Scholions.

Langui­shing Ephe­sus. TO the Angell: Every one of the Epistles are inscribed to the Pastours, not that they shoul have them privately to themselves, but that they should communicate them with the rest of the Church, as hath bin said be­fore ch. 1.11. Sende to the seaven Churches which are in Asia, to Ephesus, Smyrna &c. and in the end of every one, let him heare what the spirit saith, not to the Angell alone, but to the Churches. But they are sent to him by name, partly because he is the dispensatour of doctrine, exhortatiō, reproofe &c. even as the use of the Church doth require: partly because the safety of the whole congregation, resteth chiefly upon the integrity of the Pa­stours. Neither are they sent to any one Angell, but to the whole, that I may so say, College of Pastours, who all are comprehended in this comon word. For there was not one Angell of Ephesus, but many: neither any Prince among them, as is manifest from Paul, who to Myletum sent for the Elders or Bishops of Ephesus, Act. 20.17.28. He would have spared the [Page 33] multitude, if any one had bin over the rest in authority: or at least wise a­mong the rest of his admonitions, he would had spoken one word of obedience to the chiefe Bishop. But this preheminence and principalitie, was not yet bred: It began then first, after the Apostles were taken from hu­mane affaires, except that Diotrephes gave some shew thereof.

Therefore under the name of one Angell, he writeth to the whole order of Pastours, for whose praise, or dispraise, the chiefe force of every Epistle is intended. For such is, for the most parte the condition of parti­cular congregations, as their faithfulnes and diligence shall be. Frō whēce it is, that at the end the admonition is given to the whole congregation, fitted to the administration of the teachers.

Neither is it to be thought, that these Epistles were sent severally, and asunder one from an other, but that all were written togither in a comon Epistle, such as we have said this whole Prophecy is, & that every Church fetched from thence that which belongeth to them severally. And these things are comon to all the seaven Angels, to be applied to every one a­part.

¶ To the Church of Ephesus: Of the city Ephesus we have spoken briefly at the eleventh verse of the first chapter: to which are to be added, the reason of the order, the force of the name, and the Antitype of it, that the counsell of the spirit may the better be understood. There may be a double reason of the order: one that this city sette [...]h before our eyes most of all the Church of the Gētiles like to the P [...]gall s [...]ne, whoring & spēding his patrimony in a farre country, Luke 15.1 [...]. & [...] [...] home we know Christ to have set forth as an image of the conve [...]i [...] [...] [...]alling of the Gentiles. For this city, besides the horrible Idolatry whe [...] she was a leader of other cityes: it was also given to most wr [...]tched riot, casting out of the city a certen mā called Her­modorus, not for a [...]y other crime, then that he was a thrifty mā: this more over being added, Let noe one of us excell, but if there be any such, let him be in an other place, [...]nd among other men. Tusc. quest. book. 5. leafe 125. a voyce in deede of beasts, &, even ni the sentēce of Ethnikes, worthy of a halter. For thus saith Strabo, All the Ephesians are to be punished by death. Beholde ther­fore that prodigall sonne, coming againe to his father and running to meete him, and falling on his necke and kissing him. How is the grace of God to be praised, who hath converted us Gentiles, being a gulfe of wickednes, the disposi­tion of all which we see in this city, into a most glorious palace of salvatiō. We were once the Princes of naughtines, now we are become the head of holines, as this among the seaven Churches: noe lesse excelling in godli­nes; then of late we did excell in all wickednes. For the Father hath commā ­ded [Page 34] the best robe to be brought forth, and hath killed the fatted calfe for our sakes. An other reason of the order is, that this city was the formost in embracing the faith among all of that country, from whence it spread to the other neighbour places. For Paul coming to Ephesus, dayly disputed in the schole of one Tyrannus, and that by the space of two yeares, so that all that dwelt in Asia, as well Jewes, as Gentiles, heard the word of the Lord Jesus, Act. 19.9.10. Werefore it is made worthily in the same place, the beginning of Cityes, from whence was the beginning of faith.

Now the force of the name is to be declared. For it shalbe cleare in e­very one, that the Holy Ghost hath chosen purposely those Churches, which even by the very names, as it were by certen markes written on the forehead, should manifest their whole condition. We let passe that Ama­zon, from whom they report that it tooke the name, that which followeth beneath ver. 4. that thou hast left thy first love, teacheth sufficiently what the Spirit regarded in this city: namely that Ephesus, was as it were omission: whereupon we call her languishing, whose godlines waxeth colde in such sorte, as that at length it is utterly extinguished. How is it to be feared that in this thing also it carieth a type of the Gentil [...]s!

As touching the Antitype, seeing these seaven cityes containe the universall condition of the Churches of the Gentiles, as it is manifest enough from those things which have bin said at the first chapter, in every of them not onely that one city is to be regarded, but also some felow Church is to be ioined togither with it, which may directly answere unto it. But of what sorte shall we say that these antitypes are. For were these seavē Churchches mad patternes of all Churches of that same time, or of a diverse time? Yf we shall say the first, so as in all ages the Church spred through the whole world, did agree to those seaven, to wit, that one should be an Ephesine, one a Smyrnen, one a Pergamen, and so of the rest, it should alwayes be of one forme, and such as it was in the first times, so it shoul be at this day, against which the use of all times teacheth. Therefore it is needfull, to make every one of them severally types, and in that order, in which they are numbred: but the antitypes are those Churches which being divided ei­ther by the distance of tymes, or the space of places, doe agree to every one in their order. The conveniency of the thinges will shew sufficiently with­in what boundes they may be concluded. According to this rule we doe make the first Christian Church the Antitype of the city of Ephesus: which fetching the originall from the preaching of the Apostles, continued even untill Constantine the Great, as those thinges shall make manifest, which shall be taught here after. This is the chiefe of all the following Church­ches, [Page 35] even as Ephesus is the first of the seaven cities.

¶ These things saith he that holdeth the seaven starres: A description of him that sent the Epistles, which is divers in every one, yet fetched from the former vision, divers members of it being applied according to the divers condi­tion of things. Which teacheth abōndantly, both the whole former figure to have shadowed out onely the administration of things, and also to be proper in a manner and peculiar to the seaven Churches. The seaven starres in his right hand, declare that the power of Christ is notable in defēding the Ministers of this Church. He is even as mighty a keeper & faithfull main­tainer of all his faithfull servants, in what place of the earth, or what time soever they hav bin or shall be; yet in some certē both places and times, he manifesteth himselfe more clearly to the world an avēger, than every wherin other, as appeareth both in this city and antitype. As touching the city, Paul, who planted the faith there first, how many adversaries found he there? J will abide, saith he, at [...]phesus till Pentecost, for a great doore and effe­ctuall is opened to mee, and the adversaries many: 1 Cor. 16.9. Yet we reade not that any calamity came unto him. He was beaten elswhere and stoned & left for dead: but here Demetrius stirring up the workemen against him, he that holdeth the starres in his right hand, not onely kept Paul free from all evill, but also Caius & Aristarchus & Alexander, pacifying the tumulte by the prudence of the towne clarke; Act. 19. The same hand shielded Tychichus and Timotheus, the Angels afterwards of the same Church: Ephes. 6.21. 1 Tim. 1.3. And no lesse the Elders, the ordinary Bishops of the Church, whom Paul called to Miletum to give them his last farwell. At length Iohn came to the same place, and there abode many yeares, stabli­shing all the neighbour Churches. Neither did the rage of the tyrant proceede to his death: but at length returning from banishement, he dyed quietly in this city. The power of the mighty and starre bearing hande ga­ve such safety to his servants. The like power also shined forth in preser­ving the Pastours through the whole time of the first Church. An huge number indeede of the faithfull were slaine dayly, but this is mervailous, that in the opinion of mē it being necessary that the name of Christ should be extinguished utterly, much more the Pastours, against whom the Ty­rants raged most of all, there was made dayly so greate increase, that it was spoken then commonly and truly: That the blood of the Martyrs is the seed of the Church. But Christ walketh among the candlestickes, as often as he giveth a manifest proofe of himselfe being present and regarding diligently all thinges which perteine to the salvation of the faithfull. In what city gave he a shew of more plentifull grace & favour, than in Ephesus, wherto [Page 36] for teachers he gave Paul, Apollos, Tychicus, Timotheus, Iohn the Apostle, besides many other Apostolicall men? And where or when was Christ more manifestly conversant in the earth since his ascension into Heaven, then in those first times, untill about Constantine? He did enrich so aboū dantly the Church with all giftes, he pricked foreward their sluggishnes, corrected their negligence, rewarded their vertue, so as he might seeme by himselfe to compasse every one, and view their labour with his owne eyes. In one & the same maner he is alwayes amōg the cādlestickes, neither doth he sit idly, but walketh about continually, & cometh to visit every th [...]ng, so that he hath no need of a Vicar: yet because by outward arguments, this is not oftentimes alike manifest to the world, therfore that which is properly & singularly belōging as it were to one city & time, is alleaged.

¶ J know thy workes: A narration, and first of praise. And it is common to all the Epistles, in the beginning of the narration, to professe that he knoweth certenly and tryeth every Angels workes. Therefore neither shall reward be wanting at any time to vertue, nor iust punishement to naugh­tines. And as even now I have put in minde of a Vicar, how wickedly ser­viceable are they, who arrogate to themselves, as an absolute lord, the power over their felow servants, seeing he throughly knoweth all things, and is not in vaine conversant among the candlestickes? The praise of the Ephesine Angell respecteth either his office, in this verse, or his vertue a­gainst outward evils, ver. 3. His office consisteth, either in administring the worde and those things which are wont to accompany it usually, the Sacraments and prayers, or in exercising of discipline. As touching that he saith, I know thy labour and thy patience: For the paines which is bestowed in preaching the word, because it is laborious, and full of troubles & grie­fes, is wont to be called labour in the scriptures, as, we pray you brethren that yee as knowledg them that labour among you; &c. 1 Thes. 5.12. And they are worthy of double honour: especially they that l [...]bour in the word & doctrine: 1 Tim. 5.17. But patience as a necessary companion must be adioined unto the labour of teaching: which the Spirit sheweth, saying and thy patience. As also Paul, The servant of God must not fight, but must be gentle toward all men, apt to teach, suffering the evill men: teaching them with meek [...]nes that are contrarie min­ded: 2 Tim. 2.23.24. Therefore this Church was famous in the faithful­nes and diligence of teaching. Beholde the example of Paul, who by the space of three yeares daie and night ceased not to admonish everie one with teares: Act. 20.31. Doe thou also coniecture from those godly Bishops, who loved Paul so grealy, whom also he againe loved no lesse: Act. 20.37.38 Afterward minde Iohn and the rest. But a matter that is cleare needeth not many [Page 37] wordes.

As touching her Antitype, the matter is even as evident; they did never more faithfully give themselves to teaching. That Monster was not yet borne, that anie should be Pastour, that doth not feede at all: Or that one should sit in the chaire of the teacher, who as dumme should be sleepy, distracted with other bu­sinesses. There was then no Bishop, who had the office of teaching, who taught not most diligentlie. Even also at Rome, where it behoved that the mystery of iniquity should spring up betimes, they ceased not as yet from this office. The Pastor everie Lords daie at the least did plainelie and clearlie expounde those things which were read out of the bookes of the Apostles and Prophets: then also he did admonish and exhort, that they would folow those thinges, which being holy and good, they had heard rehearsed: Iustin. Apolog. 2. The same thing testify Cle­mens, Origenes, Tertullian, Cypriam: But the matter is so cleare and manifest, as the contrary therto to be done at this day.

¶ And that thou canst not beare the wicked: Such was the care of teaching, the maner of their Discipline was no lesse pure and sounde: Which first is universallie set downe, of what sorte it was toward all the wicked: afterward speci­allie, what it was toward the clergie, that I may so speake, in the next words, and hast tried them which saie they are Apostles &c. The generall discipline did not tolerate men in any sorte living wickedly, and with the offense of o­thers, but according to the manner of their faulte, did rebuke either pri­vately, or before many, if private admonition profited nothing: then also at last it did debarre them from holy things, if they would not obey them that counselled them well. And touching Ephesus it can not be uncerten, but that this holy rule did holde there, seeing Paul taught theire the space of three yeares: who gave commaundement to Timotheus touching this mat­ter so diligently and exactly. The observation therof was famous in the pri­mitive Church, as even Pline testifyeth in an Epistle unto Traian: The Christians are wont, saith he, to ryse betimes in the morning to praise Christ as God, for the preserving of their religion, to prohibite murthers, adulteries, avarice, cousenage, and the like unto those: Euseb. kook 3. chap. 33. of the Eccles. Hist. from Tertul­lian. Out of all doubt they did not onely prohibit in word by teaching: but also did restraine them by holy discipline. And they did determine rightly, that Religion could not be preserved otherwise, unlesse vices be cut of by this spirituall sworde. Iustin testifyeth that no man was admitted to the Sacrament of the supper, but he whose life should answer and accord with his profession, Apol. 2. But more plainly Tertullian writing thus: There are also exhortati­ons, corrections and divine censure: for it is shewed with great gravitie, if anie have of­fended, that he maie be sent awaie from communicating in praier, both of the assembly [Page 38] and all holy so [...]iety: where all most approved Elders have authoritie, having obtained that honour not by money, but by good report: Apologet. ch. 39. Origenes in his 35. treatise on Mat. In the Churches of Christ, saith he, such a custom hath held, that they which are manifest in great sinnes, thereof convicted, should be cast out frō comon prayer, least a little leaven of such as pray not from their heart, should corrupt the whole sprinkling and consent of truth. So in Hom. 7. upon Ioshua: Him that the third time being admonished refuseth to repent, he commandeth to be cut of from the body of the Church by the rulers of the Church: where also he sheweth, that the Priests sparing one, and neglecting their Priestlie severitie, doe worke the ruine of the whole Church. The Epistles of Cyprian are most cleare witnesses, how holi­lie and regiously he kept it in his Church, yea they do prove how purely the discipline abod hitherto at Rome, as is cleare by the Epistles of Cyprian to the clergie of Rome, and to Cornelius, and againe of them to Cyprian. It is therefore an excellent praise of that time, that conioined togither with the puritie of doctrine, sanctity of manners, by most holsome disci­pline.

¶ And hast tried them which say thy are Apostles. The other part of disci­pline is toward Ecclesiasticall men, who were reproved not onelie for sinne in life, but also they did undergoe punishmēts meet for their ungodlines, if they brought anie new thing and divers from the truth, which after law­full examinatiō was founde not to agree to the rule of the sanctuarie. And great was the courage of the Angell in this matter, who was not skared frō his duty by great names, but did bring them backe to a wholy examining, who did vaunt that they were Apostles. Of which sorte that there were mē at Ephesus it is cleare, from that instruction given unto Timotheus, That thou wouldest abyde at Ephesus, saith he, that thou mayest give warning to some, that they teach none other doctrine, neither give eare to fables and genealogies being endlesse, which doe breed questiōs rather then godly edifying which is by faith, 1 Tim. 1.3. And the same Paul warneth the Bishops of Ephesus, to take heed to themselves and the whole flocke: For I know this, that after my departure, grievous wolves not sparing the flocke will enter in among you, and of your selves shall aryse some, which shall speake perverse thinges, that they may draw disciples after them: Act 20.29.30. But the diligence of the Pastours did plucke the vizzards from the hypocrites and did not suffer their craftes to spread to the destruction of the flock: so the Church continued uncorrupted, even to the cō ­ming of Iohn, who ruled the same many yeares: who at length for a time being removed, it staked somewhat of that former care, as we shall shew by & by. Likewise in the f [...]rst church ther was such a troupe of heretiques, as scarce hath bin in all other times. There arose Simonians, Menandrians, E­bionites, [Page 39] Cerinthians, Pseudoapostolins, Gnostickes, Sabellians, Samosatenians, Ma­nichees &c. Some of which the Apostles themselves did perce through with the dart of trueth. Paul delivered Hymeneus and Alexander to Sathan: So Phygellus and Hermogenes, and as it seemeth Philetus. And he taught Titus, that he should shunne an hereticall man after once or twice admonition: Tit. 3.10. But after they were gone to Christ, many other excellent lightes rose up, which did dispell diligently all hereticall darknes. Among which Agrippa Castor, as Eusebius reporteth, Iustin Martyr, Ireneus, Tertulianus, Cyprianus &c. Who all fought egerly for the truth against coūterfait Apostles. Wherfore as both the city & that former age were perillous because of the impudency of those, who with false titles made a shew that they were Apo­stles: so were they no lesse happy by the faithfulnes and industrie of such defenders, who would not be deceaved with a vaine shew, but bringing the matter to the touchstone manifested to the whole Church, that they were most fil [...]hy fellowes, who would be counted the principall maisters.

¶ And thou wast burdened: Hitherto his faithfulnes in executing his of­fice, now he rehearseth his vertue against externe evils: which were many and great, both of that city and of all the Christian world. The battailes of Paul against beasts at Ephesus are famous: 1 Cor. 15.32. But what tranquillity could be to the Angels following, who should have to doe with grievous wolves not sparing the flocke: Act. 20.29.30. It was therefore the cō mendation of this Angell, that he did susteine and endure calamity stout­ly, which is declared in a triple degree: that he bare the burden: that he laboured under the burden, and yet was not tyred: as though he should say, a great weight in deede of trouble did ly upon thee, under the burden whereof thou gronedst, yet thou wast not discouraged that thou shouldest pluck thy neck from the yoke, and betray the trueth. It is a manlie fortitude to beare out manfully troubles and torment. Many beare the yoke cheerfully as long as they feele but a little griefe; But to goe on constantly among the stinges of grief and sorowe, is a point of great courage, and of heaven­ly fortitude.

Such was this Angell, such also was the whole Primitive Church. Nero and Domitian had greatly persecuted the Church, before Iohn wrote these thinges. And besides Nero and Domitian, it abode patiently under Traiā, Adrian, Antonin, Severus, Diocletian. The times were never more miserable when the EMPEROVRS did let their labour to hire to the Devill, for to shed the Christian blood, which he doeth alwaies thirst after. Yet the faithfull revolted not but cōtinued cōstātly unto the end, becoming at lēgth cōquerers, setting up the signe of victory against the Devill & al foes. [Page 40] For what other thing were so many sk [...]rres and prints, with which many Bi­shos were marked, who after the tempest of tyrannicall persecution drivē awaie, did meete in the Nicene Counsell, then so many triumphant bowes of the victory gotten against the enemies? Paulus Neocesariensis was bereft of the use of both his hands, the sinewes being shrunke and cut by the persecutours with a whote iron. Others had both their eyes put out. Others their right handes cut of by the elbowe, among which was Paphnutius Ae­gyptius. In summe a man might have seen a company of famous and pic­ked Martyrs gathered togither: Theod. book 1. chap. 7. He was an An­gell of an invicible courage, whom so many calamities could not breake, yea not bowe never so litle. Now therefore if we shall gather all these things into one summe, we shall see a most beautifull image of any excel­lent Church. For beholde an Angell sparing noe trouble of his owne in the labout of teaching, administring the dis [...]ipline most religiously: suf­fering none that should offende the Church with his naughtines: either keeping farre away the leven of heretiques, or taking it away most carefully at the very first. And last of all for all these thinges undergoing boldly whatsoever the wicked enemies were able to inflict upon him. Doth he in any thing need amending? In nothing in deede, if onely he had continu­ed in his integritie: but godlines fainteth by little and little unlesse it be kindled continually: and often times a certen naked profession remaineth, where all his power is utterly dead & lyeth quenched: as we shall see by & by to have happened here.

As touching the wordes, Montanus and the vulgar translation doe di­stinguish this verse otherwise, also they put out and change some wordes: And hast borne a burden and hast patience for my name, & hast not fainted: So Aretas, but the first words set out of order: And hast patience and hast borne a burden. But these readings want expresse signification, which our kookes have, which conioine togither burden, trouble, and perseverance. The senten­ce becometh much more weake where this worde trouble is taken away

4 But I have somewhat against thee Hitherto was the praise: The reprehensiō is for the leaving of their first love: Of which even a light slaking had not wanted great faulte: But to put of the same wholy, how great wickednes: For so the word thou hast left, soundeth: as if the Ephesine Angell were like to those widowes given to riot, which Paul saith, are to be condemned, because they have cast awaie their first faith, 1 Tim. 5.12. Although this losse of love, was nothing to the heinous offence of the widowes, For their Apostacy was manifest, his onely a faint, or rather no care, and a very great negligence of godly duties, the profession of the truth being kept. But the Spirit speaketh of [Page 41] divers tymes, as it appeareth from this that he saith, that thou hast left thy first love, and in the verse folowing biddeth them to doe the first workes. Frō which it is perceaved easily, of what sorte was this coldnes, to it that the Angell who in the first times of the Gospell receaved, faithfully executed the office of teaching, & observed diligently every ons maners, to which forthwith he applyed a remedie by ecclesiasticall discipline: afterward in the latter yeares did so languish, that he was negligently occupied in the first labour, permitted some of his floke to perish through ignorāce, some through the infirmity of the flesh to be carried headlong into destructiō, no lawfull curing undertaken. This is that love, which Christ taketh grie­vously to be layd aside so shamefully. For he sheweth that he is then tru­ly loved, when his sheepe are fed faithfully and with a syncere minde. Wherto perteineth that thrise repeated commandement to Peter, Yf thou lovest me, feede my sheepe, Ioh. 16.17. But in processe of time in this Church this fervency waxed colde or rather altogither vanished away, as is mani­fest by the reprehension. Such is our infirmity rushing a pace no lesse to the losse and destruction of spirituall life, then our bodies hast continual­ly to the graves. Wherfore then is there too much cure of this, & none of that? The Ephesians reteined an outward profession, neither were any ca­lamities able to take it from them, as the former verse even now taught, yet in the meane time they decayed by little and little, neglecting those thinges, without which true godlines cannot consist. And this leaving of love seemeth to have come to passe then, when Iohn had bin sent away in­to Pathmos. Doubtlesse while he abode at Ephesus he suffered not either doctrine or discipline to decay, but being at length bereft of so vigilant a watchman, they fell into this detested drowsines. The Bishop may be for an example, although not of that city, yet of a neighbour place, who tho­rough the negligence of holy discipline suffered a certen yong man delive­red to him of Iohn to be kept, to become a thiefe and a robber. Where­fore Iohn did worthily hit and cast in his teeth his good keeping: Euseb. Hist. booke 3.23. But howsoever the history be silent in this matter, it is certen that the Ephesine Angels fell together into shamefull negligence a­bout these tymes. Of which sort also wee finde the carelesnes of the Church growing in use by little and little.

In the first times while it had the Apostles for presidents, and eye wit­nesses of all things, the diligence of the Elders was fervent, who did both preach the word of God faithfully, and also further the godlines of their flocke carefully by discipline, but at length after two hundred yeares frō Christs birth, they suffered all things to waxe worse and worse by a mani­fest [Page 42] declining. How began the discipline to be loosed and corrupted, whē the Martyrs & Confessours gave rest to those that had fallē, not onely with­out the Bishops counsell, but also against their willes? How this outragi­ous disturbance of the heavenly rule troubled Cyprian, we may see from his Epistles: from whence among other causes of the incumbent persecution, many of which he rehearsed, at length he descendeth to this, And what pla­gues, what stripes doe we not deserve, when noe not the Confessours, doe keepe disci­pline, who ought to have bin an exemple to others to good manners: Epist. book 4. 4. And not many yeares after, Eusebius relating the condition of the Church, in which it was a little before Diocletian began his persecution: They, saith he, which were thought to be our Pastours, reiecting the bond of godli­nes were busily occupyed in mutuall contentions among themselves: These thinges one­ly increasing beiond measure, contentions, and threatnings, and emulations, and mu­tuall grudges, and hatred, folowing with all their might preheminence and dominion, as it were kingdomes: book 8. of Hist. chap. 1. It must needs be that the ed­ge of holy discipline was made blunt in wonderfull manner, which was of no force to cut of such noxiour herbes. But Ambrose, who rehearseth that the divine rule was vanished quite away before his times, speaking of the Elders, at length inferreth most clearly, Whereupon, saith he, both the Syna­gogue and also afterward the Church had Elders, without whose counsell nothing was done in the Church: Which by what negligence it is growen out of use I know not, un­lesse peradventure by the slouthfulnes or rather pride of the teachers, while they alone will be thought to be somwhat: upon the 1. at Tim. chap. 5. He was not long after that time which we call the Primitive Church. Yet he so speaketh, as though some ages before his time, this wholesome custome had bin abo­lished. Which thinges doe clearly shew, how in the later times the first love waxed cold altogether, and at length went to nothing.

