe the rage & cruelty of antichrist, y^t he is not wont to woūd w^t y^e sword but vtterly to cōsume w^t fyre, to blind y^• eyes w^t smooke, to take away y^e spirite, & to burne cruelly w^t fiery flaming brimstone, & w^t these three euils he slew y^e third part of men, by his warriors, horsemē of brimston, and lions like horses, that is by y^• princes which are subiect vnto him, & the furious cōmon people whiche lyke horses cary vpō them y^e bondage and slauery of Antichrist and at the will and pleasure of there Lordes, do fill all thinges with smoke brimston and fyery flames.

ALthough certeyn copies haue not these words (and in ther tailes (yet they seme to me by other examplars in whiche they are found, y^t they shold be added, or at the least vnderstood: For y^e sense is this, that this army doth hurt there aduersaries with manifest violence, and as it were w^t open warre, and yet not vnexpert or wanting fraude & deceipte, which was not per­ceiued in y^e locusts, which seduced onely by subtilty & craft. But these out of their bloudy & cruel mouths breath out, smoke, fyre, and brimstone. But yet they want not their enginnes & snares, because they haue tailes also like serpēts, which tailes also haue heads, which after y^e maner of serpēts, priuily byte, those which are vncircumspect, yet they hurt more w^t there heads then with there tailes, w^t violēce thē with deceipt, because many do know there subtilties, but they cānot beare there cruelty, therfore ey­ther they are like wretches slaine, or els reuolt as cowards.

HE teacheth that y^e world being corrected with these plagues yet wold not be brought to a better mind, for those y^t remain­ed vnkilled by these calamities, were stricken with no repen­taunce, for there heynouse offences that they might departe frō there wicked workes. They fained some sorow peraduenture so longe as euill oppressed them on euery side, but it was mere hypocrisy which they boasted. For so soone as the affliction cea­sed, they returned to there kinde, and gaue them selues wholly to there accustomed impieties. They honored deuils, they wor­shipped idols, made of all kinde of matter and substance, and al­though they were blinde, deaf and coulde not moue themselues, yet they sought & hoped for health of them. And it is worthy to be noted, that the Apostle rehearseth all kinde of matter or sub­stance [Page 61] whereof idols were made: both that he mighte shewe the vanitie of men that they woulde séeke diuine nature in euerye creature, rather then in God, and also that hee mighte declare that no kind of Idols are to be estemed.

THey can not keepe the commaundements of the seconde table, which dishonour God after such a sorte, as S. Paule sayeth to the Rom. 1. Chapter, therefore hee reprehendeth not onely there Idolatrie, but also there murtherers, sorceries, thef­tes, and other such like abominable wickednes. And wee see by this prophecie that men tooke neuer the more heed for the plagues wherewith God afflicted the world chiefelye for the tyrannie of Antichrist, which although manye of the Papistes them selues detest and abhorre, yet they forsake not his Ido­latrouse religion, neither departe from there wicked wayes.

IT behoued that the mindes of the faithfull, should be armed with some notable consolation against so sharpe and bitter [Page] temptations least they should be altogether discoraged. For how could the feble and weake multitude of the elect be able to suffer and indure so sturdy force as hard as the Adamant, of these horsemen, except they were furnished frō heauen with such rare and singuler vertue, of the holy ghost? Christ ther­fore commeth forth euen in due time, in the shape and forme of an Aungell as he doth often in this prophecie, bycause hee doth faithfully execute the will of his heauenly father in pro­tecting and defending the Church, and he is described to be a farre other person from those former seuen Aungells, which sounded the trumpetes, as to be such an one as is armed not so much for the taking vengeance vpon the wicked as appoin­ted for the health and safegarde of the Church. For his won­derfull and mightie power is set forth, that the faithfull might not doubt to rest quietly and safely vnder the protectiō of him which is endued with inuincible strength to breake and ouer­throw all the violent force of the aduersaries. Hee descended from heauen, that he might succoure the Church warringe in earth, and euē now presently begining to fainte vnder y^t bur­then. For as often as we be oppressed with euils, heauen se­meth to be shut vnto vs, and through the weakenesse of mans nature we feare least the great distance of place shoulde sepe­rate vs from the defence of Christ. Now therefore Christ de­scended frō heauē, y^t he might bring presēt ayed to the afflicted & almost desperate estate of the Church. For he hath promised y^t he wilbe with vs euen to the end of the world. And although he ascended into heauen, y^t he might fill all things w^t his maie­stie, yet nothing letteth, but that he may be sayd to descend vn­to the earth to ayed & succour the godly in there afflictions. So Isay 64. desireth that the Lord would breake the heauens and come down into y^e earth, the same doth Dauid oftē in y^• psal­mes: whereby we playnly gather, that the descēding of Christ into the earth doth minister matter of true and sound comfort to the faithfull. For God neuer forsakethe, nor leaueth desti­tute his Children whome hee hathe once taken vnder his tuition.

[Page 62] Clothed with a cloude. &c. He descended vnto the Earth clothed with a cloude, that is full of maiestie, for a cloud doth often times in the scripture represent to men a manifest signe and token of Gods deuine maiestie, so that somtime it is cal­led the garments, sometime the chariote or horse of God. And at length oure sauioure will come in the cloudes with won­derfull bewtie and glory, to iudge both y^e quicke and the dead, that the faithful maye learne boldely to contemne all the glit­teringe shewe of gorgiouse apparell, as of purple robes scepters, and other princily ornamentes, so often as it is bo­sted of to obscure and darken the glorie of Christ. For there is no such glory in the robes of any prince, as there is in Christ clothed with a bright cloude.

And the rainebow vpon his head. &c. He weareth a no­table ornament vpon his head, not a crowne of goulde, not a miter garnished and set with the finest preciouse stones, but y^e rainbow, which is the olde sacrament of the mercy of God to­wards mankind, wherby not onely the meruailouse greatnes of him is declared, whose head is sene compassed with y^e rain­bow, but also his infinite clemency and gentlenes, whiche be­inge begunne to be made manifest towards men from y^e crea­tion of the worlde continueth throughout al ages like it selfe. And herevpon he beareth that ancient token and signe of the couenaunt y^t was made with the whole world, that we should not thinke that the whole church which is vpon earth, shal be ouerwhelmed together with the stormes and waues of cares, griefes, and calamities, as oft as we se the heauen wax darke and blacke with thicke mistye cloudes of miseries.

And his face was as the sunne. That which the sunne is to the world, the same is Christ to his church, which restoreth to the same the acceptable and glorious bewty of his light, whē the stormes & tempests of aduersities are driuen away. Therfore in so great darkenes of the tyrannye of Antichrist, verely Christ the son of ryghteousnes ariseth in dew time to the faith full, which being refreshed with the most pleasaunt bewty of his countenance, may well hope y^t the end of miseries whiche [Page] they wished is come. For by his vertue & power that brymston-lyke smoke whiche is cast oute of the mouth of the monstrouse beastes is scattered and vanisheth awaye, that it can not chooke the remnants of the Church, as it doth the other worldly men.

And his feete were like pillers of fire. &c. From the head e­uen to the féete, Christ is described to be indued with inuincible power & strength. For he hath féete as it were pillers of fire, by which he will tread down & bring to nothing all the violence of y^t aduersaries. For he must sit so longe at y^e righte hand of God vntill all his enemies be made his footestole. Therfore there re­mayneth a terrible end for the wicked, bycause they shalbe slā ­ped to poulder with the fiery & pillerlike féete of Christ. What can Abaddon the king of locusts do against this Aungell, what can the twentie thousand times ten thousand horsemē do? what can those terrible horses do, which hauing heads like lyons doe breath out of there mouthes fire, smoke, & brymstone? what can the fiery, smokie & brymston like habbergions of y^e horsemen do? onely the féete of the Aungell which are like pillers of fire, shall easely tread down & ouerthrow all these preparatiōs & furniture.

THis booke is an other (as I iudge) from that wée had before sealed with seuen seales which conteyned the secreat iudge­ments of God, y^• were to be reuealed by Christ. But this booke semeth to conteyne, those great consolations which are rehersed euerie where in the scriptures as oft as mentiō is made of God reconciled to vs by Christ, or y^t I may speake more briefly, the promises of the Gospell, with which it behoueth the mindes of the godly to be susteyned & holden vp, y^t they may not faint, whē they are oppressed with euils, but may lifte vp thēselues to the hope, of eternall blessednes. And they are sayed to be comprehen­ded in a smale booke, bycause they do not lead vs about by long & doubtfull circumstāces, but bringeth vs directly to the throne of grace by one onely mediatour Christ. They are written in a booke, y^t they maye remayne throughoute all ages, otherwise it shold suffice to haue preached & vttered thē only to y^e men of one age. This litle booke is opened, bycause the doctrine of the gospel [Page 63] is offered to all, though it be receiued, but of a few: Therfore all excuse of ignorance is taken away, seing that the booke is shewed open vnto vs. Moreouer the faithfull haue in a readi­nesse wherew^t they may comfort one another, whē no man for­biddeth to draw out of this open booke, y^t which may serue for there purpose. And Christ onely reacheth forth vnto vs these cōsolations, so that worthely the Aungell is sayed to hold the booke in his hand, whiche afterwarde he deliuered to Ihon which required it, to be eaten.

And he put his righte foote vpon the sea & his lefte [...]oote vpō the earth. &c. His meruailouse greatnes is noted in that with the one fote he trode vpon the sea & with the other vpon the land. And also the largenesse of his kingdome is signified, that he possesseth all things both by sea, & by land. And trea­deth vpon both the same elemēts euen as lord and ruler both of sea and land. And I thinke this is not to be passed by, that he put his righte foote (vpon which we stand more strongly) vpon the sea, & his lefte fote he set on the earth, for the waters are euen as stable and firme rockes to his feete, that the ra­ging waues of the sea can not ouerwhelme and [...]rowne them. There is no cause therefore that we shold feare, least any force of this deuilish army shoulde preuaile against him.

HE which semed a longe time to be dumbe, & as a Lion to sleap in his denne, whiles the tyrannie of Antichrist raged against the Church: Now hauing spied a cōuenien [...] time to reuenge the cause of the faithfull, sodeynly this Lion of the tri­be of Iuda, as it were raised from sleap, roreth with a terrible voice against his enemies, and threatneth that he will plucke the pray euen out of there Iawes. And the similitude of a lion roring is fitly placed, whose voice doth strike a feare & terrour into all the wilde beastes. So when Christ shall once thunder after a terrible maner with his mightie word, all the pride of Antichrist must nedes tremble and quake. Although I do not thinke that he vsed an inarticulate voice, or y^• he filled the apee with a rude crie w^tout vnderstāding, but that he thretned hor­rible vēgeance to the wicked, w^t an imperiouse & angry voice.

[Page] And when he had cried seuē thunders vttered there voices. &c. It appeareth that Christ with his loude crie called forth the seuen thunders, that they mighte make knowne to Ihon the seueritie and sharpenes of his iudgement against the wic­ked, for as soone as he had cried with a loude voice the seuen thunders vttered there voices. By the seuen thunders I vn­derstand, all kind of most greuouse iudgementes, which God shall thunder againste the wicked contemners of his diuine Maiestie, which are foretold that they are prepared, by seuen thunderinge, rather then speakinge Aungels, least when wee measure the inuincible power of the armye of Antichrist with fleshly eyes, we should thinke that God were scarce able, to cast them downe out of so highe dignitie and power and that he wanteth waies and meanes whereby he may succour the most miserable state and condition of his Church.

BEcause Ihon beleued that those thinges which the seuen thunders had vttered, should be profitable to the Churche, he would haue committed the same to writing, and set it forth with the rest as a parte of this prophecie. But he herd a voi­ce from heauen forbidding that he should write the same, but that he should shut vp and seale them, as sacred and holy mi­steries which it was not lawfull for men to know. For God would not haue all thinges which he hath decreed to be kno­wne before they come to pas. So he commaunded Daniele to seale vp certayne thinges that they might not be spred amōg the people. Chap. 12. And Paule was taken vp into the third heauen and herd thinges whiche it was not lawfull to vtter. But some will say, wherefore then spake the seuen thunders the thinges which no man is graunted to hear? I Aunswere, that they spake when Ihon herd them, that both his faith by the knowledge of the same, and also our faith by his testimo­nie might be confirmed, when as wee know that God hathe prepared all his iudgementes, wherewith he will strike and [Page 64] punish the wicked, although it pertayne not to vs to knowe, what time, by what meanes, and by what minister he will e [...] ­ecute the same.

AFter that the voices of the seuen thunders were sealed, whiche the holye ghost forbade to be vttered abroade: that most mightie Aungell whiche stoode vpon the earthe and the sea (least any thing should be wanting to the godly which mi­ghte make to there full and perfecte consolation) confirmed with a solemne othe that there calamitie should shortly be fi­nished. For it hath great force to perswade to patience, if the faithfull knowe, that the hope of there deliueraunce shall not long be differred. Howsoeuer therefore God would haue ve­rie many of his counsels kept close from men, yet he suffered this to be made manifest: and that the rewardes prepared for his souldiours should not longe be kept backe. But it is pro­fitable more diligently to consider the forme of the wordes.

Lifte vp his hand to heauen. &c. It is certayne, that in as much as pertayneth to the forme of the vision, hee alludeth to those things which are written in the 12. Chapter of Daniel: although for an other end, for there the Aungell lifting vp hoth his handes to heauen sware, that after a time, two times, and halfe a time, the persecution of the Churche shoulde be ended, but here the Aungell affirmeth that there shalbe no delay or ta­rying at al, after the soundinge of the trumpet of the seuenthe Aungell. And in that he swereth with his hand stretched forth to heauen, he obserueth the solemne cerimonie, which the olde fathers vsed in swering, whereby they signified that they cal­led the God of heauen to witnes, and also to reuenge if they had fayled and broken there othe. So Abraham in the 14. Ge­nes. made aunswere to the king of Sodoma, when he was ear­nestly requested to retaine the pray and spoile of the slaughter of the kinges, I haue lifte vp my hand (sayeth he) to God the possessour of heauen and earth. &c.

[Page]THis is a circumlocutiō of the mighty god, which liueth for euermore, by which kind of speach he is seperated, not on­ly from dead idols, but also from tyrants which are mortall, which would be worshipped them selues as gods, of whiche sort were Caligula, Nero, & Domitian. To whome also this doeth properly perteyne, because that by himselfe he liueth e­ternallye, and is the aucthor of that lyfe, which is in all other thinges accordinge as S. Paule saieth in the 17. of the Actes in him we liue, moue and haue our beinge. And it oughte not to trouble vs, that this Aungell whiche beareth the person of Christ, flieth to the aucthority of God in swearing, when as he is God himselfe, seing Christ himselfe doth the same thing ve­ry often in y^e person of the mediator. But rather the holy ghost woulde admonished S. Iohn that this decree concerninge the consumation of the worlde & the last iudgment, proceded not from anye creature, but euen from God himselfe. For we see how carelesly the worlde doth deride those things which are spokē in y^e holy scripturs cōcerning y^e dissolutiō of this frame of y^e world, & the faithfull are somtime a slepe, when they geue thē selues to much to pleasurs, so that they forget y^e last iudg­mēt whom it behoueth to be wakned with this sacred othe of as Christ it were w^t a loude cryinge voice, that they may more diligently meditate of those thinges which perteine to y^e re­ceiuinge of oure redemer from heauen.

Which created heauen and the thinges that are therein, and the earth and the things that are therin and the sea and the thinges that are therein. &c. The next thing y^t is ascribed to God, is that he is y^e creator of al things, & that he liueth not blessed to himselfe alone as y^t Epicures do dreame, but gouer­neth all things which he hath, created ether in heauen or earth by his diuine will & prouidence. For it is againste all reason when we shall ascribe y^e creation of all thinges to God, y^t we would take from him all rule & gouernmēt ouer y^e same. For it is necessarie y^t euerie worke serue to y^• will & pleasure of the workeman. Moreouer he doth here solemnlye, and as it were with expressed wordes, as the custome is in matters of greate [Page 65] weyght, number vp all kindes of creatures, taking the diuision of places wherein they be. Which is done to amplify the matter, for though it be the verie same as if he should say (hee that hath created all thinges) yet we are more drawne into ad­miration of so great power, wisedome, & goodnes, when wee here recited the heauē & all creatures which are therein, whe­ther we vnderstand the Angelicall powers, or the starres, whē we consider the earth & the infinite kindes of liuing creatures plāts, stones, & mettals, which are in the same, whē we behold more diligently the great huge sea, & the innumerable formes and shapes of liuing thinges which are ingendered in the sa­me. And that he mentioneth these thre places onely, he doth it according to the vsuall maner of the holye scriptures, bycause these thre commonly are most in sight to the common sort, and the holy ghost by his infinite mercy doth abase him selfe to the capacitie of the rude and ignorant people. Although to say the trueth, all creatures are conteyned in these thre places. For no­thing is ingendred in the element of fire, and the scripture cō ­prehendeth the higher regions of the ayer in which the meteo­res are made, vnder the name of heauen, so that they are also called the fowles of heauen which flye in the lowest parte of this ayre which compasseth vs about.

That time should be no more. &c. The greeke worde [...] signifieth the long delay of time. Wherevpon it is sayed that [...] dothe signifie to delaye, or be slacke. For hee doth not vnderstand, as certayne do to subtiltie gather. y^t the mouing of the higheste sphere of the heauen called Primum mobile, by which we measure time, shall then cease, but that from thence forth there shall be no stop, nor stay to deferre out redēption, nor no delay to take vengeance vpon y^e vngodly & reprobate: for they shall not then mocke the iudgemente of God, as they now carelesly deride that, which is foreshewed concerninge his seueritie and sharpenes.

HE sheweth how long the day of the last iudgement shalbe proroged, euen vntill the time in which the seuenth aungel [Page] by the sounde of his trumpete shall giue manifeste signes of the resurrection, and iudgemente. Those thinges therefore which remayne to be made manifeste in the soundinge of the trumpet of the sixte Aungell, are without all doubt to be re­ferred to the last age of the world, which if we diligently con­sider, do clearely expresse and point oute the state and condi­tion of this oure age, as we shall declare more at large in the Chapter folowing.

Euen the misterie of God shalbe finished. &c. The se­create counsell of God whiche is furthest remoued from the wisedome of the world, against which Sathan with all y^e wic­kednes of the world opposeth & setteth him self, shall at lentgh obtayne an ende. The gloriouse and perpetuall redemption of the whole Church through Christ. And the euerlasting destru­ction of Antichrist, with his whole body: In either part y^e vn­speakable glorie, and wonderfull magnificence of God shalbe seene. Which thinges if they be not now seene of the wise men of this worlde, wee are admonished that it is, the misterie of god, which is reuerentlye receyued of the simple and sincere faith of the godly, but is proudly reiected of the swollen and puffed vp knowledge of the vngodly, but in his due time it shalbe reuealed to the whole worlde, to the wicked for there reproche and condemnation, to the godly for there glorye and endlesse consolation.

As he declared to his seruaunts the prophets. &c. The ho­ly ghoste did not here first beginne to admonishe men of the iudgement of God to come, but in time past in all ages he did the same by his seruaunts the prophets. For we cannot right­lye vnderstande God, excepte we acknowledge him to be a re­warder of the good, and a taker of vengeaunce vpon the wic­ked, as the Apostell witnesseth in the 11. chapter to the He­brewes, And this is also to be noted, that he vseth the worde (of declaring the gospell) when he speketh of y^t terrible iudg­ment of god, for that day is euen the perfect finishing and ful­fillinge of the gospell, in which the Lord shall performe what soeuer he hath promised. So Christ preacheth to his Apostels [Page 66] saying when ye see all these thinges come to pas, lifte vp your heades for your redemption draweth nere. And trulye in that this seconde comminge of Christ semeth terrible vnto vs, it is for this cause that either wee abound in sinnes and ini­quities, in whiche alas, we doe to securelye sauoure and flatter our selues, or else that we are weake in fayth which we ought to praye continually that God will increase in vs.

NOw the heauenly voice doth teach to what ende Christ helde open the booke of the promises of the Gospell. Verely that when it was deliuered by him to the ministers of the Churche in the person of Ihon, and receyued of them, yea throughly digested in there breastes, it mighte afterwarde he spread abroade to the consolation and comforte of the whole Churche. (And the voice which I herde &c.) the same heauen­ly voice which commaundeth to kepe close the secreate miste­ries of the seuen thunders, commaundeth him to take the litle booke of the Euangelicall trueth, which is open in the hande of the Aungell. Let vs diligentlye therefore looke vpon this booke, which is committed vnto vs by the commaundement of the holye ghoste, but let vs not curiously searche after those thinges which the same spirite would haue to be kept secreat. Moreouer we may note, that the doctours, and teachers of the Church are commaunded (vnder the person of Ihon) to re­quire the doctrine of the Gospell at y^e handes of Christ, which they are bound to deliuer forth pure vnto the Church, euen as they haue receyued it. Therefore the heauenly voice expresseth by name, from the hand of which Aungell he ought to receyue the same, not of eneey one, but of his verely whiche standeth vpon the sea, and vpon the lande, whome S. Iohn knew well enough to represent our Lorde Christ. For if an angell from heauen shall bring any other Gospell, let that Aungell be ac­cursed. Galath. 1. Chap.

SAincte Ihon doth obey the holy ghost (& as this thing was done in a vision) he goeth to the Aungell assigned him by the heauenly voice, and as he was commaunded hee required the booke of him. And the Aungell doth not onely deliuer to him the litle booke, but also commaundeth Ihon to eate vp the same. Afterwarde he sheweth the force and working of the same, saying that in tast it would be as swete as honye, but it would fill his bellie with bitter iuice and such as could not be kepte in.

IHon sheweth that he gredely deuoured the booke, which he receyued according to the commaundemente of the Aungell, & that he found it to bee so in verie dede, whiche he had heard before cōcerning the force & working of the same. For as long as it was shewed in his mouthe, he semed to bee replenished with the most pleasaunt swetenesse of honye, but after it had descended into his stomacke and intrailes, he felte more then the bitternes of galle. And this place alludeth to those things which are writen in the third chap. of Ezechiell, for there the prophete being commaunded to eate vp the booke which con­teyned euen the seueritie and sharpenes of Gods vengeaunce. yet felt the swete tast of hony in eating the same, howe muche more did S. Ihon eating a booke full of consolations, percey­ue an heauenly tast? but y^t so swete meate doth make the belly bitter, it is for this cause, that he should not thinke that he had [...]ate it vp for him selfe alone, whiche was to bee belched vp a­gaine for the medicine of many. For both y^e Angel doth playn­ly shew this thinge in the nexte verse folowinge, and also the holy ghost doth other where, vse this same figure of the bellye being made bitter. As in the 4. Chapter of Ierem. the Pro­phete complayneth that he felt the greuouse tormentes of his [Page 67] bellye that was made bitter bycause he had herde the sounde of the trumpet, and the voice of him that cried alarme. And in the 32. Chapter of Iob. Elihu bosteth that his belly is full of the holy ghost like to the vessele of the vintuer which woulde burst except it be opened.

HE teacheth that so great treasure of the heauenly doctrine was not committed to Ihon for him selfe alone, but that it was for this cause layed vp in his custodie, that as often as neede should require, it might be brought forthe for the vse of the whole Church. And after he declareth how largely y^t fruite and commoditie of the same doth extend, when as the vtilitie and proffite thereof must be spreade abroade, among nations and people, and tonges, and also many kinges. And there is described in this vision by a notable figure, a true pastour of y^e Church and faithfull minister, whome first of all it is meete to be raised vp by the holye Ghoste to so highe an office, and callinge, and the same spirite leadinge him, to receyue and take desirousely the booke of the heauenly doctrine offered and re­ached forth to him of Christ, and when it is receyued, to lodge it in the inward bowelse of his breast, and last of all when it is well degested, to bring it forth to the proffite and commodi­tie of manie, and to stirre vp Princes together with the people to the obedience of the same.

NOw it is declared vnder this figure, to what ende the A­postle is commaunded to vtter forth the litle booke of the heauenly word, (which he had eaten) in prophesiyng diligently. Verely because y^e Christ wil yet alwaies byld vp his Church y^t it should not vtterly be destroyed, although it be greiuously op­pressed with the tyranny of Antichrist, threatninge present de­struction and vtter cuine. But chiefly he signifieth that y^e ruine of the same shall be repayred toward the ende of the world, euē as this figure perteyneth to the trumpet of the sixt Angell. For the measuringe is referred to y^e byldinge, like as in other places of the holye scriptures, Ezechiell 40. Zachar. 1 [...] there is the lyke metaphor.

And the Aungell stoode by, sayinge arise and meat the tē ­ple of God and the alter and thē that worship therein. &c. Although in certeyne copies these words (and the Angell stode by) are not founde yet I doubt not but Iohn vnderstandeth that this was the speach of that noble Aungell Christ whiche he had described in the chapter going before. For Christ is the maister bylter of his Churche. Vnder whome all the ministers of the woorde labour in preaching and spreadinge abroade of the gos­pell to the bylding vp of the same holy temple. Therefore Christ cōmaundeth to measure the temple of God, the alter and those that worship in the temple: By which signe he teacheth that he wil haue a care, that the whole church, which is signified by the temple, that the true worship of God whiche is figured by the alter, & that all the parts & members of the Church, which are shadowed by those whiche worship in the temple, shall for euer [Page 68] be buylded vp and preserued in safety the which woulde all so­denly vanishe away, except by his ayed and defence, and by the ministery of the word, they shold be propped vp, euen as it were with pillers.

SEinge the readinge of this place is doubtefull in the greeke books, for when some haue (without) & some (with in) we can a poynct nothing for certeynty, but that hauinge respect to the forme of the olde temple of the Iewes, which was deuided into three partes, I rather encline to that readinge, whiche hath (without) for there was no inner court that I know, but the ho­ly and the holy of holiest. Although I leaue it indifferente whe­ther way it is to be red. Yet this is certeyn y^t by this court, whe­ther we read the (inner) or the (vtter) is signified the felowship and congregatiō of hypocrits, which though they proudly boast them selues in the glorious title of the Church, yet they are not comprehended in the bosome of the true Churche. But rather as bastardes and degenerate children, they are refused, cast out and banished, and no other wise then the temple of the Iewes, by the Romaine gentils is destroyed in such sort y^t not on stone is left vpon an other: So these when they are banished & cut of from y^e people of God, shalbe gathered & ioyned to the prophane gentils, of whose number they are. Therfore least that S. Iohn might thinke that Christ comprehended vnder the name of the temple and those that worship there in, all, as many as beast in an outwarde s [...]ew and vision of Christ and the Church, he slat­lye forbiddeth him to accompt that vtter courte, that is, heriti­ques and schismatiques, and all the other rablement of the secte of Antichrist, amonge those whome the Lord will receiue to be builded vp into an holy temple, whereof he himselfe is y^e corner stone, he pulleth away y^t visor therfore from y^e faces of the papi­stes and other heritiques which haue nothing els in ther mou­thes but the Church, the Church, when he cōmaundeth thē to be cast forth, as those that are neclected and despised.

[Page] And the holy city they shall tread vnder foote two and for­tye monethes. &c. The wicked and prophane gentiles shall tread vnder foote, that is shall greiuously oppresse, persecute, and afflict the Church of God, for the full space of two and forty monethes, that is for that time which Christ doeth graunt vnto Antichrist to rage in cruelty against the godly. Some do count the number of monthes, from the first persecutions of y^e christi­ans by the Romane emperoures, euen till the time of the em­peroure Constantine which graunted peace, vnto the churches. But lette them whiche maintaine that opinion see howe cer­teyne it is. But to me it semeth more playne that vnder nūbers the certeyne fixed, & determinate time of the persecution of an­tichrist is assigned, whiche he cannot pas, although he fret sume and rage neuer so much. For the Lorde hathe counted the same time by monethes dayes, & howers. The reason of the numbers semeth to be of this sort, this time which somtime is called two and forty monethes, somtime a thousande two hundreth & sixty daies, sometime a time two times and halfe a time, maketh in all, three yeares and an halfe, that is y^e one halfe of a propheticall weeke, which time also is called three daies and an halfe. And this place alludeth to the weekes of yeares in the 9. Chapter of Daniell. Wherevpon we gather to the great consolation of the Church, that a short time is appointed to Antichrist to wast the same, which is also shewed twise afterwarde in the 12. chap. and in the 20. y^• a shorte space of time is permitted to the deuill that he may s [...]riue with all his force to beat downe the Church, this interpretatiō as most simple and plaine pleaseth me best, those that seke more subtiler may follow there owne iudgement.

AFter that the Lord, in the figure going before of measuring the temple, hath promised that he will buylde vp his church nowe hee sheweth by whose industry and laboure he will per­forme [Page 69] the same verelye with the ministerie of his woorde and by those ministers, whiche he will alwaies raise vp to him selfe for this worke, yea euen in the middest of the stormes of persecutions. He promiseth therefore that he will raise vp to him selfe two witnesses at the least, which the lawe requireth for the confirmation of euerie cause, euen then when as the greatest multitude made droncke with the doting vaniti [...]s of Antichrist, would refuse sounde doctrine. They commonly in­terprete the two witnesses to be Heuoch, and Helias, when as we may rather by those thinges whiche follow in the sixte Verse gather that it is Moses and Helias. But it is ab­surde and against all reason to restraine to certayne persons those thinges, whiche are spoken of all the Ministers of the worde, which Christ hath promised that he will appoint euen in that perilouse, and daungerouse time, which are called two, not for the certayne number, but for the fewnesse sake. And yet he promiseth that he will furnish these with meete and a­greable vertues, and giftes of grace, so that by the space of a thousande two hundred and sixtie dayes, they shall valiantlye. and boldlye execute the office and duetie of prophetes, in tea­ching, reprouing and comforting. That is for the space of 24. mo [...]ethes, whiles the holy citie is troden downe of the gen­tiles. He count [...]h the same time also by dayes, that we might not thinke that the Churche should be depriued and want her teachers, euen the smalest space of time. For although to Anti­christ and his blinde proctors, and adherentes the doctrine of the Gos [...]ll semed to be buried, yet the Church had alwaies a [...] the [...] witnesses of Christ. Of which although y^e names of euery one▪ by reason of the iniurie of y^e time, haue not come vnto vs, yet hystories do sufficien [...]ly witnesse that there haue alw [...]ies [...] some, as in England, Wickli [...]e, in Italy, Mar­cellius of [...], in France the pore people of [...]ionse, in Bo [...] ­mia Ihon Huss [...], and Hierom of Phrage and in other places diuers others.

Clothed in s [...]ckcloth &c. Perswading men by all meanes to repentance from Idolatrie and other workes of darkenes: [Page] moreouer Christ doth take to this so honorable an office of be­ing his witnesses, not goldē popes, not purple Carbinals nor yet mytred byshops, but base men of the abiect people, clothed in sackclothe whose dignitie is to be estemed not by there ap­parail, which is very course, but by the office which is cōmit­ted vnto them.

BYcause the worlde doth scornefully receyue those, which [...] are sent of the Lord except being adorned w^t outward pom­pe & glorie, they may drawe mens eyes vpon them, therefore Christ sheweth in how great price & estimation they are with him. They are sayeth he 2. olyue trees alwaies fresh florishing & greene, such as Dauid glorieth y^t he will be after he hath es­chewed y^e false accusatiō of Doeg, & alwaies dropping down [...] the oyle of holsome doctrine vpon the Church, they are sayeth he, two candelstickes susteyning and holding vp the lighte of the Gospell in this darcke world, of what sort soeuer they se­me to be earthly men, they are of this sort to God & the Lorde of the earth & the whole world. The ministers of the Churche may here be admonished of what sort they ought to be if they will be alowed of Christ as his witnesses.

THat the world might not scape vnpunished in despisinge there simplicitie, the lord pronounceth that there worde a­gainst the reprobate shalbe like fire, which may burne them to ashes, & deliuer them to be burned with infernall flames. For it is the sauour of death vnto death to those y^t perish. In vaine therefore doth the pope commit the bodies of the Sain­ctes to be burned with corporall flames, seeing that he him­selfe shalbe much more grieuously tormented for euer, with there fiery spirite. This place doth teache with what earnest zeal the godly preachers ought to burne with all against the wicked enemies of the Church of Christ, & not to feare there crueltie, seying they haue in a readinesse the vengeaunce that is to be taken against all vngodlines.

IT is no doubt but that he alludeth to y^e history of Elias which fore tolde of the three yeares brought in the daies of Achab. 1 kinges. 17. chap. like as also in the other part of y^e vers. to Moses which stroke the land of Egipte w^t diuers and sundry plagues, as we may read in y^e. 7.8.9.10. chap. of Exod. By which [...] he signifieth, y^t his witnesses shalbe endewed w^t the zeale of Mo­ses and Elias, whose contempt the lord will reuenge w^t moost grieuous punishments, as Egipt felt, as Israell felt, which es­caped not vnpunished for despising Moses and Elias: and the popish Church daily feleth, the wrath & vengeaunce of God de­nounced by these witnesses, to fall vpon them armed w^t many and sondrye plagues, and at length shall feele vtter destruction. Furthermore, to the great consolation of his Church and esta­blishinge the authority of his witnesses, Christ compareth thē to the most clear lights of the old Church, that y^e congregatiō of y^e faithful may beleue, y^t Moses & Elias, are as it were returned frō death and come vnto them, for the singuler giftes of mind & spirituall graces of y^e holy ghost which God hath bestowed vpō y^e same his witnesses. Hereof it is y^t we so highly honour y^e won­derfull vertues of Luther & Caluine and others, that we thinke them to be inferiour to none which haue liued since y^e Apostels time, God graunt that we may be thankefull for so good giftes and that we may vse them well.

THe deuil can do nothing, Antichrist can do nothing against the witnesses of God, so long as they haue not finished there testimonie, that is not before they shall haue runne the course prefi [...]ed them of God and shall fulfill the office and duety com­mitted vnto them. They neede not therefore feare the madnes of y^e persecutors, but boldly to geue testimony to christ & his gos­pell, so lōg as it semeth good to y^e Lord, & at length whē they haue discharged there duty to permit thēselues to his wil & pleasure.

The beastes that commeth out of the bottomeles pit shall [Page] make warre against them, and shall ouercome them and kyll them. &c. The cruell and vnreasonable beast Antichrist, which shall come forth of hell to establishe the kingedome of the deuill which is inferiore to them in spirituall battaile, yet their supe­riore in carnall warre, shall oppresse, ouercome, and slea the ho­lye Martyres of God.

ANtichrist puffed vp with so greate a victory, shall triumphe ouer their dead bodies with barbarous cruelty, the streates of the greate city shall be scattered with there slaine members. Euery where through oute the whole dominion of Antichrist, howe wide and large so euer it be, shall be seene, the dead bodies of the sainctes, which thinge how true it is, the history of the for­mer times and experience of oure owne age, doth sufficiently, teache.

Which spiritually is called Sodom and Egipte where oure Lord also was crucified. &c. He sheweth which is that great ci­ty, the see of Antichrist, which falsely bosteth her selfe to be the holy city Ierusalem, that is the Church of god, when as yet for there cursed wickednes and filthy abomination it rather deser­ueth to be called Sodom, and for the persecution and bondage which it laieth vpō y^e saincts, to be named Egipt, neither doth it resemble Ierusalem in any thinge, except in cruelty against the godly which as it killed all y^e prophets, so likewise it slew christ himselfe the head of y^e Church w^t a shamefull death. And here he doeth plainely euen as it were poynct at the sea of Rome with the singer, when as hee calleth it the greate citye in which our Lorde was crucified. For Hierusalem of the Iewes, deserued not by any reason to be called the greate city, muche lesse when Iohn receiued this vision, when as it was vtterly raised of the Romaines and made euen with the grounde. But seinge that the holy ghost doeth after warde manifestlye by the great citye interpret Rome, it is certeyn y^t the same city is also vnderstode in this place. And it fitly agreeth, that the Romaine tyrannye [Page 71] is called the great citie, not onely bycause the citie of Rome is the head of the whole Romayne Empire, but bycause the citie it selfe is increased vnto suche meruailouse greatnesse, that it became a Monarchia, which was not in the other three Mo­narchies, the beginning whereof were taken of kinges, and not of anye citie. And it is not amisse to saye, that Christ was crucified at Rome, seeing hee was condemned to death of the Romayne presidente as the enemie of Cesar, the Emperour of Rome, hee was deliuered vp and slayne by that kinde of death, which was established by the lawes of the Romanes Ihon Chapter. 19.

THere shalbe no nation subiecte to the tyrannye of Rome, whiche shall not see the slaughter of the holy witnesses of Christ, the space of thre daies and an halfe, that is for halfe a weeke. For they shall not long feede there ferce eyes with this cruell sight, but God euen in the middest of y^e heat will breake the persecutiō, but yet in tho meane time so long as they haue power, they will persecute the godly with suche hatred, that they will also shew there crueltie ouer the verie dead bodies, and shall not suffer them to be buried, but will shewe them open to all men, as it were signes, and tokens of there vic­torye.

THe wicked inhabitantes of the earthe reioysed with them­selues and were ioyfull for the destructiō of the prophetes. For those two prophets although they were but few in nūber, yet they grieuously tormēted all the wicked inhabitants of the earth, whiles they thundred y^e thretning of gods worde against their vngodlines. The wicked therfore do testify by this ioy, w^t how great prickes of conscience they were tormented, whē as there sinnes and offences were reproued, and corrected of the [Page] godly pastors and teachers. For such is the force of gods wor­de, that it tormenteth euen the contemners of the same, withe due deserued punishments.

THE wicked shall not alwaies triumphe ouer the martirs of Christ which they haue cruelly slayne, but they shall pe­rish thēselues, sooner thē they suppose. For all power shall be taken frō Antichrist, which he hath ouer y^e Saincts, which al­though his flatterers and peuish adherentes do boast, shalbe eternall, yet Christ measureth it here by the space of three daies and an halfe. Which verelye pertayneth bothe to the beatinge downe the pride of the wicked, when as they heare that there kingdome shall indure, but a few dayes, and also to the com­forting of the afflicted seruauntes of Christ, and to teache and instructe them to patience, when as they vnderstande that in short space of time the tyranny of Antichrist shalbe taken from among them.