5 Remember from whence thou art fallen; Such was their sinne: the remedie cō sisteth of three members, a iust consideration of their fall, repentance, and redres­sing of the discipline. Which all together are required unto amendement and in the same order, in which they are rehearsed. Because we fall by little & little, we perceave not almost into how deep a pit we are fallen: but let us looke back to the high toppe, from whence we are fallen, and we shall mervayle at the low gulfe in which we ly. Wherupon he warneth, that he minde from whence he was fallen. Neither is it enough to perceive that we are fallen, but very quickly we must get out of the gulfe by repentance. He adioineth therfore, repent: But many doe deceave themselves, and thinke that they have repented well, when in very deed they have done nothing lesse: Therefore last of all he requireth, that the first workes be done. For then [Page 43] thou shalt prove thy repentance iust, if it shall bring forth true holines of workes, and either shall returne to the first love, if it were sincere, or shal increase the same by adding a greater vnto it. But why doth he require in­stantly the first workes, especially in the Antitype, which conteineth the space of about three hundred yeares? Would he that the Church that was spred farre abroad, and encreased with an innumerable multitude of citizens, should returne againe to their cradell? Or whether will he that there should be the same reason and respect of the whole e [...]rth, which is of one ci­ty? Now also it was nigh, when the Church should have a Christian Magi­strate, Constantine being about to come straite way to the Empire and go­vernement of the world: What need should they then have, of that for­mer ancient discipline? It was meet peradventure that Christ had waited for a little time, and had not urged so earnestly the first beginnings, of which there should be no use in shart time. But these are the dreames of such as are sicke of a fever. He that knoweth what is most fit for his Spouse, requireth earnestly the first workes, after so many yeares, & after the disper­sing of his Church in so many places: he willeth that shee labour againe in the word, and that shee punish wicked men with the Ecclesiasticall Discipline. He knew that the order appointed by him should fit aswell Provinces as Cities: neither should hinder any whit the civill administration, but further and adorne the same above all. From hence then let us learne, that, that first governemēt is cōmon to all times and places: Neither to be permitted to mens pleasure, to folow the way that they will, but that alway in reforming the Church we must have recourse to the first beginnings: unto which rule must be recalled, whatsoe­ver erres from the right way, and not to frame it according to the corruption of the fol­lowing Churches.

¶ Or else I will come against thee quickly: The threatning putteth to spurres, and stirreth up the feeble strength of the remedy. Often times the feare of perill, prevaileth more with men, then the hatred of wickednes. He threatneth that he will come quickly and remove the candlesticke out of his place. But what need is there that he should come, who walketh in the middes of the candlestickes? He dwelleth not among his as a revenger, but as a brother & defender; from whence as often as he must take punishement, he putteth on a new person and forme, in which he appeared not before: and is said to come from another place, and to seeme now another, from him whom before time they did know. In the Greeke it is, J will come to thee, for against thee. Now to remove the candlesticke out of his place, is to take away the truth and dignity of the Church. Which though it be not noted expressely by the Historiographers, yet we may not doubt, but that according to this [Page 44] cōminatiō, Ephesꝰ lost a while after the forme & honour of a Church. I cōtēd not about the name of a Church, which I know shee have retained for many ages, but for the first puritie, by which alone God measureth a holy Church, and not by coloured and naked names. Much lesse is the candlestick to be understood of the Episcopall dignitie, as the Iesuite would have it, which wee reade to have continued from those times eight hundred yeares at least. Therefore this candlestick was not quickly removed: Did the Angel perad­venture repent? It is not likely, seeing in the Antitype it is certen, that, that folowed in a shorte time, which is threatned here to come to passe. For the Angels proceeding in negligence, as we have learned from those thinges which have bin before spoken, Christ tooke out of mens sight the first golden candlestick, by taking away his most holy ordinances, of which the world was most unworthy, on which the primitive Church was founded by himselfe and by his Apostles. For there was a new face of things when Con­stantine came: there remained yet the desire of preaching in the Bishops: but the doctrine was fowlly contaminated in many points: Reliques begā to be in reckoning, Temples to be adorned more magnificently, all kinde of superstition to increase, besides the pride of the teachers, as a little before Ambrose have taught, spoiled the Church of a necessarie helpe to rule their māners. In stead whereof Ecclesiasticall dignities were encreased, all things being cu­riously sought out, more for pompe, then for truth. And while men gave themselves to thinges of this nature, the golden Candlestick, which among the candlesticks did obteine worthyly the chiefe praise, was removed out of his place. This shall be more cleare then the light at noone day in the rest of the booke. In the meane time let men see, how evill they provide for themselves and the truth, which thinke every thing right, which they reade to have bin used in those times. Rather let them goe to the entire age in which the candlesticke stoode in his place: which after it was set in an o­ther place, the same was overwhelmed with darkenes, neither could he give light to others.

6 But this thou hast & c: This also availeth to quicken their carefulnes: they might have bin proude of their present happines, as though their owne godlines had procured it to them: It is not so, saith the Spirit: but in that the punishmēt is yet witholden, it cometh not of thy approved faith­fulnes and diligence, but of the onely mercy of God wherby he spareth that little good, which thou hast yet left. For as he would not have de­stroyed Sodome, if ten good men had bin found in it: so his wrath waxeth not hotte against his, as long as any hope of good is remaining in them. It was but a small thing therefore, that letted, that he should not by and by [Page 45] translate the candlesticke, neither shoul suffer it to abide any longer among them. But what was this small thing? To wit, that he hated the workes of the Nicolaitanes, that is, of them whose chiefe author was Nicolas of Antioche, once one of the seaven Deacons, Act. 6. Who taught that wiv s ought to be co­mon, and that it was an indifferent thing to commit adultery, as Ireneus, Theodoret and others doe declare. For as touching that Clemens Alexandrinus Strom. book 3. doth attribute this heresy rather to the wickednes of his folowers, who drew to this foule licentiousnes, the fact and saying of Nicol [...]s, which had respect onely to the removing of iealousie, it seemeth scarce credible. For Iohn would have spared the cred [...]t of the man, and would have tolde the ringleader of so great filthines, neither would have suffered his name to have bin borne falsly of wicked men. The Ephesine Angell therefore was pure from the contagion of this sinne. What were the Angels of the Primi­tive Church? They were no lesse free from this blemish. This heresie was soone reiected, for his owne foulenes. But after we shall see, that the do­ctrine of the Nicolaitanes did extende not onely to the filthines of the body, but also was transferred unto spirituall fornication: ver. 15. Were they also without fault in this parte? In the first hundred yeares the Church remayned a chaste virgin: in the next ages it began to waxe wanton, defyling somewhat the mariage bed, partly with unprofitable opinions, partly with foolish ceremonies, but somewhat fearfully & privily at the first: nothing according to that impudency which came together with Constantine, and afterward. In this respect therefore, Christ suffered it a lōg time, although he saw that their first love had waxed cold.

7 He that hath an eare &c. An Epiphonematicall conclusion, comon to all the Epistles: Wherein he sheweth that all whatsoever thy be ought to hearken to these admonitions of the Spirit. Properly in deede they belōg to the Angels: but it concerneth us all greatly, of what sorte their cōditi­on shall be. They eyther offende or doe their duty not for themselves a­lone, but their cōdition is ioined eyther with the great good or evill of the whole flocke. But what doe these things so long agoe past, pertaine to us? There is the same disposition of all Churches, and of every one severally: wherupon it is very profitable for us, of what age soever, to beware by their eville. Although all will not obey these admonitions, but they one­ly, whose eares the Spirit openeth. For they are bidden to heare, that have eares. And therefore we ought not to mervayl, if we shall see many to contemne securely these threatnings, and to thinke that these prayses and reprehen­sions belonge not to them at all. But what is that, which he willeth to be heard? That which foloweth by and by, saith the Iesuite, To him that overcometh, [Page 46] J will give to eate &c. Forsooth the Spirit would have the last clause to be heard of all Churches, and of all the members of any Church, but all that which was before, the Bishop shall have privatly for himselfe: A witty in­deede and trusty exposition. Are not the Epistles pronounced universally and inscribed to the Churches, Chap. 1.11? Would it not profit them very much to be instructed touching the state of their Angels, and to understād what they might require of them by right? They are sent indeede by name to the Angels, not that they should keepe them close to themselves as mysteryes, but that by their meanes, they might be communicated to the Churches, whom the Lord useth as his Ambassadours, to speake to his spouse. Which doth yet more appeare from those that folow. For it doth not fit a Bishop onely which after is written to them of Smyrna, Beholde it shall come to passe that Sathan shall cast some of you into prison &c. ver. 10. or that to them of Thyatira, and to you, J say, and the rest of Thyatira, ver. 24. That I say nothing, that in some of the Epistles, the exhortation to heare, shut­teth up the whole matter, as to the Church at Thyatira ver. 29. To the Church at Sardi chap. 3.6. at Philadelphia, ver. 13. at Laodicea ver. 22. Whereupon if the Church be reserved to the Epiphonema, she ought to open and shut the eares all at one time. For there foloweth nothing to be heard.

¶ To him that overcometh, I will give to eat of the tree of life: The reward in e­verie one is fitted to the times: and is one and the same everie where, Iesus Christ alone. For what greater thing can he give to his elect? Or what thing shall we need, if we doe enioy him? But according to the divers conditiō of times he is set before us in a divers manner. In this Primitive Church he is the tree of life in the middes of the Paradise of God. Why? Because the first state of the Spouse, was wholy like to the first happines of Adam in Paradise: of which that was a certen visible image and figure, restored in the last times on earth, after our so long banishment from thence. For there was a tree of life in the middes of the garden like a shadow: here Iesus Christ borne of a Virgin was conversant with us in the middes of mortall men: there all kinde of beautyfull plantes, most profitable both for sight and for meate: here a copious abondance of of all giftes, which belong either to salvatiō, or to ornament: there one river, but dividing it selfe from the garden in­to fower heads: here one voice of veritie among all the Apostles, but which beginning at Ierusalem, was spred abroad into the foure quarters of the world, watering all landes whersoever it floweth with peace and salvatiō. What pleasantnes was wanting there, that the minde of man can thinke of? What is not here sufficiently furnished by him at whose administratiō the Angels themselves are amazed? To wit, that terrible Angell, with a shi­ning [Page 47] sword keeping the way to the tree of life; it is now removed out of his place, and an entrāce againe is opened into the gardē most full of true pleasure. Christ therefore promised that they which shall keepe themselves pure frō the corruptions of these times, neither shall forsake their first love, shall con­tinue those true citizens of this holy Church, and that they shall have free leave to eate of Christ, that true tree of life in the middes of this new Eden. Manie wicked men and heretiques at that time, were thrust headlong (as once A­dam) out of the Celestiall garden, yet with unlike issue and condition. For Adam falling away from the shadowlike Paradise, by faith in Christ he foūd an entrance into the true, but these heretikes being driven from the hea­venly and true, what returne can ever be hoped for? Seeing therefore that this is the naturall sense of the wordes, how foully doe they erre, who do count the Primitive Church an infant, rude and imperfect? and doe attribute ripenesse of age and perfection to the latter corrupt times? For they doe preferre Tophet before Paradise: neither doe minde that all pleasantnes did belong to the first beginning: but thornes and thisles and all noisome herbes to the curse following. Farre be it that we should thinke the water flowing by durty channels, either purer or sweeter or fitter for our use, the further it shall be distant from the fountaine. Further let the reprobate know that they doe never eate of this tree. For there is the same meate both for way and for country: There is onely a difference of a more full fruition, wherin we shall reioice after the battaile finished. Neither is the reward of them that overcome given to the slougthfull cowards. The Angell will keepe them farre from it with his glistering sword, that they may not plucke any thing at any time from this tree.

Scholions.

Sweete smelling Smyr­na.AND to the Angell of the Church of Smyrna: Smyrna was a Colonie of the Ephesians, as we have said: So also named of Smyrna the Amazone, but of which the Spirit respecteth an other notation. For from whence it is a sweete smelling Smyrna, that is Myrrhe, farre more pleasant then any spices, as is evident from this, that he reproveth no faulte of this Church, but sheweth that it is most deare to him, howsoever nothing was more contē ­ned and despised of the world. Neither must we thinke that it doth hold the second place after Ephesus: For the Spirit doth not recite the cities by iumpes, next putting a sunder either Sardis or Philadelphia, or any one of the rest, but in the right order, in which they were situated. And first he goeth forward to the North, in which parte about the three hundreth & twē tieth furlongs Smyrna is placed on the shore. From whence againe he de­clineth to Pergamus further into the North; From Pergamus the rest in their order doe bende to the south. And without doubt this order demō ­strateth the like progresse of the Church. In our parte of the world, the further we goe to the North, so much the further wee goe from the sunne, the fountaine of light. Therfore Smyrna after Ephesus, doe teach that af­ter the first purity, the Church will proceed every day to greater darkenes, while at length it shall come to Pergamus, the last bound: from whence a­gaine it shall goe toward the South, every day to be more and more light­ned with a greater brightnes. Wee shall see in the thinges following, that the event doth so agree, that no equall iudg will condemne these thinges for vaine subtilityes, but rather with mee will admire the greatnes of the mystery. And if we shall hold backe our opinions, while the whole mat­ter shalbe thoroughly perceived of us, we shall iudge farre more upright­ly, which shalbe best both for our selves and for the truth: Which onely I doe respect (God is witnes) and not any desire of parts taking or of novel­ty. But thou wilt say, how is Smyrna so delectable Myrrhe to God, whose condition is worse then of Ephesus? In outward shew indeede it is more deformed, shining with no ornament of lawfull politie: in which respect the North corner doth agree unto it: yet the fervent desire of the godly, who did fight most valiantly for the truth in this miserable deformity, did raise up to God a most sweete savour. Furthermore by how much the greater tentation doth lie upon them, by so much God is wont to deale more favourably with his. He sheweth not then rigour in threatnings, but con­forteth as much as he can, that he may confirme the languishing, and not adde affliction to affliction. The Primitive Church suffered most grievous calamities, but at the handes of Heathen men, which was some asswaging of their sorowe. But Smyrna must suffer all extremityes at the handes of [Page 49] their owne. In which griefes that it should not faint or be overcome, he heareth nothing but that which may adde courage. Hereupon reprehen­sions are passed over, although it had more of the basest sort then the former, Ephesus. The Antitype is the next Church after the first. His Colonie, as of Ephesus Smyrna: sometime also inioying one comon name, even as those two cities, by reason of their great coniunction at the first, as Strabo sheweth. This Antitype taketh his beginning togither with Constantine, untill which time the Primitive Church, the Ephesine Antitype continued, and proceedeth even unto Gratian about the yeare of the Lord three hun­dreth foure score and second according to Euseb.

¶ These thinges saith he that is the first and last: The description of the sender of the Epistle, is fetched from ver. 17. of the former chapter. In which wordes we have shewed that Christ is praysed as the maker and ruler of all thinges: by whose authority and commādemēt alone all things are done, and that to his glory: or rather that in this elogie is praised the mervay­lous ioining together as well of his great maiesty as of his humility. Which interpretation receaveth confirmation from hence, that the condition of the Smyrneans was like; Thou art afflicted, saith he, and poore, but in very deede thou art riche. What other thing is this then, although with the world thou art counted the last, thou art notwithstanding in truth the first. And toge­ther also it sheweth that alteration, wherby the truth first flourished amōg the Smyrneans in very great estimation, afterward despised & trampled un­der foote of hypocrits: even as Christ in the beginning was in incompre­hensible glory, God with God, but in the last times, taking upon him the forme of a servaunt, made himselfe of no reputation, being made like unto men. He taketh to him selfe titles that may fit the present condition of thinges. Whereu­pon he spreadeth a divers beame of his glory in the severall Epistles, according to the diverse condition wherein the Churches are. Wherby he tea­cheth that, that of his infinite divine maiesty is chiefly to be contemplated with the minde, which may be most availeable for the present matter. But that they should not thinke that they must alway ly in this base estate, he adioineth another title: Who was, saith he, dead, but is alive; as though he should say; although I was in the beginning the first, after the last, yet I a­bode not any long time in this most base estate, but death being overcom within the space of three dayes, I obteined my former dignity, in which I now live for ever. These thinges then declare the notable chāge that came to passe at Smyrna, and no lesse in his Antitype. Where the first truth, which by the space of three hundred yeares was established by so much blood, be came at length to be hated of the Christians themselves, and the last for­tune [Page 50] stayed together with his professours: which Christ, as he himselfe rose from the dead, should raise againe from the dust, and place it in the for­mer degree of dignity. Why then should they be discouraged, whom their Captaine hath gone before in the same steppes? Or wherfore should they feare afflictions, whose issue is so ioifull and confortable?

9 J knowe thy workes and affliction: The narration of the condition, which he saith, is knowen of him, as in the rest, least peradventure they should sup­pose, that their miseries are not regarded of him, because of his so long sufferrance. The state of this Church was afflicted, as at the present time in this verse, so afterward to be expected, in the next: Wherto the Antitype a­greeth altogether. For after the first age driven away, by and by a lamen­table strife arose, when Constantine succeeded. The persecutions of open enemies ceased, but the strifes and contentions of the citizens forthwith waxed very hote. And not onely of the whole Church in generall, but al­so of this city: Theodosius Iunior boyling with envie against one Cyrus, whō he saw to be very gratious with the people, sendeth to Smyrna under a co­lour to make him Bishop of this city, but with a determinate purpose that he should be killed; For the Smyrneans had killed long a goe 4 of their Bishops; which barbarous cruelty sheweth howe grievously this Angell was afflicted: Epitome chr. set out with Euseb. chr. by the famous Ioseph Scaliger, pag. 293. But if we shall enlarge this Smyrna a little unto those contentions of the citiezens, of which I spake; by and by came Arius, who kindled that fire, wherby all thinges as well divine as humane, were enflā ­med. The Bishops studied noe other thing, then that one might spoile a­nother of their seates and dignities. Eustatius Antiochus was banished with a great company of Elders and Deacons: Athan. in his Epistle to them that lead a solitary life. Athanasius him selfe the onely defender almost of the truth, was not onely assailed, but also oppressed with all kinde of false ac­cusations; neither did they cease from their wicked assalting him, before that he was banished to Treveres in France. Those were sorowfull times, when the Emperour in the meane time not minding sufficiently the drifts of the Bishops, did not knowe the true originall of those sturres.

¶ And thy poverty: That is, houw thou art moked and contemned, as a beggar: but be thou despised mor thē any Jrus of those hypocrits, thou art rich in mine account, that thou maiest regard the lesse the wicked scoffing of those men. And that we may let passe the Smyrneans, the matter is cleare in the Antitype. How few were there of the Orthodoxe that durst profes­se the truth? How superstitiously were those fewe suppressed of the ene­myes? Certenly the Saints were constrained to runne hither and thither, [Page 51] that they might crave aide against the tyranny. They also being turned out of their goods, could not maitaine their life but by the liberality of others. Athanasius alone may be in stead of many exemples: from whose often perils, flight, hidden places, no hope to escape, any may easily see, how the faithfull could prevaile nothing with their riches to repell the iniuries of their enemyes. The Smyrnean Angell was then poore in deede, if we mea­sure riches by humane defence.

¶ But thou art rich: Not naked and forsaken, as men thinke, but by mee and in my account abounding in all riches: Which things also are toge­ther for to shew what defence and estimation Christ could prepare for his even in spite of the world. Authority did increase together with afflictiō, as we knowe it came to passe concerning Athanasius, who being vexed with all maner of contumelies in the East, was in the west in great estima­tion. Constantin the sonne, Constans the brother, Iulius Roman, The Bi­shop of Treveres, who gave him entertainement most kindly and liberally the space of two yeares, did reverence him according as he was wortthy. Moreover also Constantin the great himselfe having perceaved the calum­nies of his adversaries, did honore his innocency and vertu, and determi­ned to bring him againe from banishement.

¶ And the blasphemy of those &c. Hitherto the kinde of the present calamity: now he sheweth the authors, arrogating to themselves, that which in no wise was fitting them. But is it blasphemy for a Iew, to professe him selfe to be a Iewe? A Jew is taken figuratively for one people of God, which alone among all men, knew the right way of worshipping him; as though he should say: They that boast that they worship God after the ancient rule of the law, in which maner their ancestors once worshipped, and all men ought allwaies to worship. This was blasphemy, the retaining of the worship abolished, and the thrusting upon God the ancient ceremonies, by which the glory of his sonne sent at length into the world, shoud be overwhelmed: For which cause, although they were Iewes by stocke, they lyed in affirming that they were Jewes, being so farre from that holy peo­ple, that in very truth they made a Synagogue of Sathan. And it is knowne, with what bitter mindes they persecuted Christians in all places, as we see in Paul & Barnabas at Antioche, Pisidia, Jconium, Lystra, and in other pla­ces, Act. 13.50. and 14.2.5.19. Which they did also at Smyrna about these times, as we learne from this place. Vnder Constantin these Iewes wer Arian Bishops, namely, Eusebius Nicodemiensis, Theognis of Chalcedon, Maris, Patrophilus, Vrsatius, Valens, and the rest of this sorte, men in deede not Ethnikes, nor woly void of all knowledge of God, as neither were the Iewes, [Page 52] but bearing the name of Christians, & such as were standart bearers in this warre. Who notwithstanding did holde their errors with thooth & naile, no lesse then that stubburne nation of the Iewes, striving to establish their Decrees onely, to vexe by all meanes such as were contrary minded, to boast that they alone had the true faith, to condemne all the rest of ungodlines and blasphemy. But whatsoever boastings that wicked company made, as though God dwelt in their congregations onely, they gathered Churches not to God, but to the Devill, of whose Synagogue, they were the chiefe rulers.

¶ Feare none of those things which thou shalt suffer: Now he instructeth them against the future evills, which were apparent to be more grievous then those that were past. Those thinges with which the Iewes did trouble them at the present, then also those false accusations of the Bishops, while Constā ­tine lived, were light skirmishes of a sharper battaile following by and by after. Therefore he describeth diligently all the manner of this combate, who should be the chiefe Captaine of it, with what kinde of cruelty he should rage, to what ende, and how long. The Prince is the Devill, whom after we shall learne to denote the Heathen Emperours, open enemies of the truth, as chap. 12.9. This doth comprehende also the Heretiques, Christians in name, but in very truth wolves devouring the flocke.

The kinde of punishement is the prison, under which, as the history tea­cheth is comprehended proscriptions, confiscation of goods, banishmēt, slaughters, fires, tortures. With all these thinges the Devill should great­ly torment, to drawe men from the truth. But this persecution should en­dure for ten daies onely. And a day in this booke is taken for a yeare. The nūber also of ten some time signifieth properly, some time by Synecdoche noteth out some uncerten number: I thinke that both are here used, that certen number should be of the Type, and uncerten of the Antitype. Therfore as touching Smyrna it selfe, this persecution fell out in the times of TRAIAN, which Devill, a professed enemy of the truth, did reigne next after this writing, very fierce against Christians, delivering men into prison and death, that he might make them to renounce the profession of Christ.

Smyrna could not be free from the comon calamity: especially when Bythynia being nigh to it, did altogether abounde with the murders of the Christians, as the Epistle of Plinius Secundus to Traian doeth shew. From whence also it may be gathered after a sorte, of what continuance the persecution was. For in the fourteenth yeare of Traian, Plinie rela­ting to him the multitude of those that were slaine, was an occasion of [Page 53] staying that rage, and of obtayning some breathing. What yeare it began, it is not plainly set downe by the History-writers. Some suppose that it was at the very beginning of his reigne: but in the fourth yeare trium­phing over the Daces and Scythians, he seemeth to have had first his King­dome hindred, so as he could not have leasure to afflict the Christians. But it is certen that he exercised his cruelty ten yeares at least. It is likely that the end of that warre gave the beginning of tormenting Christians. Nei­ther is it needfull that this affliction be referred to Smyrna onely: but that it was that generall of which he maketh mention in the Church of Philadel­phia, which should come upon the whole world, Chap. 3.10. As touching the Antitype, Constance and Valence Emperours, in name Christians; in deede noe lesse fierce against the orthodoxe and true godly people, then once the Ethnike Devills were. In which account also are holden the inferiour mini­sters of that wickednes: of the people, Syrianus, a Captaine, and Sebastianus, Governour of the armies Manicheus; Of the Bishops Eusebius, once of Ni­comedia, then of Constantinople, Macedonius, Georgius Alexandrinus, and others of that sorte, not Bishops, but monsters: whose barbarous cruelty was scarce matched by any Tyrant. Of old the matter was handled with brawles, chidings, and calumnies of all sortes: But after the death of Con­stantine, the Devill was to come forth on the stage, and what broiles were raised up? It was a light thing to drive holy men into banishement, to cast very many into prison, to kill almost an infinite number; They tyran­nised with torments and all manner of contumelious punishments. Some were beaten with stripes unto death, some marked in the forehead with prints of hotte iron, some tormented with other tortures. Yea the brestes were cut of from holy women: Vnto some they were burnt of with a hotte iron: to many with egges rosted in the fire to an exceeding great heat. Who would beleeve that any such thing could have bin inferred upō Chri­stians, from men of Christian profession? It cannot be shewed in fewe wordes, how full of calamity those times were, but see Socrat. book 2. and 4. Theod. book 2. and 4. Sozom. book 3. 4. 6.

And although this tyranny did continue above fourteene yeares, yet notwithstanding it doth make those ten daies of the same manner that we have sayd.

¶ Be faithfull unto the death: He provoqueth unto fortitude, the re­ward being propounded to be Eternall life. It is a profitable losse which is recompensed with so great gaine. What should nor the godly under­goe most willingly, being sure of such a reward? It is fitted to the times ministring comfort against the losse of this present life.

To which purpose he spake before, that he was alive which had bin dead, that by his exemple they should learne not to feare death, which they should know to be a meane between God and them of eternall happines.

11 He that hath an eare: The wonted conclusion, warning all men, to hearken diligently to these instructions touching fortitude and courage of minde in afflictions. We were instructed before against the sluggishnes which is inbread in us: here we are armed against outward violence. The reward which is added to the end, He that overcometh shall not be hurt of the second death, is common to the whole Church. That which was before, be­longed properly to the Angell, the knowledge whereof notwithstanding was very necessary to the people, as hath bin said before. But seeing that this conflict was to be undergone as well of the people as of the Pastours, confort also is given them by name, to the same purpose that the former was, but in a divers respect. For there are two things which are wont to kindle the desire unto every excellent acte, hope of reward and contemning of the perill: that first was proposed to the Postours, whose courage is wont to be more ready and valiant by looking into the reward. This second to the People, whom the feare of danger chiefly withdraweth from their duty, & suffereth them not to undertake any thing worthy commendation. He teacheth therefore that they must not feare to spend their life, if need be, for the truth sake: for there shall be no feare of the second death, by which the body and soule perish for ever: according to that of Christ: Feare not them that kill the body, but cannot kill the soule: but feare him rather, who can de­stroy both soule and body in hell fyre, Mat. 10.28. This in hell fyre, is this same which he calleth second death: By the which the whole man shalbe no lesse deprived of all solace in God, as the body is destitute of all helpe being separated from the soule by the first death. This is that horrible death, to be feared in deede, from which he that hath overcome death, doe deliver his: from which he promised to free them that overcome: He doth not promise to deliver them from the first, being too light a thing, either to be given by such a great price Rewarder, or to be expected by those that ar his. And what need is there to be defended from the first death, which the necessity of nature will bring at length; but to prevent it for the truths sake pro­cureth a farre greater crowne? He promiseth therfore that which is best, and doth not allure us with a vaine shew of some light thing.

Scholions.

12 And to the Angell of the Church of Pergamus; Towred Pergamus. Pergamus so farre as the Spirit seemeth to respect the notation thereof in this place, is as it were [...], that is, [...] the tower of Troye, as Hesychius expoun­deth it: to with, a towred city, high and superbe, agreable to that which followeth in the next verse, where the throne of Sathan is. It is distant from Smyrna Northward about five hundred and fourty furlongs, with a grea­ter distance then Smyrna is from Ephesus, in the last border of the North latitude as touching those seaven cityes. A great diminishing of light fell out in the Smyrnean corner under Constantine, Constance & Valence even at the first turning from Ephesus first purity: But nowe he goeth from Smyrna to Pergamus into the utmost darkenes, the Church being about to suffer a greater defect of light then ever before this time since Christ was borne. The Antitype of this Church is of longer time then the former, as also the distance of place is greater, conteining a great part of the kingdome of darkenes, from the three hundred and foure score yeare, to wit, from Gratian, where the former period ceased, unto about the yeare one thousand three hun­dreth, as in the explication we shall see.

¶ These things saith he which hath &c. The furniture of him that enditeth the Epistle, is taken out of chap. 1.16. Which now he taketh before the other, because he would shew himselfe such in practize in this Church. For he would punish the rebells, as he speaketh after ver. 16. on whom no light punishement should be layd by a two edged sworde and that sharpe: and the sword is the worde of God it selfe, whose force should now be manife­sted in the subduing of the man of sinne: Although this sword in this period is shaken rather then inflicted. For he threatneth a fight against those that repent not, ver. 16. he cometh not forthwith to handy strokes.

[Page 56]13 I know thy workes: A narration of his more approved condition, which is set forth two wayes: that he neither denyed the faith, allthough he dwelt in that place where Sathans throne is: s [...]condly that neither in those dayes, wherin Anti­pas was slaine. It is not hard to know, why it is called the throne of Sathan. For the city where the Ethnike Emperours had their seat made warre pro­fessedly against the Lambe, is called the Throne of the Dragon, chap. 13.2. So of the foster & inferiour cities, which come nighest to the disposition of this chiefe city, because they make a pallace more garnished for the Devill, they are noted with the same name.

Nowe was the mother city of the Romane Empire in Asia. For it is likely that this region being brought into a Province, after that Atalus Philometor King of Pergamus had named the people of Rome his heire, the Proconsull being sent to governe the same, placed there the seat of his iurisdiction. Plinie in his 5 booke of his naturall History chap. 30. saith that this City was by farre the most famous of Asia, which glory should lesse agree unto it, if the Proconsuls had had their dwelling in any other place, seeing honour is wont eyther to come to cities or to departe from them together with the chief rulers. Although before it perteined to the Romane power, it was the head city of the Kingdome of Asia. For so Livius speaketh entreating of Scleu­chus the sonne of Antiochus; He leadeth, saith he, to the assailing of Pergamum the head and tower of the Kingdome, Decal. 4. book 7. It was therefore a great thing to professe Christ in the hearing & sight of so mighty a city & spiteful against the truth. There may not be prophecying in Bethel, for it is the sanctuary of the king and the Kings house, Amos 7.13. Aretas reporteth of Antipas, that he gave testimony to the truth at Pergamus, and that his martyrdome was kept even to his times: But I finde noe more in any author worthy credit. From this place it is evident that he was a very famous Martyr, by whose suffe­rings was signified the rage of a most grievous persecution. This is another praise that Pergamus had continued constantly in the faith, when a fierce tempest raged very greatly.

It is an easy thing to professe Christ, when a man may doe it either with honour, or without danger: But to reteine the profession of him without feare, even with the danger of life, is an excellent commendation and a point of true courage. Wee have said that the Antitype was the Church from the foure hundreth yeare, to the three hundreth above the thou­sandth; When after Constantius, Iulianus and Valence, Smyrna being left it went further toward the North unto Pergamus, that is, was hidden in thicke darknes, being brought under the power of that City, where The Throne of Satan is, namely ROME.

This is that Towred City, The Tower of Troye, whose Daughter shee boa­sted her selfe to be, once the Mother City almost of the whole world, the proude Lady and Queene of the Nations noe lesse famous for the stately Temples, Theaters, Highe Places, then for the ample and large dominiō and Empire.

It is plainly called the Throne of Satan in the 13. chapter of this booke, both because it was once the Seate of the Ethnike Emperours, as at the place wee will shewe And also because they being taken away, it was made the Seate of the Popes, who during this time have most plainly shewed, that they reigned by the helpe of the Devill and not of God. Foure and twenty Popes were all given to Divelish arts: some of which gave up themselves wholy to Sathan by covenant to obtaine the Popedome. Yea by the space of whole foure sco [...]e yeares from Sylvester II. unto Gregorie the seaven, noe Pope reigned but grealy famous in this impiety. Can any doubt where the Devill hath his Throne placed, when he shall see so many Necromancers clothed in purple sit at Rome? Rome therefore is Pergamus, and not onely the city of Rome, but the whole Romane dition, as farre as the Dominion of the Romane Bishop did extende. As long as this tyranny flourished, in all those places subiect unto it, there was the Seate of the Pergamen Church. And they that keepe the name of Christ, are the faithfull dispersed at that time in every place, who not discouraged with the Romane tyranny, reteyned firmly in the meane tyme the foūde doctrine, of which sorte were many in the East, in Africa, in our Britanny, and in other places, yet rather apparent or manifest man by man, then notable in any whole assemblyes. For now was the time of the Church lying hidde, as after shalbe shewed more fully, chap. 7. and 11. and 12. Antipas was slaine, when about the yeare eight hundreth it began to be a matter wor­thy death, to resist the Romane Bishop. For beholde what a most fit name the Spirit giveth to the Pergamen Martyr: He is called Antipas not with a feigned, but true name; which yet by almost so many letters & syllables, should declare that the Martyrs of this time should be Antipapes: not that twoheaded or threeheaded Hydra, whose heads should contend one with another for the Papacy, but who should oppose themselves against these sacrilegious Popes, desyring that, that wicked power should be brought into order. Of which sorte were Leo Isaurus, killed after a sorte by Grego­ry the 2. when he was by him spoiled of the Empyre of the East. Frederick Barbarossa was vexed with all māner of iniuries. The Bishop Florentine of lesse fame, was condemned, for teaching that Antichrist was come. A certen man called Arnulphus, or as others write Arnoldus, was hanged at Rome, because he had spoken boldly against the Pope, Cardinals and Priests.

Gerardus & Dulcimus Navarenses, burnt alive with thirty others; because they preached that the Pope was Antichrist: and many others, of which it were to long to make a catalogue, neither is it my purpose. The godly reader may coniecture from the Decrees, which are found in the Right of Bi­shops, how many Antipes, or rather Antipopes, were killed in this Pergamē state. The first of which is, He that goeth about to take away the privilege of the Church of Rome, given of the very higest head of all Churches, he doubtlesse falleth into heresy, and is to be called an Heretique, Dist. 22. All or the Patriarches againe, Let him become Anathema with God, which violateth the censure of the Romane Bishops, Caus. 25. q. 1. generall decree. To which adde, They are not homicides, who through zeale of the mother Church are armed against excommunicats, Caus. 23. q. 5. Of the killers of excommunicats. From which consider with thy selfe, seeing the good will of the Romane whore hath bin al­way the same, even also before that these lawes were made, how many An­tipes have bin killed of the same, after shee had gotten some power. Yet many even in those times kept the truth faithfully, so farre as it was revealed unto them, for which cause a more glorious crowne is layed up for them.

14 But I have a few things against thee: The other part of the narration, wherein the Angell is reproved for his too much gentlenes toward the wicked. From whence it came to passe that this Church was infected with the doctrine of Balaam in this verse, and the Nicolaitanes, in the next. There was but one plague of the Nicolaitanes in the Church o Ephesus, unto this is added also Balaam. Whose fornication (which he taught) had not respect so much to the defiling of the body, as to the violating of godlines by Ido­latry. Which double corruption is so distinguished, that the doctrine of Balaam is proper to the Antitype, although it be rehearsed in the former place, the doctrine of the Nicolaitanes to the type, to wit of the very city Per­gamus. As towching that, most fitly is the Pope of Rome in those first times compared to Balaam, a secret hypocrite, of great authority with Kings, ready to a­ny thing for lucre sake, uttering some true oracles, but as a diviner and man of the Eth­nike superstition, perswading the worship of Images to Constātine and Jrene Augustes, as it may be seen in the Synodicall Epistle sent unto them, as Balaam to the King Ba­laac, that he would entise the Israelites, beautifull women being [...]et before them, to of­fer sacrifices to Baal Pehor, Num. 31.16. Nowe therefore wee see, why Ba­laā was reserved to this place, to wit, that he might signify his true afspring, the Pope of Rome, as like his father, as one egge an other. He in these times which we have spoken of should treade the Church under feete. But this was the sinne of the Pergamen Angell, that he suffered too favourably men to draw of the dregges of this false Prophet. It was his duty to have bin in­stant [Page 59] in teaching, admonishing, reprooving, correcting, if peradventure the contagiō might had bin stayed, that it should not spread further abroad. Of which when the godly were some thing to negligent, handling to gēt­ly this man of sinne, and halting or somewhat fayling, as cometh to passe in a comon corruption, gave occasion to the overseer of Churches, both to contende with them, and also at length to punish that estate. And who knoweth not, how tenderly and mildly they which embraced the trueth in those times, touched in speaking or writing, the Romane Tyranny? They should had thundred against it most vehemently, and spared noe sharp­nesse of wordes, but we shall finde that the Angell in this point performed not his duty. But how then had he but a few thinges against the Angell, seeing the whole state of the Church was so greatly corrupt? Wonderfull is the gentle entreating of our God. He requireth but a few thinges of thē, to whom he giveth fewe. The greater their corruption was, so much the lesse he exacteth. He requireth not so great ability of him that liveth in darknes, as of them round about whom the cleare light shineth.

¶ That they should eate of those thinges which were sacrificed to Idols; that is, being present at the worship of Idols, should give honour to them. Otherwise if any thing offerred to Jdols were solde in the shambels, and the offence of some weake brother hindred not, any man might well eate of it, 1 Cor. 8. &c. But the Spirit seemeth with good advisement to have spoken rather of eating that which is offered to Idols, then of worshipping the Idoll, that he might shewe the crafty and subtill way of this Balaam in provoking and alluring men to Idolatry. It seemeth not so ungodly a thing to men to eate flesh sacrificed to Idols, as to fall downe at the feete and give adoration to the Image. Therefore this Balaam would endevour to winne men to his purpose by very small thinges and having a faire colour. He would abhorre Idols in words as much as any other, and would cry out that the honour which he commaundeth to be given to Jmages, is farre from this ungodlines, by such wordes deceaving the unskilfull, and bringing them into this offence, of which the Spirith speaketh.

15 So thou hast &c. The reddition of the similitude, whose proposition is not spoken a word of. Thus it should be full. As once the Israelites had those that held the doctrine of Balaam: so thou hast them that holde the doctrine of the Nicolaitanes. In stead of the proposition he attributeth the doctrine of Balaam to the Pergamen Church, because it was proper to his Antitype: but from whence may be gathered the first part of the similitude. But this poison of the Nicolaitanes had infected doubtlesse Pergamus.

¶ Which J hate: as before, the comon translation is, repent likewise. And [Page 60] so he beginneth the verse following in this sense, as I have warned the E­phesine Church, so doe I admonish thee. But this is weaker, then if he did commaund simply, repent.

16 I will come against thee quickly, and fight against them; He threatneth a double punishement, one against the Church it selfe against which he saith that he w [...]ll come quickly: The other against the corrupters, against whom he saith he will fight with the sworde of his mouth. For wee may not thinke, that he will come against the Church, onely to take away those plagues & destructions of men (for this could have no feare, but would be a thing to be chiefly wished) but shee also must suffer the punishment of her negligence, as they of their wickednes. Therfore this violent breaking into the Church, was a certen chastisement by warre, or some such calamity, as is manifest in the Antitype: whose times were very troublous, partly by the overflowing of the Northerne Barbarians, partly by the Saracens, whom the Devill armed against the seed of the woman, after shee fled into the wildernes, as we shall shew at the chap. 12. to which times these things perteine: but here generally and obscurely shewed, because this place suffered not any ampler light. The other punishment is against the Balaamites, against whō he will use the sworde of his mouth. For we must observe, how he distingui­sheth these from the Church: of her he sayd, I will come against thee, then turning his speach to the Balaamites, and J will fight, saith he, against them. But what is it to fight with the sworde of his mouth? Whether to inflict the punishments which he hath threatned in his word? Certenly Paul saith that he had in readines, wherewith to punish all contumacy, 2 Cor. 10.6. And Ieremy is set of God over the nations and Kingdomes, to root out and destroy &c. chap. 1.10. For there is no weapon in the whole armory of the world so effectuall on both partes. Wherfore seeing by the iudgement hereof all fornica­tions and Idolatries are appointed to a iust punishment, worthily may he say, that he will fight with that sworde, according to the rule whereof the pronounced iudgement is exercised. But nowe when in an other place it is sayd of Antichrist, that Christ shall consume him with the spirit of his mouth, 2 Thes. 2.8. (which maner of speaking what force it hath, we have learned by experience, to wit, that his errours convinced, his lyes detected, then his fraude and deceits set in the open light, he shalbe brought to destructi­on) these wordes seeme to have the same meaning. And certenly after that the Church was for a while scourged by those Norther & Souther barbariās, Christ begā to vexe those Perganiē impostours with the light of the truth: for about the yeare 1120, arose certē godly men, which preached openly that Antichrist was come: that the holy dayes, Ecclesiasticall broken songs, prayers [Page 61] for the dead, pilgrimages, oyle, extreem unction, & the rest of that sorte, were supersti­tious things: Worke Trip. & Henric. Mon. Thol. To these were added in a short time after the Waldenses, the Albingenses & Parisienses, who published a booke of the perils of the Church, & many other private men. Frō thēce began this fight, which was soft in the beginning, terrible rather in the shaking of the sword, then in wonding: but after coming to a iust & full bat­taile, as after we shall see, which hath fallen out prosperously to the godly hitherto by the grace of God: but most unhappily to them that dwell at Rome in the throne of Sathan.

17 He that hath an eare; Let every one drowned in the Romish superstitiōs give eare, let him attende & hearken, in what account with God is that un­maried Vicar of Christ: of what price is that famous & much spoken of Ro­me, that Chaire of Peter, the piller of truth, mother of the faith & of all Churches; to wit, that chief Prelate, that wicked Balaam: the very city which is renow­med with the vaine praising of men the gate of heavē, is the very palace & throne of the Devill. Neither let any thinke that hatred doth wring these words from a man that is an adversary: but let him compare the prophecy & the event, which if he shall see to agree in all things, let him know that he is warned of the dāger, not so much by the words of mā as by the H. spirit.

¶ To him that overcometh I will &c. The reward is threefould, hiddē Mā ­na, a white stone, & an unknowne name written upon it: Every one of which fit the times in a wonderfull manner. As for Manna, it is the meat of the wil­dernes ministred frō God, when there was no meanes to have other bread. And in this Pergamen state, when the company of the Nicolaitanes & Balaamiticall ofspring, that is, Romane Jdolaters possessed all places, the Church was conversant in a waste, unpleasant, & terrible wildernes, whether wee shall see the woman betake herselfe flying from the Dragon, ch. 12. But Christ feedeth the same with the meat of the wildernes, as once the Israelites. For he will not be wanting to his in the most hard times, but bestowe aboundātly the ioy of the Spirit, wherby not onely they may be preserved in life, but also be very glad as for the greatest ioyes. Therefore this Manna is the same meate, with the fruite of the tree of life in Paradise, as hath bin observed afore, ver. 7. but the manner of ministring of it is divers, there in a most chast, pure, and flourishing Church, it was the fruit of the tree in the middes of the paradise of God: here the truth being despised, contemned & trode under foot & utterly opressed with most thicke darknes, it is Māna the foode of the wildernes: this meate should be hiddē frō the world, & they should suppose thē famished, who had fled into this wildernes, as the Egyptians did thinke the Israelites for this cause would perish suddēly. But God did sustaine his extra ordinarily with this bread of Angels.

Yet there is this difference betweene the Manna of the Pergamen people, and that of the Israelites: For this every way was spred rond about the tentes: that was dispersed peculiarly to every one of the saints, who did not dwell so thicke togither in so great number as the Jsraelites in their tentes; but in certen rare dennes, farre removed frō the eyes of the world. From whēce the Manna of these is hidden, theirs manifest, like to that which was gathered from the comon allowance of the people and by the commandement of God layd up in a golden pot, which the people had no power to see afterward, Exod. 16.33.34. Heb. 9.4. Which in a more excellent figure did sha­dow out the heavenly food. For the other Manna being kept above one day was full of wormes: this abode pure and incorrupt through all ages, a lively and expresse image of the immortall foode. Therefore this Manna doeth not ly openly about the tents, in the waye of every one that will gather it up, but is given from the golden pot, as much as may be sufficient to main­taine life. And certenly unlesse Christ by hidden meanes in those most cor­rupt times had provided for his, they had bin utterly undone, as touching their salvation.

¶ And J will give him a white stone: The second reward. Aretas repor­teth that such a stone was wont to be given to maister wrastlers striving on the thea­ter. But it is not likely that that custome is here regarded: For that was o­nely to the entring of the fight, and not to the rewarding of the overcomer. In the playes called Olympiques, that the champions should not run togither rashly, they pulled stones out of a sylver pot, and those on which they did fall being marked with the same letter (for they wer two by two marked with the same characters) were committed in the fight by the iudges: neither doe I thinke that there was any other use of stones in playes. In iudgements they were used to an other ende, to wit to give voices. In which thing they were divers, according to the sundry lawes of the peoples; sometime hol­low and bored through, by which they did condemne, sometime full and solid, by which they did absolve. Some time also they were distinguished onely by the colour, the black condamning, the white contrariwise absolving. So Vlpian on Demosthenes against Timocrate: The stones sometime bored and not bored: some time black and white. To the same purpose the Scholi [...]ste of Aristophanes in [...]. But that of Alcibiades is famous, who in the iud­gement of life and death would not beleeve his mother, least peradventure shee unwares should put a black stone for a white, Plutarche in Apotheg. of the King. He doeth allude therefore to that manner of absolving in iudge­ments. But wherfore now is there a second, yea a third reward, which in the former Churches was but one? The use of the godly did so require. [Page 63] For because those few and rare faithfull, in so great a multitude of the un­godly, were hated of all, condemned of schisme, errour, heresy, and I know not what wickednes, an absolving stone is promised them. That although they should be guilty by all mens suffragies on the earth, yet they might knowe most surely, that they are iudged guiltles before the heavenly tribunall. How great a solace is this against the reproches of the world? Be of good courage, if God iustify, who shall condemne? Rom. 8.33.