The spirite of life which came from God entered into thē and they stoode vp vpon there feete. &c. According to the maner of the prophetes he vseth the time paste for the time to come, and the meaning is, that we should not thinke that they are vtterly lost and destroyed, which Antichrist by a diuilishe crueltie hath slayne and taken away, they which semed to lye as dead, for the space of three daies and an halfe, at length whē the power of there aduersaries is taken awaye, and God ge­uing them a new life, and standing vprighte vpon there feete, shall proue and shewe that they were not dead, but that they slept onely for a certeyne time. Whiche thinge shall clearlye be seene in the resurrection of the iust, although this place maye well and fitly be vnderstood of a new raising vp of ministers, which y^e Lord will place in y^t roomes of those which are crow­ned with martirdome, but chiefly in the ende of the worlde af­ter that the man of sinne is reuealed, which we see is come to pas in this oure age.

And great feare came vppon them which sawe them. &c. The wicked muste needes be stryken with an horrible teare [Page 72] and terrour, when as they shall see them restored againe to life whome they slew, where vpon they certeynly vnderstand that they warred against God. For when as preciouse and deare in the sight of the Lord is the death of his sainctes. Psalm 116. They can not but be grieuousely tormēted with feare of gods vengeaunce, which they perceyue that they haue prouoked against them selues with blinde madnes and rage.

WHiles feare and terrour of eternall damnation, with the greatest horrour of wicked conscience doth occupy & posses there aduersaries, they are called vp to heauenly ioyes, with a swete voice and full of consolation. This rewarde is layed vp for the faithfull martyres of Christ, that out of prison, tor­mentes, and death it selfe, being raised vp to a blessed life, they shal receyue a crowne of glorie in the kingdome of heauē, with him, whome they haue witnessed in earth. This hope nouri­sheth there mindes in the greatest tormentes, least they should fainte for any paynes or punishments of the bodie, which fight againste the wicked and haue eternall happines for there re­warde.

And they ascended vp to heauen in a clowde. &c. Like as Christ our head ascended in a clowde, and we also shalbe ta­ken vp in the clowdes to meete Christ as the Apostle witnes­seth, so those two prophetes the witnesses of God are sayeth to ascend vp into heauen.

And there enemies saw thē &c. Like as they shall see Christ which perced him thorough, euen so shall they see his mēbers the holy martyres lifted vp to heauenly ioye, whiche despised, afflicted, and slew them in earthe, when as they them selues being thrust into the dongeon of hell, shall be tormented for e­uer not onely with there owne euils, but also with the blessed estate of there aduersaries. So the riche Glutton saw Laza­rus in the bosome of Abraham, whome hee despised as a most vile creature whiles he was liuing, neither cared hee to feede him at the least with the cromes y^t fell frō his table. Luke. 16.

WHen as the ripe and full time shall come in whiche God will take vengeance vpon Antichrist and his folowers, mens matters shalbe shaken with a mightie great motion, all thinges shalbe moued, with warres, with treasons, and with seditions, neither shall Antichrist any lenger inioye his king­dome peacibly which beinge sore troubled with this horrible commotion as it were shaken with an earthquake, shall short­ly after fall to vtter ruine. We may suppose that this earth­quake hath happened in our age, for we haue partly before our eyes, & partly we beare in freshe memory, with what motions through the cause of religion, all christendome is shaken. And the other thinges which follow in this verse, are playnly sene in this oure time. And the tenth part of the citie fell. &c. There is no mā which knoweth not, how great a deminishing and decay of it selfe the Church of Rome hathe suffered, from which very many natiōs haue vtterly departed, & forsaken it. And also superstition it selfe hath fayled in the tenth parte a­monge the papistes, and they them selues are constrayned to leaue and forsake many of there toyes and trifles, and to con­fesse certayne errours with which in time past they bound ve­rie straightly the faith of the people.

And in the earthquake there were slayne the names of 7. thousand men. &c. To a great multitude of men, this earth­quake shall not onely be troublesome, but also mortall, by the violent force whereof seuē thousand men shalbe destroyed: cō ­cerning the numbers, of ten, & seuen, we haue often sayed be­fore that they are referred to fulnes & perfection. As this number of 7. thousand comprehendeth all those, whō God hath ap­pointed & ordeyned to punishment in this grieuouse cōmotiō of the world. For as many as are not humbled with the scor­ges of God and called to repentaunce, those being hardened in there vngodlinesse shall at length beare the deserued puni­shments of there heynouse offences.

And the remnants were afraied and gaue glorie to the god of heauen. &c. God hath alwaies his remnantes, which ac­cording [Page 73] to electiō being drawne out of the greatest flames, are preserued and kept to the glorie of his name. The rest thereof being tamed with the rods of God, and taught by the fall and ruine of the other, are instructed to repentaunce, & being stri­ken with an earnest feare of god forsaking the filthy worship­ping of Idoles, will apply them selues to yelde vp due glory to the God of heauē. We see very many such in our age, which being werie of the errours of Antichrist, do acknowledge the true religion of Christ, and magnifye the God of heauen with y^e other godly worshippers. Here we ought to reuerence the coūsels of god, which are farre aboue y^e capacitie of our reason, when as the third part of mē was slaine by the army of y^e hor­semen as we read, in the 9. chap. none repented, but here when the 7. thousand are destroyed, y^e rest returne to a better minde.

THe seconde wo of those thre, which were foretolde to per­tayne to the trumpet of the thre last Aungels, when as the 6. trumpet hath receyued an end, the holye ghost sheweth that the last wo shall shortly come, which is eternall wo, to all the reprobate, which shalbe published by y^e trūpet of y^t 7. Aungell. Therfore if we se all things fulfilled which pertayne to the 6. trumpet, y^e next thing is that we shortly after wait for to heare the sound of the last trumpet in the comming of Christ.

CHrist affirmed with an othe in the tenth chapter. That the trumpet of the 7. Aungell shold be last, vnder which y^e mi­sterie of God shold be finished, as he hath declared to his ser­uaunts y^e prophetes. Therefore when the sound of this trūpet was herd, Thou sheweth y^t the praises of God, & of his Christ were song with meruailouse ioy of the heauenly spirites.

Saying the kingdomes of this world are our Lordes and his Christes. &c. The heauenly spirites be ioyfull with God, now when Antichrist and his patrone the deuill, which exerci­ced tyrannie in the world, be vanquished, all the kingdomes of the world are become gods and his Christes to whome they properly pertayne▪

[Page] And he shall raigne for euermore. &c. They do not acknowledge an earthly and transitorie kingdome of God, but an e­ternall Dominion, which indureth throughout all ages. But it may be demaunded whether God doth not now also raigne & alwaies hath raigned in the whole world? verely the chiefe gouernement hath alwaies bene Gods, and all things are ru­led at his will and pleasure. But now Sathan, and Antichrist by his permission and sufferance obteyne principalitie ouer the darckenes of this worlde, whose power in the daye of the last iudgement shalbe vtterly abolished. Therefore God shall then raigne with his Christ, when no aduersaries shall molest or trouble the happines of his Churche. And in this song wee may beholde the right holy and godly nature of the heauenlye spirites, that they do not so much reioyce for there owne eter­nall blessednes, as that they triumphe for the magnifyinge of gods glorie, of which (if we wilbe like vnto them) it becom­meth vs to be more carefull then of our owne saluatiō. More ouer this place is of force to ouerthrow the errour of the Chi­ [...]iastes, which shut vp the kingdome of Christ in the space of a thousand yeares, when as that voice doth clearly confesse that he shall raigne for euer and euer.

THe reuerende companie of the 24. elders, whiche beinge placed in seates before the throne of god doe represente the whole felowship of gods elect, do not omitte there duetie, but falling prostrate before the throne, they humbly worship god with all earnest affection of minde.

THose also do meruailously reioyce, that all the enemies of god being ouerthrowen, hee hathe his sound and perfecte glorie: And thry sing a long of thankesgeuing saying. We giue thee thankes o Lord. Bycause he hath nowe shewed himselfe to be a reuenger of his owne glorie, as though they had recey­ued some notable and singuler benefite, they agree that praise and thankes are to be ascribed to god. And not withoute iust [Page 74] cause, for nothing ought to be so deare to the sonnes of God, which loue him with there whole harte, as the glorie of there heauenly father, yf neclecting all other thinges they woulde diligently seeke, they should both shewe them selues to be indeede begotten of God, and also they shoulde the best pro­uide for there owne health yea eternall blessednesses.

Lord God almightie, which art and which was, and which are to come. &c. We haue spoken at large before in the first and fourth Chap. of these speaches, by which they attribute all Dominion power and eternitie to God.

For thou hast receyued thy great might and hast obteyned thy kingdome. &c. The heauenly spirites do praise God, that now at length when all his enemies are vanquished he hathe receyued the soueraigne rule and gouernement which was al­waies due vnto him, and also hath happely begunne that most peaceable kingdome against which none of all the aduersaries dare oppose and set them selues. For so long as the deuill and Antichrist exercised tyranny in the world, they semed to raigne alone in y^e earth, & they chiefly laboured in this one thing, that the kingdome of Christ might not stande, but after y^t god hath now opēly exercised & declared his great power which before lay hid, whē sathā is subdued & y^t kingdom of Antichrist aboli­shed, y^e glory of god shall alone excell, & shine ouer all his crea­tures.

IN my iudgemēt they allude to the beginning of y^• 99. psalm. The lord shall raigne although y^e people be angrie. That is in spite of all the prophane enemies, thou onely dost obtayne the empire & Dominiō. For the wicked gentiles folowing y^e cam­pe of Sathā haue set thē selues against the kingdome of Christ as much as they could, but Dauid himself foresaw as we read in the 2. Psalm, that all there enterprises should he in vaine.

And thy wrathe is come and the time of the deade, that they should be iudged, & that thou shouldest geue reward to thy seruantes the prophets & to the sainctes, & to them that feare thy name, to smale and to greate. &c. Nether to the wrath of the wicked gentiles, heretiques, Turkes, hypocrites [Page] hath raged againste thee, and the members of thy bodye, and now on the other side the time of thy wrath is come, that thou mayest destroy all thine enemies: For now is that daye come which is terrible to the wicked, in which the dead beinge rai­sed to life, may feele the seueritie and sharpenesse of thy iudge­ment: in which also a rewarde not due or deserued, but pro­mised frely may be geuen to thy seruants. Not onely to those which thou hast raised vp to the gouernement of thy Church, whome thou hast endued with the spirite of prophecie, but al­so to all the rest of the sainctes, whiche worshippe the in true faith, and reuerence thy name, as well to the small as to the great.

THey pronounce with one worde that the horrible & mani­folde wickednesse of the reprobate shalbe punished withe grieuouse tormentes & paynes: and together therewith they shew, how equall and iust it is, that God should for euer de­stroy those, which studied nothing else, but to destroy y^e whole worlde with there wickednes.

SOme doe ioyne this verse with the Chapter folowing, that it might be the beginning of the next vision, but it semeth to me to be the cōclusion and shutting vp of this vision. So that Ihon doth teache that after the praises of God were songe of the heauenly companie, the execution of his iudgement, which they so often published abroade, should folowe. Verely when as the temple was open in heauen into which the true wor­shippers of God were receyued, and the arcke of couenaunt openlye shewed, that is Christ, by whose mediation they shoulde be receyued, for the rest, it shoulde straitwaye lighten. thunder, and hayle from heauen vpon: the reprobate and all the army of Sathan, by which terrours the wicked being dri­uen to madnes, should be thrust downe to the euerlasting pay­nes [Page 74] of hell. And he doth briefly comprehend in this place the forme and maner of the last iudgemente, which he would af­terwarde in the ende of this Prophecie, prosecute more at large.

GReat & meruailouse thinges were to be shewed by a great and wonderfull signe, for it is aboue the capacitie of oure wit, how the Church, which is described vnder the figure of a woman weake, vnapt to warre, and vnarmed, coulde anye while stande in safetie, against so sturdy and armed enemies. But she appeareth in heauen that her birth & countrie mighte be signified, for here in earth she is but a pilgrime and straun­ger.

A woman clothed with the sunne. &c. The spouse of Christ is shewed vnder the forme and shape of a woman, whiche of her selfe is weake and without force and strength, but yet suf­ficiently furnished against all enemies, with the vertue and strength of hir spouse Christ. She is seene clothed with the sunne, all whose gloriouse apparaill is Christ the sunne of ri­ghteousnesse, which spreadeth the beames of his lighte vpon the whole Churche.

And the moone vnder her feete, &c. She treadeth vnder her feete all temporall and transitorie thinges, which although they seeme to shew forth there brightnesse as the lighte of the moone, yet they are in no price or estimation with the Curche, in which the gloriouse light of the sunne beinge alwaies pre­sent, doth darken all the beames of those thinges.

And vpon her head a crowne of twelue starres. &c. She hath her head crowned with twelue most bright shinning star­res euē as it were with a beautifull crowne, not made of gold or earthly preciouse stones, but of starres, that is of heauenlye matter, whiche is the doctrine of the twelue Apostles whiche they being lightned of the onely sonne the fountayne of Gods wisedome, haue preached, & after committed the same to wri­ting. But if any obiect, that not all the writinges of the Apo­stles are extant, neither that they were all Apostles, which writ Gospels, the aunswere is in a redines, bycause that doctrine, which was deliuered by a few writers, was neuerthelesse the doctrine of all the twelue Apostles, verely euen y^e same which being receyued from Christ they preached in the whole world. [Page 76] we shewed before, y^t in the nūber of twelue is signified, y^e vnity of the Church gathered out of a miserable dispersion, to whiche end Christ chose twelue Apostels, accordinge to the number of so many tribes of Israell, & afterwarde he sent y^e same to y^e gentils which he wold haue to be gathered into one body of Israell.

ALthough she was barren of her selfe, yet fruitefull by hee spouse, and nowe euen nighe to her trauaile, she is payned with great pensiuenes and carefulnes that she mighte bringe forthe that which she hath conceiued by the seede of Gods word. And this is a true and liuely description of the true Church.

AFter the Church described by a notable and cleare figure, fol­loweth a full description of a foule & cruell monster which is enemie of the same. And so like as y^e figure of the womā before painted out, was a wonderfull signe, so likewise the forme and shape of her enemy semed to Iohn a thinge worthy great admi­ration, whiche was shewed by and by after the most pleasaunt vision of the woman. And it is so much more meruailouse that so horrible a monster appeareth no where els but in Heauen. But we se in th [...]s figure, how farre of it is from the condition of the Church, to want an enemie, whose assaults & inuasions shee is compelled to suffer, euen in heauen. And we may chiefly here acknowledge the malice of y^e deuill, which persecuteth y^e Church euen vnto the heauens, not countinge it not enough to vexe the same with greuous tormentes in earth, vnlesse he maye striue yf he could so plucke downe her eternall saluation, which is in heauen. Let vs not therfore make anye couenaunt of since with this enemie, for hee seketh by all meanes nothinge els but oure vtter destruction.

Behold a great red Dragō. &c. He vseth an aduerbe of shew­inge for to sheere vp greater attention. For the thinge is wor­thy to be diligently noted and considered, this terrible Dragon [Page] is that olde serpent whiche seduced y^e first woman to the destru­ction of the whole worlde, now laboreth diligently, not only by subtilty as in time past, but also by force and cruelty to bringe into destruction, this woman restored to her olde and also a far better s [...]ate & condition by Christ. And seing all kind of serpēts are both terrible & hatefull to vs, y^e great dragon cānot but raise vp great terrore of himselfe, and also no lesse hatred to all those which haue a care to eschew his poisoned and venim b [...]ringes Add moreouer vnto these, that shining in his fyery colloure he thretnith nothing els to all those, which he shall enticelinglye draw into his net, but madde fury and rage of destroyinge, and the studiouse care and desire of sheading bloud.

Hauing seuen heades and ten hornes, and vpon his heads seuen crownes. &c. He is not simple in subtilty or a poisonful spirite of one mouth, but a deformed monster with seuen heads he testifieth by the number of y^e same heads that he inuenteth & deuiseth all kindes of craftes and subtilties, like as being armed with seuen hornes he boasteth y^t he weareth crownes vpon eue­rye one of his heades, it sheweth his innumerable victories by which he hath subdued to his obedienc al the whole worlde.

IT may also be here gathered what strength he had in his hor­nes, and his heades, seeing that by casting his taile onely, y^t is the lust of earthly things y^t he drew the thirde part of the starres to the earth that is many of the teachers which for a time semed to shine as starres in heauen, which being addict to the studye of earthly pleasures, haue vtterly lost all there heauenly bright­nes, by which wicked acte he taketh greater corage, and hope y^t he can more easely ouerthrow also the whole church. Moreouer it is heare shewed how great the vnmeasurable hugenes of that monstrouse body is, whose meruailouse longe taile would suf­fice to cast downe the thirde parte of the starres. Suche and so great is the enemie of the Church.

And the Dragon stode before the woman, which was rea­dye [Page 77] to be deliuered to deuoure her children, when she had brought it forth. &c. It is shadowed vnder this figure with how great madnes the deuill would rage against the Church. The Dragon waiteth vpon the woman, which is in trauaill that he mighte deuoure the infante so soone as it shoulde be horne. How diligently Sathan laboured euen in the first be­ginning of the Churche to destroye her tender babe, and first issue that there might no posteritie of the same remayne in the world, we knowe by histories. What lefte he vndone by his ministers the Iewes, the pries [...]es, and the Pharisies, that the doctrine of Christ might not be spread abroade in the worlde, but might be vtterly extinguished with the Apostles them sel­ues. With what violent rage did he stirre vp Nero and other bloudie Emperours that they might vtterly subuert the who­le Church, by murdering infinite numbers of hir children, the faithfull confessours & martires of Christ. The deuill therfore would haue destroyed the infante of the Churche, euen in the verie birth thereof, if the successe had bene agreable to his will and carefull trauaill.

THe Dragons hope deceyueth him, for although he had as­sayed euerie way, y^t he might destroye the fruite & ofspring of the Church euen in the verie birth, yet the Church brought forth a male child strong and liuely, which in s [...]ite of Sathan should receyue the inheritaunce of rule, and Dominion ap­pointed and ordeyned for him of God the father.

Which should rule all nations with a rod of Iron. &c This prophecie is of Christ in the 2. psalm. Therefore Christ is for­med in the hartes o [...] y^t faythfull by the ministrie of the Gospell as Paule witnesseth to the Galath. 4. chap. And Christ doth compell all natiōs to his obedience although they obstinately resist, breaking them with a rod of Iron. And the members of Christ which are the faithfull through him are made partakers of the same kingdome. The deuill lieth craftilye in waise for these that he might deuoure them, so soone as they he brought forth into the light of y^t Gospell. But he doth not obteyne his [Page] desire, for howsoeuer he shall conspire with the whole army of hell to bring them to destruction, yet the lord will not giue thē for a praye vnto his teeth. It foloweth therefore.

And her sonne was taken vp to God and to his throne. &c. Vnder the protection and defence of God, he is in safetie, so that he whome the Dragon desired to be drowned in the bot­tomeles pit of hell, is taken vp to god, and to the throne of his maiestie, & drawne out of the Iawes of the deuill. For Christ whome the deuill wished so much to be destroyed, fitteth at the right hand of the diuine glorie, to the whiche dignitie also of heauenly glorie, by his benefite are exalted, as manye as are made the Children of God and of the Churche by faithe. In vaine therefore Sathan seketh there destruction, whome God hath drawne vp to him selfe, and hath so receyued them to the throne of his glorie. How greedely the deuill assayed to blotte out the name of Christianitie in the first spreading abroade of the same, we haue before touched, but what proffited he in the ende in bestowing so great labour? For how much more his ministers raged in there madnes with sword and fire, and all kinde of tormentes against, the child of the Churche, that they might destroy him yet being but an infante & not able to make battell, so much the more godlines increased exceadingly, and the Churche dayly receyued such increasings, as were not to be ashamed of. And Christ whose glorie the Deuill so greatly enuied, sitting in the throne of gods maiestie defendeth y^t godly from heauen, taketh vengeaunce vpon his enemies, and be­stoweth all kinde of good giftes vpon his Churche. We nede not feare therefore, least that the whole Church should euer be subiecte to the tirannie of the Dragon.

AFter that he had declared how y^t the sonne of the womā was takē vp into a place of safetie, now he teacheth how proui­sion is made also for y^e womā hir self. God could at his wil binde & restraine the deuill that he should not hurte the Church at all. But this is the most wise dispensation of his holye will, that when she hath bene proued, & tried by sundrie afflictions in the [Page 79] worlde, he will at length, take her to himselfe into heauen: yet in the meane time he doth not fayle her euen in the mooste de­sperate matters, but sendeth ayed from heauen in due season. Therefore he openeth a way for the woman to flye, that the mi­ghte for a time eschewe the violence of y^e Dragon. Christ him selfe also permitted this maner of auoydinge haunger to his apostels Mathew the 10. But when and who ought to sly when persecution approchethe it is not so easye to expresse in wor­des, as that the holy [...] ghost shall inwardly instruct euery one when time shalbe. But that we should not thinke, that the wo­man shoulde perishe in the desert, where there is the scarsity of all thinges. S. Iohn doth expresse, that there was also in the de­sert a seat prepared for her of God, whereas she might safely for a time appoincted by God, breath and refreshe her selfe from y^e persecutiō of the Dragon. And least we might suppose that she shoulde in the meane time want any thinge, he sheweth that she shalbe nourished and fed there for a thousande two hundreth and sixty daies, that is, by the space of two and forty monthes, which make three yeares and an halfe, which short time, when as it is the halfe of a propheticall weeke, is sayed to be graunted to sa­than and Antichrist, that they cannot any longer oppresse or af­flict the Churche. Moreouer this place doth plainely shew, that the church shall not alwaies be visible to the world, which thing the papistes doe vrge most of all, for if it should be alway in the fighte of all men, how may she be sayed to fly into y^e wildernes? Yea it is certeine by this place, that the Church of Rome is not signified by this woman, which was neuer banished and driuen into the wildernes, from y^e eies of men. And lastlye we are here also taught that we must aunswere to oure aduersaries whiche aske vs where oure Church was before these two or three hun­dred yeares. Verely if we know y^t the true worship of God, was to be found in no region of Europe or Asia, it is inough that it was in y^e desert, that is in places not commonly knowen, that it lay hid by the decree of god, euen vnto the time by him appoin­ted. For y^e number of y^e elect, whiche is y^e church shall neuer faile [Page] [...] [Page 79] [...] [Page] [...] [Page 79] [...] [Page] but God doth preserue & kepe to himselfe 7. thousande men, which haue neither bowed the knee to Baal nor kissed his I­mage with the mouth, & that, when as Elias beleued that hee remayned alone in the people of Israell. How much more is it like that there remayned many elect of God, throughoute the large regions of Asia, & Europe, & also some parts of Africa, in which the name of Christ is spoken of, which although they were vnknowen to Antichrist & his adherentes, yet they offe­red and yelded to god his due honour? The papistes therefore to there owne hurt do boast of there visible Church, and rashly do condemne oures, bycause it was some time inuisible to the Romanistes. For in this it is more like to this true Churche, that it sometime laye hidde: and there synagoge alwaies visi­ble, doth sufficiently bewray it self not to be this womā, which fled into the desert.

THe first attempt or enterprise of Sathan was most daun­gerouse, namely that he might steale away, and deuoure the infant of the Church, so soone as it were borne, & that he mi­ght depriue the Church for euer, of her eternall happenes. But Christ the defendour of his spouse setteth himselfe against the wicked enterprises and practises of the Deuill, & so the scarse battell arose in heauen, whilest Sathan studieth vtterly to de­stroy the Churche, and Christ to saue, and defend the same for euer. Therefore I expound this battelle, which was toughte in heauen, of the studie and enterprise of the Deuill, whereby he chiefely laboureth with all diligence to assalte y^e eternall sal­uation of the Church, which is founded in Christ, & his mad­nesse and impudēcie is noted, that he dare fight with God him selfe. (Michaell and his Aungels) Michaell that great prince of the army of God doth signifie Christ, which is the generall c [...]ntayne of our oste, which thing is also taughte in the 9.10, & 12. chap. of Daniell, That he ioyneth to him selfe the Aun­gells, [Page 80] it doth not argue that there is weaknes or want of strēght in him, but he doth it to encrease oure confidence and trust. For the Dragon mustreth his armye on euery side of the Angels of darkenes, and putteth forth all his strength to oppresse Christ. But what was the ende of the battell? They preuailed not nei­ther was there place founde any more in heauen. The terrible Dragon garded with the infinite thousandes of his soldiers can do nothinge against Christ, whiche defendeth the health of his Church. Sathan therefore beinge ouercome with all his whole armye, is compelled to leaue of the battell, and not that onely, but also beinge depriued of all hope of renuinge the warre, he with all his soldiers is cast downe vnto y^e earth. Now therfore is the saluation of the elect certen, when as the deuill himselfe hauinge assaied and proued all his strength to breake and ouer­throw the same, beinge put to shamefull slighte, is ouerthrowen by the vertue and power of the most mighty Michaell.

AFter that he had sayed that hee was driuen oute of Heauen that his place could there no lenger be found, neither coulde hee frustrate, or make voyde the euerlastinge saluation of the Churche, hee sheweth whither hee was thruste oute into Banishement withe his whole army, that is to saye into tho earthe, that he mighte exercise his madde rage onelye vppon the reprobate, and that hee mighte afflicte the Churche with temporall euils onely, and yet that he mighte not obteyne that he woulde: that is, that throughe the terrour, and fearce of tormentes, hee myghte driue her oute of the earthe. More­ouer wée muste obserue with what sundrie names and titles the holy ghost setteth him out, that all his malice and subtill deceytes mighte bee perceyued. Firste he is called, that great Dragon, whiche is described before in the thirde Verse of [Page] this Chapter. Secondly, that olde serpent which seduced oure first parentes to disobedience, now so much more subtile, as he is more ancient by long vse and experience. Thirdly he is cal­led in greeke euen as it were by his propre name, Diabolos, which in english is deuill, y^t is a false accuser, which with false crimes, and secreat accusations neuer ceased to accuse the god­ly before the Lord God, that if he could by any meanes, he mi­ghte bring them into Gods hatred. Fourthly he is called in Hebrew Sathan, that is an aduersarie, the sworne enemie of Christ and all godly men, at whose handes we oughte to loke for nothing, but enmitie, whom, it behoueth vs chiefly both to hate and take heed of. Fyftlye hee is called the deceyuer of the whole worlde, of whome how great the deceites are, and with what diligent care of vs to be eschewed, we may knowe suffi­ciently euen by this place, y^t he hath seduced the whole world, that is the greatest parte of the world, into errours, and false worshipping of God, whereby we vnderstande, that, that is not the verie catholique Church in dede, which boasteth in the greatest multitude of men, neither therfore to be called catho­lique or vniuersall, bycause all giue there cōsent into the same, seeing the Deuill here deceyueth the whole worlde: but that which all y^e godly do acknowledge for there mother, although the reprobate in respecte of number, by infinite partes do ex­cede them.

AFter so gloriouse a victorie ouer Sathan and his army, the heauenly spirites do sing a triumphant song to God and his Christ. By whiche we are taught that the glorie of god is alwaies to be celebrated of vs in the Church for so vnspeake­able a benefite. That he sayeth a lowde voice, he sheweth both the multitude and also the feruent zeale of the singers, for we ought all earnestly to brust forthe to the singing and celebra­ting of gods praises.

In heauen nowe is saluation, and strength, and the king­dome of our God, and the power of his Christ. &c. There is vttered in this song, what fruite and commoditie there is of [Page 81] so notable a victorie. For in sayinge that there is saluation in heauē, they vnderstand that the euerlasting health of y^e Church doth now remayne vnshaken after y^t the deuill which assayed to oppresse the same with warre, is vanquisshed & cast downe prostrate vnto the earth. The vertue and power of god hathe shewed forth it selfe, to beate downe the violence of Sathan. And now the kingdome of God ouer the sainctes, whiche the proude Dragon desired, remayneth vnuiolate, when the Dra­gon is thrust out. And especially the dignitie of Christ doth ex­cell ouer all the power of the aduersarie, by whose gouerne­ment the battaill is fought, and likewise by his inuincible ver­tue and power all the whole army with there captayne are o­uerthrowne.

Bycause the accuser of our brethren is cast downe, which accused them before our God day and night. &c. He which weried continually the eares of god with dayly false accusa­tions layed to the charge of the godly, that he might spoile thē of eternall blisse, and as if they were guiltie of eternall deathe might make them bond slaues to the tormentes of hell. But god will now no longer abide to heare any accusatiōs against his sainctes, which are wasshed with the bloude of his sonne. Who shall say any thing to the charge of gods chosen: it is god which iustifieth, who is he that shall condemne? Rom. 8.

WOnderfull is the clemencie of Christ that he taketh his sainctes into the praise of this victorie, but yet in such sorte as redoūdeth to his owne glorie. The heauenly spiritess therefore reioyce with the faithfull for there victorie, but yet obteyned not by there owne bloud, but by the bloud of Christ, althoughe they them selues also powred forth there liues in battaill. And this Aungelicall song doth clearely reache with what armour and weapons the faithfull maye ouercome the deuill, that is with the shield of faith, which is in the bloud of the lābe, which offered vp him selfe a sacrifice for there sinnes, [Page] and with the sworde of Gods worde and the confession of the name of Christ, which they were neuer ashamed of before mē, although for witnessing the same they should suffer most bit­ter death. After the same maner oughte all the godly to be pre­pared to whome the glory of God & his Gospell is preciouse, that they may not loue there liues vnto death, as oft as neces­sitie of confessing his name doth require y^e same. And although the daunger of death be absent, yet the same affection ought al­waies to be with vs, that we may not loue our liues euen to the death, in cōparison of holding the incomparable treasure of the trueth of Gods gospell.

A benefite is bestowed vpō those in vaine, whereof they that are partakers, haue no fruition in the same. And often ti­mes it commeth to pas through our peruerse crokednesse, that being adorned with great benefites of God, we feele no fruite of the same. Therefore they exhorted the heauen, and all the heauenly spirites that they would bee touched with the moste ioyfull sense and fealinge of so great a good, and for the same would reioyce with ioye vnspeakeable, that to Christ, glorie, and to the Churche, eternall saluation, is obteyned by this so gloriouse a victorie.

Wo be to the Inhabitantes of the earthe and the sea, for the Deuill is come downe vnto you, which hath great wrath knowing that he hath but a shorte time. &c. They doe not so muche curse the wicked, as that they expresse there most grie­uouse daungers, to the seducing of whom, the deuil descended into the earth full of furie and wrath. (Of the earth and y^e sea) according to the literall sense is vnderstoode the inhabitants of the mayne lande, and Islandes, but figu [...]atiuely he vnder­stādeth all the reprobate, which are so much addicted to earth­ly and fraill pleasures, that they neuer looke vp into heauē, to make whome blinde and that worthely, the Deuill descended, not more moued by his owne furie, then sente downe by the [Page 82] iudgement of god. Whose madnes, they shewe, shoulde be so much the more fearce and cruell, bycause he knew for certentie that a verie short time was graunted him to stirre vp his tra­gedies in. He will therefore pretermite nothing in the meane time, whereby he maye drawe a large and fatte praye into his nettes. What doth he therefore.

WHen he sawe that he was driuen oute of heauen, that he could not by charging and false accusing hinder the eternall saluation of the churche, perceyuinge the same to be yet warring in earthe, he raiseth vp horrible persecutions a­gainst her by his ministers the tyrantes. And whē as he could not deuoure the childe which the woman broughte forthe, for whiche he had long time lien subtillye in waite, he persecuteth the woman which brought forth, with beastly crueltie. Being ouercome of the head, he setteth vpon the bodie. We may note here the deuilishe crueltie of some men, whiche if they can not bring the greatest hurtes vpon the godly, as death it selfe, that they do not leaue of to hurte by suche meanes as they be able, they violently spoile them of there goodes, they d [...]fame them with reproches and sclaunders, & hate also euen there frien­des, for there sakes.

BEfore he sayed that the woman beinge deliuered of her child fled into y^e wildernes: nowe he sheweth by what meanes she coulde eschew or flye the meruailous swiftnes of the dragon in pursuinge. Two winges, saieth he were geuen vnto her, with whiche she be came swifter then the deuill, and he addeth more­ouer (of a great Egle that we shoulde vnderstand, that the wo­man might safely trust vnto them. By the winges we may ac­knowledge the sundry & vnaccustomable waies and meanes of flying whiche the Lord openeth to the Church as ofte as he hath decreed to deliuer the same by slight from the hands of tyrants.

[Page] That she might fly into the wildernes, into her place where she is nourished for a time, times, and halfe a time, from the presence of the serpent. &c. We haue spoken before in the 6. verse, of the flight into the desert, and of the wonderfull pro­uidence of God, whiche euen in the scarcitie and want of all thinges prouideth not only lodging but also meate for nouri­shment. And the space which is here darckly called, a time, ti­mes, & halfe a time, I enterprete to be y^e same, whiche he sayed a thousand two hundreth and sixtie daies, that is, three yeares and an halfe, so that one time maye agree to a yeare, two ti­mes, to two yeares, and halfe a time, to halfe a yeare, for in Daniell to whome he alludeth, times are read in the duall nū ­ber, that they might signifie two times. And these appellatiōs of time, seme to be applied to the sense & affection of y^e Church which was banished. For she thinketh the time of her calami­tie long, and afterward follow two times, which increase the wearinesse, but at length the halfe time, when as the matters seme almost desperate, doth manifestly shewe that accordinge to the promise of our sauiour, the dayes of affliction are short­ned.

THe deuill being vanquished an hundreth times yet repa­reth the battaill againe, and thoughe violence haue small successe, yet he absteyneth not from craftes and subtilties. He foloweth the woman therefore flying into the wildernes, whō he cānot catche and teare with his teeth, with reproches, lies, and sclaunders framed by heritiques, and hypocrites, whereby if he could he coueteth to bring her into an euill reporte. And we see what a great s [...]oude of lies and reproches hee hath cast after her by the Arrians, Pelagians, Papistes, and other such like hypocrites, by which he studied, and also now studieth to draw her in to the hatred of Princes, mightie men, & more­ouer of all those which gaue any credite vnto them. But Sa­thā shall neuer haue successe or preuaile by his subtilties, for it foloweth.

HE which deliuered his Church from the greatest violence. and crueltie of the enemies, will not suffer her to be taken with the subtill sleyghtes of Sathan, but the earth shall rather open her mouth as it did in time past to swalow vp the whole faction of Cho [...]e, Dathan, and Abyrame, then that at the will and pleasure of the Deuill a heare should fall from her head. And we see that all the deuises of heretiques against the Ca­tholique Church, by which the dragon hoped that the woman should be destroyed, haue vanished away, as though they were droncke vp of the earth, and yet the Church her selfe, nowe at length drawen out of secreat places, standeth immouable, and shall stand for euer, euen vnto the ende of the world, We may here note that the heauen the earth, and all thinges, which are in them, do helpe the godly, as ofte as the Lorde will deliuer them out of the handes of the enemies. And also that wee be not to much moued and troubled, for the reproches and sclaū ­ders of the enemies of the Church, heritiques and hypocrites, (which are the instruments of the deuill) by which they inde­uour, euen like a most swift flood to draw her, and her mēbers into hatred and enuie. For all there lies shall shortly be swalo­wed vp by y^e earth, & there deuilish enterprises shalbe brought to naught.

THe deuill hauing set vpō her so often with so great violēce, and being so often so shamefully repelled, it is no meruaile thoughe hee be driuen into wrath and furie, yet notwithstan­dinge he leauethe not of from his purpose, whiche hee tooke in hand. But although he can not oppresse the whole Church with the sundry sleyghtes which he hath inuented, yet he perse­cuteth euerie one of her mēbers with a meruailouse study and care of destroyinge. He make the warre therefore with the remnante of her seede, wheresoeuer they be dispersed through the whole Earthe, and hee neuer leauethe of, to assaulte [Page] them partly by force, and partly by deceites, whom we ought to resiste strong in faith, putting on the whole armour of God which the Apostle describeth in the 6. Chap. to the Ephe. And in that he calleth the sonnes of y^e Church the seede of the wo­man, he alludeth to that, which the Lorde pronounced of the seede of the woman, which should breake the serpentes head, that we should not feare the inuasion of him, whose head be­ing broken by Christ, is deliuered also vnto vs, which are the seede of the woman, to be troden vpon. Furthermore he brie­fely expresseth, whome he nūbreth among the lawfull sonnes of the Church, that is they which kept the commaundements of God, and also do openly confesse the faith of Christ, whiche they embrace.

THis verse pertayneth to the vision of the Chapter folo­wing, Ihon therefore thoughte in a vision that he stoode vpon the shoore, that he mighte beholde the beast ascendinge out of the sea.

[Page 83]ANtichrist is compared to a moste cruell beast, bycause he persecuteth the Church without all reason, or any sense or felinge of humanitie. Moreouer he is not called [...], but [...] that is a certayne wilde and cruell beast. For of the brute beastes, some although they want reason, yet they are gentle and hurtlesse, but Antichrist is a beast of vntamed wildenes, voide of all shew of gentlenes. For no otherwise then a wild beast through hunger rampeth vpon the pray offred him, doth Antichrist rage vppon the Churche. But he is also sayed to a­scende out of the sea, that in the verie birth or firste springing vp he might shewe of what sorte his rule & Dominion should be, that is troublesome, and tempestuouse, diuers and incon­stant. And histories do testify out of how great waues of bat­taill, and tumultes the Romayne Empire hath risen.