¶ And in the stone a new name written: A third reward. He persisteth in the same custome of iudgements: in some of which their names were written in the stones, who came to be iudged. Aristides being desired of an unlearned and one that knewe not who he was, that he would write to him the name of Ari­stides in his shell, he wrote his name into his owne banishement: Plutarch in Apo­theg. of Aristides. Here the like custome is shewed. But the new name to be written in the white stone is the childe of God, such as the faithfull perceive and acknowledg themselves to be by the testimony of the Spirit, Rom. 8.16. Which also avayleth against the railings of the world, to whō they should be as the filth and ofskowring of all. But why dost thou vexe thy selfe with thought of so great contempt, seeing thou art with God in the honour of a sonne? This name also is unknowne to all, except to him that receaveth it. For the world knoweth us not, 1 Ioh. 3.2. Therfore their testimony is of noe ac­count, on what side soever. But besides beholde the solitarines of those times, wherein the elect were no lesse unknowne to the world, then the way of salvation signifyed now by the hidden Manna.

Scholions.

18 And to the Angell of the Church of Thyatira: Thyatira is so called as it were Thugatera, as we have shewed at the first chapter. A name well concurring with the thing. For the godlines of this Church is growing, as a daugh­ter new borne, which alway groweth up, till shee hath attained to a full maturity. In which respect it is opposed to Ephesus: which being of full age the very first day, or shortly after, the further shee proceedeth, as ha­sting to old age, became weaker every day, while at lēgth the naturall heat being extinguished, shee fell into the coldnes of death. And here is the first bending from the North, to wit, Pergamus, toward the south, but fur­ther to the East, being distant, according to Ptolemy, about foure score English miles. The Antitype is the time from the yeare 1300. unto 1520.

¶ These things saith the sonne of God: Now Christ maketh himselfe knowne by his name, eyes, & feete: every one of which doe appeare more clearly frō the Antitype of what sorte they are. As touching the name, now first of all it offereth it selfe, not expressed before eyther in the things seen or heard in the first chapter. There was mention of the sonne of man, ver. 13. but the whole vision did declare sufficiently that he was the sonne of God. It seemeth here to be used, as though now he would returne out of Egypt. He had bin exiled now a good while, but in the renewing of the Church he retur­neth as it were home, beginning more familiarly to be knowne to his, frō whom he had seemed before time to be farr of. The firie eyes, are those spoken of in the first chapter fourteen and fifteen verses: by whose cleare­nes he sheweth to the Thyatirens, that now the time flourisheth wherein the light of the truth should dispell darknes of errours and falshood, as it flyeth at the sight of the fyre: as came to passe about the yeare 1300. when a new company of Teachers arose, by the iudgement of all which the Pope was strangled, and began to be spoiled of his estimation, which he had kept nowe a good while by fraude. For they did maintayne ear­nestly, that the Imperiall Maiesty ought to be prefered above other, and that the Pope had noe power over it. Among these were Ockamus, Mar­silius, Patavinus, Dantes, Iohn de Ganduno, and many other.

The feete like fine Brasse doe teach, with what kinde of tormēt the Romane Balaam should rage against the faithfull feet of Christ, he should deliver them to be burned in the flame, endevouring to quench one burning by another. [Page 65] Which cruelty he hath not exercised now the first time, but hath brought it to noble infamy, by more frequent burnings then ever before. The fires shyned through all Europe many Martyrs burnt every day. But notable be­fore others were Iohn Hus, and Hierome of Prage, who a noble payre of feet like fine Brasse did shyne in the fornace of Constancie in the eyes of all our world. But Antichrist was deceaved who thought to have consumed those feete by fire. For now at length he hath had experience, that these feete are not stubble, but fine Brasse, which shineth more in the fyre, and is not consumed.

19 I know thy workes: The workes which are rehearsed, Charitie, Ministra­tion, Faith, & Patience perteine to private duty, rather then publike office: asthough this Church were hid in some secret members, and was not fa­mous in an excellent administration of thinges. Such was doubtlesse the state of the Thyatirian City: It is plaine touching the Antitype. For although there were every where many excellent men, who did defend the trueth by writings and lively voice, yet no publike Churches companies were constituted or set in order. Or if any were, as about the end of this periode men began to meet together somewhat boldly, they obteined not a lawfull re­formation.

The chiefe prayse was of their Love one to another, but not that feigned, wherby men promise largely, but performe nothing, but wherby both by deed and worke they holpe where there was need: whereupon unto charity he adioineth ministration. Their mutuall Faith also was excel­lent free from all fayning and trechery. For this Faith seemeth to be a fruit of that which is properly so called, to wit, Faithfulnes, wherby they regar­ded from the hart one an others goods. When it signifyeth a Trust in God for Christs sake, it is wont to be set in the first place, as the fountaine and welspring of other vertues; which peradventure deceaved the olde Inter­preter, and caused him to set this word before the other, contrary to the truth of the Greeke copies: For so he readeth, and Faith, and Love, & Mi­nistr [...]tion, and Patience. Patience was seene in suffering the calamityes wher­with they were troubled continually by the hatred and plotting of the Romane Prelat.

The last prayse is of their last Workes, which are moe then the former. For so doth reade the Comon translation, the Complutent Edition, and the Kings Edi­tion, who is also used by Robart Stevens, in his Edition thus, And thy last workes moe then the first, to wit, by putting out the second and.

And so indeede the sentence runneth better; especially seeing workes are re­hearsed in the beginning of the verse: which if they were set downe againe, and not read togither, peradventute the repetition should be superfluous. As touching the matter, it is an excellent prayse to growe in godlines, and to exceed the former times in the fruitfulnes of good workes: which thing indeede befalleth them that are planted in the house of the Lord, which in old age are fatte and green, Psal. 92.15. Whose way shineth as the light, it shaineth more and more to the perfect day, Proverb. 4.18. So this Church alway encrea­sing and proceeding further and further, grew stronger every day frō small beginnings. About the yeare 1300, many stronge couragious men sprung up, faithfull deffendours of the truth, but about seventy yeares after, Iohn Wicklefe added much to their beginnings: hee made cleare the doctrine in farre moe pointes, and confirmed that more plentifully with arguments, which they had barely searched out. And fouty yeares after followed him Iohn Husse and Hierome of Prage: by whose preaching and martyrdome there was made a farre greater encreasing. The Bohemians followed these, who openly did fall away from the Romane Antichrist, and appointed a more reformed worship in their assemblyes. And then the myndes of all the god­ly became stouter through all Europe, who more bouldly professed the truth, howsoever they knew, that they did it with the danger of their life. Neither did Thyatira stande still here, but about the yeare one thousand five hundreth, shee powred out largely a new plenty of most learned men: who gave noe vaine hope of a fuller and clearer light to breake forth by & by after. And these are the last workes more then the first. Worthily therfore she is Thugateira that is, a daughter growing so notably, even as the waters running from the Temple, which at the first being small, after full of shallow places, could not at the last be passed over for the deepnes, Ezech. 47. And so in this first bending from the North, was made the first payre of contraries; For this growing Thyatira is directly opposite to Languishing Ephesus, which became omission, leaving, as we have shewed, worser in the last times, by the conti­nuall omission of labour and watchfulnes, then also heaping up supersti­tions, till at length all care of true godlines awas abated, and so in the two following Churches it became alway worser: Now at last it began to re­turne, and to oppose three other Churches to these three, as we shall see in ech one of them.

20 But I have a fewe things against thee: The reprehension is, that the womā Iesabell was permitted to deceave the servants of God with her vaine shewes, There­fore either their negligēce, or faint heart, or both are blamed; wherby it came to passe, that shee dealt not with the wicked according to their deserts; [Page 67] but they were suffered to sleepe securely in their sinnes. Who this Iezabell was in the Thyatiren City, the old Hystory sheweth not. From this place we understand, that in the same place there was a certen Chiefe and famous woman, an Idolatrice, Sorceresse & Harlot, like the ancient Iezabell, which was the wife of Ahab; yet by thus much more furnished to destroy, because this shewed her selfe openly an enemy and adversary to the truth: that would be accounted for a Prophetisse. From that which followeth, appea­reth that shee was taught to the naughtines in the schoole of the Nicolai­tans, of which shee became a schoole mistres, teaching others the same ru­les. For the Heretiques abused the labour of women to sparse abroad their poysons. Simon Magus hath his Helena, Carpocrates his Marcellinam, Apel­les his Philumenam, Montanus after in the latter times, in places nigh to this Thyatira, his Priscilla & Maximilla. In the Antitype the thing is clearer. For this Iezabell is Rome Queene, Idolatrice, Sorceresse, Whore, Killer of Mar­tyrs, Prophetisse, the head of all Churches, and the whole way of salvation, which ne­ver yeelded to any heresyes, and many such like, with which wee shall see her adorned by the Holy Spirit partly in this book, partly shee boastingly set­teth forth her selfe impudently. Lately we learned tha the Pope was signified by Balaam, now we have the city shewed by Iezabell. Both which per­teine to the describing of the same Synagogue of Sathan, see in the Bishop and City, are things very neerly conioyned. And how doth it fit the times, that the Spirit doth set before our eyes now such a city? How long time did the Pope deceive under a shew of godlines, as the Hypocriticall Balaam in the former ages about the beginning of increasing honour and reputation? but after he was growē to an inmeasurable greatnes, lifted up above Kings & Emperours, so as now all mē quaked at the very name of the Pope of Rome, his Rome became the Queene Iezabell, an impudent and painted whore. Balaam therefore and Iezabell declare the same kinde of impiety: onely they are di­stinguished by the increase an times. Rome in her infancy, as Balaam, han­dled her matters more warily and secretly: shee pretended that shee could not speake, but that which the LORD should put in her mouth: being grown to full age, as the Prophetisse Iezabell preacheth openly that shee cānot erre, and that shee is the rule of faith and all godlines; That abused the labour of Kings to bring in and set up Idolatry: This by her owne authority com­mandeth to committe fornication and to eate thinges sacrificed to Idols, in exacting the worshipping of Idols & Images. Who can admire enough the singular art of the Spirit, who hath so lively set forth this matter. This then is Iezabell: the holy men of this time shaking too softly & modestly this peste, have therein so much the lesse approved themselves to Christ [Page 68] our head, who would have no earnestnes spared in repressing so great im­pudency. Learned men have dealt some what more boldly and freely, then they had done in former times: yet they used not that earnestnes that was meete in a cause of this sorte.

¶ And I gave her time to repent: In these words is shewed the stubburnes of Iezabell. Christ dealt some while patiently with that impure Thyatiren woman: so also with the city of Rome, the stormy trouble of Barbarians be­ing quieted, and the Longobardes being overthrown. Neverthelesse this peace brought noe amendement, but increased rather the apostacy, while they came to this height of impudent Jezabell. For wee shall see that after those times all ungodlines did grow, the Papists striving to oppresse the former dimnes with infernall darknes.

22 Behold I will cast her in a bed: The punishement of Iezabell. The bed is sometime to delights and riot, as in the Prophet, sitting downe on beds of yvo­ry, and abounding upon their heds: Amos 6.4. Sometime to sicknes and weak­nes, as, The Lord will upholde bim on the bed of feeblenes, and turne all his bed in his sickenes: Psal. 41.4. Of which in this place? Not of delights, although this be a great punishment, to be given up to the occasion of sinning: but of grief, as appeareth from this, that by and by after followeth, where they that committe adultery with her, shalbe cast into great affliction. Therefore the Thyati [...]ē womā hath languished. Rome also hath bin sicke since the year 1300 cō suming more every day, as being sicke of a consumption. For since that time palenes hath covered her face, her stomake is grown weaker, her soule is become heavy, & her flesh consumed: yea her infirmity hath grown so farr, that if thou beholde her at this day, thou wilt say that shee is a dry carkase in respect of her former plight and good liking. O the infinite wisdome of God, which even in one worde, hath given so lively image and picture of a time so farre of Could the languishing destruction of Rome be no­ted out more elegantly and evidently? God would not have her perish on a swift or speedy disease, that the peoples should not forget her, but with a wasting consumption to be corrupted and waxe rotten, both to the end that her lingering punishement should be an image of the eternall paine, and also that shee might be a spectacle to many ages, whom shee had led in errour so long a time. Certenly unlesse Rome doe feele and acknowledg this her consumption, shee must needs be sick, not onely of a consumption, but also of a Phrenesy.

¶ And those that committe adultery with her: The punishement of the a­dulterers, who are the Kinges and Princes of the earth, as is after in the [Page 69] 17. chap. 2. Vnlesse these shall forsake the whore, they shall feele great affliction. Have not yet the Kings learned this sufficiently by experience, the most fierce and savage Turke on the one side vexing the Emperour, the Spa­niard on the other side? Remember the ages past since the yeare one thou sand and three hundred, in which Iezabell began to languish: Who can attaine to declare the great evils which Transilvanie, Polen, Boheme, the house of Austriche, the Emperour, The Venetians, the Spaniards, have suffered at the handes of this barbarous Turke? Did not this your affliction begin at the same time, wherein Iezabell Rome was cast into this her sicke bed? Why doe ye not observe that your adultery, which this whore hath brought forth, and caused all these evills unto you? But this calamity hitherto, while Jezabell lyeth sicke in bed, is nothing to that wherewith at length yee shalbe punished, unlesse yee renounce betime her ungodly commerce and society, when shee shall yeeld her last breathing, as wee shall shewe after­wardes. Is it then now time o yee Princes and Peers, to fly like cowards from the true God unto the whore of Rome? They have noe pardon or ex­cuse, who bewitched with her beauty while shee flourished, companied with her. What torment awaiteth your wretched lust, whoe doe nowe embrace a stinking carkasse? For the love of Christ provide for your selves in forsaking with all speed this Harlot, least suddenly at length yee be overwhel­med (when your repentance shall be too late) both with the most grievous calamityes of this life, and also those that shall be endlesse.

23 And J will kill her children with death: The third punishement is of her children. These are the Popes, Cardinals, Archbishops Bishops, Priests, Ie­suites, and the rest of the whole troupe of this Hierarchie. Christ will destroy by death all those, not onely by this first, but also unlesse they repent, by the second. This is yet to come, begun after a sorte, but nowe shortly to be accomplished, as after shalbe declared.

¶ And all the Churches shall know; The Churches testimony of the iust and severe iudgement of God. For at length the other multitude of Christians shall have experience that Christ is such a one, as he hath decla­red himselfe alwayes in his word. His long patience hath almost taken a­way credit from his holy threatnings, but in very deede he shall shewe at length, that they were not vaine terrours of wordes, but which shall bring most certen vengeance in their time: and this partly begun, partly is yet to come. What reformed Church doth not see the long cōtinued langui­shing of Rome, and prayse the iust God and celebrate him, crying out, O the deepnes of his iudgements? But there shall be a more plentifull argument of his prayse, in her last and full destruction.

And wheras he saith that he searcheth the reynes & hartes, in the same he sheweth to what end his eyes were like a flame of fyre ver. 18. to wit, because not onely his servants should approve themselves to be sharpe sighted in sear­ching out the deceits of this whore, but also Christ should shewe him selfe such in administring of things, laying open the impiety of Rome, howsoe­ver coloured with many coverings.

24 And to you J say & the rest: Now he commeth to the Consell, as we have noted in the Analysis, teaching how they should defende themselves a­gainst this wickednes of Iezabell. And it is given to you and the rest of Thya­tira, that is, to thee the Angell with the company of thy colleges, and the rest of the Church which have abode in sounde doctrine, as Theod. Beza hath expounded very well. The comon translation, the Complutent Edition, and others doe put out the particle and, but to you I say the rest of Thyatira: But Aretas doth reade the same, whith whom other written copies doe agree. From which particle it is evident, that not onely the last clause doth pertei­ne to the Church, but also the whole narration, although it respecteth chief­ly the Angell and speaketh to him by name. The same iudgement is to be holden of the rest, for there is the like reason of each one.

¶ And who have not known the deepnesses of Sathan, as they say: But who are they which say? As farre as seemeth to me, the teachers of this heinous wickednes: asthough they should bragge that they alone did knowe the deepnesses of Sathan, to perceive all his cunning and subtilityes, and to­gither also to knowe the way wherby they may resist his mischievous de­vises, and therfore that they permitted confused lust and buggery, or at least whoredome, for to avoid a greater evill: that the other teachers which the comon sort holde true Ministers, are simple men and unsk [...]lfull, altogither ignorant of Sathans entreprises. The name of Sathan seemeth not to be cast in their teeth of Iohn in reproch, but to have bin used of thē ­selves willingly, in that sence which I have said. So ungodlines is wont to vaunt it selfe, challenging to her selfe alone the power to loose and deliver others, when her selfe is on every side bound with the snares of the Devill. Wherefore the greeke worde is more fitly translated by the olde Interpre­ter, who have not knowne. For the Spirit doth rather checke the boasting of the wicked, then praise the integrity of the faithfull.

¶ J will lay no other burden upon you; That is, I will denounce no more grie­vous thinge against you, as well expounde it Theod Beza. A burdēsome Prophecy was wont to be called Massa, that is a Burden. These words then shew, that noe notable calamity should invade this Church. Which ought to be beleeved so to have fallen out in the city of Thyatira. Wee know that [Page 71] it hath come to passe in our parte of the world, there having happened no other notable mutation, besides that which was spoken, from the yeare 1300. by the space of 200. yeares after and somewhat more. For frō that time the Turke waxed strong, but this perteined to the affliction of Kings, that committed adultery with the whore, as wee have shewed at ver. 22. The true Church getteth no great losse therby, but that it is a griefe to hear, that men of Christian name, should be trode under foote so cruelly of a most wicked enemy. Otherwise while the Turk vexed the Romane whore and her adulterers, the trueth springing up againe got leave to grow.

25 Yet that which yee have, hold till I come: He exhorteth to constancy, that they keepe faithfully the things gotten. Neither is this exhortation onely a precept what they ought to doe, but a Prophesy what should be done, as often else where. Therefore they should goe forward in the light of the trueth, neither should suffer themselves to be driven from the right way. And the comming of which he speaketh is a fuller reformation, wherby Christ being banished from us as long as superstitions and errours doe reigne, when they are taken away doth come to us, and giveth the confort of his presence. Therefore this sparkle of truth should continue alive, while at length it should breake out into a flame, to wit, even to the times of Lu­ther, as by and by wee shall see.

26 For if any shall overcome &c. And he that overcometh and keepeth to the ende my work [...]s I will give to him &c. in steade of and to him that overcome [...]h and keepeth J will give, &c. an Hebraisme, such as is also in the chap. following, ver. 12.21. where the nominative case is put absolutely, by defect of the preposition lamech, as in Psal. 11.4. Iehova, in the heaven is his seate: that is, of Iehova, or as touching Iehova, his seate is in heaven: So Psal. 18.31, God him­self [...], his way is upright, for Leel Deo, that is for God, or, as touching God: that of Paul is like, [...] &c. Rom. 8.3. which doth so trou­ble the Interpreters, not marking this Hebraisme, whether to adunaton be the nominative absolute▪ the sense whereof is, for as touching the impossibility &c. But the end which he here mentioneth, is not of this life, but of this period; which should then cease, when a perfiter reformation should come.

¶ I will give him power over the nations: The reward is double, of power over the nations, and of the morning starre. We have said that the rewards are applyed to the times, and doe signify those good things, which the saints enioy in this life, howsoever they be also pledges of future things. Power then o­ver the nations, is power over the enemies of the Church. This name once lighted upon all, as many as were not the people of Jsraell, but strangers frō their lawes and covenant, now of the Gentiles themselves, all that professe [Page 72] Christ syncerely are counted among the Israelites: The other multitude, that openly despiseth the trueth, or embrace it onely in name, doe stick still in their former myre, and are called by the old name of G [...]ntiles. There were therefore Gentiles amonge the Thyatirens, namely Iezabell with hers. Amōg us Rome with her Adulterers and children. Neither must wee doubt but that the Thyatirens obtayned victory against Iezabell, as ours against Rome and her followers. For when Luther arose, some Princes of Germany, departed from the service of the Romane whore: Whō at length after some strugling, they cast to the ground and trode her under foote. The same came to passe by the grace of God in many other places. Therfore this promised power is the society of the victory against Papists: which at this day all reformed Churches enioy: whereof in short time there shalbe a full triumphe as af­ter in his place, by God his helpe, wee shall shewe.

27 And he shall rule them &c. These are the attributes of the former power. To rule with a rode of iron, is mightily to subdue and to compell to o­bedience will they nill they. Which was done of the Protestants Prince in Germany and elswhere, Who turned the Papists out of their Monasteries, Collegies, Temples, Groundes, and other goods, and bestowed them on former u­ses, to wit, to the maintaining of godly teachers, widowes, orphanes, schooles, or finally on whatsoever could make to the promoting of Chri­stianity. But the Papist cryeth out that this is sacrilegious and tyrannicall: Let him cry out as much as he will: the more he mourneth, the more we doe acknowledge the hard iron rode to be upon his backe. Therefore as many of the Thyatirens as should preserve even to the end, the trueth kindled among them, they should see this ioyfull day with their eyes & should be parta­kers of the victory. Not that it should be neefull for them to be living at that time, which arose about the yeare 1300: but because that is wont to be attributed to all which are of the same condition, that happeneth to a­ny of them, to wit, to them which should be alive at the end of this period. For so the cōmuniō of saints require that that which is a few should be alls.

¶ And as the potter &c. It is without any hope of restauration, even as the fragments of earthen pottes, which are for no use. Let then the Romā Pope sweate & move every stone, that he may recover his former authority: he striveth in vaine, his fall is unrecoverable: he shall finde no glew, whereby his earthen vessels may againe be ioyned together. That in the end, As I have received of my father, signifyeth that this power shall not be obtayned, without blood, For Ch [...]ist first suffered, and so entred into glory. So Christians after some dangers and battels, yea overthrowne in warre, as wee knowe to have fallen out in Fredericke Saxon, Philipe the Lantgrave, & their armies, [Page 73] shall obtayne this dominion over the Papists, as wee shall shew more fully in his place.

28 And I will give him the morning starre: An other reward noe lesse a­greeing to the times. This starre is Christ, as wee shall see after in the 22. ch. where he hath thus, I am the roote and g [...]neration of David, that bright morning st [...]rre: so called, partly because in this life he imperteth to the saincts him­selfe a pledge and first fruites of the true glory, least through a long desyre they be discouraged in their mindes: partly he taketh to hims [...]lf this name in respect of the divers administration of things. When he shineth fully, he is both the morning starre, the Day and the Sune; but when he giveth a lesse light, but so yet that he giveth hope of the perfit day following by and by, he is the morning starre, the Precursor of the Sonne. And we must knowe (that which shabe clearer in the expositiō following) that a most bright light of trueth, of all godlines and religion shall shine upon the earth, when our brethren the Iewes shall be converted to Christ. Seeing therefore that then shalbe the full day, that renewed Church which goeth nex before, is the day starre, which in the morning being seen nigh the Horizon, sheweth that the fountaine & spring of light will straightway appeare. And this Church is that reformed, which succeedeth the Thyatiren, taking his beginning af­ter the yeare 1520. Which the full restauration of the Iewes followeth at the heeles, as the Sunne the morning starre. That which is here but barely a­vouched, as much as may be s [...]fficient to illustrate this place; the sequent treatise shall adde proofes. Wherfore in this place the promised morning starre, is that sweet communicating of Christ, which one shall enioy in the reformed Churches, whereof he shall be enrolled a citizen: which communi­cation, shalbe followed of the full happines of the saints, as great as can be on earth, shortly after.