Hauing seuen heades and ten hornes, and vpon his hornes were ten crownes and vpon his heade, the name of blasphe­mie. &c. By the number of heades, and hornes this monster bewrayeth him selfe of what father he was begotten, verelye of the great Dragon, whose naturall properties he throughly resembleth. For although the Monarchie of the Romaynes was ordeyned by God, euen as all power is of God, yet in as much as it abounded in trandes, tyrannie crueltie & lust, and that it persecuted the Churche of Christ, it was of the deuill, but chiefely when all the power thereof was translated to the Pope, which is chiefely figured vnder this beast, withoute all doubt it is to be acknowledged to be the verie naturall sonne of Sathan, but when as other notes also of him, by the num­ber of his heades and hornes are propounded of the Aungell in the 17. Chapter, we will not touche them before we come to that place. That he weareth then crownes in his hornes, when as the Dragon had but seuen on his heades, it semeth to be referred to that, that the ten hornes do signifye kinges, which in the beginning were consuls onely and presidentes of prouinces, but when as this beast shall the second time rise vp they shall together with the beaste in one hower receyue kingly power, of which there foloweth more in the 17. Chap. [Page] And he beareth in his heades the name of blasphemie, when he calleth himselfe the head of the vniuersall Churche For al­though in his decrees, and other writinges approued of him, horrible blasphemies may be found, in which he is called some time neither God, nor man, but as it were a neuter betwene both, sometime he is called Christ, sometime our Lorde God, and sometime God aboue all gods, yet he beareth that name openly in his head to be seene of all men, whereby he boasteth himselfe to be Christes vicare as though he were absent, and plucketh to him selfe alone, the knowledge of all causes, & he boasteth that he can not erre in any thing. The like blasphe­mies vttered his predecessours, Caligula, Nero, Domitian, Diocletian, which commaunded that they them selues should be worshipped as Gods, & that temples should be buylte and altars cōsecrated to there godhead. But none more impudent­ly then the Romayne Byshops, for all men did marke and de­ride the foly and madnes of the emperours, although they flat­tered them most filthily,, but almost all haue in good earnest acknowledged the diuinitie of the pope, and haue asked that of him, which is the propertie of God alone to graunt, as remis­sion of sinnes and other such like.

BY this description it is more clearer then the lighte it selfe, that the Romayne Empire is assigned, which did conteyne in it the power of the other throe kingdomes, which are descri­bed by the sumulitudes of a Lion, a Beare and a Catte of the mountayne, Daniell chapter 7. But the fourth monarchie that is of the Romaynes, composed of the pride, raueninge, and cruelty of all the rest, was vnlike to all the other. He hath ther­fore a bodie like to a catte of the mountayne, which signified Ale [...]ander the great, which was most swifte to followe after the praye, he hath the feete of a Beare, by which he is equall in rauening with the Meades, and Persians, but he had y^e mouth of a Lion, by whiche he exceadeth in hautinesse and pride the [Page 81] Assirians and Chaldeans and he exceadeth in crueltie the fear­cenesse of all beastes.

And the Dragon gaue him his power and his throne, and great aucthoritie. &c. He receyueth not onelye the power to hurte, and persecute of the Deuill, but also he occupieth his seate in earthe, that the power of Sathan is manifeste to bee seene in nothing more then in his Vicare Antichrist, and this is that sea of Antichrist, and aucthoritie of the Pope, of which they boast so muche of, that is to saye, the throne of the De­uill and power receyued at his hande. But it maye bee de­maunded how the Deuill coulde giue power, or empire, see­inge all powers are of him, whiche also bestoweth them vp­pon the wicked and Tyrants. But in the tyrannical power two thinges are to be considered, the one is the ordinaunce of GOD, whiche disposeth all Kingdomes at his will, and to whome he will. And the other is, there fraudes, there trea­sons, and cruelties, by whiche they aspire to the gouerne­ment, whiche thinges are of the Deuill. The deuill therefore graunted power and aucthoritie to Antichrist, in as much as by his prouocation, by all wickednesse and impietie they atteyne that tyrannie, which occupie that seate.

ALmost all interpretours do graunte that a great demini­shing of the power of Antichrist is signified by this head that was wounded, but when it was wounded they agreed not. For some dooe suppose that it wounded at the time when as that Ihon Husse, and Hierome of Phrage in di­sclosinge the subtilties of ANTICHRIST, separated a great parte of the Kingedome of Bohemia, from the aucthoritie of that sea. Other doe expounde it of Iulius Cesar, others of Nero beinge slayne. Others doe referre it to the Citie of Rome taken, burned and spoiled by the Gothes. But to me, whiche by the Beast, doe vnderstande not the lawfull administration of the Empire, but the tyrannicall power in [Page] persecutinge the Churche, that hee semeth then to haue bene wounded vnto death when as constantine the great after that Marentius, and Lic [...]nius the last persecutinge tyrants of the heathenishe emperours were slaine, in graunting peace to the Church, smote that most cruell and monstrouse head of Anti­christ with a deadely wounde. But shortly after that wounde was healed by the wicked emperours Constantius and Iulia­nus, valence, and others of whom some beinge heritiques and Iulianus a forsaker of the faith, persecuted the righte Churche vntill at length the bloudye tyrante Phocas, and murtherer of his Lord and Maister Mauritius, resigned the Antichristi­ans Kingdome to Boniface the Pope, in whome and his suc­cessors playnely reuiued y^e head of deuilishe tyranny which was almost cut of by Cōstantine. Yet in the meane I acknowledge y^e the horrible destruction, & calamities of men by battell, which were broughte to the lawfull Empire of the Romaines by the barbarouse people, the Gothes, Vandales, and Saracenes, ope­ned and prepared a way to the rule of the Romaine, bishop. And this also is manifest by the writinge and monumentes of the learned, y^t the byshoppricke of Rome, from syluester vnto sabi­nianus beinge increased in riches, & that through the fauour of the Emperours, it did litle and litle degenerate into forreine rule and gouernment, vntill at length it ascended to the verye poynct and top of Antichristian Aucthority. Where vpon to the greate wonder of the worlde his Kingdome was established, lyfted, and exaulted so high oute of so obscure and darke begin­nings.

IT is meruailous that hee saieth men worshipped the deuill, whome euery where all do abhorre and detest. But he vnder­standeth that the worshippe and obedience, whiche was yelded to Antichrist of the menne that were seduced, perteyned to the spreading abroad of the deuils kingdome, seing they hoonoure [Page 85] Sathan in his vicar or legat. Like as they doe honour the kinge which reuerence those magistrates, which he hath appointed vnder him. And that he expresseth when as immediatly he ad­deth (and they worshipped the beast, saying, who is like to the beast? whose power is so great y^t he can forgiue sinnes, & opē the kingedome of heauen to whome he will. Who is able to warre against him? which draweth downe Emperours, and Kinges as ofte as he lust, on [...]e of there statelye seate, whiche thundreth oute the sentences of cursing [...], against his enemies, and through the fulnesse of his power he can thrust downe his aduersaries euen into hell.

IF any shall meruayle howe the maiestie of God can suffer so great blasphemies, which the deuill and Antichrist shew out against the same: Saincte Ihon maketh aunswere shewing that this is by diuine permission, that Antichrist should exault him selfe aboue all heygh, whereby hee mighte seduce the re­probate, vpon whome by the iust iudgement of God the effi­cacie, and strength of errour is sent, that they maye beleue lies whiche despised the truethe. 2. Thessalo. 2. By this place wee gather that the wicked can not brust forthe into blasphe­mies againste God, at there pleasure, excepte God suffer, that they maye abuse there tongues, to there owne destruc­tion Moreouer wee may here note that Antichrist ratleth one nothinge, but great thinges, and blasphemies. For what soeuer they boast as magnificall, concerninge the dignitie of the Pope, his aucthoritie, keyes, swordes, and other prero­gatiues of his, is meere blasphemie, by whiche he chalengeth to him selfe the place, and rowme of Christ ouer the Church yea all the whole Popishe doctrine, of the Sacrifice of the Masse, of Purgatorie, of Satisfactions, workes of superu­rogation, and other suche like monstres, conteyneth infinite blasphemies.

And power was giuen vnto him to doe, two and [...]ortie monethes. &c. This clause doth shewe that Antichrist could [Page] not obtayne rule in the worlde but by the secreat, & iuste iud­gement of God. But this power is shut within her limites, that hee can not raigne so long as he would, nor exercise his vngodlinesse, but his tyrannie is limited by 42. monethes. Concerning this number of monethes what I thinke is to be vnderstoode, I haue expounded in the 11. chap. Vers. 2. Here it shall suffice to note that this shorte space of halfe a weeke is put to the comforte of the godlye, that they should not feare. That the tyrannie of Antichrist should be eternall.

WHen the power of blaspheminge was once graunted, he opened his mouthe to manifolde blasphemies, for he spake coneumeliouslye of God him selfe of his name, and of his tabernacle, and of those whiche dwell in heauen, so he counteth it not enough to reproch the maiestie of God onelye, but also his name that is the worshipe and religion whiche he hath prescribed to sanctifie his name, he cōdēneth as false, & he­reticall, and koyneth a new out to his owne brayne. And also he blasphemeth the tabernacle of god, that is his Churche, in which God dwelleth by his spirite, when he calleth it nothing else, but a conspiracie of heretiques and Schismatiques, Wee may two waies take this of those whiche dwell in heauen, ei­ther for y^e true mēbers of the Church, whiche he with great re­proche of them calleth Lutherans, & Zwinglians. &c. Or else for the sainctes now triumphing in heauen whome he diuers waies sclaundereth either when he braggeth that they are the patrones of his wickednesse, or else condemneth their doctrine of errour, or else when he doth erecte temples vnto thē, Ima­ges, holy daies, and other diuine honors, making Idols of the holy worshippers of God: that I may not speake with what stinking lies he extolleth there liues, in the geuing of marti­loge, and in suche kinde of writinges, whiche are all meere blasphemie againste the Sainctes, whiche dwell in Heauen. And what reproches hee casteth forthe againste God him selfe we haue touched before in the first verse.

HE signifieth that Antichrist coulde doe nothinge, but in as much as ability was permitted to him by God. In that therfore that he sheweth his cruelty vpō the holy martyrs of Christ, he doeth it not at his owne pleasure, or at the will of the deuill, for then woulde he vtterly extinguishe and des [...]oye all the true worshippers of God: but by the will of god, for a punnishment of the reprobate, and a triall of his children, for whom it is very profitable to be proued with sundry temptations. There is geuen power to Antichrist to make warre againste the saincts, & to affect them them with sundry tormentes vntill he may haue the do [...]eiull victory of many thousand of thē being slaien. And this t [...]anny doth not rage in one region only, but euery where throughe the whole earth, this is a catholique crueltye. And that which we know partly by histories, how many milians of marti [...]es were cruell murthered by the Emperores and Romaine Byshopes, we are partly taught by daily experience.

LYke as hee sore tolde in y^e verse going before that Antichrist shoulde shew his cruelty vpon the bodies of the sainctes, so in this verse he sheweth againste the soules of whome his false illusions shall preuaile. That is to say against the reprobate on­lye, which are not predestinate to eternall lyfe in Christ, whom he calleth the lambe whiche was slaien from the beginning of y^• world, because the strength and effect of this sacrifice, can be­ [...]ore he had taken fleshe profited the patriarches from the beginninge of the worlde, like as it shalbe profitable to the elect euen to the ende of the worlde. The reprobate therefore beinge sedu­ced partly by his sub [...]lties, and partly stricken with the cruelty vsed against those that resist, will acknowledg his rule and au­ [...]thority, and will worshippe him instede of a most filthy Idole. [Page] For his deceiptes and illusions shall not preuaile in any, but in those which perishe.

HE vttereth a matter worthy of great consideration as ofte as he moueth attentiō with so earnest indeuour. We ought therefore with diligence to imprint throughly in oure mindes the doctrine which followeth to the hearinge whereof the holye ghost doth as it were by name calle euery one of vs.

THe law of repaying is decreed of the mighty God, for all ti­rantes, and to those which oppresse the Church of God with cruelty. Eternall captiuitie abideth for those which haue led the the saincts captiues. They which haue slaien the martyrs with the sword, shalbe killed with eternall death, which is the sworde of Goddes furye and wrath. And also god will haue certeyne si­gnes of his iustice to remaine apparant in the worlde, that all men maye know that they shall not escape vengeaunce, whiche accordinge to the manner of beastes doe cruelly rage in madnes againste innocentes. Accordinge to that of the poet: few mighty cruell men descend to there graue without slaughter and bloud few tyrants by drie death. For if we shoulde recken vp of the Emperours, those whiche were the chiefe aucthors of persecu­tions, we shall finde that they were destroyed of God by diuers and sundrye slaughters. Nero, Domitian, Decus, Valerianus Licinius, Iulianus with many others, were slaien with bloudy and cruell deathe. Therefore the murtheringe of the sainctes is not so permitted to Antichrist, that the Lorde would leaue the same alwaies vnreuenged. Here therfore the saincts haue neede of faith and pacience, whiche followeth nexte, for excepte power were graunted to Antichrist to e [...]ercise his tyranny, what triall of faith should there be? what profe of pacience? here therfore the saieth and pacience of the Sainctes is to be loked for.

[Page 87]NOw followeth the descriptiō of the other beast which cōfir­meth the former beast, y^t we may know what instrument [...] Antichrist vseth to the establisshing of his kingdome. For as the Dragon with seuen heades hath for his vicare a beast with seuen heades: so the beast with seuen heades hathe this beast with two hornes. He doth not expresse of what forme or sha­pe this beast was, although it be certayne that he was a mon­ster, bycause hee was borne out of the earth, that is of a moste base and obscure beginning to the settinge forthe of the kingdome of Antichrist.

Which had two hornes like a Lambe. &c. He hath nothing like to a Lambe besides his two hornes, in the rest of his bodie deformed, vttering the nature of a wild beast. But some do ga­ther by these hornes, that the pope is shadowed by this beast, which chalingeth to him selfe the power of the kingdome, and of the priesthoode, which as it is probable, so I do not see how all thinges can fitly agree to this exposition, which afterward are often repeated of both the beastes. In my iudgment there­fore others do rightlyer interprete him to signifie the popishe clergie, whiche indeuour with all there strength, to maintayne the dignitie of there Pope, these will haue somewhat like to Christ, either when they boast them selues to be his seruaunts or else when they chalendge to them selues bothe the seculer and priestlye aucthoritie. I speake of the chiefe Prelates, the Cardinales, the Archbishopes, and byshopes &c. which vsurpe both a kingly and pontificall dignitie.

But hee spake like the Dragon. &c. Howsoeuer by the number of his hornes hee semethe to haue some outwarde shewe, or likenesse of Christ, yet he bewrayeth himselfe by his voice that he is a preacher of the dragon and not of Christ. For this beast, which afterward is called the false prophete, whose doctrine if wee shall examine accordinge to the moste certayne rule of Gods woorde, it shalbe founde to bee Deuilishe, and quite contrarie to Gods truethe. That I maye omitte other profes, which are almost infinite, least I should be ouer [Page] tedious, that one testimonie of S. Paule in the first Epistle to Timothy and fourth chapt. calling the forbidding of mariage and meates the doctrine of deuils, doth sufficiently proue that this false prophete, which teacheth y^e same thinges which the Pope prescribeth, doth speake the selfe same, whiche the great Dragon inspireth into Antichrist.

THe power of Antichrist is extended to his chiefe munsiers therefore he exerciseth his power by them, this is y^t which he sayeth, that this beast with the two hornes did all that the first beast could do in his presence.

And he causeth the earth and them that dwell therein to worship the first beast whose deadly wound was healed. &c. The popish clergie labour with tothe and nayle, that all may euerie where acknowledge the aucthoritie of the Byshop of Rome, and that all may require at his handes, Indulgences, dispensations, Empires and kingdomes, and manye yelde to him homage, which thing whiles they labour so sendiously to bring to pas, they call backe againe, the aunciente tyrannie of the Ethnikes, which being strikē with a deadly wound, now at length by there ayed hath bene perfectly healed.

SAincte Paule foretold that the cōming of Antichrist should be in lying signes. Bycause also Christ him selfe prophecied that there should come false prophetes, which with workinge monstrouse myracles should deceyue manie, in so much that euen the verie electe if it were possible should also being sedu­ced be drawne into there destruction. And heare the false pro­phete, as it were an apishe imitator of Elias, causethe fire to descend from heauen vnto the earthe, in the sighte of men, all whiche are either fayned to be done, or else by the craftie con­ueyaunce and iugling castes of Sathan, bewitching the eyes of men, they are but boasted of, of which sorte of Miracles the legens of the popishe sainctes are full. Yea those wonderfull thinges, which they worke by there counsels and aucthoritie [Page 88] in the commune wealth, maye worthelye be counted for great signes and wonders, as when they translate kingdomes, frō the lawfull heires vnto others, some Emperours they depo­se, others they place in there roumes, & other such like, which are wonderfull myracles to men. But we are admonished so often in the scriptures of signes, myracles, & wonders, which should be wrought by false prophets that we should not suffer our selues to be led backe from the trueth of Gods woorde by any workes, although they be neuer so wōderfull, against the trueth of which worde we ought not to geue credite to Aungels comming downe from heauen, to the Balath. Chapt. [...] Contrariwise it hath alwaies bene the maner of the false prophetes, to call and prouoke men from the woorde of God to myracles, and here vpon the papistes instantlye require of vs to worke myracles, as though the doctrine, which we professe, were not sufficientlye confirmed withe infinite miracles of Christ and his Apostles.

HE declareth in this verse to what end he wrought great si­gnes before men verely that he mighte seduce the moste of thē into errour. Such myracles therfore with the workers of the same are to be accursed of the faithfull by whiche they are called away from the simplicitie of Gods worde to the deuises and inuentions of men. But it is worthy to bee noted, that he saieth power was geuen him, that he mighte worke signes in the sight of the former beast. For god as S. Paule witnesseth will giue vnto them the efficacie and strength of errour, y^t they may credite lies, which would not beleue the truth 2. Thes. [...].

Sayinge to them that dwell on the earth that they should make the image of the beast, which had the wond of a sword & did line. And this is y^e errour into which they seduced wret­ched men, that they should acknowledge the pope for God, or rather for an Idolle, and that they should set vp his Image for them selues to worship as if it were some God, but some vnderstand by the Image of the beast, that in the papacie is re­stored, [Page] a certen Image of the Romane Empire whiche was fallen to which opinion I would willingly subscribe, if the vi­sion did not expresse that both the beast, and his Image were extant at one time. Adde moreouer that by the coūsell and sug­gestion of this beast, an image of the first beast oughte to be made of the inhabitantes of the earthe. Lastlye that this two horned mōster, studieth by all meanes to aduaūce the dignitie of the first beast, but the pope setteth forth not the olde Empi­re of the Romanes to be worshipped, but him selfe. I expound this Image therefore to be the aucthoritie of the pope, which all are commaunded to receyue at the handes of the popishe clergie, being brought vnto them by his legates a latere, and to acknowledge it in the courts of Christianitie as they call them, in which the popes lawe is exercised, and the pope him­selfe is chiefe iudge which power remayning in the court or in the Legate a Latere, may of good right be called the Image of the pope. And that he repeateth so often that the deadly woūd of his head was healed, it is that we may know that it is not­withstanding the same beast, although he somewhat differ in outwarde shew, which made so many slaughters of the mar­tyres whose crueltie althoughe for a time being restrained se­med as it were dead, at length reuiued to the exercising of the like or rather greater tyrannie.

HE alwaies repeateth that it was geuen him, that we maye vnderstand that euen the verie counsels & actions of y^e wic­ked are ordered by the will of god, and that the reprobate can do nothing at all, but that which god doth permitte. Moreo­uer least we should Imagen that this image here was dead, he addeth that a spirite was inspired into it of the beast being the priest thereof. So that the Image shoulde speake, that is the beast by his Legates, & other iudges of the papall court, which geue sentēce according to the popes law, so that now we haue an Image not dumbe & dead, but which is liuing & speaketh, [Page 89] we may note, how the tyrāny of the pope by litle & litle taketh increase for in the beginning, he onely allureth and seduceth by myracles, then he perswadeth the seduced to set vp an Image of the beast in euerie citie, into which being set vp he inspireth life & geueth power to speake, & lastly he cōmaundeth it to be worshipped vnder payne of deathe. For we know that it was counted worthye deathe, if any did contemne the power of the pope.

BEing not content to haue set forth the peyne of death to all that should refuse to worship the Idoll of the beast, that is to acknowledge the aucthoritie of the pope, he also bringeth all of what state or condition soeuer into bondage vnto him com­pellinge euerie one, euen as his boundslaues to receyue his marcke either in the right hand or in the forehead. By the ri­ghte hand by which the actions and deedes of this life are gui­ded and wrought, he signifieth, that in all doinges, whatsoeuer men of what state and condition so euer princes or priuate persons do take in hande, alwaies to the sea of Rome her prero­gatiue is to be reserued, that nothing may by any meanes be decreed against that. And the marcke is imprinted in their fore­head that alwaies and euerie where they may testifie that they are slaues of that Apostolicall or rather Apostaticall sea.

LEast any might escape by some subtiltie he appointeth this subiection that none coulde buye, or sell that is exercise any action necessarie, to the sustentation of this lyfe, but hee whiche would confesse him selfe to be subiecte to this power. And to conclude, a man must be banished oute of the world, excepte he would take vpon him this yoke of slauery and bon­dage. And he putteth three thinges, his marke, his name, & the number of his name which perteyne all to one end, & they sig­nifie that by some outwarde signe or ceremony, this seruitude is to be professed to all men, that hee maye acknowledge him [Page] selfe to be a member of the latine Churche whosoeuer leadeth his life within his Dominion.

BYcause this misterie was verie darcke, Saincte Ihon fore­warneth that here lieth wisedome hidde, but yet bycause it is the number of man, that is, whiche maye be counted by the wisedome of man and is not infinite, he prouoketh wise men which are endued with vnderstanding to number the same: for the number is sixe hundred, sixtie and sixe. I will omitte the most parte of the expositions, which are brought of this place, and I will bring forth that onely, which liketh me best, which Ireneus affirmeth pleased many in his age, not long after this reuelation was receyued. Which is, that [...] is the name of the beast, the number of which name, of y^e computation of the numerall letters amounteth to sixe hundred sixtie and sixe. Whiche if it seemed to be true in the time of Ireneus, muche more now vnto vs, seying the byshop of Rome in his commō prayers, in his lawes, in his writinges, in his faith is & wilbe counted a latine. Moreouer he ought to be a latine whosoeuer he be that will not be called a Grecian, that is a Schismatike. So that rightlye in the verse going before the number of his name is also to be takē for the marcke. Other do draw y^e same number out of (Ecclesia Italica) the Church of Italie, which I do not reiecte, when as whether thou sekest the Church, or the head of the same, thou maiest finde either of them in the miste­rie of this number.

WHen as he had foretolde in the former Chapter that all tri­bes, tongues, people, and nations should acknowledge the aucthority of y^e most foule beast, when as he had pronounced that the sainctes should be ouercome of y^e most cruell monster, & also when he had fore shewed y^t all as many as wold exercise buying, and selling, & the trafficke of this life, should professe moste filthy slauery & bondage, we might very wel haue doubted, whether the whole Church of Christ, were vtterly subdued or not, after y^t the cruell beast had apprehended & obtained dominion, except in this vision, as well the preseruation of the Church, as the destruction of that tyranny, had cōsequently bene declared. Like as therefore in the 12. chap. He saw Michaell fighting w^t the dragon, so like­wise now he seeth a lambe placed against the monstrouse beast. But it semeth to be without reason, that he opposeth and setteth a most meke lambe against a most cruell and wilde beast. But we must remēber, that Christ is shewed not such as he is to his enemies, but such as he vttereth himself to his owne. For to his enemies he is that Lion of the tribe of Iuda, but to the godlye he is the lambe slaien from the beginninge of the worlde as lo­uinge to his owne, as he is terrible to his enemies.

¶ stoode vpon Mount Sion. &c.

MOunt Sion is an auncient fygure of the Churche whiche shoulde neuer perishe, of whiche there remaine so excel­lent, and magnificall promises, that the Lorde will neuer for­sake it. For oute of that place, the doctrine of the Gospell flo­weth ouer the whole worlde, according to the prophecies of the olde Prophets, and accordinge to the cōmaundements of Christ [Page] him selfe which he gaue to his Apostles. Act. 1. Ye shalbe wit­nesses vnto me in Ierusalem, and in all Iudea, and Samaria, and vnto the endes of the earth. That therfore, which mount Syon was to the Iewes, the same is the whole world, to vs, if we haue respecte to place, wheresoeuer the godly professors of the Gospell are found. Which the prophete Isay witnesseth Chapter 2. Saying: and the mountayne of the house of the Lord, shalbe exalted aboue the toppe of all mountaynes and all people shalbe gathered vnto it. Foundly therefore doe they, which boast of some particuler citie or place, to which y^e Church of God may be bound and tied, as the papistes doe of Rome, vnlesse they woulde vaunte as they are verie impudente, that mount Sion is translated to that citie, which is buylded vpon seuen hilles. But it is manifest by the scriptures that the seat of God is spread out of Sion ouer the whole earth. Therefore Christ is sayd to stand vpon the mount Syon, when he perfor­meth that which he promised other where: behold I am with ye, euen to the ende of the world: and if we aske where he an­swereth in the 17. Chapter of saincte Luke: Wheresoeuer the dead carkas shalbe, thither will the Eagles be gathered. This place doth teach euen by this one reason, that the Church shall be perpetuall, bycause it is the seats of the lambe, whome the mount Sion shall neuer fayle, in which he may stand with his chast worshippers.

And with him a hundreth and foure and fortie thousand. &c. The whole felowship of Gods faithfull electe, gathered out of euery one of the 12. tribes of Israell, as we read in the seuenth Chapter, is ioyned to Christ there head. For wicked­nesse neuer beareth such sway in the world, but that God hath his sufficiente number althoughe muche fewer then the repro­bate, which he preserueth pure frō Idolatrie, filthines, & defi­linges, likewise as in the time of Elias he kept to him selfe se­uen thousandes which were cleane and vnspotted from the fil­thinesse of Baall.

Hauing his fathers name writen in there foreheades. &c. That is, whose election is not onely sealed inwardly in there [Page 91] hartes by the holy ghost but also, with outward and open profession testified before men. For they witnesse by the whole cō ­uersation of there life whose seruauntes they are, so that it is ready and easie for euerie one, to read the name of god imprin­ted in there foreheades.

IT is not an idle nor dumbe multitude whiche accompanie Christ, but which is alwaies bent with most earnest studye and indeuour in celebrating & magnifying y^e glory of god. S. Ihon therefore heareth a lowde voice frō heauen: but it maye be meruailed wherefore it is sayed from heauen, seeing that he had seene the lambe a litle before standing on mount Sion. He signifieth therefore not an earthely hill, but that heauenly hill which is aunswereable, to the heauēly Ierusalem, for the con­uersation of the Churche beinge a straunger in earthe is in heauen.

As the sound of many waters and as the sounde of a great thunder, and I herde the voice of harpes harping with there harpes. &c. By a three folde similitude he setteth forth y^e mag­nificence of the voice, which he herde. First that it was like to that bellowing noise, which many waters tossed with contra­rie windes, and russhing against rockes, and the sea banckes, do make. This is a great confuse and troublesome sound, such at the first hearing, the voice of them that sing forth the praises of God in the Church semeth to be. Secondly that voice was like to the crackes of the terrible thunder. For it striketh the mindes of sinners and specially of those, whiche are priuie of there owne vnthankfulnesse, when they heare the glory of god sounded forthe, of his faithfull worshippers. Lastly when as the mindes of men are subdued and brought vnder to the obe­dience of god, and filled with the pleasaunt sweetenes of his amiable grace, they heare with great delight a most pleasaunte harmonie, as it were of harpers singinge with there harpes. This is the true musike, whose vse is in the Churche rather then that chaunting, which creketh onely in the voice, and de­lighteth the outwarde eares, when as neuerthelesse the minde [Page] is voide of all sense or feling of godlinesse.

SO great is the ioyfull willingnesse of the godlye in setting forth Gods glorie, that when as nothing is more aunciente in the Churche then the celebration of diuine praises, yet they seme alwaies to them selues to sing a newe song. For the re­membraunce of Gods benefites towardes them neuer waxeth old, neither dothe the praise of God euer fayle in the Churche, which alwaies indeuoureth with vnweried studie to magnify his glorie.

Before the throne, and before the foure beastes, and the elders. &c. That is, this exercise of singinge, doth alwaies flo­rishe in the Churche, before God, the Aungels, and the whole worlde, which is both approued to God and testified to all his creatures.

And no man could learne that song, but the hundreth for­tie and foure thousand, which were bought from the earth. &c. None of the reprobate, nor yet of the hypocrites, which fayne euen the most holinesse, coulde learne this song, but the electe onely, to whome the holy ghost is wont to speake and teache the same when as redemption is sealed in there hartes, y^t they may with ioyfull & sincere affectiō of harte, sing a psalm of thankes and praise vnto him, whome they acknowledge to be Abba and father. Where are therefore the songes & prayers not vnderstode, which please God euē for the worke wrought as the papistes do mainteyn? For such songes euery hypocrite can learne and sing, but suche are not alowed of God.

THe conuersation of life is agreable to there profession. For they should not be meete to celebrate y^e praises of god, vnles they could bring thē forth of a pure & vndefiled hart. But vn­der one kinde, he cōprehendeth all other defilings of a wicked life. They are free from whoredome, and other greater & more veynouse vices. Although accordinge to the maner of the scri­pture by whoredome we may vnderstande Idolatrie, & other [Page 92] vices also whiche make a diuorcemente betwene, Christ the onelie spouse of the Churche, and men. For this is most pre­ciouse virginitie before God, when the godlye kepe them sel­ues cleane from adulterouse supersticions, and other defi­linges of the worlde, like as god commendeth his seuen thou­sande, which were not defiled with any filthines of Baal. And Paule maried the Corinthians, as a chaste virgin to Christ whiche woulde not suffer her selfe to bee drawne or led backe from Christ by wicked and counterfeyte deuises of men, as it were with harlot like enticementes. But in that the papistes by this place would confirme the single life of the popish cler­gie, it is without all reason. For y^e holy ghost doth not speake of euerie coniunction with women, but of that onely where­with men are polluted, but the Apostle witnesseth in the. 13. chap. to the Hebrewes that y^e mariage bed is vndefiled. Nei­ther doth it make any thing for their purpose y^t they are called virgins. For this doth perteyne to the whole companie of the elect, & not to the ministers of the worde only, much lesse to the popish priestes, of which as there were manye y^t liued a single life, so there were very few of thē virgins, yea scarcely there is one among a 1000. of thē, but y^t he was defiled either w^t forni­catiō, or preposterouse lust, or at the least wicked burning, so y^t if when we giue thē single life, wee may altogether deny them virginitie.

These followe the lambe whethersoeuer he goeth. &c. The true members of the Church are neuer seperated from Christ there head, & the true worshippers of God do not departe the breadthe of a nayle from the side of Christ, hee is the sheperd, they are the shepe, therefore they follow the lambe whereso­euer he shall leade them, if wee hee carefull therefore to finde oute the Churche, let vs diligentlye seeke Christ, not at Rome or Ierusalem, but in the Churche spreade ouer the whole earthe.

These are bought from men being the first fruites vnto god & to the lambe. &c. If thou demaunde wherefore these haue [Page] so familier accesse to Christ, the reason is reuered, because they are not of that lost lumpe of mankinde, but being redenied from men, and from the most miserable and filthy bondage of the de­uill, they are restored into the liberty of the sonnes of God. And then he sheweth the ende of there redemption, when he sayeth y^t they are the first fruites to God, & to the lambe, we know y^t the first fruites were consecrated to God, that it was not lawfull for prophane men to touche them, the faithfull therfore are redemed from the earth and from men, that they may serue God in holi­nes and innocency, to the praise of his glorye. We are admoni­shed by this place how holily, and religiously innocency is to be imbraced of all the godly, when as they be certeyn, firste fruites to God and Christ, not consecrate to our owne vse, neither to the vse of the worlde, or seruitude of sathan, but to the glory of God. Moreouer what horrible sacriledge it is to take from God and Christ there fyrste fruites, and to sacrifice them to the deuill the fleshe and the worlde.

HE procedeth in declaringe the purity of those whiche are ioy­ned as companions to the lambe. For nothinge that is vn­pure or corrupt can cleue to him. But it may seme contrary to al reason, that he semeth to make them free from all spot of sinne and iniquity, which is y^e priuiledge of Christ alone, neither doth it agree to any other of the Sonnes of Adam. The comune sorte referre it to the infants that were cruelly slaien by Herod, which they call innocentes. But that is but a fond dreame, seinge this number comprehendeth all the elect, whiche are not blamelesse before God in their owne righteousnes, but in as muche as that as liuely members they sticke to Christ there heade.

HEtherto he hath expounded the figure of the church preserued out of the middest of the waues and starres of Antichristian [Page 93] persecutiō. Now he tourneth him to set forth the ruine and de­struction of Antichrist. He seeth an Aungell therefore: flyinge through the middest of heauen openly and publikely bringing an euerlasting gospell, which is to be preached to the worlde. By which figure is signified that the light of the trueth of the gospell, which semed long time obscured through the persecu­tions and darckenes of Antichrist, by the singuler benefite of god, shold be restored againe to y^e world, which excepte we see to be fulfilled in this our age, we are verie stones, & not men. For now, the Aungell which is the minister of god flieth, not in secreat places and darcke corners, but throughe the middest of heauen, and he spreadeth that euerlasting gospell (which ne­uerthelesse the enemies crie out to be newe, and latelye sprong vp) ouer the whole world, in spite of Sathan, Antichrist & his adherentes, that it may now be truely sayd, which S. Paule taught to be agreable to his time, there soūd is gone forth into all the earth, & there woordes into the endes of the world.

THe Aungell soundeth forthe with a clear and lowde voice. That not Antichrist or his tyrannie, but that god aboue is to be feared. And that honour is to be geuen not to Idols see vp by the subtiltie of the deuill, but to god onelye. For many vnder the tyrannie of Antichrist departe awaye from the true worshippe of God, vnto deuilishe superstitiōs, these the voice of the gospell doth admonishe to yelde and offer to god alone due feare and obedience.

For the hower of his Iudgemente is come: and worshippe him that made heauen and earth, the sea and all the foun­teynes of waters. &c. Bycause the darckenesse is driuē away, and the light restored and all vngodlinesse is condemned, and the time will shortelye come, in whiche God will as [...]ite all mankinde before the tribunall seate of Christ, that euerie one may receyue according to that they haue done in there bodies. Therefore it is nowe no time, or place to dissemble, but the [Page] verie aproching nere of Gods iudgement doth admonishe vs that all glorie and honour is due to him alone, whiche created all thinges by his will and hath appointed, and ordeyned his creatures for our vse, not onely the sea and the earth, in which his wonderfull power is shewed, but also the founteynes of swete waters in whiche his singuler goodnes doth shine. We are taught here, which is the voice of the true and euerlastinge Gospell, that we may distinguishe the same from feyned, and counterfayt gospels, verely euen that which teacheth that god alone is to be feared, to him all glorie is to be giuen, him I saye is to bee worshipped whiche is the onelye creator of all thinges.

WHen the Gospell is preached through the whole worlde, & the Church of Christ established in the faithe of the same, then foloweth the fall and ouerthrow of the kingdome of Ba­bylon. For the Babilonicall empire can not stand, when Christ once standethe vp the defendour of his Churche, whiche will bringe his Israelites out of most miserable bondage into fre­dome, and will call them out of banishemente into there coun­trie the heauenly Ierusalem. By the fall therefore of Babylon, we vnderstande by the consente almost of all as well the olde as newe writers, the ruine and decaye of the Romayne ty­rannie. For that which Babylon in the East was to the Ie­wes, the same is Rome, whiche is, Babylon, the West to the Christians. And as God compassed aboute and measured the crueltie of that olde Babylon within certeyne limites, so also the Lorde hath before appointed the ende of the Romane tyrannie, althoughe the papistes boast that it shalbe eternall. And the holy ghost in these woordes alludeth to those thinges which are found in Isay, & Ieremie concerning the destruc­tiō of Babylō. The dubling of these words, it is fallē, it is fal­len, sheweth y^e certeyntie of her fall, for although she boast ne­uer so much y^t she is buylded vpon a rocke, yet w^tout all doubt [Page 64] she shall fall, and although it be counted a great and famouse ci­tye, yet neuerthelesse it shall bee broughte into a deserte wilder­nesse.

For shee gaue to all Nations to drincke the wine of the wrathe of hir Fornication. &c. The cause is added, bycause her wicked abominations are come to the full, because with her wicked and blasphemouse doctrine she hathe seduced all nations to idolatrye, and he calleth it the wine of wrath, eyther because it prouoketh the wrath of God, or els because it driueth into fury and madnes the wicked beinge made druncken there with, so that they dote in folly vpon idols that is moste filthy strumpets, euen as though they were stricken with madnes. For god by his iust iudgement hathe sent vppon them the efficacy and strength of errore. And we know how gredely the world hath anassed vp and stuffed it selfe withe the doctrine of Antichrist, whiche is nothinge els but y^e furiouse wine of spirituall fornication, which is the worshippinge of idols.

AT length when wickednes is made manifest, and Antichrist reueled, the faithfull are to be feared from his wicked opini­ons, that they may not suffer them selues to be drawen into bon­dage of him whose horrible fall and ruine, the holy ghost foretold shoulde shortly after follow. Therefore the Aungell crieth with a loude voice, because many men geuinge them selues to the de­lightes and pleasures of Babylon, are so deafe to heare the voice of the Gospell that they are scarsely raised vp in the ende withe loude cryinge to repent and tourne from the filthynes of Anti­christ. The Angell therfore which betokeneth the faithfull prea­chers of y^e Gospell, denounceth horrible & eternall punnishments to all those which by any manner of meanes would professe ser­uitude and bondage to Antichrist.

If any man worship the beast or his Image, and receiue his marke on his fore head or on his hand. &c. Least any by hy­pocrisy might fly and eschew the iudgment of God, as though he worshipped not Antichrist from the heart, but from the teeth for­warde [Page] and in outwarde ceremonie he numbereth all the kin­des of that deuilish worship which is bestowed vpō the beast: Therfore whether any man do acknowledge antichrist himself or his aucthoritie, or else professe him selfe by some outwarde badge or signe to be subiecte vnto him, he affirmethe that the same persone shalbe cursed and condemned to the eternall tor­mentes of hell.