29 Let him that hath an eare; The usuall Epilogue, but to be observed by reason of his divers placing. For to what end in the 3 first Epistles is the re­ward set after the cōclusiō: In the 4 last this Epiphoneme holdeth alwayes the last place? First the Spirit teacheth this, that there is a certen difference betweene the three first and foure last: which wee have observed, distingui­shing all the seaven into the three f [...]rst Churches growing worser, and the foure last waxing stronger after sicknes & feeling themselves somewhat better. Secondly there may be an other reason, which I gather from the event, that the rewards in the three first, as to eate of the fruit of the tree of life in Para­dise, not to be hurt of the second death, to eate of the hidden Manna &c. were not payed on the sudden and in one moment, but perteyned to a time farre of and delayed.

Whence doe follow the Epiphonemes, as though after the admonition, they should give time to deliberate: but in the foure last they goe before the Epiphoneme, as if the admonition once given, there should be no place left for to take counsell, but the thing forthwith should obtaine an issue, beyond all expectation, togither the deedes and sayings. And so wee know it came to passe in the reformation begun by Luther, which we have shew­ed to be a reward in respect of the Antitype of the Thyatiren state. Who would have beleeved that from so small beginnings that thing could have gone so farre at length? Luther indeede thought nothing lesse, then any alteration or defection from Rome: or who could have expected in so small a space so great a change of things? But now was the time, when there should be power over the nations; and therefore the matter once begun, proceeded of it owne accord, an alteration of those things being made in a moment, wherat the world then not without cause was astonied, & at this the enemies doe at this day beholde with so heavie eyes. It seemeth that there shalbe the same suiftnes of the following rewards, which a man shall see given before he shall heare that they were to be given: and therfore in place they goe before the admonition, which also noe lesse they shall goe before in time. You therefore o Pastists, you againe I speake unto, if per­adventure the Spirit hath given any of you eares, that you may heare: at­tend diligently those things, which have bin spoken. See what a one is your Rome which you embrace with so great reverence, and whether you ran the last yeare to celebrate your wicked Iubiles: shee is not a holy vir­gine, as you are perswaded falsly, but a most impudent Jezabell, a most cruell murderesse of the saints, from whom wee ought rather to fly into anie wildernes with Eliah, then to runne to her by sea, by land, leaving at home the most chaste spouse of Christ. Behold also that this sorceresse had lyensike now many yeares agone: (can you otherwise deny it?) which calleth the Turke to come upon the Christian world, expelleth our brethren out of their places of abode, turneth them out from their goods, spoiled them of their children and wives, and constrayneth them to be carried away in­to most cruell servitude, and heapeth many calamityes upon us all, which are farre of from that burning hatred. And not onely these thinges at this present, but which shall bring finally an horrible death upon you her chil­dren. Can it be doubtfull to any, who shall weigh diligently these things with himselfe; but that wee ought to flee very soone & very farr from this plague and mischiefe? The Spirit give you eares to heare; I will speake noe more; to them of whom the trueth is esteemed, a bare signification of the [...]ill of God shalbe sufficient: let him be filthy still, who shall contemne [Page 75] this.

I will turne my selfe to the unfoulding of those things that remayne.

Scholions.

1 To the Angell of the Church which is at Sardis: Hy [...] ca [...] Sardis is the seconde of the Churches rising againe, going yet further in the South, and growing in a more ample light of trueth. The Antitype is the first reformed Churche, begun of God by Martin Luther of Wittemberg, a towne of Saxe upon the ri­ver Albe, in the yeare 1517, when that holy man opposed himselfe against the Romane Questors selling for mony the forgivenes of sinnes to the peo­ple. The trueth began to be revived under the Thyatiren state, but noe re­formation followed; This was first undertaken at the time which I have said. For which cause wee shall finde no mention in these three Churches of this Chapter, eyther of Balaam or Jezabell. For they were pure from the fault of this whore, whose fellowship they renounced utterly. But yet not­withstanding seeing the same should not be done of all after the same ma­ner, but a threefolde difference would be found in them, in like maner they are shadowed out by three cityes according to the beginning and conditi­on of every one. The first, after the impudency of Iezabell restreined, is Sar­dis. And the first after the Romane impudency weakened, is the Germane Church of that time, which even nowe I have set downe. Onely the indif­ferent and good readers are to be intreated that they doe not thinke me to descende to this or that interpretation by any ill will, but in good faith­fulnes to follow that sense, which the printed steppes of the Spirit going before, seeme to me not darkely to point at. I know how fearfull a thing it is even to hurt the estimation of any brother with wrongfull suspicions, how much more heynous a sinne it should be to cast any blot rashly upon any whole Church? And certenly as in all my life I desire to put farr away all virulency of tongue, so especially I have thought alway that I must take heede that I make not the name of God a cloak for my lust. Let not then the office of an Interpreter be any fraude to mee, speaking either here or in other places of things presēt otherwise peradvēture thē many either would or expect. It is an impious and detestable thing, to play the hucksters [Page 78] with the word of God, in speaking rather according to the pleasure of men, then the trueth of the thing it selfe. Therefore all as well hatred as favour set aside, if wee shall see that that which is uttered agreeth with the trueth, let us quake rather at the threatnings of the most iust God, then be angry with him, who to the end that wee may not be oppressed unwares with the evils hanging over our heades, hath endevoured to his utmost power to re­veale the hidden truth. Which I hope I shall obtayne easily of all the god­ly, so farr shall it be from them, to reprehend myne industry: with which hope supported, I will proceed to my purpose through Gods helpe.

¶ These things faith he that hath those seaven Spirits of God, & those se [...]ven starrs: In the description of the sender of the Epistle, of those Spirits which are re­hearsed, there was no mention made in the vision of the first chapter. They are fetched from the comon inscription of the Epistle in the 1 chap. ver. 4. They are seaven for the abondance of all gifts, which that number usually signifyeth. Christ hath in his owne power, that being the keeper of the storehouse of the heavenly grace, he bestoweth the Spirit on whom he shal thinke good; Wherupon he saith, that he will sende the Conforter from the Fa­ther: Iohn, 15.26. who should receive from Christ, and shew unto us, Io. 16.14. The Starres are in the right hād, chap. 1.16. Likewise in the Ephesine Church, wherein we have heard is declared the safety of the ministers, whom Christ carrieth in his handes, chap 2.1. To what end then is this repeated a fresh? Was there wanting now any other honour spent wholy on the for­mer? in no wise, but onely because the conveniency of things, and not any vayne novelty, is sought. Because Sardis should finde the same safegarde of Christ in defending her Pastors, which he had shewed in Ephesus; not without cause doth he use the same similitude, wherein there is so great cō iunction of things. But of Sardis the History speaketh not a word: Which thing in her Antitype is most cleare. For he that giveth the Spirit plentiful­ly, to whom and when he will, shed out in those times so great plenty of all giftes, as no where els in these last times. Good learning had bin alrea­dy as buryed, being driven away for many ages by the rusticity of the Scholastiques: untill at length, after the wonderfull art of printing was found out (which cunning flowed frō the same fountaine of the Spirit) many ex­cellent wits were raysed up to search out the truth. Among which were, Iohn Picus, Mirandulanus, Angelus Politianus, Platina, Trapezuntius, Gaza, Hermolaus Barbarus, Marsilius Ficinus, Pyrbachius, Ioannes de monte Regio, Aldus Manutius, Rodolphus Agricola, Ioannes Iovianus, Pontanus, Philippus Beroaldus, Ioannes Reuchlinus, and many other most learned men; Whose chiefe labour was in setting forth the tongues, arts, and other humane learning: [Page 79] but how great an entrance was made from hēce to finde out the mysteries of salvati [...], the conioyned times have taught. For by and by after came Martin Luther, Philippe Melanthon, Erasme of Roterodam, Zuinglius, Oecolam­padius, Capito, Blaurerus, Bucer, Musculus, Calvin, and many other most learned men, so many lights of the Christian world, who being holpen by the studyes of those former, brought forth againe the trueth, covered with long filthines and uncleannes, dissipated the Romish darknes, and dispel­led utterly as smoke hither and thither all the subtilities of the enemies. Doth not Christ worthily take upon him selfe this ensigne of the seaven spi­rits, enriching this time with so great plenty of gifts? Neither was lesse fa­mous his power & grace in conserving safety to the Pastors. Who would not have thought that Luther in so great hatred and envy of all men, for whom almost the whole world layed waite, even also he under whose feete the Emperours once were compelled to subiect their neckes, that Luther I say, should have dyed a thousand deathes? But peradventure troubles be­ing raised up he did scarce endure; yes by the space almost of thirty yeeres he abode in the battell safe, even from privy assaults, with which the Pope is wont to make away those men, whom he cannot conquer with open warr and force: and at length lying sicke in his bed and giving up his soule to him that gave it, he slept quietly in Christ. What should I speake of Me­lanthon, Peter Martyr, John Calvin and the rest of the valiant Herolts? Bucer being buried a fewe yeares before, at lēgth turned to dust, was digged out of his grave, or rather an other buried there latelyer, that they might shew their cruelty even in the burning of his ashes, whom they could not, nor durst not hurt, while he lived. Who then hath not seene the starres in the right hand of Christ, so wonderfully defending his servants against all force of adversaries? And ought not the fresh memory of these things, to give constācy and courage unto all, that reposing themselves in the same protection, they may goe boldly to the deffense of the truth every one ac­cording to his calling? There is not indeed the same expresse promise of o­ther times, yet there is alwayes the same crowne, for them that fight law­fully.

¶ J know thy workes, that thou art sayd to live, but art dead: A reprehension for their counterfit lyfe, of which the Angell beareth a shewe, being voide of trueth: from whēce Sardis may be called Hypocriticall. The force of which notation is manifest from the name it selfe. For Sardis as Sardian laughter, such rather in shew, then in very truth; so called of the city Sardis, even as the Sardonian laughter, of the Iland Sardonia, as Erasmus noteth from Plu­tarch. For that kind of herbe ranunculus in English trowfoot, by which the [Page 80] mind is taken away, may grow as well in Lydia as in the Il [...]nd. This Church was counted alive but was dead: like unto this laughing, which feigneth ioyfulnesse, in the meane tyme full of deadly sorowe. And from hence it is evident howe Sardis is opposed to Smyrna; This found all outward things most troublous, so as shee was almost held of all for dead; yet in the mean time live a true life, and was most acceptable to God: That abroad in the iudgement of men liv [...]th and flourisheth excellently, yet within, death reigneth, true godlines being banished: From whence is made the second payre of contraryes, as was observed in the comon analysis of the seaven Epistles. But in what thing consisted this fayning, as farre as concerneth the city Sardis, it is not cleare to us from the history: there flourished in the same pla­ce not very long after, the famous Melito, celebrated by Euseb in his 4. booke chap. 26. But hence it appeareth that the matter was brought to that case when Ihon wrote, that although the Angell seemed to himselfe, and peradvēture to some others, excellently well furnished with all things unto salvation; yet that he wanted many things necessary, and abounded in the contrary. Wee knowe that they which are alive outwardly, may be dead either in ignorance of doctrine and corruption, or through carelesnes of Godly du­tyes: as Christ calleth them dead, which were voide of faith and knowledg of salvation, Iohn 5.25. And the Apostle calleth the wanton widow, dead when shee is alive, howsoever shee had given her name to Christ, 1 Tim. 5.6. In which respect also workes are called dead, Heb. 6.2. as declaring that they ar in deede dead that give themselves up to the study & love of them. It may be that partly through neglect of godlines, partly by corruption of doctrine the Angell of Sardis fell into this dead life. If the doctrine had bin quite extinguished, which in deede is the soule of the Church, shee could not have obtained even the name of any life. We have sayd that the An­titype, because of the following order of things, was the first reformed Church, springing up in Sax [...], when Luther began to teach. For the Thyatirē Church have some bla [...]me for suffering the Romane Iezabell. This first, as Iehu, laboured that the painted & shameles whore should be cast out of the window, so as shee did sprinke the earth with her braine. From whence it cometh to passe, that shee is not rebuked so much as in one worde in respect of this. This Church then hath the name that shee is alive, for the truth resto­red, which in wonderfull manner shee hath manifested; and also for the excellent courage, wherby shee weakened and trode under foote the Romish tyranny, shaking of the same not onely from her owne necke, but also gi­ving the same to be derided of the whole world: yet shee is dead, having some errours and corruptions of no small importance, chiefly that consubstanti­ation [Page 81] of the body of Christ in the sacrement of the supper, which many other absurdities followed, which doe spred like lep [...]osy, and take away the life of the members living by themselves. Notwithstanding these thinges are not to be understood of every man, but of the whole police and forme of the Church, which is apparent to the world: the image and proportion wher­of, the Spirit purtrayeth to us. Which also is to be observed in the rest.

2 Awayke and strenhthen the things that remaine ready to dy: The first reme [...]y is of diligence in confirming the rest; who, if it were not with all speed lookt unto, should rush into the destruction of death. By the which it is taught, that if the Teachers would bestowe faithfull and diligent paines, in cleansing the whole doctrine and godlines, they should take away from many the occasion of falling: but if they shall carry themselves over negli­gently in this matter, there would be a lamentable ruine of many. In the Antitype the thing is so cleare, that any man may bewayle it with teares, ra­ther then to prosecute it in wordes. For how many excellent men hath that monster of Vbiquity cast headlong into death? The seedes whereof Luther sowed in the yeare 1526. and 1528. in a disputation against Zuinglius & Oecolāpadius. But they ought to had bin pulled out againe of his bookes, at least after the controversy was brought a sleepe, least lurking as it were in the furrowes, they should breake forth at length into deadly hemlocke. But Luther himselfe was carelesse thereof, providing after the manner of men rather for his owne estimation then, as was meet, for the safety of the brethren. Moreover I doe finde lacke of thy faithfulnesse and diligence, o holy Philip: because thou hast not thrust through so foule an errour accor­ding to his desert. Peradventure thou thoughtest that it was to be hādled more gently of thee, partly in favour of thy friend, partly because thou supposedst that it might be abolished by silence more easily then by sharpe inveiging of wordes. But the errours which are not refuted, seeme to be allowed, and their estimation groweth so much the more as they are dealt with more gently: for they are gangrenes, which gentle remedies doe not heale but make worse. While therefore neither of you watcheth nor doth his duty, many dy: how many I pray, and how great men? An huge num­ber in deede of all degrees: of which the principall as standerd-bearers wer Iohannes Brentius, Iacobus Andreas, Selnecerus, Kirchnerus, Chemnitius, and o­thers of that sorte, who have encreased this monster of Vbiquity, of it selfe horrible, with so many and notable errours, that there hath bin scarce at my time any other more foule and deadly. Lamentable in deede is the fall of the famous men, whose labour was once courageous and no lesse profitable against the comon enemyes. And what a crowne had they re­ceived, [Page 82] if they had continued in the same warrefarre, and had not as cruell Elephants turned back of the enemyes, wasted their owne friendes. But my office is of an Interpreter and not of a quereller: and therefore I leave of these things. This death invaded not onely some perticalar men, but al­so many whole cityes and provinces, as may appeare by the booke of Con­corde published in the yeare 1580. which is not of so great force to stablish the errour with the consent of so many, as to testify this miserable calami­ty of the brethren. And to this errour touching the Supper of the Lord, and person of Christ, were many other also added, to wit of Originall sinne,, of Free will, of Iustification, of Good workes, of the Lawe and Gospell, of Indifferent things, and of Predestination. Therefore death assaileth with a manifoulde dart: how great must the slaughter be, seing shee casteth to ground even with one, great troupes of men?

¶ For J have not founde thy workes perfit; The reason why so many fell into death. The Church of Sardis, as farr as it seemeth, admitted not the syncere truth of God, but reteined some Ethnike superstition. The Church of Germa­ny did indeede cast away many Popish errours, yet in the Sacrament of the sup­per, shee sticke still as it were in the clay of bodily presence, not as Rome, drea­ming of a changed substance of bread and wine into a true and reall flesh and blood, but no lesse contrary to and disagreeing from the trueth, con­ioining the true flesh and blood togither with the outward signes, affir­ming that he is present here on earth. This leaven Luther never cast out, but contended fiercely with Zuinglius & Oecolampadius, for to defend & re­taine the same. Neither would God, which afflicted so grievously the Co­rinthians for the prophanation of this sacred mystery, so as many were weake and sicke, and many slept, 1 Cor. 11.30. have goe away unpunished the ne­glect of amending in this point. Of which punishement to come some proofe was made, wh [...]n Luther was constrained for the defense of an un­iust cause, to fly for succour to Vbiquity and to confirme many other things touching the manhood of Christ, which are contrary to the truth. But for the heat of contention, he could not so well consider and minde, that frō those beginnings and flourishes, he should understand God to be angry. How did he not beware of that errour which did draw with it so great a multitude of wicked opinions? Why feared he not, what might have hap­pened to others, having tryed in himselfe, into what case he himselfe was brought in disputing? But his eyes were holden, that he could not forsee for the time to come, and turne away this so grievous punishment frō his people. Wherfore their workes were not perfit, because a full reformatiō was not used, but onely one errour chaunged into an other noe lesse grie­vous. [Page 83] And God is wont often times to punish sinne with sinne.

3 Remember therefore &c. The second remedy is, to remember and repent; Theod. Beza translated thus, remember what thou hast received. And so in­deede some time the worde pos seemeth to be taken. For that of Mark take heed what thou heare, chap. 4.24. Luke hath it thus, take heed how you heare, chap. 8.18. But when he saied even now, that theire workes were not full be­fore God, he seemeth not so much to exhorte, that they would reteine those thinges which they had received (for so they should have continued in their former errours) as that they should remember the manner of recea­ving: So as pos in this place ought to remaine in his owne proper significa­tion, denoting rather the quality, then the substance of the thing. He war­neth therfore the Sardenses, that they goe backe to the first institution, and amende things fallen into decay, after the rule of that alone: Even as also the Germane Church, that they minde what Luther propounded to himself at the beginning, and make their reformation according to that rule But he regarded noe other thing at the first, then that all humane inventions dri­vē away, onely the divine truth revealed in the scriptures inspired of God might prevayle. For so in the preface of his assertion of the artickles cō ­demned by the Bulle of the Pope Leon x. First, saith he, J will that they beare mee witnesse, that I will not be compelled with the authority of any at all, how holy a father soever, unlesse as farre as he shalbe approved by the iudgement of divine scrip­ture: Againe, Let the first principles then of Christians be none other but the word of God: but all men conclusions be fetched from hence, and againe to be reduced thi­ther and tryed therby; Those first of all ought to be knowen of every one, & not sought out by men, but men to be iudged by them; Whereupon also he rehearseth that of Augustine in his 3. booke of the Trin. be not bound unto my Epistles as un­to the Canonicall Scriptures &c. Therefore wee may not cleave in the bookes of Luther, as the Vbiquitaries doe, and they which corrupt the Sacrament by the late devised consubstantiation, but as he thought he must be wise one­ly out of the scriptures, so all his writings are to be brought backe to these holy balances. Why doe wee give greter authority to his bookes, then ei­ther he to the bookes of others, or himselfe would have to be given to his owne? A matter indeede of great moment, and in which alone consisteth the turning away of the eminent evill. Vnlesse men turne their eyes to these things, and have their eares bent to heare their voice, and also those things performed which they shall commande, an other scourge remayneth for Germany more bitter then that, which even hitherto hath afflicted her not lightly. What godly man taketh not great griefe minding the destructiō of so many brethren by a pernitions errour, so long contētions of minds, [Page 84] so sharpe battels both of wordes and weapons? But he must needes be more vexed, when he considereth with himselfe, that there is not yet an end of these evills, but some greater thing to hang over their heads, unlese they repent betimes. I could not but warne the brethren of the danger, least I should heare with my great griefe, them to be afflicted and full of calamity, whō I desire in Christ Iesus to flourish. And I hope that howsoever my iudgment shalbe troublesome, yet my good will shall not be ungrate.

¶ Yf thou shalt not watch I will come &c. The perill that he threatneth is his coming as a thiefe, and that in an unexpected time. He doth not expressely mention what kinde of evill shall come, although in some parte it may be gathered from the similitude: which often times is used in the scriptures to signify the invasion of the enemy, but seeing the next words have respect hitherto, neither shalt thou know in what houre I will come against thee, peradvē ­ture he meaneth some other thing, to wit, a certen force & violence, such as thieves use in robbing houses. Who often times not onely doe spoile the maysters of their goods, but also committe adultery with their wives, and defloure the virgins, and compell by torments, to confesse where the mony is hidden: which having once gotten, that their wickednes may not be bewrayed, they kill all without difference either of sexe or age. There­fore Christ seemeth here to threatenē the like outragious fiercenes of some cruell enemy. Of whose comming wee may not define by the iudgement of the flesh, seeing it shall not be knowne in what houre he shall come. Nei­ther must we labour much to search out, who this enemy should be. The Spirit who hath determined that his comming shalbe sudden, would not have him knowen by name. It may be, that it is the Turke, to whom the raynes may be loosed a while, till they be lookt unto which are to be pu­nished. But whether it shall be he, or some other, wee may not sleepe se­curely, and neglect reformation, because wee see noe danger at hand: but we must thinke how it may come upon us in a moment. And it is to be feared, that this which is threatned shall no more be avoided, then that of re­moving the Candlesticke from the Ephesine Church, chap. 2.5. These thinges depende on the condition of repentance, to which the eares of men are deafe even the greatest part.

4 Yet thou hast a few persons, in the greeke it is a few names, that is, a fewe men, as Act. 1.15. and after in this booke chap. 11.13. In these wordes he cometh to the other part of the narration, which perteineth to commē dation. Which alwayes at other times is wont to take the first place. But this new disposition & setting in order is not done rashly, teaching that in the latter times shalbe some, who refusing errours should embrace the [Page 85] trueth. As we knowe was done, when the booke of Concorde began frō this occasion, and so many visitations undertaken, that the Calvinists, as they speake, might be rooted out utterly. For such men followers of true godlines and iudgement, were conversant in the most inward bowels of this Sarden state. Beside many free Cityes, Strasburg, Heydelberg, Marpurg, Newstadt, Breme, the peopell Anhaltine &c. who opposed themselves against the forgeries of the rest. In every one of those places famous lights now and then did shine, which driving farre away that darkenes, gave a ioyfull day to their flockes.

¶ Which have not defiled their garments: The garment is Christ himselfe, the comon clothing of all the faithfull: of which in the parable, Friend howe camest thou in hither, not having on a wedding garment, Mat. 22.12. And Paul more plainly, For all yee that have bin baptized into Christ, have put on Christ, Gal. 3.27. But it hath a diverse signification according to the diverse res­pect of thinges, into which it is referred. In respect of God, it belongeth to iustification: in respect of other men, to sanctification and profession; in respect of our selves, to honour, glory, triumphe, ioy, &c. Therefore these Sardens, kept their profession of Christ sincere and entyre from all the filth and polluti­ons of those monstrous opinions. Although they also which by repentāce did awake frō those errours, may be said to keepe their garments also pure. For they that are in Christ, are not esteemed according to their former foulnes, but according to their present apparell, wherewith all their fomer un­cleannesses are covered.

¶ And therefore they shall walke with me in white, to wit, garments. These are the same garmēts with the former, but a little differing in respect; for those were of profession, wherby the valiant souldiers of Christ did appeare to o­thers: these are of glory, triumphe, and ioye, which they shall enioy both in themselves from the feeling of Gods love shed abroad in their harts, and also which they should receive frō the praysing of others, who shall prayse God in their name, who hath bestowed on thē fortitude & victory. A white and pure gowne in a solemne mirth is commendable, both among the Gen­tiles and also the people of God. From whence the wise man alluding to this manner, Let, saith he, thy garments be white alway, Eccl. 9.8. But especially I thinke that of Marke is to be regarded, where some steppe of this celesti­all glory appeared in the shining garment, so white as snow, such as no fuller can make on earth, ch. 9.3. At which sight Peter beeing overwhelmed with un­measurable ioy minded this one thing, which way he mought have bin a­ble to enioy it alway. So this shalbe a most āple reward for the saints in which they shall so hartely delight, that they shall desyre no greater thing in this life.

And if any should aske the brethren themselves, whose these garments ar, I doubt not but they would answere, that this ioy is of more value, which they obtayne by Christ in retaining his truth, thē that they would chaunge it with all the delight of this life. Certenly great is their glory among all the godly, which wee pray with all our harts to be perpetuall to them.

¶ For they are worthy. The Papists are glad in their owne behalfe for this words, as an excellent patron of their merit of condigne worthines: but let them remember that this merit is attributed to the garmēt not to the body, that is to the imputation of the righteousnes of Christ, wherewith we are clo­thed as with a garment, not to our inherent holines; For not to defile the gar­ment, cannot be of more estimation, then the garment it selfe. And seeing there be sundry significations of the garments, as wee have shewed, the worthynes ariseth not either from profession of good workes, wherby the saints are seen of others, neither from the ioy of the Spirit, which wee our selves feele within us, but from this alone, that the father counteth us righteous being clotheth with his sonne. He therefore is worthy that is clothed, though not of every use of garments, but onely of that peculiar respect, wherby we are presented blamelesse in the presence of God: even as a man seeth, although not the whole man, but onely that part, to which the faculty belongeth.

5 He that shall overcome &c. Some copies and the comon translation read thus, He that shall overcome, shalbe so clothed. But the reddition of a similitude is unusuall, where there is no question: unlesse peradventure they be refer­red to the former verse, as though he should say, as they that at all have not assented to errours, shall walke with me arayed in white apparell, so they that after some striving shall departe from the same, shallbe clothed with white. As though the first reward were perteining to them that fell not, this to them that repented & forsooke their errours, with which they were possessed before time. Of which sorte were many in Germany before the booke of Concord was published, when in most universityes the chiefe tea­chers understood the true doctrine of the supper of the Lord, and the opini­ons of Vbiquitie & corporall presence in the supper, every where were contem­ned, as witnesseth Georg. Sohnius in his exposition of the August. Cōfes. which appeareth more clearly from the Synode of Desdrense, in the yeare a­bove 1571, where it was ordained by the comon consent both of all the Superintendants of the Dukedome of Saxonie, and also of the Doctours of the Vniversityes of Lypsia, and Wittemberg; That the Vbiquitie of the body of Christ, was an horrible prophanation of all the articles of the Creed, and a renewing of all Heresyes, Gallobel. in the yeare 1592. And since that time a perfitter light breaking forth every day, many were raysed up from their drowsines, [Page 87] and opened their eyes to the truth. Whom also even as well as the other, he adorneth with white garments, who gave a penny to them that were hyred at the eleventh houre, Mat. 20.9. Such then is the first reward, two yet doe remayne.

¶ And I will never put his name out of the booke of life; The second reward applyed to the times. For because very many in these tymes should fall from the trueth, and many cityes, peoples, provinces, regions, should cō sent to errour (as at this time it is evident how farre and wide the contagiō spread abroad, flying also over the sea and infecting those Northern regiōs Gotia and Suetia) by which their approving of errour they should blot their names out of the register of the saints, and should cut of from them­selves the hope of life, unlesse they should repent, least I say, the falling a­way of so many, should trouble the saints, he biddeth his conquerours to be of good courage; Christ himselfe would set them free from falling, howsoe­ver they should see infinite nūbers to rush downe violently on their right and left hand. For it is he alone, who first calleth us backe from errour, then sanctifyeth & confirmeth us in the trueth, least at any time we should revolte from it. Therefore howsoever this reward be full of confort, yet it teacheth that the time should be lamētable through the fall of many. For to betray and forsake the trueth, is not a light matter, as many suppose, who easily are caried away with every winde of doctrine, but it is an argu­ment of a man of no reckonning with God. But how, wilt thou say, can they be blotted out, which once were written in the booke of life? especially see­ing that this booke is the booke of the Lambe, as in the chap. 13. 8. that is, wherein those that are written, the Lambe acknowledgeth them for his, & counteth them heires of eternall life: neither is there any of those that are given to Christ, that can ever perish, Ioh. 6.37.39. & 17.12. I answer that these things are spoken in respect of us. For there is a twofolde booke of life, one, as I may say, of vocation, an other of election. Into the first are put all, who by the preaching of the Gospell are taken into the fellowship of the Church, who rightly doe seeme unto us to be partakers of life, and endu­ed with the hope of eternall salvation. For the scriptures are wont to speak so generally, giving thankes to the Father, who hath made us meete to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darknes, and translated us into the kingdome of his deare sonne, in whom we have redem­ption by his blood, the forgivenes of sinnes &c. So the Apostle speaketh of the multitude of the Colossians without difference, chap. 1.12. And after the same manner every where in other places. Yet men may be put out of this booke. For many are called, but few chosen, Mat. 22.14. And it is decla­red [Page 88] after in the 7. chap. by an exemple, Dan and Ephraim being passed over in the rehearsing of the tribes, as souldiers put out of wages, and cassed out of the register. For God of old, as in a certen visible shadow of this booke, cō maunded the genealogies of each tribe among the people of Israell to be kept diligently. Wherto also perteined that of raysing up seed to the dead, that his name should not be put out from his people: Deut. 25.6. In which respect also the Psalmist wisheth to certen reprobates, who held a place in the Church, like true citizens, that God at length would separate them frō the congregation of the Saints and manifest them to be meere hypocrites, Psal. 69.29. Wherefore all are put out of this kooke of life, who forsake the fellowship of the holy Church, either through errour and heresy, or wic­kednes, or other cause whatsoever: not that for this cause they are blotted out of the booke of Election, but because by this way they make manifest, that they were never written in this booke; as Iohn saith, they went out from us, but they were not of us, 1 Ioh. 2.19. But the other booke, to wit, of Ele­ction is never spotted with any blottes, but the names once written in, doe cōstantly remayne in the same without rasing out. Although these bookes are not so open and evident, that they can be read of all men without dif­ference: but it is declared to every one severalty by the Spirit that is found in this register, in what estimation and account he is.

¶ But J will confesse his name: The third reward is of confessing their name. Which sheweth not onely the falling away of many, but also that others shalbe compelled by force: So as there is great neede of the power of the Spirit, least any weakened by the iniuries and threats of adversaries, doe forsake the trueth. For the confession of their name before his father, is for the confort of confessing Christ and his trueth boldly and without feare. So sending his Apostles to preach, furnisheth and instructeth them against the feare of affliction, Mat. 10.32. And who knoweth not to what inhu­manity & cruelty proceeded the hatred of them who call themselves Lu­therans, against the professors of the truth? In the yeare 1580. was obtruded upon the Ministers of the Churches, and Schooles the booke of Concorde, avouching the execrable errour of Vbiquity. A subscriptiō was commaunded in the name of the Princes, the refusers were proclaimed Sacramē taryes, or put out of their places. In the yeare 1591. Christiā Duke of Saxony being dead, Paul Kreilius Chaunceler, suspected of Calvinisme as they speake, was cast into prison: Vrbanus Pierius Professor of Wittēberg, was lead captive into prisō: Gundermānus of Lipsich, cōmitted prisōner. In the yeare follow­ing was appointed a newe visitation, they went through all Saxony: they that would not subscribe to the articles, were removed from their offices. [Page 89] What should I rehearse the broyle of Lipsich the yeare following, when all the university men on every side assembled togither to breake opē violētly the houses of the Calvinists? Or the savage cruelty of the Dressenses against the dead body of Jac. Lassius, to which they denyed a grave among the wic­ked, because being alive he was a lover of the purer truth? I recite these few against my wil, & I would be ashamed to mētiō them, but that the brethrē were not ashamed to cōmitte them. But how much better is it for you to heare these things of your friends, thē of your enemyes? These as much as they cā doe exaggerate with words your evill acts, unto your perpetuall shame & of all religiō: I doe onely shew the congruency of the Prophecy, that seing in what account you are with God, yee may thinke earnestly of reforming the errours & making peace with the brethrē. God give you to see that way, wherby consenting to one truth, you may turne away the iudge­mēt frō your heads, which otherwise will overtake you. In the meane time yf I shall prevaile nothing with you (which estimation I pray may be farre from you) yet I shallbe glad to admonish the brethren, that they be of good courage, who doe endure troubles and calamieyes among you. Christ will not be ashamed of them before his Father, if they shall abide cō ­stantly in their profession. Feare not therefore the stately looke and countenance of men, but being grounded upon this hope, that which ye have worshipped in darkenes, professe now openly & in the eyes of all.

6 Let him that hath an eare heare; Yee therfore brethren of Saxony, for Je­sus Christ sake give eare and hearken, what action the Spirit chargeth you with. Your prayse is great in respect of your first combate, and breaking off the yoke of the Romish tyranny, yea of you that in this were the first of all: But the Cananites left in your lande, are come to be thornes in your sides and eyes. Those fewe errours neglected at first, by the iust iugement of God have brought forth newe errours: by the contagion whereof true godli­nes being driven away, and togither with it true life lost, there is left unto you a Church defyled with horrible death. Neither is this the end of evills, but some new, great & suddē calamity shall come upō you ūlesse you shall obey forthwith the Spirit giving you warning. Therefore let that unhappy obstinacy depart and be packing, and take those counsells, which may promote the truth, recall againe the banished life, and may procure the salva­tion and safety of every one of you. And doe not onely give eare, but let all hearkē & learne by your evill, how great danger it is to cherish the least errour in the matter of religion.

Scholions.

7 And to the Angell of the Church of Philadelphia; We have shewed at the first chapter ver. 11. that Philadelphia is situate in a dangerous place, and therefore not so frequent of cityzens, who did dwell scatteringly in the fieldes, fearing the often quaking of the city. But shee carrieth a sweet name, and which alone conteineth within it all vertues. Neither found out the Apostle Peter any thing, when he would exhort to all godlines, which might commend more fitly the same unto us then brotherly unfai­ned love, 1 Pet. 1.22. How well this name doe fit this Church, which is reproved of no sinne openly! But as it was truly godly because of brother­ly love, so is shee lowly and not famous, both through a continuall feare of danger, and also solitarines of the cityzens, who dwelt here and there, and in waste places, where they could get safe dwelling. Wherein shee is altogither contrary to Pergamus a towred and proude city, as be­fore Sardis to Smyrna, and Thyatira to Ephesus. And so there is made 3. payre of contraries. It lyeth from Sardis toward the South, having an in­crease of greater light, as becometh a reformed Church. Shee is set in the second place after Sardis (for this is the first after Iesabell overcome) wher by is shewed that her Antitype is the second reformed Church, which should arise after the Germane, and this is the Church of the Helvetians, Suevia, Geneva, France, Holland Scotland. I ioyne all these into one, be­cause they live almost after one and the same kind of lawes and ordināces, as touching the things that are of any moment. Neither doth the distāce of place breake of that society which the coniunction of mindes and will doth couple. Yea this dispersiō doth agree chiefly to the Philadelphians, [Page 91] whom we have shewed to dwell thicker and more frequent in the fieldes then in the city. Wherby it commeth to passe that this thinnes of [...]he citi­zens taketh up much place, though the citizens are not so many. Wee shall finde that this Church which I speake of arose a little while after the Germane; when Vlricus Zvinglius began to teach at Tigur in Helvetia, in the yeare 1519, and the reformation was begun the fourth yeare after, to wit, in the yeare 1523, at which time no Papist durst enter into combate against Zuinglius, who did deferre the iudgement of all controversyes to the arbitrement of the sacred scriptures. They of Constance, Basill, Stras­bourg, Geneva and others, followed their steppes. Where it is to be observed that the former Antitypes were distinguished by longer intervalles: these three last as they have types lesse distant one from another by space of place, so they are ioyned one with an other with a nearer coniunction of times, neither are they devided so much by ages and limites of yeares, as by lawes and customes. For after the first receiving, which happened to some later then to others: wee shall see that they did all flourish togither.

¶ These things sayth that holy one, that true one, who hath, &c. A description of him that sent the Epistle: whose two first properties are taken out from the nature of the sonne of God, which yet are not rehearsed expressely in the vision of the first Chapter: They doe greatly helpe to declare the administration of this Church. Touching the city Philadelphia it selfe, we finde no other thing, but that in the age following, there abod in that place a famous congregation of the faithfull, over which Demas had the charge, as is gathered from the Epistles of Jgnatius. In the Antitype, a divine power specially shineth forth sanctifying the Church, by kindling the desyre of godlines, and in making it in Christ Iesus fit and cheerfull to every good worke. Let my wordes be without envy, the true doctrine soundeth no where purer, the worship lesse corrupted, more flourisheth the faithfull diligence of the Pastours, is performed more willing obedience of the peo­ple, nor greater reverence of all religion among all degrees. But this holi­nes seemeth chiefly to respect manners. In which thing is not to be passed over that famous testimony of Iohn Bodin, speking of them of Geneva; Of whom that thing, saith he, is prayse worthy, if any thing any where in the earth, and which maketh a comon wealth to flourish, if not in riches and greatnes of Empire, yet certenly in vertues and godlines, namely that censure of the Popes, then which no­thing greater and more divine could be devised to bridle mens lusts, and to represse those vices, which by no meanes could be amended by any humane lawes and iudge­ments. How be it that this restraint is directed after the rules of Christ, first privat­ly and friendly: after some what more sharply: then if thou obey not, there followeth [Page 92] an heavie, grave and effectuall prohibition from the holy things; after the interdiction, is the punishement of the Magistrate. And so it cometh to passe, that those things which are punished no where by the lawes, are there restrained without any force and sturre or great adoe. Therefore noe whoredomes, no drunknesses, noe daun [...]ings, noe beggars, noe idle persons are found in that city, Those are his wordes in Meth. of History chap. 6. Worthyly is the sanctifyer of the Church to be pray­sed, who hath wrought, that they should will and effect these things according to his free good will. There is the same care and fruit also of the rest, according to the measure, which Christ vouchsafeth to every congregatiō of them. Neither is his trueth lesse excellent, both in as much as he is a Prophe [...] in teaching, and also a Surety in promising. Wee shall see this dou­ble trueth in the following Church to be distinguished by their proper wordes; both which the Greeke worde true seemeth to containe, when it is put absolutely and by it selfe. And as touching trueth of doctrine, wher is it more pure and more sincere in the whole earth? The whole Papacy hath here his throate cut. The Anabaptists, Antitrinitaries, Arians, and such like monsters raysed up againe from hell, partly in Germany, partly in Transylvania, have founde no where a fiercer enemy: What also hath it not assayed, that shee might pull away from the Germane Churches their errours? Neither doth shee keepe onely the doctrine of salvation uncor­rupt, but also shee both delivereth and teacheth in writings and exerciseth in practise a syncere māner of administring, wherby salvation is bestowed. Certenly the whole will of God is communicated with his saints, so as Christ taketh to himselfe not undeservedly this prayse of true in governing this Church: He doth also performe plenteously that which he promised, that he would keepe safe and sound those that seeke him with an upright heart. What have not endevoured the Franch man, the Spuniard, the Savoyā, the Pope, to roote out them of Geneva, a small people, and environed on every side with enemyes, and shut up from all ayde of friends? Neverthe­lesse it flourisheth yet still thankes be to God, and shall flourish hereafter, while all her adversaryes burst with envy: as long as shee shall continue in this holy order. The French Church hath ben preserved hitherto, no other wise then the three children in the fornace. Who would have beleeved that the Lowe Countryes had ben able to resist and withstande the raging Philip, the cruell Duke d'Alve, and so many bloudy Tyrants? But true is he, who hath promised this honour to his saints, that they should binde the Kings with chaines, and their nobles with fetters of iron, Psalme 149.8.9. And that I may not speake of every each one, they can be safe onely by thy pro­tection, o most high God, who art constant in all thy promises, whom [Page 93] both enemyes almost infinite doe persecute with deadly hatred, and also to whom many of their freindes through envy wish not very well.

¶ Who hath the key of David: The third property perteineth also to the same administration. Christ openeth and shutteth, to whom he hath thought it good, the entrance into the kingdome of Heaven, by his regall power. Which faculty in deede he bestoweth upon all his, which doe de­clare and preach the worde purely and syncerely, but which is principally to be seen in that part of governement, wherby obstinate sinners which will not yeilde to admonitions, are delivered to Sathan by the Ecclesiasti­call censure, and are cast out of the Church, which is the Kingdome of Heaven: according to that, Whatsoever yee shall binde on earth, shalbe bound in heauen, and whatsoever yee shall loose in earth, shalbe loosed in heaven: For where two or three are gathered togither in my name, there am J in the middes of them: Mat. 18.18.20. By these therefore is shewed, that the power of opening and shutting, of binding and loosing is very effectuall in these congrega­tions and more over also the whole administration of the censures. And what godly man doth not thanke God from his heart, and extolleth not with worthy ptayses the holy paines of this Church, which restored disci­pline fallen into decay, and brought it backe to the rule of trueth and use of the primitive Church?

But it is to be observed, that this key was sayd before to be the key of Death and Hell, in the first Chapter and 18. verse, by one part denoting the whole force of them. Therefore that key is to be feared, which locketh up the gate upon the wicked being thrust into Hell, howsoever they despise the same with security: And yet notwithstanding no lesse pleasant to them that feare God, because it unlocketh to them the dores, by which they may enter unto life. But why is it called of David, seeing it is of Aaron rather, whose office was to keepe away the leprous and uncleane from the holy things, and to shut up the Temple against them? Certenly the Priest onely could pronounce men uncleane: he was not wont by an ordinary & proper power to use force to compell the disobedient. Christ both King and Priest is very mighty in both facultyes and powers, and ioineth togither both in this Church: who not onely rayseth up Pastours, that they should denounce men uncleane, but also together adioyneth the civile Magistrate, that he should give his ready and diligent labour to the Pastors in this. So before Bod. the punishmēt of the Magistrate foloweth the debarring frō holy things. Therfore both swordes are drawn in this Ch but several­ly by those to whō the one & the other belōgeth. And indeede this society is most sweet, seeing all the industry of civill Magist. ought to have respect therto, that we may live with all godlines & honesty, 1 Tim. 2.2.

The wordes seeme to be taken out of Isaiah chap. 22, 22. J will lay, saith he, the key of the house of David upon his shoulder, when he openeth no man shall shute, & when he shutteth no man shall open; But in this place the worde house seemeth to have ben omitted purposely; for he sayth not, which hath the key of the house of Dauid, but that hath the key of David. There is a difference, because that seemeth to perteine to an inferiour minister, and that onely in the fami­ly of David, this to a supreme Governour, and that of a whole kingdome. So the omitting of one worde, putteth a difference betweene the type & the truth, Eliakim & Christ. See also Isay 9.6.7. The Complutent Edition & the Kings Bible read somewhat otherwise, who openeth and no man shall shut the same, who openeth not, and no man shall open: Arethas hath, except him that o­peneth.

8 J knowe thy workes: beholde I have set before thee an open doore: He entreth into the narration, and first of a present good thing. And it is an opē dore: Which sometime signifyeth the faculty of preaching the Gospell: From whence Paul would have that it should be earnestly desyred of God in his behalfe, that the dore of utterance may be opened to him, Col. 4.3. And that speach may be given unto mee in opening my mouth, Ephes. 6.19. And worthily is it so called, seeing by the word a dore is opened to us into heaven, which being taken away and removed, the dore is shut and loked, so as noe man can enter in, Luk. 13.25. And not onely the faculty of the Ministers is the doore, but also the readines of the hearers, as, For a great dore and effectuall is opened unto mee, and there be many adversaries, as though he should say, al­though there be many that doe resist and strive against the truth, yet there are many, whose desyre is prompt and ready, 1 Cor. 16.9. And againe, coming to Troas to preach the Gospell, and a doore being opened to mee in the Lord. This dore is opened, when the hearts are opened to receive the truth, as Lyd a, whose heart the Lord opened, that shee might attende to those things which were spoken of Paul, Act. 16.14. But although the name of dore be attributed to those a parte, yet most of all the dore is then opened, when all these things meet ioyntly togither, the word, discipline, the care of the Magistrate and of the people. Then is there free leave to pearce into the consciences of men; unto which an entrance is shut up after a sorte, where any of these shalbe wanting. This then is that open dore, wherby this Church was famous. Which in deede no strength of wit hath opened, which consisteth either in the vertu of speaking, or in the sharpenes of wit and prudence in understanding, but onely that chiefe key-bearer, who hath given freely that which no man could have obtayned by humane strēgth. How ungodly therfore doe they, which doe checke by reprochefull words, [Page 95] that which Christ hath conferred for an excellent benefite? They whet their tongues against heaven, yea against God himselfe: But they shall not escape u [...]punished, let them clatter as much as they will.

¶ Neither can any shut it; The end [...]vour of the adversaryes hath not ben wanting; some have loboured to barre these dores by slandering, repro­ching, inveighing, with all manner of contumelyes: others by force and weapons, as it were by a rushing downe violently to shute this gate, but he hath perfo [...]med his promise, who hath confirmed that none shall pre­vayle: the enemyes have lost their labour, and have got no other thing thē shame in the world, for their cruell minde against the truth, and puni [...]he­ment at Gods hande, meet for their desertes. Let the experience of the time past be a confirmation against future feare.

¶ Because thou ha [...]t a little strenth: The comon translation hath, because thou hast a little vertue, the sens [...], if I be not deceaved, being w [...]ll expressed which dependeth on that which followeth, neither is it absolute of it selfe: as though he should say, because although thou hast but a little strength, yet thou hast k p [...] my words. And in deede the fortitude in the greater danger is more famous. And this manner of speaking is frequent among the Hebrewes, who use the copul [...]ive v [...]u, for the discretive particule: (the custome and manner of whom i [...] frequent with Iohn) as, Neyther shall any straw be given you, and yee sh [...]ll deliver the whole tale of bricke, for, yet shall yee deliver &c. Ex. 5.18. So, And behold an escaping remayning in her, for, yet shall some remayne who shall escape, Ezech. 14.22. Afterwardes also Iohn in the same manner, And men raged in heart, and blasphemed and repented not, for, and yet repented not, chap. 16.9. If he had praysed a part their small strength, how should there not be in the same thing much depravating. For this is wont to a­bounde, where that which is opposed, is but little and small. Sardis had a fewe names, wherupon death had possessed the greater part. Neyther would the Spirit have passed over in silence the corruption, if he had found any worthy reprehension. Therefore the comon translation ought here to holde in that sēse which I have shewed. This Church is of weake strēgth, which dwelleth here and there, and the greater parte under a popular state, one onely people enioyeth a Monarch for their patron. But neither is this Church able to doe much either by her owne or by her friendes riches. Ther [...]fore the greater is the prayse of thy fortitudo o Philadelphia: who hast not yeelded to the threats of the adversaryes, neyther forsaken the truth, by being dismayed with the vaine feare of men.