IT is to be noted with what vehement figures he expresseth the horrible vengeaunce of God. For firste hee callethe it the wine of Gods wrath, which if it, seme to litle, he addeth, that it is pure, bycause it is not mitigated w^t any clemencie or gentle­nesse, lastlye hee saiethe that it is powred into the cup of Gods wrath, so that by all meanes, he heapeth vp and increaseth the qualitie and quantity of Gods vengeaunce, against Idolaters and the boundslaues of Antichrist.

And he shall be punished in fire and brymestone before the holy Aungels and before the lambe. &c. The effect of Gods wrath is expressed, that it tormenteth them most grieuouselye whome it shall burne for euer with fire and brimestone before the holy Aungels and before the lambe, that they maye be pu­nished in the presence or beholding of them whose fellowship, and whole some admonitions they despised whiles they liued. Which parte of tormentes is not the lightest, that they are set as a gasing stocke for whome they mocked and derided whiles they flowed in there wanton pleasures and delightes.

HE goeth foreward in amplifying the vnhappie estate of the reprobate for least they should flatter them selues that their torments should come to an end by any length of time, he she­weth that the smoke which riseth vp of there burning soules, and bodies, shall ascend for euer, whereby all hope of deliue­raunce is taken quite away.

And they shall haue no rest day and nighte which worship [Page 95] the beast and his Image, & whosoeuer receyueth the printe of his name. &c. The calamities of manie, some litle consola­tion being intermedled, do graūt as it were a breathing time, but the miseries of these shall neither by day, nor by night feele any release or ease at all. So heauy is the wrath of god against those, which either make them selues subiecte to Antichrist, or else professe his seruitude by some externall and outwarde si­gne. It is meruaile that the false Nichodemites, and other which remayne among the papistes, are not altogether striken with horrour & feare, if at the least they weygh & consider, but euen with indifferēt mindes y^e grieuousenes of this iudgmēt.

THis seemeth ouer harde to the fleshe that they whiche for a time through feare of crueltie yelded them selues to Anti­tichrist, are to be committed to euerlasting tormentes. But the Aungell aunswereth, that here is a place for the patience of the sainctes, whiche oughte to bee proued by afflictions as goulde is tried in the fire. That here the true worshippers of God are distinguished from hypocrites, for then is the obedience of the godly seene and perceyued, when as they can not neither by threateninges or promisses be moued or drawne awaye frō the obedience of God. Moreouer that here is place for faithe, when as the faithfull being bent and fixed vpon one God, do not only flye & eschew all the delightes & pleasures of y^e world as it were inticing meremaydes, but also will suffer stronglye, the most exquisite and grieuouse tormentes which tyrants lay vpon them, rather then that they will slide from the true & sin­cere worshippe of God, to the prophane superstitions of Ido­latrie.

LYke as the Aungell threatned horrible punishmēt to Anti­christ and to those that worshippe him, so. It behoueth the mindes of the faithefull to be lifted vp by some consola­tion, [Page] [...] [Page 95] [...] [Page] [...] [Page 95] [...] [Page] that they may with the more indifferēt mindes be able to sustaine and indure the persecutions moued againste them by Antichrist. S. Ihon therefore herde the voice of the holy ghost from heauen sounding alowde, and promising eternall blessed­nesse to all as many as shall suffer deathe for the Lordes cause. And the circumstaunces of this place are worth consideration, This voice is herde from heauen, that the testimonie might be more notable and manifest and that we ought to geue more di­ligent heede to the same, bycause it bringeth a rare and vnwō ­ted matter of comfort and consolation. Moreouer hee is com­maunded to write as it were some certeyne oracle farre excel­ling the rest, for he was commaūded in the beginning to write whatsoeuer he should heare or see, whiche commaundement beinge here repeated, declareth that this is an excellent voice, which neuer ought to slippe out of our mindes. And he is not content to promise happinesse to the soules departed, excepte also he confirme the same with an othe, and vehemente affir­mation, and he sheweth who it is which promiseth this happi­nesse vnto them verely euen the spirite of trueth which decey­ueth no man, and lastly he addeth the reasons or causes wherefore he pronounceth them to be blessed. First bycause they are drawne out and deliuered from the laboures and miseries, to which this life is subiect. And secondlye that they receyue the most ample rewarde, which is ordeyned and appointed by the free mercie of God, for there good workes. There is no cause therefore that we should sorow for there deathe, whiche as it bringeth an ende of present euils, so likewise it is the begin­ning of eternall felicitie. And though he chiefely speaketh here of martires, which are slayne for the testimonie of Christ, yet it is not to be doubted, but that those thinges are to be referred to the ende of all the godly, which the holy ghost here preaceth of y^e happines after their death. Therefore away with y^e popes sire of purgatorie, in whiche the soules doe not rest from the [...]e laboures, but are tormented with the paines of hell, if we may beleue the papistes: as those, whome not there owne workes do accompanie, but the merites of others do a long time after [Page 96] them. Which is playnely a doctrine of deuils, which was deui­sed to set vp and maintayne a verie bucherlie torment of con­science, and is not a doctrine of the holy ghost set forthe to the comforte and consolation of the sainctes.

AFter that he had described the state of the Churche, of what sorte it should be, euen vnto the ende of the world, nowe he foresheweth that the vtter destructiō of the wicked shall come at length, by the last iudgement of God. And that is shewed by two figures, the one of haruest the other of gathering grapes. Either of them is repeated in y^e same sense among the prophe­tes, but chiefely of Isay, in the 17.63. Sainct Ihon therefore seeth a white clowde and a certayne Aungell sittinge vpon the clowde in the shape & likenes of a man. The clowde is a fore­teller of the iudgement because the Lorde will come in y^e clow­des of heauen. This Angell clothed with the shape of man re­presenteth Christ, or at the least wise is a minister of his iudge­ment. He hath a golden crowne vpon his head that wee maye vnderstand that kingly aucthoritie is cōmitted to him of god. The sharpe sickle which he carieth in his hande, expresseth the seueritie and sharpenes of his iudgement, whiche none of the wicked can eschew, which all the attemptes of the reprobate cā no more resist, then the ripe corne can the sickle of the reaper.

THe former figure of the Aungell sittinge vppon the white cloud shewed that the iudgement of Christ is prepared, but this figure of the other Aungell comminge oute of the tem­ple teachethe that the time is at hande, in which God will take vengeaunce vpon the reprobate. Hee goeth [...]orthe of the tem­ple, that is, from the presence of God himselfe, opening his se­create counsell: for as kinges doe dwell in palaces, so God is sayed metaphorically, to dwell in a temple, hee admonisheth [Page] the Aungell therfore which bare the sickle, whiche wayted dayly for the will and pleasure of God, that now at length that daye is come, in whiche all wickednes beinge ouerthrowen, the glory of God may perfectly shine, and they may be punnished, whiche he­therto haue disdained to magnify and set forth the same glory. Yf any thinke it an absurdetye, that Christ is admonished by the aungell, he must know that these hid mysteries are shewed and reuealed by fygures, so farre as oure vnderstandinge coulde comprehend them, when as Christ also him selfe, in as muche as hee was man, confesseth that the day of iudgment was hid from him. Here also not Christ himselfe, but an Aungell representinge the iudgement of Christ is brought in.

THere is no delaye, so soone as he vnderstandeth that the ripe & full time to exercise the seuerity of god is come, his sharpe sickle being thrust into the earth, he reapeth all the harueste of the earth, soner then one worde can be spoken.

IT may be demaunded what neede there shoulde be to vse two figures, seeinge that former of the corne reaped might suffice. We may aunswere to this that in the former fygure is e [...]pressed that generall chaunge of all as well of the godly, as of the repro­bate, which shall be in the last day, and that in the latter figure the destruction onely of the reprobate is described: for Christ him selfe compareth the ende of the world to an haruest, the aungels to reapers, but because in the haruest there are not onely tares, but also wheat, whiche when it is purged from the tares, is to be laied vp in the barne, and in this place, the purpose of the holye ghost is chiefly to comprehend the ruine of vngodlines, therefore omittinge the haruest, by the figure of gatheringe the grapes he propoundeth and setteth forth for vs to behold the horrible destruction or ende of y^e wicked. Therefore there goeth forth of the hea­uenly temple, an other angell then y^e former, which sitting vpon the cloude did exercise the generall iudgement of all men, and he also bearing a sharpe sickle, in which he is ready to streache [Page 97] forthe the vengeaunce of god against the reprobate when it se­meth good to y^t lord him self. And he goeth out of y^e tēple which is in heauē, as he which hath receyued frō y^e mouth of god him selfe the commaundement which he was prepared to execute.

WHiles that former Aungell armed with the vengeance of god going forth of the temple, onely waited for the will & pleasure of the lord, what time he ought to execute y^e office cō ­mitted vnto him, beholde there goeth forth an other Angell frō the heauenly altare, bringinge the cōmaundement of God, that the time to gather grapes was come for nowe the clusters of the vine of the vngodlinesse are ripe, which the lord hath com­maunded straitway to be cut downe. Hither to these thinges are cleare and manifest enough. But wherefore is he said to go forth from the altare? verely in my Iudgement he alludeth to the forme of the olde temple in whose innermost rowme was the golden altar aboue, which was the arcke of the couenant, aboue the arcke were the Cherubines betwene which the Lord dwelled sacramently & vnder a figure. He signifieth therefore, y^t from the secreat counsell of god, which at length shalbe made manifest, this commaūdemēt came forth cōcerning the taking away of the reprobate, they shall take away sayed Christ out of the kingdome of God all thinges y^t offend, & them that worke iniquitie Mat. 13. But it is much more darcke y^t he saieth, that this Aungell hath power ouer fire. Some do therefore inter­prete him to be Christ, which came to send fire into the earthe. Others do expound it a fierie affection wherewith y^e Aungels burne, to destroy the vngodly. But seeing s. Paule, to y^e. Eph. 1. chap. And likewise Collos. 1. calleth certen angels powers, I do simplie vnderstand y^t here is ment y^e angell which by the dispensatiō of god hath rule ouer y^e element of fire. Like as al­so we here afterward in the 16. chap. The Angell of y^e waters. For god hath disposed to Aungels the preseruation of the crea­tures of the worlde, whiche we finde often times witnessed [Page] in the scriptures here therefore the Aungell whiche hathe po­wer ouer fire is sent, that it might be signified with what kind of destruction the Lord hath decreed to chaunge the forme of the worlde, whereof no man is ignorant. But we may learne by this place, that the due & as it were ripe time to take ven­geaunce vpō the reprobate, is not to be discerued, at our will but by the most secreat iudgement of God: bycause it becom­meth not vs to prefixe the time but patiently to wayt for the same.

NOw there followeth the execution of Gods decree vpon the reprobate, in which this is to be obserued, that firste the braunches or clusters are cut downe, that is, the vngodly are spoiled and bereft of all there ornamentes and strength, in which they were proude, and after being naked, as it were rotten grapes they are cast in to the great wine fat of Gods wrath to be troden downe.

HOw sharpe so euer the wrath of God be vpon the wicked reprobate, the punishments shall not come nighe the elect for without the holie citie, and heauenly Ierusalē, is the wine fat troden, in which the wicked are tormented, whose bloude issueth and floweth out of the fat, euen vnto the horse bridles. and that by a verie great space of ground, Shewinge what a horrible & wonderfull slaughter the lord will make of y^t wic­ked, whē the due time of punishment shall come. Concerning the number of the forlonges, they make two hundred miles, which was almost the greatest length of the land of Canaan, which represented the whole world, besyde Ierusalem that is the Churche.

SEinge that nothinge is more vsuall to the worlde then to as­cribe the plagu [...]s sent of God, to fortune or to some other se­conde causes: S. Iohn sheweth that a certeine greate and won­derfull signe was shewed to him, with whiche it behoueth the mindes of men to be earnestly stroken with the feare of Gods iudgements: that is seuen Aungels bringinge the wrath and vengeaunce of God from heauen vnto the earth. Therefore the diuers kindes of punnishmentes are sent downe from heauen vpon the reprobate, and chiefly vpon the body of Antichrist, not by any blinde aduenture of fortune, but by the sure and deter­minate counsel of God, and he saieth seuen plagues, bycause y^e vngodly, shall be stricken of God for there sundry and very ma­ny heynouse offences, not with one kind of calamities, but with diuers, not with few, but with very many plagues, euen as the number seuen signifieth vniuersality and fulnes. Moreouer he calleth them the last plagues, bycause in them the wrath of God is finished, that is doth powre oute it selfe wholly to the destru­ction of those whiche beinge admonished, by no chastisementes would be brought to a better minde. But rather loke how much more they were chastised of God with punnishments, so much the more they were hardened against all calamities.

GOd doth neuer prepare punishmentes againste the repro­bate, but y^t first he prouideth for his owne, least they should be drawne into destruction together with the wicked. Whiche thing is clerely described by this figure, for before the seuen Aungels powre out the viales full of gods wrathe vppon the earthe, to terrifie the wicked, and the inhabitantes of the great citie, S. Ihon seeth the holy worshippers of God had kepte them selues free from the most filthie bondage of Antichrist, first placed in safetie, least any litle parte of the seuen plagues might touch them. He seeth therefore a glassie sea mingled with fire, that is the greatnes of perils and troubles to which the godly are subiecte in this world, whiche is so great that it may be compared to a sea, for the vnmeasurable hugenesse, and it is bitter withe so harde and sharpe persecutions that it se­meth all to burne with fire, and yet it is as harde as glasse, so that the faithfull may be tossed to and fro, but they can not be drowned in it, for Ihon beholdeth those, which by the benefite of God haue ouercome, euen in the most difficulte and harde battell incountred with y^t beast, that is with Antichrist and all his impietie, standing ioyfully at that glassie sea, as it were de­deliuered from shipwrake or free frō drowning singing a song of victorie to God there deliuerer, with all sincere affection of harte. We may here note, that we must striue and fighte with Antichrist, if we desire to be garnished with the rewardes of conquerers. Moreouer in that the beast, his Image, his marke and the number of his name are so often repeated, we oughte to haue no felowship or agreement with Antichrist, or with a­nie litle portion of his deuilishe superstition. But we muste fight not onely against the beast him selfe, which is the Pope, but also against his Image, that is his lawes and decrees, by which his wicked aucthoritie and pride hath bene founded and established, and against his marcke, y^t is the ceremonies which he hath inuented and founde out, to leade soules captiue into [Page 99] his filthy slauerie & boundage. And lastly we must fight against the number of his name that we may hate with like hatred as himselfe, whatsoeuer may be called by his name.

Hauing the harpes of god. &c. The holy ghost doth signi­fie by this metaphor, that matter of ioy and gladnesse is dayly ministred of god to the godly, which neuer leaueth of to heap his benefites vpon them, that although they seme to be y^e most wretched and miserable of all others in the eyes of the world, yet they feele and perceyue them selues to be happie, so that being ioyfull and glad they sing hymnes, and Psalmes to god, with the harpe. We are taughte here that we are vnmeete, or vnapte to celebrate the glory of god, excepte we receyue oure harpes, of him by the most swete harmonie of which being hel­ped we may record the heauenly and diuine songes.

BYcause they acknowledge it to be no lesse benefite, that they are deliuered from the daungerouse waues of the fiery sea, that is the world, then that in time past god led the Israelites safe through the red sea: they sing to god there deliuerer that noble song, which Moses the principale seruaūt of god taught the people of Israell, as we read in the fiftenth Chap. of Exo­dus: let vs sing to the Lord for he hath triumphed gloriously, and so as foloweth. Let vs learne here, not to esteme y^e power and mercie of god in protectinge and defendinge his sainctes from the wicked defilinges and other infinite dangers of this world, to be lesse, then in those auncient & wonderfull workes by which he deliuered the olde patriarches frō the euils which hanged ouer there heades. Whose examples are therefore set forthe, that we may hope that god wilbe suche to vs in our af­flictions, as we beleue, he was to the olde fathers, and that we may offer vp our selues and become such in pietie and thanke­fulnesse as we read those holy men shewed them selues for the benefites which they receyued.

And the song of the lambe. &c. Seeing the faithfull haue Christ both the onely aucthor and mediatour of there redemp­tion, they do not onely sing the song of Moses, but also toge­ther [Page] therewith they singe a moste swete and pleasaunte songe taught by the lambe him selfe. For that which Moses was to the Israelites, that same and much more gloriouse is Christ to his Church.

Great and meruailouse are thy workes, Lord God almigh­tie. &c. This is that magnificall song taught to the Churche by the Lambe, that is drawne oute of the Doctrine of Christ oure sauioure, whiche songe doeth ascribe all praise, honour, and glorie, to one God almightie. Of whome therefore shall we beleue that the most parte of the papisticall or popish hym­nes and songes were taught, which are framed to celebrate the glorie not of God the creatour, but of the creatures, of which [...]orte are these, hayle quene of heauen, hayle, starre of the sea, hayle triumphing crosse, hayle mother Anna, and manie other of the same stuffe, which are also fraught full of moste horrible blasphemies: The lambe neuer taught these songes, but that monstrouse beast, which hath nothinge like to the lambe, but his two hornes. Here also we haue a most clear & liuely image of the true worship of God in the Churche, verelye where all thinges do sound to the praises of God onely: on the contra­rie parte, that it is the sinagoge of Sathan, Wheresoeuer the glorie is magnified of any other, besides the glorie of the true and one onely god. Moreouer in that the faithfull do acknow­ledge the workes of God to be great & meruailouse, they teach vs how his benefites are to be estemed. For the deuill studieth by all meanes to deminishe the dignitie of them, therefore hee perswadeth vs by his suggestions, that they are small & com­mō workes, which god exerciseth daylye, either in protecting y^e godly, or restraining the wicked when as in y^e meane while, but that we are altogether blind euen in the middest of y^• clear lighte, and depriued of all right iudgement, they are great and wonderfull. They are great bycause no man, or any other crea­ture can do the like. They are meruailouse bycause besides all hope and opinion of men they take there effecte, yea thoughe Sathan and all his garde of souldiours resiste and wrastle a­gainst the same. (Lord god almightie) god alone bycause he [Page 100] can do all thinges, hath wroughte and broughte to passe verie great and wonderfull workes, as ofte therefore as the ende and finishing of our matters seemeth hard, let vs tourne oure eyes to the soueraigne rule and power of God, for all thinges obey his will. And let vs leane and permitte that to his coun­sell, which semeth hard, or impossible vnto vs.

Iust and true are thy waies, kinge of Sainctes. &c. The workes of God are not onely great and wonderfull, but also iust and true are all things whatsoeuer he doth. For if he cha­stice the offences of any with plagues he doth it by Iustice and righte beinge the Iudge of the whole worlde neither dothe he at any time punish the innocent for those which are guiltie. If verely he shew him selfe fauourable and gentle to his ser­uauntes, he doth it for his infinite mercies sake, which he hath promised he will powre forthe vpon those, which worship him with sincere and ernest affection and loue of godlynesse. Nei­ther will he kepe backe any parte of those thinges, whiche he hath promised to his Church vntill at length he shall adorne the same with eternall felicitie. That they call God king of the Sainctes, they shewe that they acknowledge the gouerne­ment of him alone, to whose kingdome so long as they he sub­iecte they neede not to be afrayed of any tyrānie of Sathan, or wicked mē. Lastly we are taught who are worthy the honora­ble name of Sainctes, verely euen they whiche acknowledge God to be there king, and as it becommeth subiectes, do obey his holsome lawes and most holy decrees.

THey Iudge it a matter of all other most absurde and with­oute reason that the wicked beinge voide of all feare of God, doe contemne and despise the glorie of his name. For when as his workes are so great and wonderfull, and of such power that no strēgth can resiste him, seeing his Iudgmentes are Iust, so that none of the wicked can eschew y^e punishments due for his sinnes, who shall not feare him, excepte he be as [Page] a blocke endued with no sense at all? and seing he is of so great benignity and gentlenes towards those that feare him, so that he adorneth them dayly with all kinde of benefits, who will not study and endeuour to celebrate the Glory of his name excepte he be uoide of all shadow of vertue and humanitie.

For thou only arte holy. Here of they conclude that all feare and honoure is due to God alone, because he onelye is Holye. All other thinges are wicked and Prophane excepte those to which he doth communicate his holines. Doe we not here ac­knowledge one of the blasphemouse names of Antichrist that he suffereth himselfe to be called most holye, when as God one­lye is holye. Neither is that inough, except also he shoulde cha­lenge to himselfe this dignitye, that the holynes of the whole Churche shoulde depende vppon him, and that hee can poure a new holines into those creatures whiche it pleaseth him, and to be shorte, that he claimeth the Canonizinge of deade Sainctes as they terme it to pertaine onelye to him. Whereto doe these thinges tende? but that he mighte robbe God of this pre­rogatiue of holines, and with greate Sacriledge transfer it to himselfe.

And all nations shall come and worshipe before thee. &c. He signifieth that the wicked do striue and resiste in vaine, by­cause will they, [...]ill they, at length they shall acknowledge his rule and gouernment.

For thy iudgements are made manifest. &c. Whiles the iudgements of god are secreat, it semeth somewhat to be borne withall, if they feare not his iudgementes, whose seuerity they are ignorant of, but when as the Iudgements of God are made open, and most cleare and manifest examples are daylye set be­fore there eyes, it argueth more then a stony hardnes of the re­probate, that they are mollified with no scourges of God, and taught by no experimentes, that they may learne to feare God, and that they may yelde due glory to his moste holy name.

[Page 101]AFter that he had set the Churche of Christ free from tho­se plagues, whiche were prepared to punishe the wicked he retourneth nowe to the former narration, shewinge after what maner the Aungels proceaded, whiche had the seuen last plagues. The temple of the tabernacle of witnesse (saieth he) was open in heauen, by which figure we are taughte that the horrible plagues should rise vp in the world not rashly, or by chaunce, for these Iudgementes come forthe of, the inner­most secreate of Gods will. For he alludethe to the forme of the olde tabernacle out of the innermost rowme whereof, an­swers were giuen to those that asked.

THey proceade from the will of God euen all the ministers of his Iustice and seueritie, clothed in linnen garmentes, pure and brighte, that they mighte signifie the sinceritie and equitie of his Iudgemente. For the wrathe of God doth ne­uer rage against the innocente, but it is inflamed againste the wicked contemners of all vngodlinesse. Moreouer they are girded with golden girdels, that they maye shewe how ready they are with all diligence to execute the ministrie committed vnto them. Suche diligence whiche is figured by the girdle is in so great price and estimation withe God, that it garni­sheth and adorneth those blessed Spirites more then golde, or preciouse stones. Princes and Magistrates must imitate and follow this diligence, to whome god hath deliuered the sword into there handes, that they maye be readie to exercise venge­aunce vpon the wicked transgressours of godes lawe, not to let there sword gather rust in the scaberd, and the godly in the meane time bee oppressed by the number and iniuries of the wicked.

[Page]WE haue expounded the beastes before by conferring them withe the vision of Ezekiel, to be Cherubicall Aungels, which gouerne the creatures of the world. The sense therefore is, that the creatures of God created to the vse and seruice of men, do minister scourges and punishmentes to be taken vpō the reprobate against whome all euen the most contemptible creatures of the world are armed. These vessels conteyne a cert [...]n measure of Gods Iudgementes, which seeme good to his counsell to be powred forth in there seuerall tournes. And they are golden, that is preciouse, bycause they set forthe y^e glo­rie of God in his Iustice. Lastly they are sayed to be full of the wrath of god which liueth for euer, whose wrathe against the reprobate is vnappeaceable & eternall, not y^e fury of some mor­tall creature, which though it be not apeased whiles he liueth, yet by his death it is finished and hath an end. Farre other is the fatherly correction of god, by which he chastiseth his chil­dren for a time against whome his wrathe doth not long time, or much waxe hotte, but by and by, so that they repente, he re­tourneth in to fauour with them, and becommeth merciful and graciouse vnto them.

HEre is described howe great is the maiestie, and power of God when he hath decreed to shewe forthe the same, and that by no meanes accesse is opē vnto him, so long as his fury waxeth wrath against the wicked. Not that he rageth like an angrie man, which being incensed against the euill, doth with­out reason or difference strike the good also comming nexte to hand, but bycause, when he taketh vpon him the person of a Iust Iudge no sinfull fleshe can stande before him, except with the voice of clemencie and mer­cie he calleth vs vnto him being verie fearefull, and trembling.

THe seuen Aungels stode gyrded about holdinge the vials ful of Gods wrath which were committed vnto them, yet they dare not powre them out, vntill that beinge admonished by the heauenly oracle, they knew that the ripe time for that busynes was at hand. Therfore the voice of Almighty God is heard thū ­dringe out [...] of th [...] temple of his holines, whiche commaundeth the Aungels with speede to powre forth the vialls full of Gods wrath into y^e earth. Let vs learne here to waite for the voice of God in all thinges before we take any thinge in hande. We do praye continually, thy will be done in earth as it is in heauen. Beholde here an example of aungelicall obedience, to the rule whereof we oughte to frame our obedience. The Aungels are first called forth of y^e temple, they appeare straightway, carefully waitinge what the Lord woulde commaunde them: there is gi­uen into euery of their handes vials, that is power to exercise the iudgements of God againste the Antichristian wickednes, which thinge although they desyre spedely to dispatche, yet they tary the time prefixed and determined by God. Moreouer we may here note the force of that voice, (poure forth) that they are commaunded to send them down not by droppes as it were dew or raine, but to powre forth and emptye there whole vials at once, whervpon we vnderstand that rare and vnwonted pla­gues were to be cast vpon the reprobate.

[Page]The seuen plagues as we noted also before, signifie in gene­rall all the calamities, whiche God woulde sende vpon the kingedome of Antichrist, before that Christ should flea the man of sinne himselfe with the breath of his mouth. And of those cer­teine are vsuall scourges of God, with whiche he is accustomed to afflict and punnish the worlde for sinne, as pestilence, warre famine, contagiouse and sharpe diseases, whiche are signified, by pouringe forth the foure first vials, And certeyne are ordei­ned peculierly to beat downe the tyranny of Antichrist it selfe, which are described in the three other vials. That which concer­neth the former, bycause the tyranny of Antichrist may worthy­lye be compared to the bondage of Egipte, the holy ghost doeth denou [...]ce the like punnishments by an allegory to the plagues of the Egiptiās. For this city is spiritually called Egipt, as we read before in the 11. chap. The first Aungell therfore powred forth his viall vpō y^e earth, and there followed a noisome & gre­uous sore vpon y^• men which professed y^• bon [...]age of y^e beast, & thē which acknowledge his aucthority. And this plague represēteth y^e sixt plague, wherw^t god stroke y^• rebellious Egiptiās by Mo­ses as we read Exo. 9. this plague signified, pestilēce, sores, & specially y^e french pockes w^t which y^• popes cardinals, bishops & all y^• dregges of y^e popish clergy are chiefly afflicted, whose vngodli­nes god doth daily reueng w^t sundry & vnaccustomable kinds of diseases. And histories do testifie how often y^e pestilēce slew & de­uoured, at Rome in Italy, in spaine, in france, & somtime tho­rowout al Europe, as large as y^e tirāny of the pope extēded, so y^t we neuer read y^t they were any where els so greuously afflicted with pestilēces, either before Christ, or after y^e gospell reuealed as in y^e middest of popery. But peraduēture y^e papists wil obiect y^t they are not only plagued w^t pestilēce, but y^e the same doth also take hold vpō our coūtries & cities: we cōfesse y^e same to come to passe through our sinnes & iniquities: but here it is spoken of y^e rare & vnwonted greatnes of y^e punishmēt which is plainly per­ceiued to haue ben poured forth vpō y^e kingdōe of antichrist, whē the lord doth only afflict ours gently with fatherly corrections.

THe Lord will beate downe there pride not with and kinde of punishment as we said before, but with sundrie plagues and o [...]ten repeated. And this figure resembleth the firste pla­gue of y^t Egiptians Exod. 7. Whē all the waters were turned into bloud. Here also the waters of y^e sea are tourned into cor­rupted bloud, he signifieth (I thinke) y^t with warres, seditions as well ciuill, as foren, there should be made such a great slau­ghter of men, that the verie sea should drawe into it a bloudy colour. And the amplification is hyperbolicall, of which sorte there are verie many foūd in the scriptures, to expresse y^e grie­uousnes of this punishment, wherwith god will afflicte y^e re­probate. Whole Europe almost is cōpassed about w^t sea, which whē it is sayd to be tourned into bloud, signifieth y^t all should redound, & as it were ouerflow with warres, tumults, & blou­die battels. Here also histories do witnesse, & dayly experience also doth teach, what great slaughters the pride of the Roma­ne bysshopes hath caused, whiles it set princes together by the eares with most grieuouse battailes to flea thē selues on either parte: whose force & strengthes being weakened, he abuseth to the confirmation of his tyrannie. Who can nūber, how many thousandes of men hee hath slayne? whiles hee caste downe some Emperours from the Empire, and placed others in there rowmes, whiles he absolued the common people from the faithe geuen to there Princes, when hee againste coue­nauntes inuaded the Turckes, and Saracenes, whiles hee maketh warre for the crosse, and the citie of Ierusalem & whi­les he soweth discordes & priuie hatreds dayly among Prin­ces, and nowe before oure eyes, what tragedies hath he ray­sed vp in Germany, France, Scotland, and Spaine? and from whiche oure countrie of England is not altogether free. But howsoeuer he applieth his busines, god in the meane time tur­neth the calamitie vpon his owne head & maketh the sea blou­die with the slayne carkases of the Papistes. That he sayeth euerie liuinge thinge dyed in the Sea, it is a conueniente [Page] hyperbole for the Allegorie, and also together therewith hee alludeth to the fishes of the Egiptians that were slayne, when the waters were tourned into bloud. But of these thinges, whiche we haue saied it is not harde to vnderstande what he meaneth.

THat nothing might remayne pure and holsome to the wic­ked, first the earth and the sea, nowe the riuers and foun­taynes, afterwarde the sunne it selfe, are stroken with sundrye plagues. And this calamitie doth represente that firste plague of Egipte, by which the waters of the floud Nylus, and gene­rally all lakes and fountayns were turned into corrupt bloud. But in that in the powring forth of two vials the waters are tourned into bloud, I thinke it is to bee referred to the more large settinge forthe of the slaughter done vppon the wicked, which thing also the two Aungels do afterwarde confesse: that bycause the thirste of bloude is insatiable in the kingedome of Antichrist, therefore by the lawe of equalitie, all thinges with them are tourned into s [...]aughter, and bloud.

I thinke the same concerning y^e Aungell of the waters which I saw before of the Angell, which had power ouer fire. Ve­rely that he is a certen power to whome God hath committed the gouernement of the waters. For by this name, (power) the Apostle Paule calleth a certeyne order of the Aungels, E­phes. Chap. 1. Colloss. Chap. 1. And fitly is the Aungel of the waters brought in here, acknowledging that this punishment hath worthely happened vnto them, that they shoulde drincke bloud insteade of water, which with so great heat of crueltie thristed after bloud. For although this Aungell be set ouer the waters that he might preserue and kepe them from destructiō, and corruption, notwithstanding in that, beinge tourned into bloud they were corrupted, he confesseth that it came to passe, [Page 104] by the iust iudgement of God, for a punishment vpon the wic­ked for there monstrouse and horrible crueltie.

Lord thou art iust, which art, and wast holy, bycause thou hast iudged these thinges. &c. He magnifieth the moste iust Iudgements of God, which fulfilleth the office of a righteous and vncorrupt Iudge. And such as he sheweth him self in sen­ding this plague, such hath he bene in all ages, euen from the beginning of the world. Which although according to the sense of the flesh may seeme sometime to be to litle, yet notwithstan­ding at length when we shalbe indued with Aungelicall wise­dome, we shall vnderstand that all his Iudgmentes do consist in most beautifull equitie.

THe raging crueltie of Antichrist which he exerciseth dayly vpon the holy martyres of God, shall not escape vnpuni­shed, but he which is neuer satisfied in drincking the bloud of the righteouse, at lengthe when the waters are tourned into bloud shall drinke his fill of bloud. For the lawe of repaying is most equall and righte, that they which seeke nothing, but the bloud of the Sainctes, and of the Prophetes should them selues with bloudie warres, and cruell slaughters be satisfied euen till they be wearie.

WHen as before hee had placed the soules of those that were slayne for Christ vnder the altar Chapt. 6. Re­quiring vengeaunce vpon there persecutours: I agree with those which referre this voice, whiche came from the altare to the same soules, now at length acknowledginge it to be true, which was sayed to them before, that if they should rest a litle while vntill the number of there brethren which should like­wise be slayne for the testimonie of the gospell, were fulfilled, that by & by after god would grieuousely punishe the wicked reprobate.

Euen so Lord God almighty, true and righteouse are thy Iudgements, &c. First this voice subscribeth to the Aungel [...] [Page] of the waters, which had sayed that the waters were worthely tourned into bloud, that they mighte bee giuen for drinke, to bloud thirsty men, afterwarde it doth magnifie the almightie power, trueth & righteousnes of god. For God hath declareth his power, whē as to beat down y^e proude, he hath ouerthrowē them with so great slaughters, he hath cōmēded his trueth see­ing he hath cast vpō y^e wicked y^e punishmēts which he hath of­ten threatned so sore. And he hath shewed his righteousnesse, whē as he hath not only brought vpon thē the due paynes for there heynouse offences, but also by the Iust lawe of repaying like for like, hath found out a conuenient kinde of torment for there wickednesse, that they which were so greately delighted with the deinties of cruell & bloudie bankettes, should drincke one of an others bloud, whiles to there owne destructiō, they rage dayly with ciuill warres, slaughters and tumultes. True therefore and iust are his Iudgementes.

GOd will haue nothing remayne sound vnto them, which by no benefites can be drawne to worship him. We all knowe sufficiently how acceptable and amiable the light of the sunne is, how healthfull the influēce of that starre is, the learned do acknowledge, how necessarie the vse of the same is to all men, the learned together with the vnlearned also doe confesse. But to the reprobate ministers of Antichrist, whiche darckened the onely sunne of righteousnesse with there owne deuises, & in­uentiōs, and by there bloudy decrees haue assayed to take him out of the world, God will make the naturall, and refreshing heat of the sunne, pestiferouse and deadly, so that in burninge all thinges, and also afflicting and tormenting men them sel­ues with intollerable heate, he bringeth in hunger and thirst, and most pestilent diseases which rise and spring of the same. Moreouer so large as the vertue of the sunne doth extende, all thinges shall burne with immoderate heat, who can deny, but y^• they were afflicted with verie great famine in the papisme? so that many also perished for want of foode. Moreouer who knoweth not of the feuers, languishing diseases, & pestilences [Page 105] springing of vnpure victuals, which sometime also light vpon the popes them selues, if he haue read the historie of the times deduced from boniface the thirde, in whome the papacie be­gunne, vnto these our times.

HE signifieth y^t they parched not onely with cōmon heate of y^• sunne, as they be in hotte countries, but scorched with far greuouser boyling heate of the bright starre: that they were al­most turned into madnes through y^e tormentes. But at length what proffitte toke the wicked by these chasticemēts? they bla­sphemed the name of god, ascribing these plagues not to there owne abominable wickednes, but to y^e vnrighteousnes of the lord. To the Italians, & also to the chiefe bysshopes, & popes thē selues, how familier & accustumable a thing it is to teare y^• sacred & holy name of god with horrible blasphemies, yea euen for y^e lightest damages or hurtes, those know which haue sene & vewed there maners, & cities. With what fury & rage thinke ye, would they barke against god as it were mad dogges? whē these grieuouse tormētes apprehēded & toke hold of thē. Moreouer which is the common blasphemie to all the papistes, that they teare the holy gospell of Christ, which god of his infinite clemencie & mercie hath vouchesafed to open, & reueale vnto vs in these last daies, with most filthie reproches, & attribute all the euils wherewith they are afficted, to the preaching and spreading abroad of the same.

Which hath powre ouer these plagues. &c. He amplifieth there deuilish wickednesse, that directlye they touche him with there blasphemies, which hath powre ouer these plagues either to increase or to deminish them, neither do they feare, least be­ing prouoked to anger by there horrible blasphemies, he shold throwe vpon them more heauier and sorer tormentes. Here we may obserue and note the nature and propertie of the re­probate, whiche beinge subdued with no chastismentes of god do yeld or geue place, but with howe manie more scourges of God they are chasticed, so much y^e more obstinatly and proude­lye they swell against God.

And they repented not to geue him glorie. &c. Wee [Page] are taught here what fruite god loketh for of our chastisement verely that we should repent for our sinnes, and ascribe y^e glo­rie to god, which hath worthely chastised vs, confessinge that we haue deserued by our heynouse offences, that he should pu­nish vs more grieuousely, and may acknowledge that he tem­pereth this iustice with clemēcie euen then whē he punisheth. The wicked do not this, but they alwaies complaine of the se­ueritie & sharpenesse of god, when as in verie deede the thou­sande parte of there wickednesse deserueth not these tempo­rall afflictions, but eternall tormentes.

ALthough god hath hetherto with most grieuouse plagues taken vengeaunce vpon the vngodlinesse of the members of Antichrist, yet neuerthelesse the euils scarce came neare to the head him selfe. For in warre famine and pestilence, y^e com­mon people are rather afflicted thou the prelates & noble per­sonages. Now therefore the Lord doth beginne to punish the verie head of the beaste, and his chiefe members, when as the first Aungell powreth forth the viall of gods wrath, vpon the throne of the beast, which I interprete to be done, when as through the preachers of the gospell the controuersie concer­ning the power of Rome was firste moued, whiche at length being discussed by the aucthoritie of the scriptures, the Anti­christian pride & arrogancie of the beast was made manifest to the worlde. For then his kingedome waxed darcke. And that glorie of the popish kingdome, by which through mad pride he had exalted himselfe aboue all Churches, yea aboue y^e scri­ptures, is altogether darckened in the whole world, so that e­uerie where, verie manie men doe renounce the aucthoritie of the Bysshop of Rome, princes do expell and driue his auctho­ritie oute of there Dominions, and to conclude the common people, yea euen of the verie papistes, do contemne his bulles, and pardons, and deride and mocke his curses, violate & breke his lawes and decrees without any conscience of them.