1 Behold I give of the Synagogue of Sathan; Here is a def [...]ct of the word some, I will give some of the Synagogue of Sathan, of those which say that they [Page 96] are Iewes. This is the future good thinge, as we have shewed in the Ana­lysis, and it may be manifest from the latter member of the verse, Beholde I will make them come: unlesse peradventure this verbe of the present tence didomi, respecteth the present time, wherein some of the Iewes submitted themselves to this Church, for a token and pledge of a full subiection af­terward, which it may be the last words meane. We shewed upon the ch. 2.9. howe they which by nation are Iewes, doe ly saying they are Iewes, to wit in bragging that they are the onely people, when in the meane time they refuse Christ, in whom onely we are counted children, and doe con­tinue and rest in the abolished ceremonies of the law. By which thinges they have made themselves to be the Synagogue of Sathan, and not a congregation of saints, whatsoever they affirme to the contrary in wordes. In the Antitype are Iewes as many as intangled in errours, challenge to thē ­selves alone the trueth, faith, salvation and promises of God, speaking of nothing, but the temple, the temple, of which sorte were the Arian Bi­shops under Constantine, Constance and Valence, and such as are at this day the Romanists, glorying no lesse in the Chyre of Peter, then of olde the Iewes in their temple. These onely will be Catholikes: their Church to be the onely spouse of Christ, that noe salvation can be found, out of their congregations. But let them deceave themselves with as goodly wordes as they will, by their true name they are false Iewes, in shew onely Christians, who gather congrega [...]ions in the honour of the Devill: God acknowledgeth thē not, which thrust u­pon him an other worship, thē that which he hath appointed frō heaven. Some of these therefore are givē to this holy Philadelphia, seeing there are many dayly, whō God of his singular mercy plucketh out of the iawes of Antichrist, & enlightneth their eyes, that they may acknowledge & embra­ce the truth. Amōg which are Peter Vergerius, Peter Martyr, Hier. Zāchius, Martinēgꝰ, & many other, both Italiās & other natiōs: who first being papists were afterwards converted to the trueth.

¶ Behold J say: Excellent doubtlesse was once the victory of the Phlladel­phiās over the Iewes, & no lesse famous shalbe at lēgth the triūphe of this Church over the Papists. Hitherto we have fought with thē by pen & inke: but the time shortly cometh whē they shalbe rooted out by weapōs, chiefly by the labour of this Church, as after shalbe shewed more playnly. Rome shalbe destroyed of some other, but being overthrowne, holy Philadelphia shall pluck up by the rootes the remnāts of the Popish kingdome, so as no name of it shalbe left, as wee shall shew in chap. 19. For this wor­ship of the false Iewes perteineth to that time, whē the Romish beast being cast into hell, all his hostes shalbe killed with the sword that cometh out of [Page 97] the mouth of him that sitteth upon the horse.

¶ And they shall know that J have loved thee; For hitherto thou art made a mocking stocke, neither doe unthankefull men acknowledge any love of mine, by the singular gift of godlines, which I have bestowed on thee: But then I will adorne thee with those things also which are in account with the world: thou shalt set up a token of victory over thy enemyes, & shalt inrich thy selfe with their spoyles, that every one may be compelled to cō ­fesse that thou art dearly beloved, whō contrary to all hope they shall see increas [...]d so wōderfully. O holy Philadelphia cherish thy hope with these things, neither be grieved in minde whatsoever the world saith otherwise.

10 Because thou hast kept &c. My worde & doctrine which I have taught the world with great patience, and which is also to be preached allwayes with the like patience: which I see thee to have used to thy great perill, & yet thou hast abode constantly in thy duty.

¶ J will keepe thee also &c. But what is it to keepe frō the houre? Would not God suffer the tētatiō to touch the Philadelphiās at all? It could scarse be done that they should be free altogither in the comō calamity of all the world. To keepe therfore is to deliver, as the Lord did keepe them out of the handes of their enemyes; that is, delivered, Iud. 2.18. as though he should say, I will not suffer thee to be overcome in that tētatiō, but I will give thee strength, by which thou mayest not onely beare conragiously the calami­ty, but also overcome & be victor. But what is this houre of tētatiō? In the type it selfe, that persecutiō doubtles under Traian, which Philadelphia togither with all the other Churches susteined. Neither is it to be omitted why in the Epist. to the Ang. of Smyrna, he sayd that the same afflictiō was of x dayes, which in this place he included in one houre: in both places he res­pecteth the cōcurring of the type & Antitype: there because ūder Cōstātine, Costāce & Valēce (within which times wee have shewed that the Antitype of the Smyr. Church is to be limited) there should be a lōg calamity, raging in the greatest part of that space, he defyned that afflictiō by x. dayes; in which he noted both the yeares, so many as Traiā should go on with rage, & also that lōg delay in the Antitype under the Christiā Emperours; But see­ing in the Antit. of the Philad. Church there should be afflictiō farr greater then all, yet short, he hath ioyned the same trouble of times in one houre in the type. This tētatiō therfore yet to come, which shall come upon the whole world is the last fight of the Rom. Antichrist in the west, & of the Mahumetā Turke in the East; very terrible in the whole preparatiō; but on which the Church shall carry away the victory, to be preferred farre before all the triumphes and the victoryes of all men. Of which is here givē a tast the full declaration is reserved to his owne place.

But seeing in this battell there shalbe a comō victory of the whole Church, and here seemeth to be promised some thing proper to this alone, perad­venture this tentation shalbe an other, which shall goe before that warre. And before wee have heard that in the Church of Germany some grievous thing doth hang over their head. For he threatneth that he will come as a thiefe: Then also in the Church following wee shall see that some storme is to be expected. Wherefore it is to be feared, that shortly this tentation w [...]ll come upon us, and shake the Christian Churches with an horrible tē ­pest. Besides the coni [...]cture of this place, the sinnes which reigne every where, not without caus [...] indeede may increase this feare. It shalbe profi­table for every one to prepare himselfe, that he may stand firme in that day. And wee may g [...]ss [...] at the greatnes of this tempest in some sorte from the very words themselves. For they promise that this alone shalbe kept pure, sound and undefiled: whereto belongeth also the reward of Pillars, ver. 12. What then shalbe done with the other Churches? The future disturbance of all things seemeth so miserable, that there shalbe left noe face of any Church any where besides. For it seemeth that those Churches at length shall by the iust iudgement of God come to nothing, which have not re­garded a full reformation.

11 Beholde I come quickly: Hitherto the good thing: the way to preserve is by constancy, unto which he exhorteth, first by his quicke coming. The Philadelphike Church felt the houre oftentation, by and by after this wri­ting. For Traiane succeeded next after Domitian: under whom Iohn recea­ved this Revelation. Neither shall the newe restored Philadelphia finde it to be longe, before all these things be performed. Within two hundred yeares after shee was borne againe, shee shall see the issue & end of all these things, as the Prophesy following shall declare with God his helpe.

¶ Holde that which thou hast, that no man may take away thy crowne: Goe on couragiously in the rase wherein thou hast begunne; keepe thy sanctity of manners, purity of wholesome doctrine, severity of heavenly discipline, least if thou shalt beginne to relent any thing in this matter, an other take thy crowne from thee. But what crowne is this? The honour which shee shall receive from the enemyes brought under her and worshipping be­fore her feete, ver. 9. Which manners of rewards doe depende on the du­tyes of godlines, unto which they are propounded, and are taken away some time from the saints for a correction of their cowardlinesse. Where­fore they doe unskilfully, who transferre these things unto eternall life, as though that could had ben taken away from the elect, or at the least wise, as though they should alwayes waver as for an uncerten and doubtfull [Page 99] thing, of which they could have no sure hope, as long as they dwell on earth. It may come to passe, and allwayes it cometh to passe, that the wic­ked may deceave themselves with a false persuasion. But the elect have the Spirit, who witnesseth that they are the children of God, neither can he, the authour of all trueth, either deceave or be deceaved, Rom. 8.16. Although if any thinke that there is the same reason of the earthly and heavenly re­ward, of which they will have that to be at least a type, the same thing may be answered truly and rightly, which wee have sayd before touching the booke of life, ver. 5. That many are called, but fewe chosen. Now the crowne may be taken away from them that are called not persevering, the which for a time they did hope for: in which respect it is called not with­out cause their crowne. But how doe they tryfle, who wrest unto the elect, that which perteineth to the called onely, because they invy that others should have that certenty or asseurance of salvation, which themselves feele not! As touching the wordes, take it is here the same with that of Mat. 5.40. and take thy coate, that is, take away.

12 Him that shall overcome, I will make a pillar; word for word in the greek, He that shall overcome, I will make him, for, the overcomer I will make, or, as tou­ching the overcomer, J will make him; an Hebraisme of the nominative case ab­solute, such as we have observed in the chap. 2.26. The reward is, that he shalbe like a pillar in the Temple of God, that is, he shall abyde firme & stable in the Church of God, neither shall he feare any ruine or fall, in what man­ner soever the rayne shall fall, the flouds shall come, and the windes shall blowe, & all things at one brunt shall fall upon it. He alludeth unto those two brasen Pillars, placed in the Temple by Salomon, which did figure out the stability of the children of God, 1 King. 7.15. And so is this Church by the grace of God, not defiled with schisme, and fowle apostasy, as lately wee have seen the Sarden Church: which taking noe care of a full reforma­tion, by the iust iudgement of God lost many cityzens, losing them as a figge tree her unripe figges, so farre of is it that they should be a Pillar. Phi­lad [...]lphia should be free of this sorowe: not because shee should see some Apostates, who should fayne godlines for a time, but because those fewe should more commende her faythfullnes in trying and casting out of Hy­pocrites, then cast upon her any blot of schisme and defection,

¶ Neither shall he goe out any more: The pillar is declared by a double pro­perty, one of continuance, an other of a name written upon: the first is signifyed in these wordes, and he shall goe out noe more: the force of which seemeth to be this, that they may meet with a secret doubt, which peradventure might trouble some bodyes minde, because when the city was takē by Nebuchadnezzar, [Page 100] those pillars were broken and the brasse of them was carryed to Babylon, Ier. 52.17, Least any should feare that the same should befall him, namely that although for a time he shallbe placed in the Temple, yet at length he should be banished away, he biddeth them to be of good cou­rage. For he promiseth that this pillar shalbe such, as no Nebuchadnez­zar shall ever breake in peaces, neyther ever carry away by any force. The Sonne abideth in the house for ever, Ioh. 8.35. The bond woman with her sōne ist cast out, but the heire shall live allwayes in the sight of his father, Gal. 4.30. and c.

¶ And I will write upon him the name of my God. The name written is three fould, of God, of the newe Ierusalem, and a new name of sonne; All which are spo­ken according to the manner of the Pillars in the Temple the figure wher­of the Spirit here declareth, pointing unto it as with the finger, by the same thing teaching by the way, that nothing was ordained there in vaine, al­though it might seeme to be of never so small moment. Salomon ador­ned the two erected pillars with two names: The one on the right hand he calld IACIN, that is, he shall stablish; That on the left hande BOAZ, that is, in him is Strength, 1 King. 7.21. not onely shewing by the mat­ter it selfe of the pillars, but also by the names, in what firme estate the e­lect doe stand before God, both present and future. For the present the children of God have strength in themselves: for the time to come, God will so stablish them by his grace, that they can never fall away from him altogither. Although that I may put you in minde also of this further, that they seeme to signify the two Churches: by that on the right hand Jacin, the Church of the Jewes, which God at length in his time should stablish, having not yet gotten stablenes, because of their harneded heart, wherby they should refuse Christ, when he should come: by that on the left hand, Bohaz, the Church of the Gentils, because of the present strength which should be in it, when shee should embrabce Christ at the first hearing. So Christ would write names upon those Pillars, better then those Jacin & Bohaz. For first he will imprint the name of his God, that it may be manifested to all men, that they have bin set at liberty to be Gods chiefe treasure and ri­ches, as it cometh to passe in things marked openly, which doe shew by their titles to every one that looketh on them, whose they are. In which sense it was said in the 9. ver. and they shall knowe that I have loved thee. In which respect also holines to the Lord is written upon the belles of the horses, in Zachary 14.20. The second name is of the newe Jerusalem, of which in ch. 21.2 to which time this reward perteineth: frō whence it is cleare that these 7 E­pistles respected not onely the present condition of the 7 cityes, but by the [Page 101] way of types to contayne a lōge following age, evē as we have interpreted. But so farre as pertineth to newe Ierusalem, wee will shew in this place, that it is not that city which the saints shall enioy in heaven after this life, but a Church to be expected on earth the most pure and most noble of all that ever have bin hitherto. The rewards in a peculiar manner doe serve the ti­mes, and if this felicity shalbe after the resurrection, it shalbe comon to all the saints, not proper to this Philadelphia. This therefore signifyeth both that the Philadelphians shall cōtinue untill that restauratiō in which new Ierusalem shall come downe from heaven, & shalbe conversant among men, & also shalbe ioyned with the same in a league & fellowship, shalbe indued with that heavenly city, & enioy the same Law, privilege & happi­nes. At which time all shall acknowledge thy reformation not to be a thing devised of man as contentious men affirme, when they shall see the same ordinances to flourish in newe Ierusalem. The third name is the newe name of sonne: What can be new unto him? namely that which is not yet acknowledged of the world. Hitherto he hath suffered the tyrants to beare rule & to treade under foote the name of Christ, as though he were a King onely in title, who should have right to reigne, but should want pover. But at length he shall rise up, & shall take a clubbe into his hande: he shall de­stroy all his enemyes, he shall give the triumphe to his spouse, & shalbe celebrated King of Kings by all men through the whole cōpasse of the earth. Vnto the society of which glory he shall take his servants, he shall deliver them from the calamityes, wherewith they are now oppressed, he shall gi­ve them power over their enemyes, & shall bestow on them the whole glory of his Kingdome, as much as mortall mē cā receive. And there is some difference betweene a newe name put absolutely as in chap. 2.17. & a newe name of sonne. For that perteineth unto the certenty of adoption by Christ, which faith was very weake in the Pergamen state: this belongeth to the society of the Kingdome, which shalbe communicated with his in the last times.

13 Let him that hath an eare heare; Hear therefore Philadelphia and re­ioyce, thou art lowe and nothing esteemed, but God will exalte thee. O­nely goe foreward constantly & augment your care & diligence, slake and asswage it nothing. Neither regarde the skoffes of the wicked, who shall bring upō thēselves sorow, & to thee a crowne. Shortly there shalbe an end of thy warfare. In the meane time wee will pray for thy peace. Doe thou againe ioyne thy prayers with ours, that Christ would bestow the same things upon the rest of thy brethren, which he hath so greatly approved in thee. Fare well. The grace of our Lord Iesus Chist be with thee, Amen.

Scholions.

14 And to the Angell of the Laodiceans: Laodicea situated at the river Ly­cum: was once a great city and famous, abounding both in cityzens & ri­ches, and also in all other things, as we shewed in the first chap. ver. 11. It was built by Antiochus the sonne of Stratonice, and for his wife Laodice her sake, called this city Laodicea, as it were, the Princesse and ruler of the people, to whom shee should administer iustice and make lawes. From whence wee call her Glorious, great both by name, and also in their owe o­pinion, which boasteth that shee is riche, and wanteth nothing, ver. 17. It is from Philadelphia more toward the East then the South, being distant from it according to Ptolomy not above tenth scruples. Shee is the third city since there was mention made of Jezabell, the reproche of whom Sardis tooke away from the Churches. Shee hath this proper to her, that shee hath none, to whom shee can be opposed, as in the former Churches. Vn­to Ephesus was opposed Thyatira, to Smyrna Sardis, to Pergamus Philadelphia, Laodicea the seaven hath noe fellow. The Antitype is the third reformed Church, which before I note or shew, the uniust suspicion and offence of some men is to be put away by intreaty. No disease or corruption of minde hath moved me to seeke out an odious application. No mans either ri­ches [Page 103] or honours, God is witnesse, grieveth mee. I am content with my lit­tle. Neither have I counted any thing to be more foolish, then to please ons selfe by displeasing others. But howe dishonest and filthy a thing is it, to sit as doth the fly upon the soares of the brethren? My soule hath all­wayes abhorred such dealings. But when I considered that these seaven cityes were set forth for a type of all Churches among the Gentiles, and then also perceived the course it selfe of the time, and the mervaylous concur­ring of all things, I durst not unfaithfully hide the truth with silenee, least I should make my selfe guilty of others blood. Farre be it, that I should distaine willfuly that Church which through the mercy of God hath brought mee forth, nourished and susteined mee, which I desire in my daylie prayers and labour, to be most blessed. But seeing the soare cannot be cured, unlesse it be touched, neither truly touched without griefe, I thought I must not refuse to cast my selfe against what troubles soever, ra­ther then to betray the salvation of her, of which every one of us ought to have greater regard and care then of his owne. Verily he that gathereth the teares of his children in his bottle, knoweth that I have not viewed round about this Laodicea with dry eyes. I could not but morne from the bottome of myne heart when I beheld in her Christ lothing us, and very greatly provoked against us. Wherfore let no man blame me for that, which not so much my wil, as the duty of a faithfull Interpreter compel­leth me to bring forth. And I hope that the lovers of the truth will not despise and refuse so equall and reasonable request: with which hope sup­ported, but especially with his ayde, who is the leader of my way and life, I will gird and make my selfe ready unto the thing it selfe. The Antitype I say, is the third reformed Church, that is, ours of England. For all the purer Churches are comprehended in this threefolde difference: For ei­ther they presist and continue in those steppes which Luther hath traced out, such as are the Churches of Germany, especially of Saxony, and those next bordering of Suerland and Danemarke; or they abhorre that errour of Consubstantiation, as all the rest with one consent: which yet doe not a­gree in all things, but follow a differing manner of governing and administring, the French and their companions one, our English another, a cer­ten propre and peculiar one. Whereupon there are three distinct several­ly, unto which the three types Sardis, Philadelphia, Laodicea, after that Iezabell was overthrowne, that is the yoke of the Romish tyranny shaken of, doe answere. And to the last Laodicea, the English doth agree, whose last original taketh her beginning at the yeare 1547. when Edward the King of most famous memory, came to the rule and governement of the [Page 104] common wealth, but then at length shee was confirmed and stablished, when 11 yeares after our most peaceable Queene Elisabeth begā the king­dome. Most mighty King Henry her father had expelled the Pope, but re­teyned the Popish superstition. And before he began to stirre any whit, e­ven against the Pope, the Churches of Germany and Helvetia were foun­ded. The Scotish Church is later in beginning then ours: yet by right it is numbred with them, with which it agreeth in ordinances: into whose ti­mes shee is cast, which is to be esteemed rather from the agreement of things, then alone from the difference of time. Wherfore our English Church alone constituteth the Antitype answering to Laodicea; as shee which began last of those, in which there appeareth noe difference of any moment.

¶ These things saith that Amen: Amen is used as a proper name and unchā ­geable, as before he that is, he that was, & he that cometh. This threefoulde property perteineth therto, that it may teach what manner of one Christ would shew him selfe in governing this Church. The first is fetched out of the first chap. ver. 18. although Amen there wanteth the article, neither is it read at all of the comon Interpreter, yet notwithstanding this place gi­veth coniecture that it ought to be read. The second is taken not out of the vision of the same chapter, but from the inscription of the comon Epistle ver. 5. Neither is the third found in expresse wordes, but in the 8. ver. he is called the beginning and the end, from whence this seemeth to proceed, the beginning of the creature. The two first propertyes perteine to the double truth, one of promising, the other of teaching: in respect of that he is called that Amen, according to that of the Apostle, In him are all the promises of God yea and amen, 2 Cor. 1.20. in respect of this, a faithfull & true witnesse. As touching that, Christ taketh this name upon him now, because he should shew himselfe very cleare & famous in performing his promises. But what are they? All blessings of heaven, of earth of cattell, of children, of peace, of war­re, of good health & the like, to them that obey the voyce of the Lord: but all cōtrary things to thē that refuse. Deut. 28. Which how they were per­formed to the Laodiceans is not plainly apparent to us, being destitute in this point of the light of the History. As touching our England nothing can be more cleare then the excellent goodnes of God in this thing. For the space of these 42. yeares & more, what aboundance of all good things hath ben powred forth upon our Iland. He hath given us a most peaceable Queene, excelling so in all prayse, as no age hath seene the like. Togither with her he hath given peace. What good thing hath not issued frō thence? Frō hēce the lawes are in force, iudgemēts are exercised, every one ēioyeth [Page 105] his owne, iniuries are restrayned, wātonnes is repressed, the nobility is ho­noured, the comon people goeth about their worke with all diligence, arts doe flourish, handicraftes are used, cities are built excellently, riches increa­sed, infinite youth groweth up, the fieldes abunde with corne, the pastures with cattel, the moutaines with sheepe. What should I use many words: hence is a porte & place of refuge opened to the banished for Christs sake: affoardeth ayde to them that are oppressed by tyrants, neither have wee almost any other labour, thē that wee may helpe thē that neede, & all this even while our eares doe ringe of the noise & tumulte of the nations round about us, no lesse then as the waves of the sea. England never had so long quietnesse of dayes. At which our felicity strangers are astonished, our ene­mies are grieved, wee our selves almost knowe it not. But prayse be to thee most true Amen, who hath given us this ease and rest. In bestowing lar­gely upon us so many good thinges, thou hast shewed truly to the world, that thy Gospell is a guest not going away scot free, which dot so aboun­dantly blesse those that receive & entertaine it. Keepe & continue these good thinge unto us, yea thou wilt keepe them, which art Amen, if wee shall keepe and defende thy trueth.

¶ That faithfull witnesse & true: The second property is of trueth in tea­ching. For these thinges perteine to the propheticall office of Christ, as hath bin said in the first verse of the first chap. where he is called faithfull, because of the diligence of labour, wherby he is exercised in his office with very great faithfulnes, to whom the FATHER hath well commited a businesse of so great momēt; true for the soundnes and syncerity of speach, without all, even the least spot of falshood.

In this kinde of trueth he should manifest him selfe in wonderfull man­ner in this Church. But touching the city of LAODICEA, we have noe more then before. In the Antitype those former riches of his grace are in this thing, if it may be, surmounted and excelled. And to what end were all the good thinges, if wee could not have the whole­some doctrine of trueth? But ever since the first times of our most peacea­ble Queene, he hath raysed up continually diligent and learned Pastours and Teachers. who have preached the worde purely and syncerely. Nei­ther at this day are many wanting by his infinite mercy, who bestowe all their labour in imperting to his people the whole will of God, and that pure and uncorrupte from all leaven of falshood. Although not without cause in deede, one may mervayle howe in so disorderly custome & licence to doe all things that they will (excepting the diffaming of the dignityes) the doctrine hath continued so long whole and sounde.

But he that is a faithfull and true witnesse, sanctifyeth the Pastours with the truth beyonde all hope: in whose lippes he dwelleth even hitherto: all­though by many not obscure tokens he threatneth that shortly he will go away, unlesse betime he be met with.

¶ The beginning of the creature of God: The last property which is of power. For whether we interprete the greeke worde fort beg [...]ning or for dominion, it cometh to the same end, seeing it is necessary that all things be subiect to his gouvernement, who in the beginning made them In which respect Christ hath shewed himselfe wonderfull also among us. What hath not the Pope of Rome endevoured and undertaken, that he might trouble our peace, partly by execrations, excommunications and bulles, sounding an alarme to open rebellion: partly attempting privily, Iesuites being sent by stelth, and other privy murtherers who should kill the sacred Princesse with sword, poyson, torments, divelish artes, or any other way. Wee knouwe that not long agoe the Prince of Orenge was set upon with desire to kill him,, by a popish cut throate, and was killed. Late is the memory of Henry King of France, whose murther Iacobus Clemens a monke attempted & accomplished. And Henry the fourth who nowe enioyeth the soveraignty, escaped hardly the bloody handes of Iohn Castell the Iesuite, being stricken through the iawe bone with a knife, and two of his teeth dashed out. But our Queene assailed of many at many times, with sundry treasons, hath ben kept whole and sounde from the least harme. From whence was this I pray? Was oportunity wanting to these wicked men. The alone Prince of the creature, to whose becke all things obey, hath laughed to scorne & deluded the counsells of the wickel, repressed the endevours of the ungodly, and made frustrate their subtill devising, and restrained them least they should touch his annointed, nor hurt the nurce of his Prophets. His power is noe lesse famous in briddling the Spaniard, with whom wee make warre nowe so many yeares. What is ther that he doth not thinke to effect by his ri­ches, who alone procureth trouble almost to all Europe and other parts of the world? The invincible navie of the yeare 1588, swallowed up in hope our whole country, our lives and goods. But good God howe was he disapointed without any labour of ours, through all the seas cost asun­der, scatered here and there and broken in pieces? He came out one way against us, and fled seaven wayes from before our face. This is thy prayse alone o most mighty Governour, whom the windes, the waves, the harts and hands of men will they nill they doe obey. O ye Kings why doe ye not regard? Why doe you not learne, ye that iudge the earth? Will ye fight yet still against the Prince of the creatures to your owne destruction? Yf yee shall [Page 107] goe on to be so made, wee in the meane time will betake us under his winges, by whose defense alone wee stande safe against all your assaults. Such is then the threefoulde property wherby Christ sheweth him self to be seene in this our Laodicea, to wit, constancy in promising, syncerity in teachting, then an invincible power in defending.