And they gnewe there tongues for sorow. &c. The Roma­nistes [Page 106] take moste heauily this contempte of their dignitie, but they finde not how they maye restore them selues to their olde glory and aucthority. They indeuour indeed with all diligence and omitte nothinge, if by anye meanes they mighte recouer there lost dignitye, but the matter is past recouerye, therefore beinge in dispaire for the greate anguishe of minde, like as it were mad men, they bite and gnaw there owne toungues. The holy ghost doth signifie by this metaphor, that nothinge coulde haue happened vnto them more greuouse, then that the throne and kingdome of the beast should be darkened with the thicke cloude of reproche and contempt.

THey are saieth he oppressed on euery side with so greate so­row, for the disclosing of there fraudes, errors, pride & shame­full life, that beinge but wicked inhabitants of the earth, they prouoke the very God of heauen withe horrible blasphemies. For there sores. Rotten and festred sores cannot suffer the least touchinge. But now when as they are not lightly touched one­lye, but lanched and seared with kniues and hot irons, it is not to be meruailed at, though the miserable men be driuen into a furious madnes. But yet in the mean time they haue no care of repentaunce, which is the onely medicine and salue for ther pe­stred wounds. For although of what sort there workes are they may be of all men, yet neuer the latter they geue themselues to there olde accustomed wicked and deuilishe vices, as couetous­nes cruelty and filthy lust. Moreouer this place doth teach that true repentaunce is to absteine from wicked workes. For if we shall say a thousande times y^t our wickednes doth displease vs, except we bring forth fruits worthy of repentaunce, we are no­thinge els but hipocrites. Here also we see and perceiue the na­ture of the reprobate, whiche loke how much neerer they are to extreme and vtter destruction, so muche more malipertly they despise the maiestie of God.

AFter that y^e kingdome is obscured, so that there is nothing in the whole worlde darkee then the papacie: the sixte An­gell now powreth forth the sixt viall of Gods wrath vpon the great riuer Euphrates. The citie of Rome in this prophecie is allegorically painted forth vnder the figure of Babylon, and the riuer Euphrates was so great a defence to the olde Ba­bylon, that when Cyrus woulde haue taken that Citie, hee could not by anie other meanes, thē by deriuing the riuer Eu­phrates from his Chanell, and tourning away the course and streame of the waters, he made the floude it selfe passable: And by this meanes he opened an entraunce and passage to him­selfe, into the most strong defenced citie, to the whiche Historie no doubt, the holy ghost here alludeth, when he sayeth that the waters of Euphrates were dried vp, that a way should be pre­pared to the kinges of the East, to take and possese the citie. He signifieth therefore that all the defences and munitions of the Romane Empire should by the Iust iudgemēt of God be destroyed, that the Romanistes being spoiled and made naked of all there ayed, may be a pray to all there enemies that shall inuade them. Which thinge whether it shalbe by the Turcke, and other tyrantes of the East, or by the Princes of Europe, which haue imbraced the Gospell, and shall occupy, & possesse Babylon it selfe, I cā not for certentie define any thing there­of, but the ende shall once most plainely shewe. Truely there is no man whiche seeth not, that the West Babilon is spoiled almost of all strength wherewith in time past she was furni­shed, (which is that the waters of Euphrates are dryed vp) so that the assalte thereof is nowe verie easie and shalbe to those to whome God shall sometime committe this busines.

AFter that Sathan perceyued that great daunger hanged ouer his kingdome, which he gouerneth by the handes of Antichrist the Romane byshop, that diligēt watchfull Dragon, [Page 107] stirreth vp the beast, that is the pope pricked with the furies of his consciēce, that by the consent and counsaill of the false pro­phete the two horned beast, that is, of the popish clergie of Cardinales, and bysshopes, messingers, and Legates a Latere are sente forth to all Princes o [...] the earthe, as manye as acknow­ledge his aucthoritie, that they may stirre them vp with there croking cries, like the furies of hell, and may arme them to ex­ercise crueltie against the godly professours of the Gospell, by the inquisitours o [...] hereticall prauitie as they call them, and by other maisters of mischiefe. We are here admonished that there is one and the selfe same purpose to the Dragon, the beast and the false prophete, that is, to the deuill, the pope, and the popish clergie, that when they feare that the ruine and ouerthrowe of his tyrannie hangeth ouer them, through the Gospell, they la­bour and endeuour by all meanes to hinder & stoppe y^e course thereof. For all things are gouerned in the papacie, by the auc­thoritie and inspiration of the deuill. Moreouer he sayeth that the Legates, or messingers of the pope, are vncleane spirites, like vnto frogges or todes. Bycause that like as vncleane spi­rites driue those into madnesse in whome they dwell: so these inflame with iurie & mad rage, the princes and mightie men, to whome they are sent, against all the godly, and against them selues, that to there owne vtter destruction they maye rage a­gainst Christ, and his sacred Gospell. And they are sayed to be like frogges, either bycause they are delighted with mier and mearish places, that is the filth puddles of errours, or els that without any reason they alwaies croke and crie out with ma­king bubles like frogges, vntill they shall compell kinges to conspire against god, and against his sacred trueth.

WHen as before he had said that they were vncleane spirits, nowe he repeateth that they are the spirites of deuils, that is euen the verie members and Instrumentes of the deuill, that all may knowe that the counsell wherewith they inspire kinges, is vngodly and diuilish. (Working myracles) bewit­ching [Page] the eyes of men with illusions and fayned miracles, as though they were the ministers of god, when as in verie deede they are the slaues of Sathan. For so they colour there lies to Princes, that they may tourne there eyes from the light of the gospell. For vnlesse they were altogether blinde, they would neuer applie there eares to suche brablers: that they should suffer them selues at the will and becke of Antichrist to be mu­stred into that warre which is taken in hande against the al­mightie god him selfe.

To gather them to the battaill of that great daye of God almightie. &c. In which day a famouse and suche a slaughter as was neuer herde of before shalbe made vpon all the proude contemners of god, whiche would suffer them selues to be set in battell aray against god, & against his Christ: in whiche daie also the perpetuall praise of victorie, and eternall triumphe shalbe obteyned vnto Christ, When all the army of Antichrist being slayne, ouerthrowne, and vanquished, the excellent glo­rie of his vertue and power shall alwayes haue the renowme.

I Confesse that this verse is interlaced altogether withoute any hanging together of the texte, but not withoute reason. For seeing mention was made in the ende of the verse going nexte before, of that great and fearefull daye of the Lorde god almighty, which should catche and oppresse the reprobate, like a snare: this admon [...]tion is not out of season intermedled, that the godly may learne alwaies to watche, least the remēbrance of that day should at any time slippe out of there mindes. Be­holde I come as a thefe, it is y^e voice of Christ Math. 24. Luke 12. Threatning that his second comming shalbe sodayne and vnloked for to the worlde, as the floud of waters in the dayes of Noah, and the fire in the dayes of Lot.

Blessed is he that watcheth, and kepeth his garmentes lest he walke naked and men see his filthinesse. &c When as the cōming of the lord is so vncerteyne, it behoueth vs alwaies to watche, neither at any time to sleape in the bedde of securitie. That therefore which they that watche do, for they do not put [Page 108] of there garmentes, as they doe whiche goe to bedde: that same is to be followed of vs in these Spirituall watches that we maye alwaies keepe, and holde fast the garment of faith & and innocencie least if the light of that great day springing vp sodaynly, should driue awaye all the darckenesse of dissimu­lation, wee be founde to walke naked, and so the de [...]ormitie of oure nakednesse be visible, or seene bothe to GOD and men. This garmente Christ doeth frely geue vnto vs, in that wee will receyue and gyrde the same diligentlye aboute vs.

THe order of his narration beinge a litle interrupted, to bringe in and place betwene a most proffitable admonition, he returneth againe to his purpose namelye that the Deuill, & Antichrist by those Legates sente forthe gathered together Kinges & there armes into a place apointed for there owne killinge and slaughter, to which the name Armageddon in the Hebrewe tongue is giuen, for that which came to passe there whiche is worthie to be remembred. Concerning the signifi­cation whereof, it is not agreed of among the learned, for some do expounde it Charmageddon, that is an army appointed to destruction, but others doe more rightly (in my Iudgemente) read this woorde in Hebrewe Guarmagedgnon, that is the subtiltie of destruction, so that the sense is, that by the deceypt or fraude of the Deuils, the Princes are brought into that pla­ce, where they should perishe by a slaughter in battaill, like as it is expounded more at large in the last verse of the 19. chap. And we know that it was vsuall among the Hebrewes of the like thinges y^e happened to geue names to places: as Kibroth, Hataauah, the graues of concupiscence, Numb. 11. And Ha­mongog, that is the multitude Gog. Ezek. 39.

THis last plague seemeth the most grieuouse of all, bycause the other tauched a parte onely, but this striketh the whole [Page] body of Antichrist with extreme destruction. For now the lord God himselfe furnished with his owne vertue and power, will set vppon the beaste and his city Babylon, for now Antichrist shall not haue so muche as the ayre, whiche he may breath, but beinge armed for his destruction.

THis sentence proceded or came forthe from the maiesty of God it selfe, and from his certaine determinate counsell, which is so suerly ratified and confirmed, that it can by no meaanes be called backe againe. This voice signifieth that the last ruine of Antichrist doth hange ouer his heade whiche he can by no meanes auoide or eschew.

THis is, that all thinges shall be tossed vp and downe withe horrible terrors that they whose iron breastes coulde not be pearced through with any strookes of the plagues that went be­fore, that they might repent: shal now be stricken with so great horrore, that withe fearefulnes of minde they shall downe as deade. Moreouer those turmoles of the ayre, and chiefly the earthquake so wonderfull, doe fore shew the most greuouse and great chaunges in the worlde, of which as we see the beginninges, so verely the end will be tragicall and horrible.

NOW followeth, the effect of this earthquake the greatest of all others, that greate city, which is the sea of Antichrist, the whole multitude of those which were subiectes to the pride of Rome, clone into three partes throughe the violence of this earthquake, whiche manye do thus interpret, and in my iudge­mente [Page 109] rightely. They which in time paste with one consent [...] haue worshipped the beast, are nowe deuided into three sec­tes. For some of them doe from there verie harte abhorre and detest his tyrannie, others doe remayne in the same slauerye still, and the thirde kinde of men doe sticke to neither parte. But hathe fallen either into Epicurisme, or Atheisme. They expounde the Cities of the Gentiles, to bee all the forren and false religions, as of the Turckes, and Iewes and Barba­rouse people, all whiche Religions it is certeyne shalbe de­stroyed at the comming of Christ or else a litle before, but it be­cōmeth vs with sobrietie to coniecture of those thinges which are not yet come to passe.

And great Babylon came in remembraunce before God to geue vnto her the cuppe of the wine of the fearcenesse of his wrathe. &c. Not that God had at anye time forgot her, whiche hath also sent vpon her those former plagues. But he signifieth that his whole wrath was nowe to be powred forth at once vpon her, that he mighte vtterlye subuerte and ouer­throwe her, as it shalbe taught more playnlye in the Chapter 18. We haue spoken before of the cuppe of the wine of Gods wrathe Chap. 14. But that here also is added an other worde signifying wrathe to the greater Emphasis, for he sayeth not onely wrathe, but also the anger or fercenesse of his wrath.

SO great shall the earthquake be that it doth swalow vp and deuoure the Mountaynes and Iles. Some doe referre this to the ende of the worlde, but I thinke it signifieth that all place of refuge is taken awaye, for men are wont in the greatest calamities, to flie for ayde or safegarde to the moun­teynes and yles.

[Page]LIke as God oppressed the men of Hierecho with hayle frō heauen, so likewise will he beate downe & grinde in peces his aduersaries the Antichristians, with great stones as it were talentes, from heauen. All these are a Periphrasis and as it were a description of the horrible ende, which remayneth for the reprobate, which we are taughte can by no plagues be reformed, or broughte to repentaunce, but alwaies they blas­pheme God, so that they shew them selues worthy that God should make them perpetuall monumentes of his wrath, and should adiudge them to eternall tormentes.

THe selfe same Aungels whiche are the Ministers of Gods wrathe and seueritie vpon the wicked, do serue the godlye to these comforte, and consolation, and to the buyldinge vp of the Churche. Whiche thinge truelye is neither vnproffita­ble nor vnpleasant to thinke y^t we haue those appointed of god to defend oure health & wellfare, which as often as it seemeth good to god, can easely ouerthrowe and subuert, all the engins [Page 110] and subtilties of the aduersaries. We may note also how fami­liarly the Aungels speake to the Apostle: whome for the bene­fite of Christ they acknowledge to be there brother and felowe seruaunt.

Come I will shew thee the damnation of the great whore that sitteth vpon many waters. &c. When diuers times be­fore he had made mention of the great citye, now the holy ghost that he might make manifest of what citye he had vnderstoode or ment, doth describe it vnder the image or figure of the great whore. For the great whore as the Aungell afterwarde doth ex­pound it, signifieth a greate city, like as manye waters, where­vpon she sitteth, doe signifie many people, ouer which she ruleth and worthely is the Church or Romishe religion, whose whole aucthority dependeth vppon that city of seuen hilles, compared to a famouse and noble harlot, which enticed the mindes of mē to her filthy loue withe whorishe deceipts, and false coloures as it were with harlotlyke enticementes. For it is vsuall in the scriptures, to compare all false and idolatrouse worshipping, to most filthy adultries. But the sinagoge of Rome, whiche aboue all other herisies hathe inuented false and idolatrouse worship­pinge of God, may as it were by her owne proper righte cha­lenge to her selfe the name of a greate whore. Which although she doeth please and flatter her selfe and her louers, as thoughe she were a bewtifull wife, yet neuerthelesse by the iuste iudge­ment of God, she is condemned to eternall shame, and dishonor as a most filthy harlot.

THis was not the least part of the whorishe art, that she en­ticed and alured kinges and mightye men, with fained flat­teringes, and practices of bawdry, into fornication, for by this meanes she did hope that she shoulde haue the commune people there subiects, euen vowed to her loue. Therefore she flattereth princes and graunteth them licence of all wickednes, in pardo­ninge all thinges as murders, adultries, and incestes, so that they stand stedfast in the obedience of the sea of Rome.

[Page] And the inhabitantes of the earthe are droncke with the wine of her fornication &c. She hath played the harlot not with kinges onely, but generally with all the inhabitantes of the earth, as a most impudente whore, and with the furiouse wine of her fornication hath made them droncken in suche a­bominable maner, that they are euen like swine inflamed to fill and satisfie there lust with her. And this is that zeale of the papistes wherewith they are in mad dotage vppon masses, to Munckerie, Pilgrimages, Pardons, so that they cared not to bestowe all there substaunce vpon the same baggage, bycau­se reason being ouercome with luste, they are made droncken with the wine of her fornication.

SEeinge the time of manifestinge this whore in the worlde was not yet come, although euen then the misterie of iniqui­tie did worke, this harlotte is placed in the deserte, whiche af­ter certeyne hundred yeares should by the Iust Iudgemente of God be broughte forthe into the worlde, to bewitche the wicked inhabitantes of the earth: therefore Ihon is lead into the wildernesse by the Aungell to beholde this whore.

WHen Ihon was come in to the wildernesse, the Image of the woman sittinge vppon a scarlat coloured beast, was shewed and set before him, by the description it appeareth that it is the verie same beast whiche is liuely described in the thir­tenth Chap. For the Church or religiō of Rome is stayed vpō the aucthoritie of the pope and his clergie, which beare hir vp euen as beastes carie a burden, & with praises extoll her beau­tie aboue the heauens The colour also of the beast is paynted out to be like scarlet, which colour we knowe dothe please the court of Rome aboue all coloures, for withe this coloure the pope him selfe, with this the Cardinales & there horses, with this the prelates & Bysshopes being aparailed and decked, do walke in there statelinesse. Which thing, I suppose, is not done [Page 111] rashly or at auenture, but that they mighte be aunswerable to this figure. And this red coloure doth signifie there bloudy de­sire in persecuting the true mēbers of Christ and the Church, euen vnto death.

Full of names of blasphemie. &c. If thou shouldest weigh and examine the names and callinges of all degrees, or orders in poperie, thou shouldest finde nothing but horrible blasphe­mies, as the holines, the highnesse, & fatherhoode of the pope, & prelats, & infinite blasphemies of the same sorte, with which base & vnlearned verlets, are extolled aboue Christ, and the Aungels.

Which had seuen heades and ten hornes. &c. These are his badges or armes whereby hee is knowen, for they shewe that he is the selfe same beast, which he sawe before in the 13. Chapter: Whose misticall interpretacion also hee afterwarde receyued.

THis verse conteyneth 2. thinges, the apparell & decking of this whore and her wicked fornication. As concerning her apparaill she shineth all ouer with purple, crimsin, gold, pear­les and preciouse stones that she may seeme beautifull to her louers. Far other is the apparail of the true Church, of which we reade before in the twelfe Chapter, whiche is garnished altogether withe heauenlye ornamentes, but this stinckinge harlotte with the glitteringe shewe of earthlye thinges haw­kethe for the praise, and commendation of beautie, for wee see how that the Church of Rome, & popish religion, in altars copes, vestumēts, miters, crosses, chalisses, bookes, censers, pa­tines, in gilding & decking images doth shew nothing els, but a certen pompe of great riches, of purple, crimsin, silke, syluer, gold, preciouse stones & pearles, of which thinges, Christiā re­ligion hath no neede of at all, but a popish religiō cannot stand w^tout these thinges: for take from the pope, frō the bysshopes, temples, & priests, those player like apparials of purple, crim­sin, gold, & preciouse stones which are so beautifull to behold, with whiche y^e eies of the blockish and rude multitud are da­seled, [Page] and thou shalte finde nothing in the Churche of Rome that any man will meruaile a [...] or esteme. For as common har­lates, when there preciouse apparaill is pulled of are, often ti­mes seene to be deformed, so also the popishe religion if thou take from it those tragicall attires, shall seeme altogether na­ked and deformed, euen to the verie Papistes them selues. Which thing truely is an euidente profe, that there is no spi­rituall beautie at all in her, when as she is wholly giuen to bo­dely ornamentes, sought out euerie where.

She had a golden cup in her hand full of abominations & filthinesse of her fornication. &c. I agree with those whiche by the golden cup doe vnderstand the outwarde profession of Christian religion, and a certeyn shew of the truethe, whiles that she boasteth that she doth beleue the worde of God, and vse the sacramentes, all which, notwithstanding, she hath defi­led with so vnpure doctrines of deuils, y^t vnder an outwarde visor of trueth she comprehendeth nothing, but detestable a­bominations and the vncleanes of her fornication. The cup therefore which she holdeth forthe with her hande is of golde, but the wine which is conteyned in it, is most deadly poison. But in that she reacheth forthe with her hand, and offereth the cup of these filthy abominations to all men, her impudencie is noted that she is not ashamed to obtrude and thrust such stin­king lies and filthie monstrouse errours: yea to be credited e­uen of wise men, he doeth also together there with shewe, that none other are drawne into so great destruction of filthinesse, and abominations, but those whome she maketh so mad with this bewitching cup, that they haue lost all sparke of true iud­gement. The Emphasis also of these woordes is to be noted, [...], that is abominatiōs, & the filthinesse of her for­nication, bycause aboue all other nations, this sinagoge hath abounded euen wonderfully, in vncleane lustes, whoredomes and adulteries as well spirituall, as carnall.

THat her filthinesse and impudēce, might be hidde from no man excepte hee burne in so great loue towardes her that [Page 112] he be altogether blinde: she wereth a name writen openly in-that her whorish forehead, which fully & liuely expresseth her qualities. For there is no man which hath but euen a sparke, or crome of true vnderstandinge, but that euen in the verye face, and so in the forehead of this purple whore, he may reade her name. For God hath set this marke of infamye vpon her, that she might easely be knowne of the electe, least they should be inticed and drawne into her filthy embracinges. Of whiche it foloweth that the eyes of the papistes are vtterlye blinded, which can not beholde this name princed and grauen vppon the forehead of the whore in suche sorte that by no cunning she can hide the same, whereby at lenght they might repente and turne from the vnhonest companie of her.

A misterie. &c. Although it be writen in the forehead, yet it can not be knowen of all without exception, but of those onely to whome it is geuen to vnderstand misteries. For this name is misticall, bycause that vnder a figure it counteyneth▪ a true and naturall description of her.

Great Babylon. &c. This is her name, whiche verie fitly expresseth her maners. Not that this is the proper name of the citie, as the papistes are wont now of late to expounde it, with a feyned lye of a certeyn childe borne at Babylon, whom they would haue men beleue to be Antichrist, but as he sayed before, this name is misticall and figuratiue, the interpretation whereof he will afterwarde ioyne, which should be altogether superfluouse, if Babylon should signifie litterally that citie of the Chaldeans. But bycause that citie in time past being most mightie and most proude, first was a rebell against God, whē as that tower was buylded after which folowed the confusion of tongues, afterwarde it was the firste citie, whiche exercised tyrannie vpon men, which being begunne by Nymrod, con­tinued euen vnto Nabuchadnezar, whiche lead the people of the Iewes capture, and helde thē in miserable bondage, there­fore the tyrannie, Idolatrie, pride and vngodlinesse of the citie of Rome, is signified vnder the figure of Babylon.

The mother of whoredomes, and abominations of the [Page] earth. &c. The east Babylon was a sincke of all abomination and vngodlines, and not that alone, but also a mistres of wic­kednes, yea a mother and nourse of all euill: all which are most fitlye referred to the Sinagoge of Rome, whiche althoughe she boaste her selfe to be the Catholique and Apostolicall Churche the mother of all the faithfull, yet by her true and righte name she is called greate Babylon, the mother of all Whoredomes and abominations of the earth: For what mischiefe, what vn­godlines, what vncleanes, and lewd lust, was not cherished by the support and defence of that city? and where are there worse examples of all kinde of deuilishe wickednes, then at Rome? whiche are so greate pestilences and corruptions, as the verye Popes, Cardinals and prelats themselues? of whome, besides there blasphemouse errours, and prophane contemptes of God there life also abounded and ouerflowed with so great mischiefe that often times they exceded, Nero, Domitian, Elagabulus, in pride, in murders, in poisoninges, treasons, whoredomes, adultries, incestes, and preposterouse lustes. Let their lyues be examined as they are set forth in histories, writen euen by the papists them selues and let iudgement be geuen by confer­ringe together.

HEtherto her pride, excesse and filthy abomination are descri­bed vnto these now commeth so great cruelty, that Sainct Iohn affirmeth that he saw the whore dronken with the bloude of the sainctes, and martirs of Iesus Christ, whiche she sucked and dronke, very gredilye, as moste delicate wine, when it was shed by the most cruell beast. This is a horrible and a barba­rouse cruelty, that a woman otherwise wanton and lasciuiouse shoulde gorge in and deuoure bloude insteade of drinke. And moreouer that euen vnto drunckenes she should poure in the bloude of the godly into her bellie the goulfe of all intempe­raunce, what shoulde I here rehearse the murders, burnings, & tormentes, of the holye martyres of God, whiche the Romane [Page 113] beast like a butcher flewe, that the continuall thirstie harlot mighte not want drincke euen to make her droncken. What a miserable slaughter of the seruauntes of Christ hath our coun­trie of England seene in the fiue yeares persecution of Quene Mary? and what other thing at all doth the most cruell whore thirste for? whiles she raiseth vp ciuill tumultes, in France, Flaunders, Scotland, & Britanie, but the bloud of Gods sain­ctes? whiles the inquisitours in Spaine, & Italie doe drawe great companies of martires dayly, euen as shepe to the slau­ghter, they do there diligence that the intemperaunce of there mistris the great whore, should not fayle.

And when I saw her I wondered with great meruaill. &c. When as S. Ihon had seene before so great monsters armed against the Churche of God, he lesse wondered at them, by­cause there terrible forme and shape it selfe sufficientelye be­wrayed of what sorte they were. But here when he had seene the woman, shining in so bewtiefull and gorgiouse apparail, and with suche whorishe trickes enticinge the mindes of men vnto her, and the same also droncken withe the bloude of the Sainctes, he wondereth vehementlye what she shoulde be, concerninge whome as yet he had hearde nothing.

WHen as the Angell perceyued y^t Ihon meruailed so great­lye at the beholding of the whore, the misterie of whome he knew not, he speaketh vnto him familierly, asking him why he wondered so muche at her? for I sayed he will open, and declare vnto the all this whole mysterie of what sorte it is, as well of that woman, whiche rideth vppon the scarlet co­loured beast, as of the Beast him selfe, whiche beareth her, whiche if thou hast well remembred is the same, whiche thou sawest before furnished with seuen heades and tenne hornes. We are here muche bounde to the mercie of God, that he doth vouchsafe to open this misterie vnto vs, y^t we should beware [Page] and take hede of the bewitchinges of this most filthy harlot.

THat beast by markes that are euident enough, doth signi­fye the Empire of Rome, whiche was most ample & large vnder Iulius, Augustus, Tyberius, and Claudius, but it had fayled much of that auncient maiestie, in Nero, Galba, Otho, Vitellius, and Domitian, so that nowe it deserued not to be called a monarchie, but was to be raised vp againe from hell by the popes and popish clergie, whiche vsurpe and chalenge to them selues the Empire ouer the whole world, but his ty­rannie shall not indure for euer, bycause at length he shalbe ap­prehended by Christ and throwen headlong in to the lake that burneth with fire and brymstone, where he shalbe tormented with perpetuall flames, as we are afterwarde taughte in the 19. Chapter.

And they that dwell on the earth shall wonder, whose na­mes are not writen in the booke of lyfe from the foundatiō of the worlde, when they beholde the beast that was, and is not, and yet is. &c. Althoughe the falshoodes of Antichrist shalbe great, yet they shall not be able to seduce the electe into destruction, but to deceyue those onely which were not prede­stinate to eternall life, from the foundation of the world, but the reprobate when as they shall see a newe monarchie of the bysshop of Rome raised by (which is the beast that was vn­der the firste Emperours (but he is not) at that time when Ihon write vnder Domitiā, (although he was after a certeyn maner) they will receyue him reuerently, & as it were a newe God they will worshippe the sonne of perdition, which extol­leth him selfe aboue all that is called God, or that is worship­ped. For God by his Iust Iudgement shall sende vpon them the efficacie of errour, that they may beleue lies which refused to geue credite to the trueth. But here for the better vnder­standing we must note, that the beast, that is the monarchie of Rome, is sayed to haue bene, when as it florished most of all [Page 114] whiche was Nero, it is sayed not to be, when as the strengthes and mighte thereof were weakned, so that at length they were brought almost to nothinge, which was the state of the Empire when Domitian reigned, when Iohn wrote these things, from which time it was neuer restored to her auncient dignity, but failed and decreased by litle and litle, vntill it was altogether decaied whiche wee know came to pas manye hundred yeares agoe, this clause (and yet is) sheweth that the empire was not then vtterly abolished, although euen then the power and dig­nitye thereof began to be deminished. Last of all, that ascending of the beaste oute of the bottomeles pit, is the monarchye of the Pope, which alwaies increased by the decay of the Emperours vntill at length when they were quite cast downe, he drewe vnto him selfe the aucthority of both the swordes.

THe Aungell maketh his preface, to stirre vp attention, that this is the most wise interpretation of this mistery, that the faithfull might diligently weigh the same, least they should be catched vnwares, by the fraudes and deceipts of this beaste.

WHen as afterwarde in the eyghtenth verse the Aungell by the woman interpreteth the Citie, it is manifeste, that this whiche he sayeth of the woman sittinge vppon seuen hil­les is to be vnderstoode of a Citie buylded vppon so manye hilles. Nowe what Citie is there in the whole worlde, that is buylded vpon seuen hilles, besides Rome? whiche Poetes Historians, and Describers of places, doe all with one con­sent affirme to be buylded vppon seuen Mountaynes, the na­mes whereof be these, Capitolinus, Paletinus, Anentinus, Celius, Exquilinus, Viminalis, and Nuirinalis. More­ouer this is no darcke Description of the Citie of Rome, when as the Poete Virgill, also dyd Describe it withe the same Periphrase in his Georgikes, where hee sayeth, the [Page] citie which within one wall doth compasse seuen hilles. And it is verie euidente that by the citie of Rome hee signifiethe, the Church or popishe religion, for all the excellencie thereof, as they them selues witnesse dependeth on the aucthoritie of the citie of Rome, which is the sea of the pope.

They are also seuen Kinges. &c. By the number of the heades he sheweth, that not one note or marke onely to decer­ne her may be taken, but diuers, for the seuen heades do signi­fye seuen kinges. And verely the citie of Rome, in the begin­ning had kinges in number seuen, but the verse folowing she­weth that, that which he sayeth here is not to be vnderstood of them, and others some doe expound it to be the seuen electors of the Empire, which seemeth to me not to agree to y^t matter. Others also number the Emperours from Nero, which were these, Balba, Otho, Vitellius, Vespasian, Titus, Domitian, and Nerua, which was the last of the Romane Emperours, seing Traianus was a spaniard borne. But whiles I weigh and consider all things, nothing semeth more probable to me, then that the seuen heades should signifie so many degrees, or orders of the monarchie of Rome succeding one an other, for there haue bene so manye heades of that Empire, the firste of kinges, the seconde of consuls, the thirde of decēuiri, the fourth of dictators, the fifte of triumuiri, the sixt of Emperours, and the seuenth of popes. (Fiue are fallen, one is and the other is not yet come) of those heades, or kingly powers, fyue are fallē that is are abolished. That is, kinges, consuls, decēuiri, tri­umuiri, and dictators. The sixte, that is that Emperours, doe now beare the rule, the seuenth that is the Pope, which hath not as yet inuaded the tyrannie. And when he commethe hee must tary a litle while, this is added to the consolation of the godly that they might know y^t the Romane Antichrist, should not alwaies exercise his cruell tyrannie in the Churche, but for a shorte time onelye, as it is shewed before, in the 11.12. and 13. Chapter.

[Page 115]VErely that is the newe monarchie of Rome, whiche shall ascend out of the bottomlesse pitte, that is the whole body of Antichrist which shall make vp the eyght kingdomes, that is, shall exercise a spirituall tyrannie vnlike to the rest, and yet neuerthelesse he is of the number of the seuen heades, bycause he will also arrogate to him selfe ciuill gouernemente, and af­ter the maner of kinges, of dictatours, & Emperours, he will gouerne with the glorie of outwarde pompe. We see here that the beast vsurpeth to him selfe two powers, and both of them the beyghest, when the selfesame is numbered for both the se­uenth and eyghte of the kinges.

And shall goe into destruction. &c. When as he so often maketh mention of his destruction, he admonishethe vs, that he is the same sonne of perdition, of whom S. Paule speaketh in the second epistle to the Thessalonians Chapter 2. Whiche although being puffed vp with a deuilish pride, he boastethe, that his kingdome shalbe eternall, yet shortely he shall go into destruction.

THe ten hornes like as also in Daniell, do signifye ten kin­ges, that is all the proconsuls and presidentes of the pro­uinces, whiche in the Empire of Rome gouerneth y^e common wealth, yet they were not indued with kingly power, bycause they serued vnder the emperour, & at his pleasure, were either set vp in aucthoritie or deposed. This is it that he sayeth, that they haue not yet receyued a kingedome, but so soone as the beast should ascende out of the bottomelesse pit, together with him they should receyue power as kinges. For the monarchie of the pope, encreased by the damages of the rule of the Em­perours, and when as the prouinces departed from the Em­pire, creating and setting vp to them selues newe kinges, the bysshoprike of the Pope sprong vp, which receyued them into his Dominion and made them tributaries vnto him. More­ouer it is to be noted that he sayeth not simplie they shall ob­teyne a kingdome, but they shall receyue power as kinges. [Page] For as longe as they were subiect to the aucthoritye of the by­shope of Rome, they were not kinges indeede, but onely exer­cised as it were kingly power vnder him, because they alwaies depended vpon his pleasure, whom also as oft as it pleased him he woulde thruste out of the kingdome, and place other in there roumes, at his owne will.

THese kinges with one consent and agrement of minde, euen as seruants rather thē kings, shall resigne all there strength and power to the beast, that is they shall warre vnder the Pope pay tribute vnto him, execute his commandements, as vassals shall acknowledg him for there Lord in all things. Who know­eth not that this was the state of the kinges of all Europe not many yeares agon?.

THese shall after so slauish a maner serue the Pope, that he shall bring them forth into battaill against Christ, that they may studie by all meanes to restraine the light of the Gospell brusting forthe, but yet beinge ouercome of the Lambe, they shalbe brought vnder. Whiche although in the humble shape of a seruaunte he be despised of the worlde, yet in the ende of the warre he will playnly shew that he is Lord of Lordes and kinge of kinges, whome no strengthe of man can resist.

And they that are on his side, are called, and chosen and faythfull. &c. Those whome they condemne for heritiques, Schismatiques, & wicked men, are called of God, bycause they were elected of him and they stande constantlye in his faithe, these shall warre vnder the banner of there capitayne, against tyrantes, and in spirituall battaill shall ouercome them. But of this famouse battaill and victorie of Christ, we shall heare shortely after in the 19. Chapter. In which after that the beast hathe powred forthe all his poison he shalbe at length appre­hended and throwen headlonge into the lake whiche burneth with brymstone.

THe Aungell saied in the beginnge of this Chapter, that the whore sac vpon many waters, now he expoundeth them to signifie diuers people, greate multitudes, sundrye nations and tongues, for this whore shall haue a large dominion almost ouer all Europe. And this is that vniuersall consent of nations, people and tongues, of whiche the papistes bragge so muche. I confesse that many nations conspire together into the loue and delightes of this whore. But shall it therefore he thought to be a Catholique Church?

THose ten kinges which were sometime subiect to the beast at length beinge instructed and taught by the gospell shall shake of her most filthy yoke. And they which before committed fornication withe the Churche of Rome and her abhominable religiō, after that the light of the gospell is spronge vp, they shal clearely see and perceiue her deformitie, they will hate her with deadly hatred. So that the which before was inuironed and garded with so greate a bande of her louers, shall be forsaken of all and shall remaine desolate and solitary, then whiche nothinge can happen more greuous or sorowfull to a harlot. For kinges shall bothe withdrawe themselues, and also the people of there dominions, from her most abominable company. And also they shall spoyle her of hir riches, substance, ornamentes, farer buil­dinges, large possessions, and all the rest of her goodes, and shall driue her naked forth of the dores.

And shall eat her fleshe and burne her with fier. &c. That is, they shall be enflamed withe so greate hatred and lothinge of her filthynes, that they woulde euen rente and teare her withe there teethe, and will curse her to extreme destruc­tion. [Page] And at the length they will wast & destroy with fier and sworde, the city of Rome it selfe whiche is the sincke of all mis­chiefes.

THat we may knowe that this whole matter is gouerned by God, he sheweth that it was done by the counsaile of God, that those kinges for a time shoulde applye themselues to the beast. and shoulde permit there kingedome to his will and plea­sure. For as by the iust iudgement of God, Antichrist came in­to the worlde to seduce into destruction, the reprobate contem­ners of Christ and his gospell, so all the increase of his tyranny shall depend vpon Goddes will. Otherwise it semeth vncre­dible that kinges shoulde after so slauishe a manner submitte there neckes to the Popes yoke, but that God had blinded there mindes for there heynouse offences. But he teacheth that this subiection shall not bee perpetuall, but that it shall indure to that time onely whiche is appointed by the decree and purpose of God.

SEinge that all writers of the auncient primitiue Churche as many as haue weighed this sentence could vnderstand no other but the city of Rome, I greatly merueile with what face the papistes dare refuse this exposition. Yea verely when as no man can bringe anye other interpretation whiche hathe at the least anye likely hode of truth what shoulde we sticke any lon­ger in it. To whome I pray ye, is this vnknowen, that the city of Rome euen then when Iohn writte, had the dominion ouer the princes of the worlde? he coulde not therefore more clerely euen by name haue sayed, Rome, then this periphrasis doethe signifie.

THis Aungell doth signifie the preachinge of the Gospell, whiche God in these last times hath seat downe from hea­uen, to reprehende the impudencie of the great whore, and to preache her most certeyne ouerthrowe, whiche should ne­uer be repayred againe. This Angell is indued with great po­wer, whiche bringeth the vnchaungeable decree of GOD, concerninge the subuersion of Babylon. And wee see withe what great zeale, freedome, and aucthoritie, all the abomina­tions of the Romish Churche are reprehended by the faithfull ministers of the gospell.

And the earth was lightened with his glorie. &c. Where­as before was most thicke darckenesse, which couered y^e whole kingdome of Antichrist, there the gloriouse light of the gospell hath shined, which hath driuen away all the mist of errours & ignoraunce from the eyes of the electe.

THere is verie great vehemencie of euerie worde, that hee preached not but cried out, & that strongely, with as great streyninge of voice as he could. For it behoueth the mindes of men to be wakened, to the diligent considering of gods Iud­gementes. Suche in time past semed the stablenesse of Babylō to be, when as it was on euerie side holden vp with y^e strength of kinges and mightie men, that men thought it should neuer be subiecte to anye fall or ruine. The aungell therefore crieth [Page] with a lowde voice, that she is fallen, she is fallen, euen Ba­bylon. althoughe she were neuer so great and trustinge to her owne fortresses. The Churche of Rome therefore may neuer looke for anye repayringe of her ruines, for shee is fallen, she is fallen euen the West Babylō, and shall neuer be restored a­gaine, for those thinges shalbe performed vpon the Sinagoge of Rome, whiche were Prophecied of olde Babylon, by Esay the thirtenth Chapter, and Ieremie 51. Bycause if there shall remayne any broken peces of the buyldinges amonge the hea­pes of sherdes and rubbishe, they shall not be left for any hope of restoring, but to the greater horrour: for in those desert and solitarie houses, shall Zijm, and Ohijm dwell, that is spirits and Goblins: Ostriches shall there make there nestes, & the Satyres shall daunce there, Owles shall crie, the Serpentes shall hisse, Dragons shall wallow and tumble there, and hor­rible indeede shalbe the face of all thinges in that place. Which the Aungell hath expressed in the verie same sense, and almost in the same wordes, when as he sayethe that Babylon shalbe an habitation of Deuils, a holde of all fowle Spirites, and a cage of euerie vncleane and hatefull byrde. When the Gos­pell therefore is preached cōcerning the ouerthrow of Babilō, whatsoeuer remayneth in it, after the seruantes of god are cal­led out, we ought not to count thē for any other, which reioyce to dwell in such desolate places then for deuils, fowle spirites & all vncleane birdes. Moreouer we may playnlye see before our eyes an Image of Babylon destroyed, in tēples, monaste­ries ouerthrowen. Who would euer haue beleued, y^t so great buildinges, so beautifull palaces, so great riches and treasures should be layd wast, & brought into so great desert? but y^e voice of the Angell foretolde this, it is no doubt therefore, but y^t the same end remayneth for all y^e reliques & all rēnants of babylō.

IF any peraduenture mighte thinke y^t Babylon deserued not grieuouse punishmentes, that she shoulde bee stroken with [Page 118] destruction which should neuer be restored, he rendereth a rea­son of the most iust iudgement, because with her poisoned art. and bewitchinge cup she hath seduced the people of all nations to idolatry, and also she hath procured all the kings of the earth to fornication and hath inticed them into spirituall whoredome beinge smothely handled by her worishe trickes, and to conclud she is so giuen to her prodigall pleasures and intemperaunce, that all the merchantes of the earth are made riche by her ex­cessiue pleasure. Who is so blinde that he seeth not all these vi­ces to ouer flowe in the Churche of Rome? where is there suche excesse, where is there such insatiable couetousnes▪ where are there so greate deceiptes and iudglinge castes? and to bee shorte where is there more filthier & more abominable defiling of diuine religion, then in poperye? Worthelye therefore she falleth into that destruction, apoynted her of God?

IT maye be demaunded, what there shoulde neede any other voice, when as that Angell that a litle before descended from heauen might haue pronounced the same thinges. Yea verelye the exhortation followinge is of so greate weeght, and worthye so diligent attention, that it behoueth to be published withe a new voice sent from heauen, and we must obserue, as well in this booke, as in other prophecies as in Esaye the 40. Chapter that as ofte a voice is saied to be hearde withoute anye aucthore seen, a matter of greate weighte, and whiche is to be recoined with deepe consideration, is signified suche as this most weigh­tye admonitions, that the faithfull shoulde departe from the fe­lowshippe of the malignant Churche, least if they be made par­takers of her sinnes, they shoulde also be wrapped in her tor­mentes, and verely this heauenly voice requireth three thinges of the true worshippers of God, of whiche the firste is, that they shoulde departe sacre awaye from her felowshippe, the seconde [Page] that they should take due vengeaunce vpon her, the thirde that they should reioyce with the whole affection of harte, and ma­gnifye the name of God for her vnrecouerable fall. But as concerninge that which perteyneth to the first admonition, the holy ghost alludeth to the exhortation of the Prophete Iere­mie in the Chapter. 51. Verse. 45. Whiche with the same woordes, speaketh to the people of God, that they would de­parte out of the middest of east Babylon, if they would pro­uide for there life and safetie. But here the heauenlye voice cō ­maundeth not only to flie the place, but especially to take heed of her sinnes: least if they should fauour and flatter them sel­ues in her wickednesse, it might come to passe, that they should be also punished with her tormentes.

HE sheweth that the time is not nowe to be differed, bycau­se without delaye God will take most grieuouse punishe­mentes vpon her. For her sinnes are gone vp euen vnto hea­uen, as the enormities of the Sodomites, and her vnrighte­ousnesse, hath put God in remembraunce of his righteousnes, that he can no longer suffer so great and cruell iniuries vnre­uenged. We are here admonished, that grieuouse trāsgressiōs, and great sinnes, do require a swifte vengeaunce from heauē. Moreouer howe dangerouse a thinge it is to haue felowship with the wicked, whose heynouse sinnes drawe the vengeance of God vpon there heades. Let vs therefore as the prophete Ieremie warneth vs, flie farre withoute the circuite of Gods wrath, which hangeth ouer the whole region of Babilon.

THe next thing which god requireth of his seruants, is, that after the abomination of the whore is disclosed, that they would show thēselues ministers of the most Iust vengeance of God, in tormenting her in miserable maner, rewarde her, [Page 119] sayeth he, euen as she hath rewarded you. And the Psalm. 137 pronounceth them blessed, which shall render to Babylon the same thinges which she cruelly committed against the people of God. We must not therefore spare her, but rather her ven­geaunce is to be dubled, according to y^• measure of her sinnes, and the crueltie, which she exercised vpon the holy martyres of God, she is to be punished with duble tormentes. Princes therefore and Magistrates shall see, which through two much gentlenes do not punish her wickednesse, what they will aun­swere to god, when they shalbe accused of the neclecte of this commaundement.

HE teachethe that it is most equall and right, that by howe much greater pride, & presumptiō she hath extolled her self, with so much greater infamy she should be reproched, & loke how much more the abominable whore hath applied her selfe to riote and intemperaunce, by so muche more grieuouse tor­mentes and punishments, her wantonnesse should be restray­ned. Therefore here is no place of mercy, but her sinnes are to be weighed in the equall balance of Iustice, with her tormēts, and loke whatsoeuer she hathe deserued, she oughte to suffer, withoute any fauour shewed at all. For it becommeth not vs to be liberall of that which is none of our owne. God the eter­nall Iudge, hath geuen this sentence vpon her, whose sharpe­nes no mortall creature can mittigate or aswage. Let vs there­fore hate Babylon as we oughte, with the greatest hatred, and with vehement and earnest prayers let vs desire her extreme destruction, whiche so long as she remayneth safe the Churche of Christ whose felicitie wee oughte by all meanes to procure, can neuer florish.

For she sayethe in her harte, I sit beinge a Queene, and am no widowe and shall see no mourninge. &c. He payn­teth oute her arrogauncie, pride, and securitie, that shee sayed withe her selfe, I sit beinge a Queene, that is, I rule ouer [Page] all men as the Ladie of the worlde, and I am no wedowe, which am garded and compassed about with so great a multi­tude of louers, I am touched with no feare of desolatiō, which am the spouse of Christ, the Catholique & Apostolike Church, against which the gates of hell shall not preuaile and therfore I shall neuer be partaker of mourning and sorow. After this maner glorieth the malipart whore, but all these thinges shall vanish into smoke, when God shall require at her handes the bloud of his holy martires.

HE alludeth to the prophecie of Esay concerning the old ba­bylon in the 47. Chapt. signifying that God will sodayn­ly beate downe her pride, bridle her riote, and shake of her se­curitie. Bycause she shalbe oppressed with diuers calamities, and those comming vpon her at once as with death, famine, & sorow, and at length euen as it were appointed to extreme & vtter destruction, she shall burne with fire.

For strong is the Lord God which will condemne her. &c. If any mā at the beholding of her present estate should thinke that it could not come to passe that so great strength, riches & dignitie, could vanish away to naught: he setteth the strength of God against them all which seeing he hath condemned her to suche destruction, he will throwe downe all her loftinesse, breake all her strength, and treade all riches vnder foote, that the sentence which he hath pronounced [...]gainst her maye take place.

THat the horrible fall of Babylon, mighte bee set as it were before our eyes, there are brought in kinges, marchantes, and mariners bewayling her, & as many as vnder her defen­ [...]e haue liued a voluptuouse and carelesse life. In the first place kinges and noble men, which vnder her protection gaue them selues to wanton pleasures and delightes, do take it grieuou­sely [Page 120] that they are called by the voice of the Gospell, to imbrace righteousnesse and temperance, when they shall see the smoke of her burninge, they wepe, and after a womanlye maner b [...] ­wayle her fall.

ALthough they loued her, & wished that she might remayne safe for euer yet throughe the feare of her tormentes they shall stande a farre of and shall acknowledge the Iust Iudge­ment of God vpon her, saying, alas that notable citie Baby­lon, that most mightie citie, howe soone hast thou fallen from so hyghest degree of happinesse? this verely is euen the Iud­gement of God bycause thou wast sufficientlye furnished a­gainst all the force and strength of man. We are taughte here that verie tyrantes and hypocrites do acknowledge the hande of God in subuerting Babylon, and yet are not conuerted to God, but being in despayer, do bewayle the ruine of that citie which they confesse to be ouerthrowen by the Iust Iudgemēt of God for her wickednesse.

AFter the bitter complaintes of the Kinges, and Princes, nowe follow the dolefull songes of the marchantes, which bewayle Babylon not so muche for any loue they haue towar­des her, as for the losse of there owne gaine. Bycause no man here after will bye there most precious wares, after the destru­ction of this riche Citie. And by these marchauntes are vnder­stoode not onely the petie marchauntes which were wont to sell suche kinde of pedlinge marchaundize to the Prelates, to maintaine the riote and in temperaunce of the Church of Ro­me: but also the great Bysshopes, Prelates, and priestes thē selues, whiche had all the cerimonies of there Churche set to sayle, wherevppon they heauen vp to them selues infinite ri­ches. But after y^t vnproffitablenesse of there wares was made manifest by the preaching of the Gospell there fayres & mar­kets [Page] waxe colde and at length they shall finde no man, whiche wlli bestow vpon suche baggage and triflinge toyes, so muche as a dodkine, or a rotten nut. Not without iust cause therefore they wepe and lament, because the hope of such sweete gaine is now all taken from them.

IT is maruaile that they shoulde complaine that these wares shold be no more saleable, seing they were neuer had in grea­ter price, then after the fall of Babylō. But the meaning is, that all these thinges are estemed no more as they were the mar­chandise of the church of Rome, that is in masses, in images, in the theatricall or player like shewes of there temples, and in o­ther papisticall ceremonies, for otherwise, gold, precious stones and purple are estemed in there olde price. But chalices, crosses images, miters of goulde, siluer, and pearles, are not imbraced with there wonted reuerēce. Copes, vestiments, and other tra­gicall garmentes wrought of fine linen, silke, purple, and scar­let are despised, neither do they dasill the eyes of men as in time past. The other ornaments, and instrumentes of temples mo­nasteries, and idols of yuerye, ceder, cypresse, of brasse, iron and marble, are troden downe, despised and broke in peces.

NO man doth now desire the perfume, of Frankensence, cinomon, & other spices, with which they did perfume the temples and idols. No man requireth the oynetments and oyle to baptize, to confirme, to ordeyne, and to bury men. No man requesteth of them wine to washe altares, to howsell laye people, and to heale the chincough and other infirmities of the throte. All men despise there God made of fine flower, no man prepareth wheat, oxen, or shepe to fede ther slouthfull belies; yea verely to be breife they might sterue, except they shoulde pro­uide for themselues. The horses the chariots, and the slaues, seruing [Page 121] either to the necessarie vse or intemperance of the prelats, they thē selues seeing they are spoiled of all there goodes will not buy, neither will other men buy thē to geue vnto thē after the maner of flatterers. Lastly, no mā will buy of them, by in­dulgences, masses, merites, and workes of superarogatiō, the soules of men which are the best cheape marchaundize amonge thē, which neuertheles Christ purchased with his bloud. Here of are those teares, hereof come mourninges & bewaylings of the papistes, hereof springeth that fretting & fuming against the doctrine of the gospell, which if it would bring thē the like gaine they would not be altogether so sorie to change it for po­pish religion. More ouer that he numbreth the soules of men also among the wares, we easely vnderstande of what Church he speaketh. For neuer any other heresie hath set the soules of men to sale, besides poperie. And also all other marchandize which haue place in popish religion, do sufficiently shewe the condition of the same.

NOw he tourneth his tale to babylon her self, for more ve­hemēcie sake, as if he should say, not onely those preciouse wares shall cease to be in price among men, but also the swete apples which thou hast lusted after with thy whole harte are departed frō thee, & all thinges which were fat, & excellent are departed from thee, and thou shalt neuer finde them any more. Nothing could happen more grieuouse or sorowfull to a har­lotte that is drowned in riote and excesse, then that all her dili­cate delightes & pleasures, in which she so greatly sported her selfe are shaken of frō her. This is therefore the greatest tor­ment to the Babilonicall whore, that she whiche a litle before flowed in such abundance of all thinges whiche she abused to intemperance, that in riote she could compare with Cleopatra Quene of Egipt, now being naked and deserte should be op­pressed with the scarcitie of all thinges that are good.

[Page]WHo will blame there sorowe, which by her fall also are depriued of so fat gaine? for they which by her abun­daunce are made riche, by her fall also are broughte to neede and powertie. Therefore they crie, they yell, they howell, yet neuerthelesse they departe farre from her burninge, least they should bee made partakers of her tormentes. But they shall not escape the hande of God which at length will catche them. Here is described the nature of the papistes, which althoughe they dearely loue there mother the Churche, for gaine, & plea­sures sake, yet they flie from her torment as much as they cā, denying her forswearinge, and cursinge her from the mouthe forwarde, yet they are sorowfull within, bewaylinge her fall, & sayinge, alas, alas, that great Citie, whiche was beautiefullye clothed in fine linnen, and purple, and skarlat, gold, preciouse, stones. and pearles, how soone so great riches are brought in­to desolation. If any man heare the Monkes, the Priestes, or other Papistes of the same rabblement, bewayling the ruines of there monastries, or temples: they do almost with the same voices testifie there sorow. They recken vp with great bitter­nesse of sorowe the riches, the ornamentes and there beautie, and chiefely they do not forget there owne commoditie, which they miserablye complayne to be taken from them, nowe that these things are destroyed. But they are wretched men, which no man doth pitie bycause when Babylon stoode in her iolity, they filled the whole world with pride, couetousnesse, lecherie, crueltie, and Idolatrie. Worthely therefore they suffer the pu­nishmentes of so great enormities, if they walke destitute and and needie of all thinges, and also if they them selues feele the tormentes which they prepared for others.

THe destruction of Babylon is not knowne vpon the earth onely, but it is so great that it is beholden also frō the sea. [Page 122] The gouernours of shippes therefore and all the multitude of people that occupie shippes, whiche were wonte to carie one [...] wares by whole nauies, when they shall beholde a farre of our of the sea, the smoke of her burninge: they shall acknow­ledge that her vtter destruction is come, & therefore they shall crie out for sorowe, bewayling her fall and saying, what citie was like to this great Citie, or deserued to be compared with it? O miserable destruction of so great and so riche a Citie.

THis was a signe of the greatest mourning among the He­brewes, when they cast dust and ashes vpon there heades. The holy ghost would expresse vnder this figure, the sorowe of those, whiche in the fall of Babylon complayne that there gaine is also fallen awaye. Therefore here are broughte in shipmen cryinge, wepinge, and mourninge, for the hope of gaine whiche is taken away: after that Babylon, by whose costlinesse were all made riche, as manye as did carye wares with shippes, is broughte into dust and ashes. And the com­plaintes of all those that mourne are to this ende, that the horrible destruction of the fall of Babylon might be set before oure eies.

VVE sayed before that the holy ghost required 3. thinges of the faithfull in the fall of Babylon, whereof this is the last, y^t they should reioyce, for her destructiō, & giue thankes to god, that he is reuenged vpō her vngodlines, & chiefely vpō her crueltie against the sainctes, he exhorteth therefore the hea­uen it selfe, that is all those, which are in heauen for y^e greater vehemencie of speache, and the holy Apostles of Christ and the prophetes, that is the preachers of his holy Gospell, that they should reioyce, be glad, and triumphe, for y^e vengeaunce, which [Page] is taken vppon babylon. Bycause that altogether for a time God seemeth to forget his seruantes, whiles the whore being made druncken withe the bloude of the godlye, dyd sit like a Quene in her seate, and shoulde make the holye martyres of God subiecte to all kindes of tormentes: nowe at length god hath taken vengeaunce on her wickednesse, for the reuenge of the sainctes. Worthely therefore ought the sainctes to reioyce, as many as do either abhorre her crueltie, or that do acknow­ledge and reuerence the Iustice of God, in her iust tormentes. For we ought not to be moued with anye pitie of there cala­mitie, whome we confesse to be condemned by the sentence of the most righteous God.

IN the fiftie and one Chapter of Ieremie the Prophete doth seale vp the prophecie concerning the destruction of old Ba­bylon with the like signe. He commaunded Sheraiah a certen godly Prince which should go to Babylō, that he should bind a stone to the booke of that prophecie, and should caste it into the middest of Euphrates sayinge, after this maner shall Ba­bylon he drowned and shall not rise from the euill that I will bring vpon her. To which place without doubt the holy ghost alludeth in this vision, sauinge that in all the circumstaunces there is a greater Emphasis. For here not a man, but a mi­ghtie Aungell, whose force doth farre exceade the strength of man, toke vp a stone, not a litle one, but a verie great one like as it were a milstone, and cast it not into a riuer, but into the sea, speaking these woordes before, with suche violence shall the great citie Babylon bee cast downe and shalbe founde no more. And this is put for the euerlastinge comforte of the god­lye, that they mighte quietly triumphe of her destruction by­cause all hope of restoringe Papisterie is vtterly taken away.

[Page 123]THat he may teache that a perpetuall desolation should be broughte vpon Babylon, he reckeneth vp all those thinges which are wont to serue for an ornament and vse to wealthie, and riche cities. Neuer, sayeth he, shall the voice of singers be heard, or of them whiche handle Instrumentes of musike, so that whatsoeuer thinges serue for there pleasure are taken a­waye. Neither shall there euer be found in her, the artificer of any arte: By this meanes whatsoeuer perteyne to the vse of a ciuill honest life, are taken awaye: Lastly the sound of a mil­stone shalbe heard no more in her, so all the aydes of necessa­rie sustenaunce are wanting, what remaynethe therefore, but horrible solitarinesse.

NO man shall dwell there whiche maye lighte a candle by nighte, neither shall the voice of the bridegrome and of the bride be heard, there shalbe no familie which shall euer go thither to dwell, there shall neuer be any mariages celebrated there, that for the hope of posteritie the citie mighte loke for some renewing, but sorow, solitude, silence, horrour and con­fusion, shall for euer occupie and posses her.

Bycause thy marchauntes were the great men of the earth and with thy inchantements were deceyued all nations. And in her was found the bloud of the Prophetes and of the sain­ctes and of all that were slayne vpon the earth. &c. The rea­sons are rendred wherefore God punished her so sharply. The first cause therefore is assigned to be couetousnes ioyned with pride, bycause her marchauntes seeking vnhonest gaine, haue heaped together infinite riches with whiche beinge puffed vp they would be counted for kinges, and Princes in the world. Who knoweth not howe great were the riches of Cardinals, Bysshopes, Abbotes, and of other prelates? and howe great dignitie haue they chalenged to them selues? the second rea­son is giuen that with the witcheries and inchauntementes or peruerse doctrine, they seduced all nations into errour. And [Page] [...] [Page 124] [...] [Page] who is ignorant? with what lyes they bewitched the mindes of men, that they might make all obediente, and addicte vnto them. Lastlye to whome is it not manifest, howe great a slau­ghter the synagog of Rome hath made of the prophetes, and sainctes? so that it doth worthely agree vnto her which Christ sayd vpon Ierusalem, that all the righteouse bloud which was shed, frō the bloud of Iust habell, euē to the ende of the world, ought to be required at her handes.

THe holy ghost a litle before exhorted the heauē and all that dwell therein that they shoulde reioyce with gladnes for the fall of Babylō. Now therefore Iohn heareth a great voice in heauen, of those which reioysed were glad and song eternall praises to God, for the sharpenesse of his Iudgement, whiche [Page 124] he hath shewed forth against the whore. Whiles the Papistes therefore mourne, wepe & houle for y^e ruine of there most deare mother the sinagoge of Rome, there is one voice of the whole church of Christ, wherwith they being wholly filled w^t heauē ­ly ioye reioyce for them selues, and geue thanckes to God for the destruction of the abominable whore. And this verielye is there triumphing song, Halleluiah, saluation, glorie, honour, and power be to the Lord our God, the Hebrew woorde Hal­leluiah is a voice that doeth exhorte stirring vp to praise God, afterwarde they expresse by what meanes god is praised, vere­ly, if to him alone all our saluation be attributed, if all honour▪ glorie, and power, of beginning, continuing and perfitting of this most magnificall worke, be ascribed to God alone.

LEast they shoulde seeme rashly and without cause of great ioye to reioyce, as common the peopel are often wont to do they expounde what abundant matter of gladnesse is offered vnto them, that God hath executed the office of a true and iust Iudge, in reuēging the wickednes of the great whore. He of­ten times threatned her, the deserued destruction, whiche shee deserued bycause he differred the same, she accused God & his prophetes of lying, but when a while after it had fallen vpon her head, she perceyued and felt that god is true, which admo­nished her that she should repent. But when she despised the admonitions of God, and would make no end of committing whoredome, rauening, and killing, at the length, she knewe by profe the Iust Iudgement of God, which can not alwaies suf­fer, so cruell and monstrouse sinnes vnreuenged.

For he hath condemned the great Whore which did cor­rupte the earth with her fornication and hathe auenged the bloud of his seruauntes shed by her hande. &c. Bycause he hath pronoūced the sentēce of eternall dānation, against y^e most impudēt & shamlesse harlotte y^e Church of Rome, which w^t for­nicatiō, aswell spirituall as corporall hath corrupted y^e whole earth, so y^t their hath scarce remayned any corner pure frō her dealinges [Page] Which cruelly slew the seruants of God the martirs of Christ dayly withe her and sw [...]orde, and exquisite tormentes, euen as it were shepe appoincted to the slaughter: whose most innocent bloude he hath now by good righte reuenged, whereas he hathe condemned her to eternall tormentes.

THose heauenly spirites do not once onely but with often re­peated voices singe praises to God, and they stirre vp and prouoke all others also to yeald the same obedience to the Lord. We see therefore that they celebrate the name of God withoute any irkesomnes or werines at all, which burne w^t a sincere loue towards him & that the blessed orders of heuenly spirits do satis­fie thēselues w^t no praises or thanckes geuing, y^t they may shew themselues not to be vnthankfull, for the benefit receiued of the deliuery of the Church from the defilings, & cruelty of the great whore. We bee here admonished of oure duetye, that we are bound withe vnwearied studye and indeuoure to magnifye the infinite goodnes of god, both for all other his benefits bestowed vppon vs, and also chiefly for the lighte of the Gospell spronge vp vnto vs, whereby the cloudes of Poperye beinge daylye more and more driuen a way, the western Babylon is brought very nere to vtter ruine.

And the smoke of her torments rose vp for euermore. &c. Euen here the heauenly spirites gathered to themselues sounde matter to ioy quietly that they see the smoke of Babylon being set on fier, ascend vp for euer, when God hathe deliuered her vp to be tormented withe the euerlastinge tormentes of hell fier. We maye learne here that the hope of the papistes concerninge the restoring of the dignity of there Church is but vaine, whose Iuste condemnation when we knowe by the woorde of God, we are taughte by the same woorde, that her burninge shall be for euer.

WE haue often noted before, with how great reuerence y^• ho­norable [Page 125] senate of the 24. elders, with the foure Cherubicall beastes, do come to celebrate the glorie of God. For they fall vpon there faces, whereby they acknowledge them selues to be vnworthy, which should magnify, and set forth the honour of god, they cast downe there crownes, & bowing downe wor­ship god, whiche sitteth vpon the seate of maiestie & glorie for euer. Which thing as we see, they do in this place. After there­fore y^t they haue testified there humilitie w^t such submission as was meete, they aunswere to the most holy song of the angels, which they song in the name of y^e whole Church, Amen, Halleluiah. By which truely they do signifie, y^t they desire nothing more in there mindes with ardent prayers, then that god alone may haue his soūd & perfect glorie, & y^t all may acknowledge, what a bēefite god bestowed vpō his church, whē he toke ven­geaunce vpon the great whore. And therefore these do also exhorte all the faithfull to ascribe praise, glorie, honour & power to God alone. This voice Halleluiah so often repeated, doth teache that the desire to praise God is easely slacken of among vs, excepte one of vs often stirre vp an other to this office.

THis voice proceaded either frō the 4. beastes whiche beare vp the throne of God, or els from those infinite millions of Angels, which compas the throne aboute admonishinge, that god is to be extolled with due praises, of all his seruāts which feare him vnfeinedly whether they be small, or great. As many therefore as will be coūted for the seruantes of god, ought not to be slouthfull in this office, but to labour with indeuour, that his glorie may be celebrated through y^e whole earthe. For this voice doth speake aswell to the great, as the small, y^t is of what state or condition soeuer they shalbe, least any might suppose y^t he should be free from this office. Afterwarde it also teacheth, who are in verie dede the seruantes of God, when as instede of an exposition he added, this, they y^t feare & reuerence his cō ­maundemēts frō there hart. All do in words acknowledg god to be there father & lord, but as the Lord doth expostulate, with [Page] the Iewes in the first Chapter of mathewe. If I be father wher is mine honoure if I be a Lord where is my feare? so this voice by the feare of God definith his seruaunts.

THis voice which he hath described so diligently semeth, that it was y^e voices of all y^e heauenly companies, ioyned in one with this acclamation concluding y^e songe and saying, halluiah for our lord god almighty hath raigned the whole church being taught of our sauiour Christ doth desire y^e the kingdome of God may come, when as all his enemies beinge vanquished y^e domi­niō of God alone may excell in the sight of all creaturrs. The heauenly voice doth testifie, y^e kingdome hath now come, when as the Church of Antichrist beinge abolished & destroyed, God alone dothe rainge in the congregation of the faithfull, because now the subuersion and ouerthrone of all the enemies of God & his church is at hand, when as a litle after the beast being ouer­come in battell is apprehēded, and the deuill him selfe at length together withe the beast and the false prophete is throwen hed­longe into the burninge lake of fier.

TO our selues say they let vs reioyce for so happye a victorye, and let vs in the meane time with delectation vse our owne ioye, but let vs not forget to yelde due honoure to God if we as­ke what new cause of ioye there is 2. the aunswere.

For the mariage of the lambe is come, and his wife hathe made her selfe readye. &c. For nowe the time is at hande, that Christe maye bringe the Churche whiche he es­poused in time past to be his wife, home to his house, and the Churche euen now aboute to come into the moste acceptable imbracinges of her deare spouse, dothe adorne and decke her selfe, that she may receeue him when he commeth accordinge to his dignitye we are admonished here, that what space of time soeuer shall be remayne to the Churche, from the destru [...] ­tion of the Synagoge of Antichriste, euen to the ende of the [Page 126] world that the same is graunted vnto her, that she beinge bew­tifullye adorned with faith, godlines, and innocency of life, may come forth into his presence, whiche thinge I woulde to God we all diligently considered, y^t the most filthy garmentes of the fleshe being cast a way, we may garnish our soules with y^e new ornaments o [...] righteousnes and holines, y^t we may be prepared to go forth to mete Christ in what hower soeuer he shall come.

THat the Churche should not come forthe naked, or couered with torne garments, seing of her selfe, she hathe no cleneli­nes or shining bewty, he sheweth that mariage garmentes are otherwise prepared for her. For by the gift of God she is decked with fine linen pure shininge, whiche are y^e righteousnes of the saincts that is those good works which are the testimonies of a liuely faith. For after that all the spots of the Churche are wa­shed a waye in the bloude of the lambe, she is clothed with new righteousnes also, that she studieth to please God by good wor­kes, and throughe Christ, her obedience is acceptable to God al­though it be vnperfect.

WE haue sayed often, that as ofte as Iohn is commaunded to commit any thinge to writinge, after that fi [...]st commaun­dement, whiche he receiued in the beginninge that he shoulde write whatsoeuer thinges he saw, that it is a matter of greate weight which ought diligently to be weighed and considered of vs. When the heauenly voice therefore pronounceth them bles­sed, which are called to the supper of the lambe he signifieth that they are happy, which by the preachinge of the gospell are called to the partakinge of the heauenlye life, so that they themselues do acknowledge there owne happines. Which how great it is it shall thē perfectly appeare, whē the day shall come, whiche is apointed for y^e celebrating of the mariage of the lambe, and in y^• he repeateth that these words of God are true, he doeth therfore [Page] y^t with a [...]most waightie affirmatiō he might seale this doctrine concerning the felicitie of those which are made partakers of the calling of the gospell & verely we haue to much experience how necessarie this sealing is, when we see such prophane cō ­tempte of the Gospell euerie where to abounde.

S. Ihon doth not dissemble his owne fall, seeing y^t a profita­ble doctrine to the Church should follow thereof. For there was so great dignitie of person in the Angell, that Ihon was redie prepared to giue to him diuine honour. But the Aungell suffred not the glorie, which is due vnto God to be transferred into him selfe, for he confesseth that he is not his Lord, but his fellow seruaunt, and one of his brethren, which beare testimo­nie of Christ. That god alone therefore is to be worshipped & not he, and therefore he declareth, that he is one of those whom god doth vse, to reuele his misteries to the prophetes, whiche they should expound to other men, for the testimonie of Iesus is the spirite of prophecie in bothe. For to this ende or marke are all prophecies referred, and that onely is the true spirite of prophecie, which leadeth vnto Christ. Of what sorte therefore is the spirite of the popish doctrine, which alwayes leadeth vs away from Christ vnto creatures, when as the Aungell being a most excellent creature, so earnestly refused the honour offe­red vnto him. Shall wee therefore worship Images, Crosses, and reliques, seeing it is such abominable wickednesse to wor­ship the Aungels them selues.

NOw remayneth the last battaylle to be foughte against the wicked, in which the strength and furniture of all the ene­mies being ouerthrowen and slaine Christ alone hath the vic­torie, and extreme tormentes are layed vpon the reprobate. [Page 127] Ihon therefore seeth the heauen open, from whence we looke for our Lord Iesus Christ, which with the breath of his mouth shall destroye Antichrist, and by the brightenesse of his com­minge shall abolishe him. And the white horse goeth oute of heauen, whiche representeth the ministrie of the Gospell pure and sincere from all the dregges, and spotes of peruerse doc­trine, whose office is to carie Christ, to this last battail which he will fighte against Antichrist. For by the preachinge of the gospell Antichrist is ouercome. Others by the white horse vn­derstande the white cloude, in which Christ will come to iud­gemente, but I thinke this vision is to be expounded not of y^e iudgement, which is described in the next Chap. following, but of the victorie of Christ againste all his ennemies, whiche goeth immediatlye before the last Iudgemente. He that sitteth vppon this horse is called faithefull, and true, for the helpe whiche he promiseth, he will bringe vnto his, hee bringeth in due time, and he Iudgeth and fighteth in righteousnesse, by cause hee hathe not withoute Iust causes taken the warre in hande, as the Princes of the Worlde, for lighte or no cau­ses doe oftentimes take greate battailes in hande: But here he dothe nothinge rashely, nothinge headlonge, but all thin­ges with Iudgemente and accordinge to the rule of equitye. Therefore beinge prouoked withe innummerable iniuries by Antichrist, hee proceadeth forthe into battaille to vanquish and ouercome him.

THe sharpenesse of his eyes is more percinge, then any fire, and maketh passage to it selfe euen vnto the innermoste, and depest thoughtes of the harte. No Hypocrisye therefore, no subtilties can deceyue the quicke sharpenesse of his sighte. If Antichrist fayne a thousande times that hee promoteth the glorie of God, and acknowledge Christ for his Kinge: Yet he shall neuer flie the iudgement of Christ, which will drawe all his dissimulation in to lighte.

[Page] And on his head were manye crownes. &c. Antichrist of Rome against whō he proceadeth furnished vnto battaill with great sacraledge vsurped to him self many crownes as though he had all the rule alone in heauē, earth & hell. But Christ by good right of inheritaunce, hath his head crowned with many crownes, as he to whome the father hath graunted the rule of all thinge, as he himselfe witnesseth saying, all power is giuē to me both in heauen and earth Matth. 28. Hee shall require vengeance of Antichrist bycause hee so trayterously vsurpeth the ensignes of his power, when as neuerthelesse he is ende­wed with no diuine vertue or strength.

And he had a name written that no man knewe but him selfe. &c. When as he is partaker of the same essence, maiestie, and glorie, with the father, and the holy ghost, whiche dignitie no creature can by vnderstanding throughly comprehende, he is sayd to haue a name, whose force he alone, which is the wi­sedome of the father doth vnderstand. Excepte peraduenture he allude to that saying of Christ in the 11. Chapter of Math. When he saieth, that no man knoweth the sonne, but the Fa­ther, neither that any man knoweth the father but the sonne, and they to whome the sonne will reueale him, yet the former exposition liketh me best.

THey are deceyued as I Iudge which by the garment dipte in bloud, vnderstand the manhoode of Christ, in which by his bloud, he hath purchased the mercie and fauour of God to­wardes vs. For here Christ is described as a warriour, and Iudge, which hath put on suche armour as should make him terrible to his enemies. And it is a manifeste alluding to the vision of Esay Chapter 63. Whiche bringeth in the Lorde, all bloudie and red by the slaughter of the Edomites. Christ therefore weareth a garment dipped in bloud, that he might throu­ghly feare his aduersaries when as they are admonished by this signe what slaughters he made in time past vpon the ene­mies of his Churche, that they maye knowe that the like or greater hangeth ouer there neckes.

[Page 128] And his name is called the woorde of God. &c. Before he sayd that his name was knowne to him selfe alone, nowe hee sheweth that he is called the woorde of God. Therefore we maye vnderstande the former name, of his incomprehensible essence, but this name of his office, in asmuch as he doth vouchsafe to reueale him selfe vnto vs in the person of the mediator. He is therefore that worde of God begotten of the father be­fore all worldes, which in the time determinate by the heauen­lye counsell, was made man, and wroughte the wonderfull worke of mans redemption in our fleshe.

ALthough alone he treadeth the wine fat of Gods wrathe, as we are taught in the next verse folowing, and alone is of mighte to subdue his enemies, yet hee ioyneth to him selfe companions of warre, euen all the heauenlye Armies, that is the faithfull ministers of his Churche, and professours of his Gospell, which he leadeth forthe, not so much to beare part of the labour, as that he taketh them to the participation of the victorie. Which we may easely perceyue by there deckinge, for after the maner of those that triūphe, they sit vpon white hor­ses, and are clothed in fine linnen white and pure, whiche as we heard before are the righteousnesse of the Sainctes, & whē they are indued with these ornamentes, that is, with faithe, and innocencie, they dare go forth into battell, as it were suffi­ciently armed against death and woundes.

THis sworde as we also heard before in the first Chapt. sig­nifieth the worde of God, whose trueth and certentie pro­ceadeth oute of his mouthe: he teachethe therefore with what weapon Christ will fight against Antichrist, verely euen with a spirituall swoord, by the preaching of his worde: this place maketh that I can not fitly interprete this battaill of the last Iudgement. And S. Paule to the Thessalo. Seemeth to fore­tell two degrees of his victorie, the one whereby he is slayne with the breath of Christes mouthe, the other when wich the [Page] brightnesse of his comming he shalbe vtterly abolished.

That with it he should smite the heathen: for he shall rule them with a rod of Iron: for he it is that treadeth the wine presse, of the fercenesse and wrath of almightie God. &c. Ac­cording to the prophecie of Dauid reciting the ordināce of god Psalme 2. That he should smite the rebelliouse heathen; with a sword & should breake the raging people in peaces with an Iron rod, as it were the potters vessels. And Christ him selfe also is the ruine of y^t reprobate, which treadeth the wine presse of the wrath of almightie God, that is hee shall condemne all the reprobate, beinge ouercome by his power, to the eternall tormentes of hell. The emphasis of euerie worde is here to be noted, which is put to terrifie the wicked. And he alludeth to the prophecie of Esay in the 63. Chap. concerning the slaugh­ter of the Edomites, as we sayed before, in which Chapter of Esaye, there are almost the same woordes concerning the trea­ding of the wine presse.

THat all may acknowledge his inuincible power, he hath a name openly writtē in his garmentes and vpō his thighe, which declareth his maiestie and Dominion, verely that he is king of all kinges, and lord of all lordes. Whosoeuer therefore chalenge to them selues a kingdome or Lordship in the whole world, are his subiectes, but if that of there owne accorde, and willinglye they doe not acknowledge his rule ouer them, will they, nill they, they shalbe drawne to his obediēce. In vaine therefore is Antichrist proude w^t the insolent titles of kinge­dome and Lordship, bycause hee must be made subiecte to the yoke of this chiefe and highest king of kinges. For he sitteth at the righte hande of God vntill all his enemies be made his foote stole, Psalme. 110.

[Page 129]IT is wonte to be vnlucky amonge men to singe the triumph before the victory, and the enemies as yet not beinge vanqui­shed to thinke of the spoyles and the pray is ridiculous. But the matter is far otherwise in those battels whiche Christ sighteth. For he being alwaies sure of a happy end, may boldly triumph ouer his enemies. Like as this Aungell which exerciseth the of­fice of a heralde takinge his place in the sunne, as it were in the midle market place of the world, or theater proclaimeth with a loude voice y^t victory of Christ obteyned against antichrist and that there shalbe made suche a slaughter of his aduersaries, that with greate diligence, he biddeth all the fowles as many as flye through the middest of heauen, to the supper of the greate God, whiche he hath prepared for them withe so innumerable deade carkases of his enimies which are ouerthrowen.

THat the fowles mighte know withe how deintye [...]here they shoulde be welcomed in the supper of the great God, the an­gell nūbreth vp, that they shall be filled with the fleshe of noble men, of kinges, of dukes, of stronge captaines, of horsemen and of horses, and moreouer with the carkases of all both free & bond both smale & great. By which similitude he would signify how horrible a slaughter should be brought vpō antichrist, y^t the men of no state or condition, whiche came to ayed him, should [...]ly frō his torment whether they were princes; or whether the cōmune people, whether they were smale or great. For y^t ther shall none remaine of y^e whole army of antichrist, or y^t shold be raunsomed w^t mony, but y^t all shold be slaiē & not on left, we are here also ad­monished in y^t he calleth Christ y^e great God, against y^• blasphe­mouse cauils of Arrians, like as paule also in the second chap. to tytus, speakinge of his secōd coming. For in either place y^t holy ghost vnderstādeth christ to be most great & equall, w^t the father whom he setteth forth and honoreth by y^e name of y^e great God.

NOw beginneth the most grieuouse battaile, for now An­tichrist, with his wicked confederate Princes, & with there whole army setteth him selfe against Christ y^e victoriouse Captayne. We read before in the sixtenth Chapter that by the common counsell of the Deuill the pope and his cleargie, Le­gates were sent forth, which like frogges boasting nothinge, but bubles and a vaine croking, y^t by there babling they would stirre vp Princes that they might set them selues in armour a­gainst Christ. Nowe therefore in this last battaile they fighte vnder Antichrist, whiles they studie by all meanes to establish his tyrannie, which God will haue abolished, and with great labour they desire to ouerthrow y^e kingdome of Christ which is spread abroade by the Gospell. They fighte therefore with all there force against Christ and his army, that is against the preachers and professours of his trueth, as we dayly see before oure eyes.

THe two verses which remayne of this Chapter do teache, what ende there shalbe of this last battaill, and firste what remayneth for the captaynes thē selues. They are taken saieth he (all there armye beinge ouerthrowen) euen the beast and the false Prophete, that is the Romane Antichrist and his false Propheticall clergie, whiche with feyned signes & myracles seduced the nations into errour, that they mighte bringe into there mindes to professe bondage to the beast, and to worship his Image. These two therefore after there infinite abomina­tions, at length beinge taken, are cast headlonge a liue into a lake that burneth for euer with brymstone: that is, they are condemned to the most grieuouse damnation of all, verely to bee tormented with so muche more grieuouse tormentes, as they haue excelled, other men in more haynouse sinnes. This shalbe the ende of the tyrannie of Antichrist.

ALthough a most sharpe sentence be vttered vpō the heades of this wicked conspiracie against Christ, yet the members there of shall not escape for as many either kinges, or magi­strates, as haue made them selues ministers of the furie of An­tichrist, with all the rest of the men of what state or condition so euer, which had rather y^t Antichrist should raigne then Christ: All they are slayne with eternall death by the sworde of Gods worde, which they would not obey that they might liue. And that they should not please them selues in there multitude all the fowles of the ayre shal fill them selues euen to satisfey with there slaine karkasses. This ende, this Iudgemente tariethe for all the Prophane contemners of the Gospell, whiche the most mercifull God tourne from vs through his sonne Christ Iesus. Amen.

THere remayne as yet the tormentes which are to be layde on Sathan which is the head, and Prince of all the perse­cutions moued against the Churche. First therefore is descri­bed his wickednesse, that we may knowe that he hath deserued the most sharpe sentence of eternall damnation. For before the incarnation of Christ, he seduced the whole world excepte a ve­rie fewe of the nation of the Iewes, into Idolatrie and most abominable life. But at length an Aungell came downe from heauen, which representeth Christ, or at the least his minister, which had the key to shut the bottomles pit, whiche was the prison in which Sathan should be shut vp, and in his hande a great chaine, with which the deuill should be bounde, so long as he shoulde be kept in prison so we see that Sathan is not onely shut vp in prison, but also bounde with a chaine that hee might not hurte. For so great a iust and desire to hurte is euen bred in him, that vnlesse he be caste into boundes, and prison he will alwaies raise vp some tormoyles and troubles. But there is no cause why the elect shoulde be afeard of his tyràn­nie, bycause Christ as ofte as he will thrusteth him downe in­to the bottomles pit, and holdeth him bounde both hande and foote with a great chaine, vntill he shall thinke good to sende him forthe to seduce the reprobate. For as he doth shut him vp in the bottomles pit, whiles he prouideth for the saluation of his owne, so also he suffereth him losed from his boundes to range, that he may worke at his pleasure in the wicked childrē of wrathe and perdition, that at length with iust punishment they may be tormented with him for euer.

WHen as the Deuill had walked at libertie throughe all na­tions almost from the beginning of the world, and had fil­led the whole worlde with all kinde of wickednesse and hey­nouse sinnes, at length in the comming of Christ, whiche had chosen to him selfe a Church and much people among the gen­tiles, his licenciousnesse is bridled, and although he striued ve­rie muche to get forth, yea verely he endeuored if he could by any meanes ouercome Christ him selfe, by the Pharisies and high priestes: yet he was caught although he be a great & ter­rible Dragon, though he be a most auncient and subtile serpēt, which before had seduced all mē, howsoeuer he became a sclan­derouse reprocher of Christ and his doctrine, and a most bitter enemie, he was caught I say and boūd with that great chaine of syncere doctrine, that he can not range abroad at libertie as he was wonte. That S. Iohn setteth him forthe with sundrie titles, he did it not onely for this, that we may knowe whome he vnderstandeth by the great Dragon, but also he marketh him with these names, that we maye learne to knowe his ma­ners and subtill nature, and learne to eschewe and take heede of them. As we haue expounded before in 12. Chapter. And al­so in this place he reciteth hi [...] diuers names, that wee mighte vnderstand, that although he be an artificer of a thousand sub­tilties, and like proteus could transforme him selfe in a hun­dred shapes, yet he coulde not avoide this purpose of Christ, but that he shoulde be taken and cast into boundes. But the ti­me which here is compassed in the space of a thousand yeares, in which the Deuill should be kepte bound in prison, doth sig­nifie a long time, and vncerten to men. In which space of time the pure doctrine of the Gospell should florishe in the worlde, and manye men out of all nations should be taken into the e­ternall inheritaunce of Christ and wee see that almoste by the space of a thousande yeares after Christ some light of syncere, doctrine remayned in the worlde, at the least many did consent vpon the pointes of Christian religion which were chiefe and [Page] moste necessarie to saluation: vntill at lengthe the doctrine of Antichrist being brought in, of merites, of satisfactions, of the sacrifice of the masse and other monsters, the onely foundation of faith and free Iustification of faith was taken away. In that whole space of time therefore, the power of sathan was boūd, so long as by faith in the merites of Christ alone, the way was open for men to heauen. And we must note that sathan is sayd to be bound, and shut in prison, so longe as he doth not seduce the greatest multitude to eternall destruction. For he wrought in y^e reprobate, all the time of those thousande yeares in which he was bound, but bycause he could not wast the whole world together or the greatest multitude thereof he is sayd to be shut vp in the bottomlesse pit and bound with a great chaine.

THe Aungell cast Sathan being taken and bounde into the depe bottomlesse pit, and after when the dore of the prison was shut and locked, he printed the seale of God vpō the same, that no man should be so bold as to open or vnlocke it. The si­militude is taken of the costume of Princes, whiche shut those into the innermost dungeonse of the prisons, whome they will kepe in the strayghtest warde, and then they seale the dore with there owne seale. In that Sathan needeth so great inclosures that his wickednesse mighte be restrayned, wee must acknow­ledge, the desire and studie wherwith he burneth to do hurte, and the nature of those men, which in continuall desire of hur­ting resemble there father the deuill. And moreouer that the rage of the deuill should be restrayned with manye fetters it was acceptable to the faithfull, which desired to haue the kin­gedome of Christ spread furthest abroad.

That he should deceyue the people no more till the thou­sand yeares were fulfilled. &c. Nothing is more grieuouse to Sathan, then if he can not worke his malice and furie, that he might drawe the greatest companie of men to eternall tor­mentes, or at the least if he cannot bring some hurt or discomo­ditie to the Churche. The whole legion of deuils besoughte [Page 132] Christ, that he woulde not commaunde them to descende into the deepe, but at the least that he woulde suffer them to rage vp­pon the swine: Luke 8. Wherevpon we vnderstande that sathan is then caste into the bottomelesse pit, when the power of hur­tinge is taken from him. What a greate torment therefore was it to Sathan when he was constrained to remaine bounde, for so longe a time in the bottomelesse pit. But it semeth againste reason, that y^e deuill was bounde for a thousand yeares, s [...]einge there were neuer more greuouse persecution moued againste the Churche, then in the ages next after Christ, but we muste note, that Sathan was not letted to rage in cruelty vppon the bodies but that he shoulde not seduce the nations as he was wonte in time paste, to Idolatrye, and all kinde of wickednes whiche is to be refered to the greate multitud of the elect, which were called in the time of those thousande yeares vnder the Gospell, and haue stoode constant in the faithe of Christ in all aduersities.

For after that he must be losed for a litle season. &c. When as now the pestilence of the Mahumet, and the Pope waxed stronge and increased. He must be losed for a litle time, that he may seduce the nations into Idolatrye, as he seduced the whole worlde before the birth of Christ. For after a thousand yeares whiles the turkes in the Easte, and the papistes in the west possessed all with there dotages, we may rightelye coniecture that Sathan was losed oute of prison. But this euill shall not indure longe, for the end of the world is at hand, and the trueth of the gospell beinge restored againe to the worlde, hath disclo­sed the falshods of both the enemies.

IT is described in this Verse howe blessed the estate of the faithfull was for the thousande yeares space, in whiche Sathan is shutte vp in prison. Verelye that all difficulties [Page] beinge ouercome, yea euen the feare of deathe also they did hap­pely depart vnto heauē. For when as all wicked and carnall af­fections are mortified, they are regenerate into a new life, so that they woulde not refuse to be smitten withe are, rather then they woulde deny the testimony of Iesus or the the worde of God, or woulde submit them selues by any meanes to the ti­ranny of Antichrist. Therefore beinge deliuered from the cala­mities of this miserable lyfe by the firste death which is of the body, and beinge taken vp into heauenly ioyes, they liue still and reigne withe Christ throughe the whole thousande yeares, that is, so longe as Sathan shall remaine in bondes, not that after the thousande yeares they shall dye or shall cease to ra [...]gne withe Christ, but that he mighte expresse to how greate a be­nefite it was to the godly, that the deuill was kept in prison for so longe a space of time, when as in the meane while a greate multitude of the elect, not seduced by his illusions, doe passe this mortall life in hope, and beinge vnclothed of there bodies dooe passe the reste of the time in blessed happines. In that he sawe thrones set for them beinge receiued to iudgemente, he doeth sufficientlye declare, that the happines whiche the blessed spirit of the deade inioye shall endure euen to the ende of the worlde that then euen as members ioyned to there head, they may ex­ercise the iudgement of the worlde with Christ as Paule wit­nisseth, that we shall iudge the worlde and the Aungels firste Corinthians. 6.

LYke as he set forth in the verse goinge next before the state and condicion of the godlye for the thousande yeares space. So in this verse he describeth the state of the wicked namelye y^t they were dead in whom Christ liued not, neither should they be raised vp frō the death of y^e body into blessed life, but shold re­maine dead those whole thousand yeares, as well in body as in soule: not y^t ther soule shal perishe w^t ethre body, but that hauing died the first death which is of the body, they should also be pun­nished withe the seconde deathe whiche is eternall damnation [Page 133] of the soule. For this is the firste resurrection, whereby the soules beinge raised vp from sinne, whiche bringethe forthe deathe, we rise into a newe life, whiche beinge begunne in this world, after y^e dissoluing of this bodie receyueth great increa­se, and at length in the seconde resurrectiō after the restoring of the bodie shalbe fully perfected.

HE magnifieth the happinesse and holinesse of those whose parte is in the first resurrection, which is the regeneration of the soule frō sinne, bycause on those the second death whiche is eternall torment of bodie and soule, hath no power and as Christ sayd before, he that shall ouercome shall not be hurte of the seconde death, but they shalbe priestes to god and Christ, which being sanctified shall neuer cease to offer vp the sacrifice of thanckes geuing, and they shall raigne with Christ a thou­sande yeares, whiles the wicked shall not rise from that death of the soule vntill they shalbe iudged to eternall torments, We are taughte here that they, which by the spirite of Christ are regenerate into a newe life, are deliuered from the feare of e­ternall damnation, neither can they euer fall from the grace of god into destruction, but he whiche hathe begunne the worke of regeneration, the same shall make perfecte the same to eter­nall felicitie.

WHen the time appointed of god shall come, in whiche the worlde for vnthanckefullnesse and contempte of the gospell, deserued to fall into the olde errours, the power of seducing whiche before was taken awaye from Sathan, is permitted againe vnto him that he maye drawe almoste the whole worlde with his wonted deceyptes and illusions into false and adulterate religiō. Truely this is a horrible example of gods seuerite and sharpenesse, and this also Saincte Paule [Page] foretolde should be, that GOD woulde sende the strengthe and efficacie of errour vpon those which despised the lighte of the Gospell. There is no cause therefore why we should mer­uaile if two most absurde and grosse errours, the one of Ma­humete the other of the Pope toke so greate increase in the worlde, seeing when the deuill is losed all kinde of euill must needes flowe and abounde.

SAincte Ihon sayeth that Sathan is sente forthe by the cer­teyne and determinate counsell of God, not that hee mighte seduce and deceyue some one nation, but all nations which are in the 4. quarters of the earth, that he might compell them to fall away frō the faith of Christ which they professed in mouth onelye, to Turkishe and Popishe superstitions, so that verie fewe shoulde remayne throughe the whole worlde, whiche should embrace the true Gospell of Christ and retayne the pu­ritie of doctrine.

Gog and Magog, to gather them together to battaylle, whose number is as the sande of the Sea. &c. There is no doubte, but that by these hee meaneth, the priuie, and open enemies of Christian religion, that is all his aduersaries of what sorte so euer, for Gog, signifieth couered, Magog vn­couered. For the Pope couerethe his wickednesse vnder pre­tence of the name of Christ, when as he is his sworne enemie, but Mahumete blasphemethe the name of Christ openlye, al­thoughe vnder these names, all other Heresyes, whiche are in the worlde are comprehended. And there remayneth a no­table cleare Prophecie concerning these enemies of the Church and there subuersion, Ezekiel. 38.39. For there the Lord com­maundeth the prophete that he should prophecie against Gog, & the land of Magog, the Prince & head of mischiefe, & tuball. And we learne by the psalm 120. y^t mischiefe signifieth Arabia and tuball is sayde to haue dwelt in Italye. Magog gaue the Originall to the Scythians, these were all the posterity [...] [Page 134] of Iapheth. And we see that the chiefe enemies of the Churche toke there beginnge of thes regions. Mahumet of Arabia, the Pope of Italy, and Othomannus the turke of Scythia. The de­uill must coth all these beinge seduced into errours, into battell to be foughte against Christ and his Churche. And he prepa­reth to him selfe an army of those, whose number is infinite, e­uen as the sand of the sea. So great is the multitude of the wic­ked, whiche warre vnder Sathan. Now let the papistes go and boast of there multitude, yea we will recken the Turkes, and all Mahumetistes with them, by whose accesse they shall gette nothinge else but that all of them beinge compact together in­to one companye, they may be the army of the deuill.

HE expresseth in this verse how great the multitude of them was, in that there army, couered the whole vpper face of the earth, and they compassed the tents of the saincts aboute, that is the Churche, and they beseiged the beloued citye the heauenlye Ierusalem with a most straight sege. Here we are taughte into how narrow a roume the Churche shoulde be brought, when as the army of the deuill, couered almost the whole earth, and compassed in on euery side the tentes of the sainctes whiche possesse onelye a smale space of grounde, with the furniture of Sathan. For we see that from the East the turke hangeth ouer Chri­stendome, in the west the tyrannye of the Romaine Antichrist dothe raunge, so that on eyther side they haue beseiged the belo­ued citye. But let vs bee of good comforte that are beseiged, for God whiche loueth oure citye will not suffer it to be deliuered vp into the power of the enimies. Although gog and magog as­sault the campe of the Sainctes with all there engines: yet the Lorde of hostes standeth on oure side, and compasseth vs on e­uerye side withe so deepe a trenche that they canne neuer spoile or driue vs out of oure campe. But at length a horrible, sodaine [Page] and vnloked for, destruction, as it were fier from heauen vpon Sodoma and Gomorra, shall apprehende them and consume them to ashes: This shall be the ende of Gog and Magog, whiche that the Lorde woulde vouchsafe to bringe spedely, we ought vehemently to desire of him with ardent prayers.

NOW at length commeth the laste damnation of the de­uill. For after that he hath persecuted the Churche by all waies and meanes he could, as it is declared in the 12 chap­ter, raisinge vp againste her the Romaine Antichrist and his clergie, settinge a whorishe Churche againste her, and at length also stirringe the hatred of the Mahumetistes againste her, last of all he is apprehended and together withe the beaste and the false prophete shall be condemned to eternall tormentes. This shall be his rewarde for so greate laboures, whiche althoughe Sathan knowe well enoughe, yet he releaseth no parte of his madnes, wherewith he rageth against the godly, but how much nerer hee is to extreme tormente, so muche more he waxeth mad againste the Churche. But Christ when the faithfull are taken vnto him, shall condemne him, as the head and aucthore of all wickednes whiche floweth in the worlde, together with his Aungels, to be tormented withe the euerlastinge torments of hell. Then at the laste, the Churche, when all enemies are ouercome, euen the deuill, deathe and sinne, shall quietlye tri­umphe for euer vnder Christe her Kinge. In the meane time whiles she as a pilgrime in earthe, beinge susteyned withe the hope and expectation of this happines, with a quiet minde she suffereth all aduersities, and despisinge the worlde she daylye aspireth vnto heauen.

NOW he concludeth this vision with a description of the [Page 135] last iudgement for though he were constreyned, often before to touche the same, yet he reserued and kepte the full forme of it into this last place. He seethe therefore a throne of wonder­full greatensse, by the whitenesse of the same testifyinge the synceritie of the Iudge, and the Iudgem [...]nte. For there shalbe no corruptinge of Iudgemente in that tribunall seate, no ac­cepting of persons, bribes shall there nothing preuarie, loue or hatred shall do nothing, but he shall moderate all thinges by Iustice. Verelye the Iudge that is our Lorde Iesus Christ is of so great Maiestie, that the heauē and earthe flie from his presence for by his comminge he shall chaunge the whol [...] face or shape of the worlde. To this we maye referre the darcke­ninge of the Sunne and Moone, the shakinge of the powers of heauen, the horrible roringe of the Sea, and the trembling of all creatures. So great is the horrour of that Iudgement, that men beinge discoraged they shalbe tormented with fears of him before he shall come. What shalbe the terrour therfore, when the Iudge shall sit vpon the tribunall seate. But that he denieth that the place of heauen and earthe shalbe founde, he doeth not vnderstande that the creature shalbe vtterly aboli­shed, but that this olde forme shalbe put of, that it maye haue a newe, and a farre more perfecte put vppon it, as wee reade Psalm 102. and 2. Pet. 3.

FIrst of all is expressed the seueritie of the Iudgement, that none either great or small can flye or eschew it, for we must all appeare before the tribunall feare of Christ. Afterwarde the bookes shalbe opened, which are the consciences of euery one. Thē shall hypocrisie nothing preuaile, or fayned holines, when as the conscience being opened, euery one shall receyue sentence by it, suche as by his owne Iudgemente hee hathe deserued. For that whiche the Poete sayeth is alwayes most true: this is the firste reuengemente; that no guyltie per­son is absolued, although he be his owne Iudge, howsoeuer [Page] vnlawfull fauour may deceyue the Iudgemente of the pretor. But in the meane time what saluation shall there be for the electe? For they also are gyltie to them selues of many sinnes and sometime also of great and heynouse offences. But Iohn aunswereth this doubte; shewinge that an other booke was brought forthe and opened, whiche is called the booke of life, whereby it was manifest whome God had before ordeyned to lyfe, by his vnchangeable decree. Here vppon dependethe the saluation of the electe, whiche they obteyned by faithe in the worthinesse and merites of Christ in whome there election is founded, and being formed into new creatures by the grace of the holy ghost, they make the same manifest in the worlde by good workes, to the glorie of his name. Therefore of the wor­kes which euerie one hath done in the fleshe, Iudgement shall be geuen vpon him, his owne conscience being witnesse. But vnfitly shal any mā moue the questiō in this place, what kinde of Iudgemente infantes shall haue, whiche haue done neither good or euill. For these thinges perteyne to the instructing of those which are growen to ryper age, & are to be vnderstoode of there Iudgemēt, for in those which haue done noe workes, onely election or reprobation shall haue place.

BYcause by sundrie kindes of death men are takē out of this life, as some being drowned in the sea, some cōsumed with fire, some cut in peeces, it seemeth vncredible to fleshe, that all shall rise againe after the same maner. Therfore Ihon reher­seth as it was shewed to him in vision, that the sea, death and hell gaue vp those to Iudgement, whiche were found dead in them. Whereby he signifieth that no man of what deathe soe­uer he hath died, shall perish, but all and euerie one, by the voi­ce of Christ our sauiour after the last trumpe and the voice of the Archaungell, shalbe raised vp to Iudgemēt with their bo­dies. It is certen therefore that neither the bodies of the god­ly are corrupted into nothinge, neither that the karkasses of the wicked shall escape tormentes.

[Page 136] And they were Iudged euerie man accordinge to his wor­kes. &c. Bycause nothing is more easye to hypocrites, then to fayne holynesse in woordes, hee repeatethe againe that euerye man shalbe Iudged by his workes, his owne cōscience, which is like to a thousande witnesses, alowinge the sentence as Iuste.

IN the woordes of death and hell, is the figure Metonomia signifying those whiche were guyltie of the Iudgemente of deathe and hell. For the reprobate, whiche by the testimonie of there owne cōscience, are damned for there sinnes, without all delay are cast into that fierie lake, that is into eternall tor­mentes. And he affirmeth this to be the second death, when as the soule hauing put on the bodie, shalbe tormented in eternal tormentes of hell with the deuill and his Aungells. Let vs do our indeauour therefore, that we maye bee made partakers of the first resurrection, least we be throwne headlong into the se­conde death.

NOwe he expoundeth more playnely what he vnderstan­deth, by death and hell, which he sayed should be cast into the lake, that is euen all the reprobate, which are not pre­destinate in Christ to eternall life. All these by the moste Iuste Iudgement of God, althoughe secrete to vs, are caste into the lake which burneth with fire and brymstone. For the electe onely are free from this damnation. We se here that sanctifi­cation followeth election, the reprobate remayne in there cor­ruption. For all are Iudged according to there workes, & yet the electe onely are saued, and all the reprobate are condemned to eternall torment. As many therefore as haue the spirite of election geuē vs, let vs studie to make the same firme and sure to our selues by good workes, which god hath prepared that we should walke in them, to the praise & glorie of his name, to whom be giuen all honour and power for euer.

HE propheciethe that the happie renewinge of the whole world shalbe, when Christ the redeamer of the electe shall once appeare. And he alludeth to those thinges whiche Esaye prophecieth Chap 65.66. Concerninge the restauration of the new heauen and the new earthe. For as by the fall of man the whole world fell in to ruine and destruction, so also with the restoring of mankinde, the other creature shalbe repayred. Wherfore thē do we so much esteeme this world which waxeth old, & almost rottē for age, & not rather w^t dayly praiers earnestly grone for y^t new heauē & new earth, in which righteousnes doth dwell. For the first heauē and the first earth were pas­sed away. &c. All thinges are so subiecte to vanitie & corrup­tion, in this heauen & this earth, in which we nowe liue, that they must of necessitie be abolished, y^t there may be place for the new heauē, & the new earth. Not y^t the creature shalbe brought to nothing, but bycause y^t glorious restoring into the liberty of the sonnes of God, for which the creature mourneth with vs. Rom. 8. shalbe as it were a new creation of heauen & earth.

And there was no more sea. &c. Nothing y^t is terrible, or de­formed such as the sea seemeth to vs, shalbe seene in that bles­sed renouatiō of the world. Nothing which shall seuer the e­lecte dwelling as it were in one citie, nothing shalbe to them any stoppe of passage, or any dāger in there way. But it is im­pertinent to inquire here, what shalbe done with the elemente of water, whē it is not y^e purpose of the holy ghost to describe the substance or matter whereon the world renewed shall con­siste but the qualities.

NOt onely the reparatiō of the whole world shalbe hap­pie, but principally y^e state & conditiō of the Church shal­be [Page 137] the most blessed of all, as for whose cause the rest of the world shalbe made partaker of the blessednes. And hir state is cōpa­red to the most holy citie new Ierusalē, garnished w^t a newe & wonderfull buylding, whose buylder is God him selfe, whose foundations are layd frō heauē, which doth so much exceade y^e glory & beautie of that old Ierusalē, as it hath more noble be­ginnings. For y^t Ierusalē was set in an vneuē place, of y^e earth & not well watred with springes, first buylded of certen pro­phane Iebusites, so often vanquished & at length rased vp frō the foundatiōs & made euen with the groūd. But this most ho­ly citie hath god for her buylder, & she came downe frō heauē, bringing all y^e bewty of heauē w^t hir. Let vs reioice that we are citizens of y^e citie, which s. Ihon so cōstantly affirmeth, that he saw, that we may vnderstande that it is now buylte alreadie least after the maner of the common sorte, which thinketh the ende of all thinges to come to be doubtfull and vncerten, by­cause we see it not, we should lesse beleue that it is prepared.

Prepared as a bride trimed for hir husband. He exposideth in what the blessednesse of y^e saincts doth chiefely cōsist, namely y^t they may be perfectly ioyned to god, that the bride may come into the imbracinges of y^e bridegrom, y^t the mēbers may be ioy­ned to the head, y^t his seruants may be receiued into the ioy of there Lord. But the Churche hath not this decking of a bride wherwith she cōmeth so beautifull into the presence of god, of her self, but she boroweth all her righteousnes, wisedome & ho­lines of Christ▪ w^e which ornamentes being garnished, she excel­leth all quenes in glorie & beautie. And vntill y^t most renowned day of y^t mariage shall come a great part of hir doth wander as a strāger here in earth, which notwithstanding doth possesse these dowries in the meane time by faith, but at length she shal per­fectly obteyne thē for euer.

AS ofte as it is said in y^t scriptures y^t a voice is heard w^tout an aucthor, it is met as we haue noted oftē before, y^t it procea­ded immediately frō the maiestie of god it self, & is to be receyued of vs w^t great attention. And in this place, the great voice, that is, a loude sounding voice, sente from heauen ought to stricke [Page] all oure senses, and frame them to a diligent marking.

Beholde the tabernacle of God is with men. &c. Although the old tabernacle was but a shadow, yet it was sayd to be the greatest glorie of Israell, and it was reputed of all the godlye insteede of an incomparable treasure. Which not withstanding was scarcely his footestole as Ieremie calleth it lament 2. But Christ hath geuen much more excellente signes of his presence in the Church, euen as he promised that he would be with vs euen to the end of the world, but then shalbe indeede the fruite of ioyning together when God, will pitche his eternall taber­nacle with men.

And he will dwell with them, and they shall be his people. &c. Althoughe the tabernacle and arcke of the couenaunte were among the Israelites yet god dwelled not alwayes with them, for asmuche as hee was prouoked to anger with their heynouse sinnes, as the Psalmist doth singe, he often forsooke the habitatiō which he had chosen among men. But when these times shall come there shalbe no sinnes, nor any other thinge that shall seperate vs from the eternall felowship and cohabi­tation of God, for we shalbe his peculier people, whome hee will alwayes acknowledge for his, & we likewise, shall cleaue wholly vnto him.

And God him selfe shalbe with them, and bee there God. &c. There is a great Emphasis almost of euerie worde, God him selfe saieth he shalbe with men, and shalbe there most lo­uing God. The thinges therefore whiche it is meere, for God to bestow vpon those whome he holdeth most deare the same oughte the faythfull to looke for at his handes. Nowe great & how magnificall the thinges are whiche God will graunte to those men, whome he shall vouchsafe his presence, and whose god he shall not be ashamed to be counted, can not be compre­hended in the thoughte of man, nor can not be expressed withe the tongue or speache of any man.

THe feare of euils aproching whiche doth trouble men that are subiecte to death, euen in there greatest gladnesse, shalbe [Page 138] furthest from the most happie cōdition of the blessed ones. For no sorowe, no griefe shall come vppon there happinesse, by which they shold lesse haue the truitiō of sownd & perfecte ioy for euer. For god shall wipe away all teares from there eyes. For he shall fill them being deliuered out of the greatest mise­ries & calamities, with an inspeakable ioy of cōforte & cōsola­tion. And there shall be no more death. What soeuer euil sin brought in with it, all that same, when sinne is abolished shal­be taken awaye. Therefore when as death is the rewarde of sinne, it shall haue no place in those which by Christ haue ouer come sinne. For Christ triumphed ouer death not for him selfe but for his chosen, they therefore whiche shalbe partakers of the resurrection from death by Christ, death shall no more rai­gne ouer them. Therfore they shall inioye immortall glorie, & felicitie, whosoeuer they be which are called to the partakinge of his kingdome.

Neither sorowe. &c. The benefite of drawinge ou [...]e the life into eternitie should not be so great, if it should be often affec­ted with mourning and the bitternesse of sorowe, as this oure fraile life is. Therefore the heauenlye voice dothe expresse by name, that all sorow and mourning are vtterly banished from that life, least there should be anye thing at all, whiche mighte spot or darcken the glorie of eternall felicitie.

Neither crying. &c. The bitternesse of sorowe doth often times wring out of vs, beside teares, complaining voices also, and lamentable wepinges. Like as it is geuē of nature, to all liuing creatures at the least, which vtter any voice, y^t whē they are grieuously hurt, or do fele peine: by & by they send forth mi­serable howlings, by which w^t out doubt they lamētably craue y^e helpe of god after their maner, for their sorows. But thē whē all cause which may bring sorow & griefe shalbe altogether ta­ken away, there shall no where be heard weping, cries, and la­mētable, howlinges, but of all creatures, that is of as many as shalbe receiued into the gloriouse libertie of the soones of God there shalbe one onely voice of ioyfulnes praising god for his infinite benefits, & reioysing one with an other for thē selues.

Neither shall there be any more payne. We attaine nothing [Page] in this life that is preciouse, withoute labour and griefe and this is a parte of the punishment, in the sweate of thy browes thou shalte eate thy breade: but in that life there shalbe in a readinesse, whatsoeuer thinges they be that may adorne oure felicitie. Yea verelye the infinite liberalitie of God shall mini­ster perpetually all thinges in flowing abundaunce to vs re­sting in quiete. But it seemeth absurde, seeing God be fore mā fell, would haue him exercised in dressinge the garden that hee should not waxe slouthfull by idlenesse, that nowe when men are restored into a more higher degree of happinesse, all labour and care of worke is taken from them. But it is easy to aun­swere, that all labour whiche shall bring ircksomnesse, weari­nesse or griefe, shalbe vtterly abolished. But yet the blessed shal not liue in idlenesse or slepe. But to demaunde what shall re­mayne for them which they maye doe when they haue put on there bodies, is superfluouse, seeinge it is not defined in the scriptures.

For the first thinges are passed. &c. The reason why none of those euils which he hath reckened vp shall remayne, is, be­cause the first thinges, that is all those olde thinges are aboli­shed, & in the world renewed none of these shalbe founde. For like as with sinne and for sinne, all those plagues entred into the worlde, to reuenge the vngodlinesse of men, so when the corruptible figure of this worlde shall pas awaye, they also shalbe destroyed, and shall not find any place in the blessednes­se to come.

THat there mighte be a full certentie of all these thinges to the faithfull God him selfe is brought in sittinge vpon the throne of his maiestie, publishing a decree, concerning the re­newinge of the world. Beholde sayeth he I make all thinges newe. That there should be no feare of those olde euils, which nowe couer the whole earthe, hee promisethe not onelye that those olde thinges to are passed away, but that he will create all thinges nowe.

[Page 139] And he sayed vnto me write, for these woordes are faithfull and true. &c. Bycause this consolation which the remembran­ce of the happinesse to come doth bring forth, is especially ne­cessarie to the Churche being miserablye afflicted with sharpe calamities, God doth not onely establishe this decree concer­ning the restoring of the world, but cōmaundeth the same also to be committed to writing, that by readinge and hearinge the same the afflicted consciences of the Godly mighte drawe out comforte, and for the greatenesse of the rewardes mighte strongely beare all labours, for there is nothinge more certen then this decree concerninge the eternall blessednesse and tri­umphe of the godly, of which all those shalbe partakers after the resurrection, which now do fight valiantly vnder the ban­ner of Christ.

IT doth euen in this place sufficiently appeare, how sure and perfecte Christ would haue this consolation be to his, that by so manye constante affirmations, he establisheth this his fixed and vnmoueable decree. It is done sayeth hee, as if he should say, there is nowe no place lefte for doubting, for this felicitie is as suer, which ye now possesse by hope, as if ye held it in youre handes. For the vnchangeable and vnreuocable sentence of God, whiche can neuer bee broken, is passed vpon it. It is also to bee referred to this that hee sayeth, that hee is Alpha and Omega, the beginning and the end, that is, the e­ternall God, whose stable and throughe all ages immoueable will hath decreed this, which can neither deceyue nor be decey­ued, whose worde, though heauen and earth should passe, doth neuer faile, but indureth for euer. Here therefore the faithefull, maye atteyne most plenteouse matter of consolation as oft as the deuill laboureth by his engins to ouerthrowe there faieth, that lokinge to the rewarde layed vp for them in heauen, they may valiantly contemne all the vayne pompes, of the world. And maye rather beare all labours, Crosses, reproches, withe a quiet minde, for which so vndoubted glorie, blessednesse and [Page] euerlasting felicitie is layed vp in heauen.

I will geue to him that is a thurst of the well of the water of life freely. &c. Bycause it is necessarie y^e y^e minds of the god­lye should after a wōderfull maner be affected with the desire of this rewarde, neither can they read or heare these thinges, but that by & by they thirst after most earnestly, the most plea­sant springes of eternall life. Beholde Christ him selfe meeteth them in the way that seeke him, whiche liberallye profferrethe drincke to euerie one that thirsteth out of the most cleare foun­teyne of eternall life. What wanteth therefore to the felicitie of the sainctes? Of which they shall freely be made obteyners if they be touched with a desire of the same, here is no reason, or respecte of merites, for eternall life is the gifte of God, not a rewarde due for workes, but proceading of the infinite libe­ralitie of him, which geueth it. In the meane time here is the slouthfullnesse and sluggishnesse of those condemned, whiche being wrapped in the filthinesse of this world, and more then droncken with worldly pleasures, doe neuer thirst after eter­nall lyfe, but carelesly set at naught whatsoeuer they heare out of the scriptures of paradise, of the new Ierusalē, of the foun­teyn of the water of life, and suche like rewardes. These by­cause they do not thirst for the water of life, shall drincke of the pure vnmixed wine of Gods wrathe, and as the bound slaues of the worlde and the Deuill, they shalbe subiecte to eternall tormentes.

THat wee mighte not thinke that these ample rewardes of happinesse are set forth to the idle and sluggish, he sheweth that we must fighte and that manfully, so that we may become conquerers, and then the inheritance of all things, shalbe ours by the testamēt of Christ, which he hath sealed with his bloud. And if we be esteemed to be the soons of Abraham by faith, we shalbe appointed heyres of the newe world with him, but that whiche extolleth all thinges, we shall take possessetion of the inheritaunce of the sonnes of God. For we ought not to looke [Page 140] for a lesse ample and riche inheritaunce, then it pleaseth God to assigne to those, whom he hath adopted in his onely begotten for we shall be the heyres of God and felowe heyres of Christ.

THat the wicked should not alwaies securely please them sel­ues in their filthines and contēne all friendly admonitions he denounceth horrible & eternall paynes vnto them who shall not onely haue this intollerable punnishements to be shut out from this happines, but shall moreouer be caste into the moste greuous torments of hell. But he reckenenth vp onely certeyne kindes of wicked mē, yet he cōprehendeth vnder these all kindes of iniquitie, he calleth those fearefull which feare mē more thē god, which are ashamed of y^e name of Christ through y^e feare of those euils which men can lay vpon thē, whiche if they be y^e gre­uosest they bringe but the death of the body onely, in the meane time, they are not afraide to betray his cause, which can throwe both body and soule into hell fier. He calleth those vnbeleuinge whiche will not imbrace the doctrine of the gospell, neither wil they susteine to lose thinges present for thinges to come, they counte it for a fable whatsoeuer is spoken of eternall life or of Christ y^e aucthor therof. Those may be called cursed or abominable, which hauing shaken of all y^e yoke of y^e fearee of god, do rūne headelonge into all wickednes, as thoughe they did all thinges in despite of God. They also whiche defile themselues withe Murders. Adultries, inchauntementes, and other wickednes, & do not in due time repent of there sinnes, are thrust downe into the same dungeon of tormentes. And idolaters also which worshippe the corruptible creature insteede of the vncorrupti­ble creator, shall suffer the due punnishementes for their hey­nouse sinnes, vnlesse they spedely repente. Lastlye all kinde of lyers but chiefly h [...]pocrites, which w^t the fained visor of holines thinke they can deceiue both god and men, shall haue ther portiō [Page] in the lake which burneth with fier and brimstone which is the seconde death, whiche eternall tormentes of body and soule doe accompanye.

HEtherto he hath generally described the conditiō of the bles­sed after the resurrection nowe he sheweth perticulerlye by what visions he was taught these thinges.

Which had the seuen vials full of the seuē last plagues, and he talked with me sayinge. &c It is not absurd that the same Aungell is both a minister of Gods wrath vpon the reprobate & also appointed a mesenger of consolation to the godly. One of these seuen Aungels also shewed the damnation of the greate whore Babylō in the 17. chap. one also of the number doth bring the description of the chast spouse of Christ new Ierusalem, but whether it be the same that the former was it nothinge pertey­neth to vs to knowe.

Come I will shew thee the bride the lambes wife. God in time past betrouthed the Church to his sonne Christ and nowe she being garnished with all her or nature she prepareth her selfe to the celebration of the mariage, that Christ may leade her be­inge his wife into his fathers house, that is into the heauenlye glory that she may enioy all the goods of her husbande which as yet beinge but a spouse she possesseth onely by faith,

THey must be caried in minde farre from the centre and lo­west face of the earthe into an excedinge highe mounteyne, whiche shalbe beholders of this moste sweete vision, together there withe Iohn sheweth that he was taken vp into an highe place and set a lofte, that from thence as it were from a behol­ding place, he might in contemplation see the whole figure of newe Ierusalem her situation and placinge.

And he shewed me the greate city holy Ierusalem. &c. Al­though Babilon were the greatest of all cityes in earth that is [Page 141] the Churche of Antichrist, and was proude in her owne great­nesse: but Ierusalem was small and despised, as being a stran­ger in this worlde, yet after the renewing of the worlde, when all her members are gathered together in one, shee is an am­ple and a magnificall citie to beholde. This is the firste prai­se of the Citie taken of the greatnesse, that with her largenes shee sufficethe to conteyne all her Citizens, withe a commo­diouse habitation for euerie one. Secondelye he calleth it ho­lye, not onely in respecte of the prophane Whore, and vnpu [...]e City Babylon, but also in respecte of her selfe whiles she was a Pilgrim in earthe. For then she shalbe altogether beautifull without anye spot or vncleanes from which perfection she is nowe farre and much distance. Shee is called Ierusalem, for the noble promisses sake, whiche remayne as concerninge her perpetuall induringe, the accomplishement of which per­teyneth to these times.

Descending out of heauen from God. &c. God himselfe the maker of all thinges is the buylder of this citie, whiche he hath framed, & made not of some elimentall, or matter whiche is vnder the moone, but hath adorned her with heauenlye and externall glory. This seat is prepared a rest of all labourers to to the faithfull, and after long and hard pilgrimages, a firme and stable byding place is appointed.

BY the shining and or nature it selfe this Citie doeth testi­fie her buylder for the wonderfull glorie of God shinethe in it. So in one woorde he vttered her glorie, which by it selfe to oure tongues is vnspeakeable. But bycause oure vnder­standing can not conteyne heauenlye thinges any otherwise then by the similitude of those thinges, whiche are set before our senses: he compareth her glorie to those thinges, whiche are most preciouse and beautifull among men, as to golde, pre­ciouse stones and pearles.

And her shininge was like to a stone most preciouse, euen a Iasper cleare as Cristall. &c. Firste wee must note, that no­thinge can be founde in this worlde of suche beautie and shi­ning, [Page] that deserueth but euen to shadow the glorie of this ci­tie. Wherefore he doth not simplie compare her shininge to a Iasper stone or a Cristall, but he feyneth a certyne stone con­teyning the greatenesse and the most beautifull varietie, of the Iasper and most cleare throughe shininge of the Cristall, and that preciouse stone also which should be of great price, when among men the Iasper, and Cristall are of small valewe. The first sighte therefore of this citie, if we beholde it is all at once, is most acceptable with wonderfull shininge. In whiche that greenesse of the Emeraulde, distinguished withe the moste beautifull varietie of colours, wherewithe, the Iasper excel­lethe the Emerauld, doeth promise, a Citie alwaies florish­inge and flowinge in the happie abundaunce of all thinges. But the clere and throughe brighte shininge of the Cristall, takethe awaye all corners, of obscuritie and darckenesse, fi­nallye all thinges, euen at the firste syghte appeare beauti­full and preciouse.

WAlles are not onely fortresses, but also ornamentes to the famosest Cities. Well therefore is this Citie fur­nished, and beautifullye also adorned beinge inuironed with a great and exceadinge hyghe wall, which can both defend the Citizens and easely kepe of the enemies.

And had twelue gates, and at the gates twelue Aun­gels, and the names written, whiche are the names of the twelue Tribes of the children of Israell. &c. This is praised in the Sytuation of Cities, if they bee of harde en­traunce to the eunemies, and easye passage in for the Citi­zens. Therefore as the wall restrayneth the enemies from en­tringe in, so the twelue gates doe receyue the Citizens and friendes comminge on euerie side. And that all feare shoulde bee absente, leaste anye iniurie mighte bruste open the gates, there are placed so manye Aungels, euerye one the keeper of a Seueralle gate, whiche as they knowe, all the Citi­zens, so they can espye and take all traiterouse aduersaries, & [Page 142] will let them from entring. Vpon euery gate also are grauen the names of the twelue tribes, as it were the ensignes, where­by is signified that all the number of the elect beinge graffed in­to the body of Israell hath the fredome of this citye, and oughte not to be shut out from the free passage into the same

LYke as Christ shall sende forth his Aungels which shall ga­ther the elect from all the quarters of the worlde. Math. 24. So the gates of this heauenly city are open to receiue her inha­bitants comminge from all partes. Therefore the banishments whiche are furthest of are not to be feared, whiche the citisins of the heauenly Ierusalem are often compelled to suffer in this earth. From all quarters of the world, the waie is open to those whiche retourne to there countrye, from whiche they nowe wander as strangers. Neither skilleth not in what corner of the worlde anye of the godlye doe dwell, for he maye prepare his iourney from euery region of the worlde to this citye and be admitted into it.

THe wal which compasseth the whole circuite of the city, and fortifieth the city on euerye side from the aduersaries, that is that sacred bonde of vnitye, wherewith the whole Churche is bounde together, and is defended from the pernitious daunger, of errours and ignoraunce: it is builded vppon, the foundacion of the prophets and Apostles Iesus Christ beinge the head cor­ner stone. For vnder the names of the Apostels, are compre­hended also the names of Prophets in as muche as the doctrine of the prophets and of the apostels is the selfe same, but the apo­stolicall doctrine is muche more euident and cleare. There­fore if we imbrace the vnity of the Churche, it must be builded on these foundacions, if we seeke a defence or fortresse againste heresies, let this be a brasen wall neuer to departe so muche as an here bredeth from the foundacions of the Apostels.

WE saw other where that is to say in the eleuenth Chapter, to what vse the Lorde is sayed to measure any cities, those verely whiche he will builde vp and not destroy. The Aungell therefore withe a goulden reede measured this Citye, that he mighte signifie that the Lorde will builde vp the same for euer and we muste note, that in the eleuenth Chapter Sainct Iohn is commaunded to measure the temple, and those that worship in it, because then the Lorde vsed the labour of men to builde vp his Church, but this heauenly city is builded onely of heauenly workemanship. The instrument which the Aungell vseth is a goulden rede whereby the excellency of the worke and of the deuine workemanshippe is shadowed. And he repeateth all the seuerall partes, as the citye, the gates, the wall, that nothinge to her eternall continuance mighte seme to be neclected or o­mitted.

NOW followeth the forme and measure of the citye, and the forme therof is most fyrme and stable that is to say foure square and cubycall, of which forme some of the olde philo­sophers did thinke the earth to be, for the vnmoueablenes of the same. Moreouer we lea [...]ne by this forme to Imagen nothinge earthlye of this city, for the heyghte of no city is so large as the length and breadth thereof. The measure if we count the greatnes, which is of twelue thousande furlonges, that is 1500 miles commendeth the largenes and capacitye of the city, whiche is great inough to the commodiouse dwellinge of all the citizens. If we consider the proportion of the number, it clearely contey­neth that most bewtifull concorde in proportiō which we noted verye often to be expressed in the number of twelue.

[Page 143]THe measure also of the heighte of the wall is to be noted, both in the quantitie of the largenesse, and also of the num­ber. For the grea [...] height thereof declareth, y^t the defence there­of is safe enough against all the engins of the aduersaries. And the number 144. riseth of twelue multiplied in it selfe, of which what is to be gathered, wee haue expounded otherwhere, but in this measure, least wee should accordinge to the small pro­portion of our bodies, measure the cubites, Ihon sheweth that they were not the cubites of men, but of the Aungell, which ap­peared in shape of man, but hee exceaded in wonderfull great­nesse and farre aboue the stature of man.

OF the twelue foundatiōs riseth the buyldinge of the wall, which is to be compared to the most beautifull shining and varietie of the Iasper. For as the Iasper cōteyneth in it selfe, the diuers coloures of all preciouse stones, so of those twelue most preciouse stones, whiche signifie the doctrine of all the A­postles is this wall buylded, and seemeth to be compacte of a most beautifull composition.

And the citie was pure golde like vnto cleare glasse. &c. The buyldinge of the whole Citie is aunswerable to the beau­tie of the wall, whiche is all shininge and glitteringe of most pure golde, and that which is more beautifull shining through as moste cleare glasse. No earthelye glorie maye be compared to this. Let vs therefore, neclectinge the colour of this grosse mettall, whiche among vs is most preciouse feruently desyre this beautifull riches for the heauenlye golde is throughe shi­ninge.

WE knowe that the twelue preciouse stones in y^e brest place of Aaron signified so manye tribes, but here we are before admonished, that the 12. foundations haue the names of the 12. Apostles written in them, which are y^e 12. Patriarches of [Page] the Church, collected as well of the Iewes as of the gentils. In these are y^e sundry & preciouse giftes of God, but yet all ap­plied to the buylding vp of one temple. If there be any thinge therefore in preciouse stones, that is shining and preciouse, if there be any beautie and vertue, they shall all be found abun­dantly in these foundations. Men do greatly esteme small pee­ces and sparcke of preciouse stones, therefore what glorie of riches is there where the greatest foundations of the walles, consist of whole preciouse stones? But to reason more subtilly concerninge the colours and properties of euerie of the pre­ciouse stones, seemeth to me more curiouse then necessarie. I had rather therefore, briefely & with sobrietie dispute of them all, then subtilly and curiousely.

THe wonderfull beautie of the gates is described which cō ­siste euerie of a whole pearle howe small a portion of these gates was that pearle of Cleopatra, which was so much magnified among writers, if it should be compared to this great­nesse. All these thinges perteyne to the describing of the mag­nificence and beautie of this citie, vnder the figure whereof is shadowed the most swete and blessed dwelling of the faithfull with God, which shalbe after the resurrection. And the streat of the citie is pure golde like shininge glasse. We may coniec­ture euen by this, howe great the beautie, and magnificence, how great the riches, and howe preciouse the furniture is of the other partes of the citie, that the verie streat also of this ci­tie, is paued with that heauenlye and shining golde. He that shall conceyue these riches in his minde, shall easely contemne that small pompe of gold, preciouse stones and pearles, which euen the most mightie Emperours could euer shew. Neither can pouertie be burdenouse to him, which is perswaded that so great tresures of riches are layed vp for him in heauen.

[Page 144]THe temple of Salomō, was the chiefe ornament of the old Ierusalem, but of this heauenly Ierusalem, the temple is no parte, but the whole Citie is the temple of god and Christ. Yea verilye, God, & Christ are sayed to be the temple there­of, whose presence is spred ouer the whole bodie of y^e Churche For the holye religion and worship of God, is not shut into one corner or streat, but ouer the whole citie, which is the seat of God, and of our sauiour Christ. Whome verely without the outward sacramentes of his presence, cleauinge vnto him in verie deed, we shall know not in a glasse or a darcke speakinge but manifestly, and perfectlye. And this place fighteth against those prophane dogges, whiche denye the diuinitie of oure sa­uiour Christ. For he to whome equall glorie of the temple per­teyneth, with God, can be none other but eternall God, but Christ, with god almightie is the temple of the blessed citie, & to bee worshipped with equall honour with the father, there­fore he is god almightie. Which thing also he performeth euē now to his Churche, being a straūger as yet in earth, to which he hath promised his presence euē vntill the [...]nd of the world. For god dwelleth not in a temple made with handes, of which sorte was that temple of Salomō, but spreadeth forth him selfe by the presence of this goodnes euerie where through y^e whole Churche. Althoughe nowe we see him vnperfectly, yet when these times shall come, all signes being taken awaye, and also all stoppes whatsoeuer, we shall see him as he is, and we shall knowe him euen as we are knowen of him.

WHat neede should there be of the Sunne, or the moone▪ where euerie one of the Iust shall shine as the sunne, where (as I saye) the glorie of God, and the brightenesse of Christ, shall shewe it selfe openlye. Verelye the sunne and the starres, as it were through certen riftes of heauen, do exhibite vnto vs scarcely the least sparkes of Gods glorie to be seene. And when as we shalbe partakers of Gods glorie, the shining [Page] of the sunne and the moone shall seeme darcke. And the holye ghost alludeth to those thinges which the prophete Esay in the 60. Chap. prophecieth cōcerning the renewing of the Church.

THe earthly Ierusalem did abhorre and deteste all the gen­tiles as prophane, but the heauenlye Ierusalem doeth ac­knowledge them for the Citizens being purged and sanctified in Christ, & not vnwillinglye doth admitte them into the par­taking of her happinesse.

And the kinges of the earthe shall bringe there glorie vnto it. &c. Not only the cōmon people of the gentiles shabe recey­ued, but also kinges them selues shall laye downe their glorie in it, and shall liue in equall condition with the rest, not that they shall lose any parte of there glorie, for they shalbe all kin­ges, which shalbe partakers of the heauēly kingdome, but by­cause, if there be any glory in kinges, the same shalbe cōmon to all the godly. Kinges and Magistrates therefore are not shut out of the heauenly citie as the Anabaptistes do dreame.

THey liue safe and withoute care in that citie, for they feare no hurte of the aduersaries, which neuer shut the gates: & verely the cities in earthe excepte they be beseiged shut not the gates by day time, but in the nighte they are locked for sodaine assaults or inuasions. But where there is no nighte but con­tinuall day, there the gates are alwaies open. For the Citizens beinge furnished with the safegarde of the moste mightie god feare not any beseiginge or sod [...]yne assaulte.

THat we might want nothing which we desire, whiche see­meth pleasaunt or gloriouse vnto vs in this life, he sheweth that all the glorie of y^e gentiles shalbe heaped vp into this Ci­tie. Not that any thing can be added to set forthe the glorie of god which by it selfe is heighest and greatest, but bycause wee shalbe heyres of the world and of all good thinges.

ALthoughe the gates are alwaies open, yet there shalbe no passage in for the reprobate, bycause they defile all thinges with there prophane touching, and they which committe dete­stable abominatiōs, and reioyce in lies and hypocrisie, but for the electe seruauntes of god onely, and they which are sancti­fied in the bloude of Christ, we may note here that sanctificatiō can not bee separated from the eternall predestination of god. For they are not written in the booke of life, whiche alwayes geuinge ouer them selues to lies and wickednesse, doe neuer thinke of newnesse of life.

THe state & cōditiō of mā might haue semed blessed enough, when straight after y^e creation he was placed in y^e garden of Edē, which was most plētifull in all delights of pleasure. But his banishmēt was more bitter thē any death. For to haue ben happye is most wretched. But after we shalbe receyued into this heauēly paradise, we shall neuer be cast downe frō y^e top, or [Page] heighe of blessednesse, for neither sinne, banishmente neither death, shalbe to be feared. Therefore saincte Ihon sayeth, that the Aungell which vttered these misteries, shewed him a most pure riuer of water of life cleare as cristall proceading out of the throne of God & the lābe that earthly paradise had a riuer of most holsome water, which should water the garden on e­uerie side, and make it most fruitfull of all thinges, which are required to a happie life Gene. 2. Yet muche more delectable and holsome was that fountayne of moste pure water whiche Ezechiell sawe flowing out of the temple, in the Chapter 47. By which the renewing of the Churche is described But this riuer flowing out not of the earth, nor out of the temple of Ie­rusalem, but oute of the throne of God almightie and of his Christ, doth minister the ioyes of eternall life most aboundant­ly to the Citizens of the new Ierusalem. They therefore need neuer feare death, which drincke dayly of the riuer of the wa­ter of life. Neither can sorowe or anye griefe happen to those, which drawe water oute of the moste pure founteynes of this riuer, which are more clearer then any crystall. For the pure­nesse, and clearenesse of this water is opposed to those trou­blesome riuers and muddie waters, of whiche wretched men doe quenche there thirst, and afterwarde are subiected to sun­drie calamities and diseases. For nothing that is pure or syn­cere is bred in the earth. Would God therefore we would cō ­temne the muddie and vnpleasaunte waters of this worlde, wherby with greater and feruenter desire, we may pantinglye breathe after the heauenlye waters, euen like the harte, whiche Dauid speaketh of, boylinge with the heate of the sunne, with runninge and poison. Moreouer when as this water is sayed to flow out of the throne of god and Christ, we are admonished that eternall life doth flowe vnto vs from god alone, being re­conciled vnto vs by Christ. Moreouer the madnesse of the Ar­rians is abundantlye confuted, which enuie Christ equall dig­nitie with the father, when as here there is sayd to be the selfe same throne of god the father and of his sonne Christ, where­fore there is the same glorie, maiestie and power, for the throne [Page 146] is a signe of the glorie and maiestie of God.

IN the earthly paradise, there was one onely tree of life in y^e middest of the gardē which was a sacramēt & pledge of bles­sed & eternall life, if they should stand in the obedience of God & when man was cast out of the gardē, together he was depri­ued of y^e signe of eternall life. Gen. 3. But after he shalbe re­ceiued into y^t heauēly blessednes, he shall eate of y^e fruite of the tree of life for euer. For to all the citizens of new Ierusalē, ac­cesse shalbe opē to y^e tree of life, which shall spring forthe most happely, not in one corner only of the citie, but in y^e middest of the streat & of either side of the riuer. And least we should feare the course of winter and sommer, suche as is with vs, euerye moneth shalbe autumne, and shall yeld and minister the abun­daunce of most swete fruits. Also if varietie haue any pleasure in it, it shalbe so great, that no lothinge or wearinesse of the meate, can neuer come vppon them for euerie moneth shall a­bounde with new delightes of diuers and sundrie fruites.

And the leaues of the wood serued to heale the gentils. &c. There is no doubt but that this tree doth represent Christ, by whose vertue all y^e woūdes & diseases of y^e gentiles are healed. But it is worthy y^• cōsidering, how great force there is in y^e fruite it selfe to life euerlasting, whē as y^e leaues of the tree would suf­fice to heale so manifolde & those so deadly diseases, of y^e gentiles. But wherfore are y^e leaues attributed to y^e healing of y^e gentiles rather then the Iewes, when as all haue perished alike, & haue neede of medicine? It is certeyne that the first place is alwaies geuen to the Iewes, for the couenaunt GOD made with Abraham, whome neuerthelesse the Gentiles followe in there order. For Christ is the common saluation to all men, althoughe in the firste place to the Iewes and then to the gen­tiles. And it shall not vnaptly agree, if wee say that the leaues of the tree are takē for the hope of eternall life, which we con­ceyue by the preachinge of the Gospell. For as leaues and flowers whiche neuer fall nor fade, doe promise timely fruits, [Page] so by the faith of the Gospell, we haue the most certen hope of eternall life, whose most aboundant fruite wee shall receyue, when as that redeamer of ours shall appeare. And Saincte Ihon alludethe to the prophecie of Ezechiel Chapter 47. As we sayed before. Who is able to comprehende in his minde, but euen the thousande parte of this happinesse of the blessed Citizens? If there be any delightes of the citie, they inhabite a citie most abundant of all pleasures, if there be any pleasure of the countrie, in the middest of the citie, the streames of the founteynes, and most acceptable shadowes of the woodes de­light the minde. That whatsoeuer the Poetes haue fayned of the Gardens of the Hesperides, or of the Elisean, yea if it were true, yet it deserueth not to be called a shadow of this fe­licitie. Therefore that must needes be an Iron breast, whiche is moued with no desire of the same.

THe moste miserable curse of the whole worlde, followed shortely after the most blessed state and condition of man in the earthly paradise so that the hyghest felicitie, was chan­ged so cleanly into extreame calamitie: but in the heauenly pa­radise, mē neede not any more to feare any curse, which should trouble the state of the blessednesse. The godly therefore shall haue perfecte and perpetuall ioye. Moreouer it is manifeste, what horrible cursinges the lawe thundreth out againste the transgressours thereof yet that blessed seede of Abraham, in which all the nations of the earth are blessed, hath taken away all these curses. For seeing that curse is the sentence of Gods vengeance vpon sinners, now that sinne is taken awaye and abolished by Christ, all Gods curse is also taken away, & with the curse all kinde of euill whiche afflicte miserable men with sundrie tormentes. Rightly therefore it is sayd Chapter. 21. and 4, Verse: that teares, death, sorowe, labour, and crying are banished from the citie newe Ierusalem. This place oughte also to in flame in vs the desire of forsaking this world, which for sinne is subiecte to so manie curses of God, and that wee may wishe to be gathered to that number of the blessed ones, [Page 147] which without any curse inioye perpetuuall felicitie.

But the seat of God, and of the lambe shalbe in it. &c. The reason why no cursednesse can pearce to that citie, is, bycause the throne of God and of our Lord Iesus Christ, shall defend and kepe the same free from all curse. For when as the curse, as we haue noted before, is the execution of gods wrath, God sheweth him selfe pacified to these, in the middest of whome he doth vouchesafe to place the throne of his magnificence. And that lambe which was slayne from the beginning of the world which hath the throne of maiestie common with God the fa­ther, is he, whiche became the mediatour, to drawe men out of the dungeon of malediction, and to bring them beinge purged with his bloud, into the presence of God.

And his seruauntes shall serue him. &c. Here is an other reason ioyned, why there shalbe no more curse. That is to say, bycause the seruantes of God, after this shall not be disobediēt to the commaundementes of there Lorde, but shall yelde per­fecte obedience vnto him. There shalbe no punishment there­fore, where there shalbe no transgression of the law. But that seruitude shall not hinder, but that we maye also raigne with Christ our heade, for it shalbe no constrayned subiection, suche as is seene in tyrannie, but a voluntarie submission, suche as is of sonnes to there Father, vnder whome they shall liue, ne­uerthelesse well and blessedly. And also to offer to God his due obedience, is a more gloriouse Empire thē all the Kingdomes of the world: according to that saying to serue god is to raigne. In vaine therfore proude men and those that are puffed vp in arrogancie, indeuour to make all thinges subiecte to them sel­ues, when in the meane time they are founde rebels to God, which setteth himselfe against the proude, and vouchsafeth his grace onely to the humble.

THe countenaunce of God is moste acceptable to all those, whiche loue him with sincere affection of godlinesse, & Da­uid placeth the fulnesse of pleasures in it Psalme. 16. bycause whē god is mercifull nothing can be wanting to the full heap [Page] of felicitie. And S. Paule reasoneth magnifically of the behol­ding of his gloriouse countenaunce 1. Corint. 13. And to con­clude there are sixe hundreth testimonies of the holy scripture, by which all thinges happy and pleasaunt are promised, in the fauourable countenaunce of god. Whome we shall behold, not as we do now as it were in a glasse or a darcke speakinge, but face to face, with great delectation.

And his name shalbe in there foreheades. &c. They haue now also the name of God written in there foreheades, whom the Lord doth acknowledge for his owne, and will haue them to be knowen among men for his seruantes, but it doth not yet appeare of what sorte we shalbe. But after that Christ shal appeare we shalbe like vnto him, bycause we shall see him as hee is 1. Ihon. 3. And then it shall playnly appeare what re­ward is layed vp for the faithfull seruauntes of God.

IN the presence of God, with whome there is no shadowing of clearenesse, there shalbe no changeable course of daye, and nighte. The sunne of righteousnesse and glorie neuer goethe downe to this citie, as the Aungell shewed before also, Chap. 21. Vers. 23. and 25.

And they shall raigne for euer more. &c. Nowe he playnly expresseth that the seruitude of the sonnes of God, is not re­pugnant to the Kingdome, which is promised them. Together in one woorde he comprehendeth all there happinesse, that they shall raigne for euer more. In this place the ignoraunce of the Chi [...]iastes is throughly confuted, bycause the electe shall rai­gne not for a thousande yeares, but for euer, and it doth suffi­ciently declare that those thousand yeares in the 20. Cha [...]ter are otherwise to be expounded, then of the state of the blessed after this lyfe.

NOw followeth the conclusion of this prophecie, in which aucthoritie and reuerence, is gotten to this doctrine, by manye meanes: for first the Aungell which vttered the miste­ries, [Page 148] maketh his preface, that these sayinges are true & worthy to be beleued, which thing when he hath done once or twise be­fore, nowe he doth it chiefely to increase the hope of heauenly rewardes in vs. For we knowe howe hardly the minde of mā doth suffer it selfe to be pluct from the beholdinge of thinges presente, whether they bee prosperouse, or aduerse, that they mighte conceyue and nourish new hope of eternall life. There­fore the Aungell repeateth, that these promisses are proceaded from him whiche can not deceyue, as hee cannot be deceyued, wherefore without great iniurie of him we can not doubt, con­cerning the faithfulnesse and trueth of these thinges.

And the lord God of the holy prophetes, sente his Angell to shew vnto his seruauntes, the thinges which must shortely be fulfilled. &c. That same God, which spake vp the mouth of all the Auncient prophetes of whome the aucthoritie is moste holy in the Church, is the aucthour of this prophecie. We must not therefore withe lesse reuerence embrace the same, then the oracles of the moste holy prophetes, whose ende hath pro­ued their faithfullnesse. And least we should esteeme any thing more basely in the maner of the reuealing, God hath sent his Aungell, whiche shoulde shewe to his seruauntes, the thinges which should shortly come to pas. Concerning which chause, because there is enoughe sayed, in the Chapter 1. Verse 1. I passe ouer many thinges.

FOr the greater credite, Christ him selfe is brought in spea­king, and promising the certeyntie and spedinesse of his com­ming, in which the effecte of Gods promises, shall take place in all the godly. But in the meane time he layeth vp the doctrine of this prophecie with them as a passing great treasure, whose wordes if they will diligently imprinte in mind, & kepe thē so imprinted, he pronounceth that they shalbe blessed. Neither shall the perils hanging ouer the Churche oppresse them vn­wares or vnprepared▪ neither shall there faith be ouerwhelmed with any stormes of temptations, neither shall there simplici­tie [Page] be deceyued withe the pestiferouse illusions of Antichrist, & euen in the middest of death they shall nourishe the most assu­red hope of eternall life, the fruite whereof at length in the cō ­minge of Christ, shall manifestlye declare forth it selfe, to esta­blishe perpetuall felicity vnto them.

NOw of his owne persone, he procureth aucthoritye, and credit to this prophecie. For leaste it mighte seme to haue proceaded from some franticke false prophet, or diuilishe inspired person: S. Iohn testifieth, that it was him selfe whiche hath sene these thinges which which were deliuered vnto him after the manner of a vision and hath heard these things which the holy ghost comaunded to be written. And we know suffici­ently by the historie, howe famouse, the name of Sainct Iohn, and how holye his aucthoritye was amonge these Churches, to whose custodie this booke was committed. But that some doe coniecture, that this Iohn was surnamed marke whiche mini­stred to the Apostels Paule and Barnabas: It seemeth not to me agreable, both for other reasons, and also euen of that, that so often he nameth him selfe Iohn without the addition of the surname Marke, which thinge it is very like that he would not haue omitted, seeinge this onelye mighte make for difference: And it was the purpose of Iohn to bringe forth the aucthoritye of his name. But that other Iohn semed to haue bene more knowen by the name of Marke then of Iohn, whom Paule cal­leth the kinsman of Barnabas, Coll. 4. of whom also he maketh mention 2. Tim. And also in the Epistle to Philemon, whom they thinke to be the very same which wrote the Gospell which is intituled the gospell after S. Marke.

And when I had hearde and seene I fell downe, to worshipe before the feete of the Aungell, whiche shewed me those thinges. &c. Saincte Iohn doth not hyde or dissem­ble his owne faulte, that he hathe suffered himselfe nowe twise for the excellencie of the persone of the Aungell, to be drawne [Page 149] awaye to geue the honour that is due to God alone to a crea­ture. Whervpon may be gathered the weaknes and frailtie of man, so readie to Idolatrie, when so great an Apostle dasshed his foote twise against the same stone. Moreouer we may note what kinde of honour hee gaue to the Aungell, when hee fell vpon his face, for that fonde distinction (whiche the papistes make) of [...], and [...]. For he would not worshippe the Aungell for God, whome hee knewe suerlye enoughe to be an Aungell and not GOD, but hee thought religeous­ly to exhibite some reuerence and honoure, as to a heauenlye creature. Which neuerthelesse the Aungell by no meanes doth alowe.

THis forbiddinge is grounded vppon two reasons, firste that it is not equall for a seruaunte to be extolled with am­biciouse honour of his fellowe seruauntes. For hee confesseth him selfe to bee the fellowe seruaunte, not of Iohn onely, but also of all his brethren the prophetes, that is of all the Prea­chers of the Gospell, and not of these onely, but of those also, which kepe the sayinges of this booke, that is, of all the faithe­full. The seconde reason, that is an vnworthtie acte, that the creature shoulde attempte to drawe to him selfe the honour of adoration, whiche is proper to God alone. And there is no doubte, but that all the Sainctes departed this lyfe, are of the same minde, that they refuse the importunate honours, whiche folishe men offer vnto them, and desire to haue God worshipped alone withe all kinde of worshippe. The Pa­pistes therefore doe verie great iniurie to the Sainctes, whi­les they obtrude suche thinges vpon thē, not onely, such which can be coloured by the fond deuise of [...], but which cōteyne manifest Idolatrie. Whiles they do not onely set vp Images vnto them, and worshippe the same, but also erect temples, and they apoint festiuall daies, for them, then whiche thinges what [Page] can be more wicked.

BEcause so many secreat & holy misteries of god are reuealed in this booke. Sainct Iohn mighte haue doubted, whether he shoulde publishe them or not but that he had bene flatlye forbidden, by the heauēly oracle, to seale vp y^e sayings of the booke of this prophecye, as it it were certaine vnspekeable wordes, Although an other reason also is added that is to say that y^e time was at hande, in whiche this prophecy shoulde take effect. For euen then did the misterye of iniquity worke, and prepared the waye for Antichrist 2. thess. 2. Chapter. Therefore euen then was the vse of this Reuelation in the Churche. Daniell and other prophets were cōmaunded to seale vp many thinges, the execution whereof shoulde be deferred alonge time after. But S. Iohn is forbidden to seale vp the sayinges of this prophecy, by­cause the time of there fulfillinge was at hande. And this place dothe abundantlye confute the follye of those, which thinke that nothinge is conteyned in this booke, but doubtfull and darke speakinges, oute of whiche we can drawe nothinge that is cer­teyne or determinate. For the sayinges of this prophecie are not sealed, but that the godly and diligent reader maye vnder­stande very many thinges very profitable to be knowen. For the holy ghost committeth nothinge to writing in vaine, so that we come soberly and reuerentlye, as it is meete to so great mi­steryes, to expounde the same.

LEast the mindes of the godly shoulde be broken with yrcke­somenes, by continuance of so greate euils, Christ againe stirreth vp the hope of his comminge not longe to be differred, that by the vprightenesse of his Iudgemente, hee maye re­store [Page 150] into order althinges which are now confused and oute of order, that is that he may apoincte, rewardes for the godly and punnishementes for the wicked, for we see that the greater part of men do boast them selues in wronge dealinges, and beinge geuen to the enticements of filthy pleasures, boast y^t all things are lawfull for them to doe, so longe as God dothe not thunder from heauen against there vngodlines. And hypocrites thinke that they can pleasantly mocke both God and men. In these so great corruptions and offences, it is harde for the godly to re­taine and kepe there godlines, least that either they shoulde be hurt by example, or should be ouercome with iniuries, or should be offended at the prosperite of the wicked. Therfore Christ con­firmeth the godly and holye ones, that they shoulde not by anye meanes departe from there holynes and innocēcye of maners for neither shall the wicked beare there stunes without punnish­mente, neither shall the godlye want there rewarde, seeinge he will shortly come, and will geue to euery one suche rewarde as his woorkes require, but as concerninge the merites of good workes, there is no neede to shew here what is to be thoughte, seinge it is expounded often other where. For rewardes are ge­uen by the mercy of God, and not as due for good workes, see­inge we are debitours to fulfill the whole lawe if we will re­quire rewarde for the deserts of oure workes.

THat we maye beleeue that nothinge is surer then this doc­trine concerning y^e rewards of the good, and punnishments of the reprobate, y^e vnchangeable decre of god is interposed, y^t is to say, that this is y^e sentence of him, which is alpha and Omega the beginninge and the ende, that is y^e eternall Iehoua, of whom all thinges haue there beinge, and to whome all thinges are re­ferred which alone is without beginning and without ende of him self. He hath giuen eternity to other things beinge his crea­tures to which he woulde.

IT is a blessed seruitude to obey his cōmaundementes, which [Page] doeth adorne with so great rewardes those that herken vnto him, & hath determined so horrible punishmēts against the re­belliouse and stubborne. For as many as obey his cōmaunde­mentes, shalbe satisfied with the fruite of the tree of life, from eating whereof our firste parentes were depriued for there dis­obedience. And so free accesse shalbe open through the gates in­to the citie, to the Citizens of the newe and heauenly Ierusa­lē which the rebelliouse Adā was banished with all posteritie.

THese verely which being deceyued with the enticements of this world, had rather be inhabitantes of the cursed earthe, carelesly contemning the preceptes of God, they haue no right in the holy citie, into which nothing that is prophane or vnpu­re shall enter. Not dogges whiche in madnesse rage againste those which cast holy thinges before them. Not wicked inchaū ­ters, which abuse the sacred name of God, to Deuilish impie­tie. Not fornicatours, nor adulterours, which haue defiled thē selues with filthie iustes, like swine. Not murtherers, whiche like wild beastes do thirst after the bloud of men. Not Idola­tours, which frame to thē selues newe Gods, with most great and horrible iniurie of the onely true God. Not false hypocri­tes, not lying heretiques, the Aucthors of false opinions, nei­ther they which willingly apply there eares to such delusions, shall haue place in the holy citie, in whiche dwelleth holinesse, cleanes, charitie and truethe. And least we should Imagen a meane or some certeyne thirde place or state betwene, the chie­fest felicitie and extreme miserie, he placeth all the wicked with out the citie, whome before in the 21. Chapter hee cast into the lake of fire and brimstome. Away therefore with those fables of the papistes, concerning those places which they call y^e lim­bus of Fathers and of children not baptized with other mon­struouse lyes of the same sorte, which idle belies and well fed, panches haue dreamed. For they whiche are withoute the citi are moste miserable, not onelye bycause they wante those good thinges whiche the Citizens of it do inioye in her, but also by­cause [Page 151] they shalbe tormēted with the eternall tormentes of hell.

NOwe Iesus Christ doth playnly and without anye alle­goricall darckenes confesse y^t he is the aucthour of this prophecie, whiche sending his Aungell, hath opened it to Iohn after the maner of a reuelation, to the great profite and com­moditie of the whole Churche. Admonishing also in the ende. Those seuen Churches of Asia, with which this treasure shold be reposed, like as he did in the beginning, howe great honour he hath bestowed vpon them, that he wold appointe them ke­pers and witnesses of this reuelation. And how necessarie this admonition was, we may well perceyue by this that the deuill hath made all the assaultes he could againste the aucthoritie of this prophecie, that y^e subtilties of Antichrist mighte the better be cloked which in this reuelatiō are clearly discouered. Wher­vpon this booke was very necligently kepte in the olde time notwithstanding the Christ commaunded it should be pre [...]er­with great diligence.

I am the rote and generation of Dauid and the brighte morning starre. &c. That those thinges mighte bee ratifyed with the godly, which he hath spoken concerninge the blessed­nesse to come: Christ professeth him selfe to be the rote and ge­neration of Dauid, to whome that eternall and moste blessed Kingdome is appointed, by the prophecies of all the prophe­tes. That he is that brighte and morning starre, whiche pro­misseth that the daye of moste cleare lighte shall shortely come, when as all darckenesse being driuen awaye, the faithfull shall inioye perpetuall lighte.

SO soone as Christ geueth the hope of his comming, by and by that spirite, whiche helpeth oure infirmities, and ma­keth intercession for the Sainctes with groninges that are vn­speakable, with y^e whole Church, which is the spouse of Christ, as it were goinge forthe to meete him and imbrace him, shee brusteth forthe into this voice of prayer. Come, and do not de­ferre thy comming.

[Page] And let him that heareth, saye come: and let him that is a thirst come: and let whosoeuer will, take of the water of life freely. &c. Those that are the prayers of the whole Churche, the same oughte to bee the prayers of euerie seuerall person, therefore the holye ghost doeth exhorte euerye one that heareth this prophecie, to loue the comming of Christ, and to pray dili­gently for it, and Christ that he maye comforte his seruauntes, euen in the middle course of this life, geueth freely by faythe the waters of eternall life to all that thirste. But hee seemeth to attribute eternall life to oure will. He that will (sayeth he) let him take. It is true, but yet that any may will, it behoue [...]h him to be preuented by the grace of God. Although we oughte not to vnderstande, the will for some lighte motion of the will, but rather for that ardent desire, which he hath expressed before by thirste: suche a will excepte it be framed of God is in no man, by nature. For it is neither of him that willeth, nor of him that runneth but of God that sheweth mercie. Rom. 9.

THe holye ghost for knowinge the controuersies whiche the deuill would raise vp concerning the aucthoritie of this prophecie, moueth and inforceth S. Iohn to seale the same with a most waightie protestation. And yet neuerthelesse Sathā hath lefte nothing vndone against it, but all in vaine. Therfore that the aucthoritie thereof mighte be established equall with the o­ther oracles of God, to whiche it is lawfull to adde nothinge, neither to take any thinge from them, he threateneth horrible punishmentes to those, which shalbe so bolde as to attempte any such thing against this prophecie. That he sayeth his part shalbe taken oute of the booke of life, hee meaneth not that he had a portiō in it before, but he followeth the Antichesis, seeing before he had spoken of adding.

THat it might not seeme to be the protestation of a man on­lye, when as men often times in vaine caste for the horrible thunder boltes of threatninges, Christ him selfe for confirma­tiō sake doth subscribe, and promiseth that he will come shor­tely, that by effect he may ratifie the [...]e decrees. Saincte Ihon maketh aunswere in the name of the whole fellowship of the faithfull. Sayinge Amen, come Lorde Iesus make an ende of all calamities of the Churche, that the glorie may shine ouer all thinges, and the faithefull may obtayne the promised in­heritaunce.

HE concludeth the Epistle which was sente in common, to the seuen Churches commendinge there health and salua­tion to the grace, of our Lord Iesus Christ.