15 I knowe thy workes, that thou art neither colde nor hotte. In declaring the greatnes of their sinne, he maketh no mention of any good thing, contra­ry to that of the other Churches, none of which was of so desperate estate, noe not Pergamus neither Sardis, as to be voyde of all prayse. But this evill, as though it could not endure the fellowship of any good thing heareth nothing but reprehension, without confirmation of any honesty. Not but that there were many singular men, whose faithfulnes and diligence the Spirit might approve (for it can not be but that where Christ is a faith­full and true witnesse, there some should take singular paines) but because he respecteth the comon forme and outward face of the Church, namely of what quality it is, not so much for her owne sake, as for the administra­tion of the Angels, which was such, as he that considered the matter but with indifferent eyes, he shall iudge her worthyly to be voyde and empty of all vertue. It is an horrible evill which refuseth all fellowship with good­nes. And althoug by this silence, wee may be able to coniecture, how grievous the disease is, neverthelesse afterward it is described more plain­ly of what quality it is: and first, for more perspicuity and clearnes, by a denyall of contraries: I know, saith he, that thou art neither colde nor hotte, but some thing compact and ioyned togither of both. Whereupon this evill consisteth of a temperature and mixture of certen contraryes. Now he cal­led him colde, who with a quiet minde can endure that the dutyes of god­lines should be neglected and despised, little or nothing at all regarding what manner of worshipping eyther he himselfe or other doe holde: him hotte, who doe boyle with a right affection and desire through vehement heate and fervency, as scalding water, seething in the potte with a certen restlesse motion, for so the Greeke worde zestos doe signify, of which sorte are they which can by no meanes suffer superstitions and ungodly religi­ons, but doe try all lawfull meanes, that there may be an amending. For hotte, is not here sinnefull, as is a rash zeale as it cometh to passe in habites, in which both extreames doe swerve from the right: but it is of prayse: As Apollos being fervent in Spirit, Act. 18.25. And Paul exhorteth that they be fervent in Spirit, Rom. 12.11. Yf by excesse he should degenerate from the trueth, lukewarmnes, holding the middes, there were some considera­tion of honesty. But fervency or Zeale is an affection, following the love of [Page 108] holines, with a great and earnest affection of minde; whose defect, whether that more removed of coldnes, or this, nigher of lukewarmnes, is blamed. And lukewarmnes placed in the middes of these extremes in that, wherby a man staying himselfe from committing grievous sinnes, embraceth god­lines, so farre as may be enough to maintayne the reputation of an honest, prudent, and civile man. The College then of the Laodicean Pastors, was as it were a Senat of prudent and moderate men in the matter of religion. Even as at this day the lukewarme have the report comonly & in every place. Yet it is not playnly mentioned from what mixture of thinges this luke­warmnes did arise. Before these times of Iohn, Paul biddeth the Collossians, that they should say to Archippus, who then was the Pastor of the Laodicean Church, that he would looke to fulfill in the Lord, the ministery which he hath recei­ved, Col. 4.17. From which things appeareth that the Pastorall faithful­nes began then to shake and leane, which afterwardes fell most shame­fully, when the Spirit sent these Epistles to the Angels. In our England the matter is more cleare, where there is such a forme of Church established, as is neither colde nor hotte, but set in the middes, and made of both. It is not colde, in as much as shee professeth the helthfull, pure, and entire doctrine of salvation, wherby wee have bidde fare well and forsaken the Romish Antichrist, and have rysen from that cold death, wherein wee lay before time. Hotte in deede shee is not, whose outward government for the most parte, is yet still Romish: In the degrees of their Clergie, in Elections, and Ordinations, and whole administration of the Censures: Which mixing of the pure doctrine and Romish regiment togither, maketh this lukewarmnes, wherby wee stande in the middes betweene cold & hotte; betweene the Ro­mish & Reformed Churches, of both which wee are compact, as Martin Bucer of godly memory, complayneth in a certen Epistle sent to a most beloved friend of his, at Cambridge, written in Ianuary 12. in the yeare 1553. He in the tymes of King Edward the VI. was used amonge other, who should determine the reforming of our Church. But in what thinges both his owne and Peter Martyr his authority prevayled he himselfe manifesteth in that Epistle even nowe spoken of: for so he writeth: Whereas thou puttest mee in minde of the purity of the rites and ceremonies, know thou, that there noe stranger is asked concerning those things; yet of our selves, when wee may, wee fayle not to doe our duty by writtings, and in presence, and chiefly that the people may be provided of true Pastors, after also of the most purity, both of doctrine and ceremonies. And in an other place, There be some who by most humane wisdome and vanishing co­gitations, would ioyne togither God and Beliall, by the leaven of Antichrist. These things he did write, which wee at this day finde by experience too true.

¶ J would thou wert colde or hotte. I would to God that thou wert either wholy Romish, or at lenght admitte a full reformation. He sheweth the hor­rible greatnes of the evill by comparison, wherein he preferreth a wicked and noe religion, before this mingled lukewarmnes. But doth not luke­warmnes come nearer too good? From whence then hath it more fautie? Certenly sinne is more sinfull, where grace is more plentifull. The fall of the Angels in heaven, left to themselves noe way to obtayne pardon. The sinne of our first parents was more wicked being committed in paradise: most foule was the Idolatry of the five & twenty men committed be tween the gallery and the Altar it selfe, Ezech. 8.18. God wilbe sanctifxed in them that approch unto him; and suffereth more easily his grace not to be knowne, then to be despised: The servant that knoweth his maisters will & do­eth it not, shalbe beaten with many stripes. Wherefore if Baal be God follow him; why halt ye betweene both? As though it were hard to iudge whether were better. God abhorreth to come into this tryall. There is more sound iud­gement in him, who not knowing the trueth, continueth in his superstiti­on, then in him who being somewhat inlightned, is tossed this way & that way, uncerten still what to follow. Therefore a meane here is worst of all: which under a shew of prudent moderation and tranquility; is honoured of the world, which God esteemeth lesse then his next extreemes on both sides. It is then better to fall away to Rome? Be it farre from us. For in this place Christ preferreth the blinde Papists before those Angels, who bewitched with ambition and covetousnes, doe refuse holy reformation. He saith not that the condition of the whole Church is worser, to which the true foode of salvation is ministred, whereof noe power is granted in the Romish Church.

16 Therefore because thou art lukewarmne &c. The aygernesse also of the punishement, discovereth the horriblenes of the sinne, which seemeth to be confirmed with an othe; For the greeke worde which Theod. Beza translateth, therefore, the comon Interpreter hath, but, and it is of one swearing and confirming by othe in this place, as though he should say, So, or thus let this or that be done to mee, as it is certen that I will vomite thee out of my mouth, After which manner the word So, is used by the Latynes, as in that Ode of Horace, So the mighty Godesse of Cyprus &c. as it hath ben observed by Henry Steven. And with the Heb. Aeen is the same with sic, as in Isa. So he bare our sorowes, that is, certenly, cha. 53.4. & Eccl. ch. 8.10. and in so J saw the wicked buried, that is, truly, certenly, as some would. And such silence is often used in execrations; Therefore I sware in my wrath, if they shall enter in­to my rest, Heb. 3.11.

¶ It shall come to passe that J will vomit thee: As it cometh to passe in meates, which either hotte or cold, are reteined of the stomache because of the ex­ceeding quality, which causeth feeling, and exciteth the stomacke to em­brace it: but that which is lukewarme, because of his nigh and familiar heate, neither in entring is felt, neither being entred is it for that cause di­gested, but remaining idle, and bringing at length trouble by his tarying there, is thrust out of dores with vomiting as an unprofitable guest. But we must beware that similitudes be not wrested, beyond that which they doe intende, as though naughty and wicked men should remayne con­stantly in Christ, as cold meates in the stomacke. For such were never in Christ: neither doth he tell what he doth approve simply, but what he preferreth. Furthermore the thinges are referred to his externe administra­tion, wherby he beareth longer with the notably negligent, or rather all togither strangers then lukewarme, as the experience of all times proveth, & at this day wee see in the Romish Church, which although shee hath for­saken utterly the trueth, hath flourished a longe time, when in the meane time God rebuketh forthwith the true, neither differreth chastisment un­to any long time, if he shall see them slacking a little their earnest affection, and to leane more to lukewarmnes. But what is it to be vomited out of his mouth? Will Christ, in whose mouth and lippes the very trueth resteth and abideth, take away his trueth from this Angell, delivering him up in­to absurde opinions, and that he should beleeve lyes againe? The itching desyre of many men at this day, to give againe to the people monstrous & reiected opinions, maketh this interpretation probable. Wee knowe what is taught within these fewe yeares in the Schooles, is preached usually in the assemblyes, is disputed at the publike Comices, and was published in print the last sommer. But this should be the punishement as well of the people as of the Angels, to whom it seemeth to be proper. Therfore I have noe certenty touching this matter. Surely the event will declare shortly. In the meane time let us knowe that this shalbe a fearfull punishement: for first Christ will take great pleasure. in reiecting from himselfe this An­gell. For what can be more pleasante to a man that hath a disposition and will to vomit, then to be eased by and by of the cause of his griefe? Even as Moses threatneth to the Apostate Iewes, that Iehovah will so reioyce in destroing and rooting them out, as before he reioyced to doe them good, Deut. 28.63. Second­ly because he will cast out this Angell with greate dishonour. For an un­cleane place is sought for vomiting: howsoever Antonius in the assembly of the people of Rome governing the publike businesse, filled his owne bosome and the tribunal with gobbets of meate. Thirdly, that the Angell [Page 111] shall never recover his former dignity. For farre be it that the Prince and Authour of all cleannesse, should ever returne to his vomit, But this pu­nishement was not to be inflicted to the whole Laodicean Church, but to the Angell alone, that is, to all lukewarme Pastours, partly because of that which wee spake even nowe, partly because the Church is wont to be men­tionned expressely, where shee is intreated of. As unto the Ephesine Angell, I will remove thy candlestick out of his place, chap. 2.5. It shall therefore be peculiar to the Ecclesiasticall men without the destruction of the whole Church. Neither is it to be doubted but the same at length happened to the Laodicean Angell, which here is denounced: The which thinge is also certenly to be expected in his Antitype, unlesse shee shall prevent it by re­pentance. For it shall come to passe that that faithfull witnesse shall over­throwe this whole Hierarchy, and not alwayes suffer men, seeking onely ho­nours and riches, not those things which are Christ, to enioy even this false f [...]licity. Certenly a great and reprochfull iudgement abideth those lukewarme ons. Of which though they be troubled with noe feare, as ha­ving with their terrour put to flight all the noyse there of: yet though all shall hold their peace, he will not deceive, who hath threatned that he will punish. It is also to be feared, that the Church may feele some adversity through contagion and consenting to. Such as are the Angels, such beco­meth shee for the most part: and none is so ignorant of the matters, who seeth not plainely that the whole body is sicke of the same disease. But have mercy upon us o thou beginning of the workmanshippe of God; deale not with us according to our sinnes, thou knowest our making, that wee are dust and ashes. How should not earth wax cold? Rayse up in us the burning heate of thy love: dissolve J pray thee our yce: neither suffer us to please our selves in our miparted godlines, but kindle us with thy heavenly fire unto a full heate and fervency, that wee may both avoide thy lothsomnes of us, and may alwayes enioy that pleasantnes, which thou givest to them whom thou lovest: Amen.

¶ For thou sayest I am riche: Thus was the nature of the sinne. The cause is double, a false perswasion of their owne worthynes, and ignorance of their misery. That grew from their wealth, which was of earthly and not spiritual ri­ches, for against these he opposeth the riches, which he biddeth the Angell to buy of him in the next verse. Neither could he have ben lukewarme if he had expected spirituall riches from any other then from Christ alone: but rather throughly cold, and altogither a stranger from grace, being be­come voyd and separated from Christ, Gal. 5.4. But he seemeth to have abounded in earthly riches, because of the wealth of the city which wee spake of chap. 1.11. For which cause peradventure Archippus was more negligent [Page 112] of his ministery, whereupon Paul would that he should be admonished: Col. 4.17, although small fruit seemeth to have followed thereof, seeing that even unto these times of this Revelation, there was so great matter of boasting: and that also not newly bred, but gathered from old time. The abondance therfore of things for this life, begate this lukewarmnes. And it is noe newe thing, that prosperity doth steale away our mindes, & draw men away from God. This warning is often in the lawe, that they should take heede to themselves, least being fullfedd, and filled with good things, they should for­geth Iehovah. And the boasting is threefolde, the first of the present wealth: The second of long continuing; The third of a perfit and absolute to every use. For so the wordes require, that J am rich, should be referred unto the present riches: I have ben rich, unto those that are past; I want nothing, unto a certen fulnes. From which further must needs spring a certen persuasion of a permanent state, and also constant felicity for the time to come, And it is to be observed that he bringeth in this Angell boasting in his owne wordes: otherwise then was done hitherto; & yet this not in vaine, seeing nothing is uttered rashly of the H. Ghost. But as touching the Anghel of Laodicea a clearer application offereth not it selfe: In our England the congruency is so manifest, that nothing could have bin expressed more lively. For what other cause can wee bring of our lukewarmnes, the Popish gouvernement mingled with the pure doctrine, then the love of riches & honours? Men suffer not this hope to be taken from them: but they had rather have a halfe godlinesse, togither with the inioying of their riches, then a full and perfit reformation with the losse of them. Yet least they should seme to preferre any thing before the trueth with dishonour, they prayse some what proudly our present happines in the published bookes and in the assemblyes: as wee may see from the writings of many men, which have come forth in these last yeares. Not without cause therfore the Spirit maketh this Angell vaunting him selfe, but in the same setting before our eyes our notable glo­rying. And wee have said that the first bragging was of the present riches. Howe doth our Angell triumphe in this respect? and lifteth up the head above all other reformed Churches? In other places there are poore and basse Pastores, almost of a vulgar state & condition; nor of any greater au­thority, then their godlines and learning can procure unto them, But our Bishops are Peeres of the Realme, superiour in honour to many great states: also in riches, company of men and mayd servants, in magnificence of houses and all the other pompe of the world, equall to any even the greatest Earles. Howe riche is the reste of the Clergy? The Deanes, Arch-Deacons, Prebendaries, Chaplaines, heaping and gathering togither ma­ny [Page 113] benefices, as they call them, doe match Squires at least in early reve­nues. Doe not this amplify and encrease very greatly the glory of the Church, that her ministres doe shine in garments of silke and Velvet, doe walke in the streetes with the retinue of noble men, & so drive farre off the contempte of the ministery? Where canst thou see after the Pope expel­led, a Church to reioyce of so rich thinges and of such prosperity? No where in deede; neither doe I envy or grudg at it; onely our reioycing is not good. And would God that our riches did serve to the promoting of Gods glory, rather then to the hindring thereof; but they have brought in this miserable lukewarmnes, whyle that wee may retayne them, wee make noe reckoning of true godlines. The second boasting is of the long continuance: For this plenty it not newe, but which hath ben confirmed nowe by the space of two and fourty yeares. With how great prosperity of all things. Who may be so bolde as to reprove the condition of this Church as maymed and imperfect, which the experience of longe time hath approved to be most happy? Not I in deede, unlesse prosperitie were an argument rather of Gods patience, then of mans Iustice. In the third place he vanteth that he wanteth nothing: What telst thou mee, saith he, of other reformed Churches? I see no cause why other reformed Churches, should not imitate ours, rather then wee them, seeing wee are inferiour to them in nothing. The answere to the admonitiō made to the Parliament, pag. 226. Yea why doest thou call me backe unto the first Church? As though wee were to be bounde with the first beginnings and principles, as with fet­ters: And it were not lawfull for us, to alter those thinges, which at their first originall were not so profitable, as at this day they seeme hurtfull, this is in a certen Apol. of the governement of the Church, pag. 81, A bould, that I may not say ungodly, assertion, to affirme that any thing ordained of the Apostles, should be noe lesse noxious to our Churches then profita­ble to them, for which they were appointed. But I remitte this to the heat of contention. In the meane time let such a man knowe, that the Apostles Church was most perfit, and was not to be made perfit by the inventions of them that came after, but that all other are to be tryed and examined by the square thereof. That saying of the first Councill of Nicen is to be celebrated, which is, Let the olde customes holde. And that also of Tertullian against Praxeam, Beholde, whatsoever is first, that is true: and whatsoever s later, that is false. And it is not to be doubted, but that Paul taught Tim. most ful­ly how he (hould behave himselfe in the house of God, 1 Tim. 3.15. Is all that instruction abrogated for oldnesse? Should the time teach better & more certen things, to which those Apostles should give place?

Surely the Church, as Adam in the first beginning was purest; the farther shee proceedeth, the more filth shee gathereth, unlesse God extraordina­rily make the light to shine out of darknes, as lately in this last age. That first Church was the garden of Eden, as wee have shewed in chap. 2.7. The Church of the following ages compared with that, was a wide and barren wildernes. Perfection is not to be measured by multitude of professors, or by amplitude of riches, but by the integrity and purenes of God his insti­tution and aboundance of heavenly gifts. Let it be then enough to prayse mens inventions, let us tread under foote the sacred trueth in comparison of them.

¶ And knowest not that thou art wretched; The other cause of the evill is the ignorance of their misery. For prosperity blindeth the minde of the world, that it cannot see in deede in what state it is. Therfore in many wordes he declareth this misery, because in so deepe a drowsines a light upbraiding would not cause any feeling. he maketh a fivefold degree of it. Of which the two first are as certen comon accidents; the three last doe shewe the very kinde of the disease. For the remedy is threefold, of golde, of garments, & eye salve in the verse following, and teacheth that the disease consisteth chiefly in these three thinges. The accidents are referred either to his owne sense, or to the compassion of others: in respect of that, the Angell is wretched, in respect of this, miserable. A man is wretched, who is consumed with some great sorrowe, whether it aryseth from a publike calamity, or from some private and domesticall griefe. And there is none placed in any dignity whatsoever, who can keepe himselfe from this anguish, whereupon Kinges in the tragedies lament that they so often are wretched. Such heavinesse of minde did lie once upon the Angell of Laodicea, as is at this day in our En­gland. Howe, wilt thou say, where noe publike calamity presseth? The Spi­rit speaketh of private sorrowe, as is evident from the glorying of this An­gell, for which there can be noe place in a comon mourning and sorrow. but this interior griefe doth torment miserably the English Ang. For how great griepes doth he feele, who desyreth exceedingly riches & honours, and cannot get them? Or at least who cannot enioy securely those things being gotten, whom many godly and learned men doe inveigh against with most grievous wordes? and not this onely, but also doe prove mani­festly from the trueth of God, that such dignityes are unmeete for the mi­nisters of Christ, and that they cannot stande togither with the faithfulnes of Pastor & Bishops? Howe must it needes be that these disturbers should be very grievous, especially seeing this opinion is now favoured of the mul­titude: and the nobility hath perceived plainly long a goe the trueth of it? [Page 115] Yf one could opē the brest of this Ādgell, doubtlesse he might see his heart almost consumed with this griefe, howsoever without all things are ioy­full, & the comō wealth flourisheth with happy tranquility. And I doubt not but that the Angell will confesse, that I have touched his most inward sense in this thing. This Angell is miserable to others; not to the wicked Papists, to whom the former griefe is not sufficient, but to the godly bre­thren, both at home and in other nations, who being free of all partiality doe acknowledge the condition of the Bishops & other Clergie, who doe give themselves wholy to ambition, and labour for honours, to be miserable & unhappy, howsoever it doth very greatly please our selves. For what is worthy of more pitty then to see brethren snared with the vaine glory of the world, altogither to desire and to enforce themselves to get earthly di­gnityes, and to make shipwracke of the heavenly crowne? Yf they had al­wayes lyen in the snares of the Devill, the thing were not so much to be lamented; but after that they have escaped from his snares by the holsome knowledge of the gospell, be entangled againe in the same by this way: what godly man cannot both be grieved at their change, and also bewayle the comon misery of us all, which by a thousande meanes are drawen into the same destruction? Such therefore are the accidents, grievous indeede of themselves, yet but as a flee biting in comparison of the disease it selfe: which nowe let us touch, as gently as wee can, and with the minde onely to heale, and not to exasperate it. The first matter to be purged is poverty. And konwest not, saith he, that thou art poore: Of what sorte of poore? not poore in Spirit of whom Christ speaketh Mat. 5.3. for this is a blessed pover­ty, that a wretched. Also the Angell boasteth that he is and hath ben rich, and that he wanteth nothing, so that he is farre from that holy humility. This poverty therfore is the timorous begger lives, which both quaketh at the sight of a richer man, nor either speaketh or doeth ought, but to the pleasure of a mightier man, and also which susteineth the wretched life by begging mony and reliefe: For the greeke worde ptacos, poore, hath the na­me both from fearfulnes, and also he is noted with the same name of him that laying at the gate of the rich man, desyred to be fylled with the crum­mes, which fell from his table, Luke 16.20. Which of these agreeth to our Angell? Is not all this dishonest covetousnes removed farre from so great riches as are ministred to ours? I would to God it were in deede: but here as alwayes I am compelled to admire the infinite wisdome of God, who hath opened our secret impostume, with a word so fit for the thing, as no­thing ever could be spoken or thought more fit. For first, howe servile a feare possesseth the Angel, from hence may easily appeare, that he speaketh [Page 116] almost nothing, which he thinketh may displease any one. The Bishops doe feare the Peeres: the Parish Pastors, the Bishops, whom they perceive to be ready to scourge them, if any provoked at home, will crave their aide, es­pecially if he can obiect their minde to be out of love with some ceremo­nies. So reprehensions are silent, naughtines reigneth, the hand of God is heavy upon us, and whither the matter will growe at last, prudent men feare not without iust cause. But chiefly the beggery of asking is notable. For runne over with your eyes and mindes the whole Clergy. Will yee that wee beginne at the weakest? Those that they call Curates, both in very trueth & also in the iudgement of all men, are beggers. In whom wee may see that which was threatned to the family of Ely, men bowing themselves for a piece of silver, and a masell of bread, and requiring to be ioyned to one of the Priests, that they may eate a piece of bread, 1 Sam. 2.36. In the rest, who through their grea­ter aboundance walke more underpropt, what running up and downe? what bountifull giving and bribes? What importunate and earnest intrea­ting? Howe great flattering intisements of humble service and soothing of all duties, that they may procure to themselves Ecclesiasticall offices? Very many doe fly unto the Kings Court, or to the house of a most noble man the Lord Keeper of the Great Seale. For these places are like the beautifull gate of the Temple of Salomon: in this, men enter in great multitudes, and there is great hope of carrying away the penny, Act. 3.2. Others followe the States and Peeres, to whom they become either domesticall Chaplaines, or that I may so say, vassals: For what cause I pray? That assoone as any Be­nefice, as they call it, shall happen to be voyde, they may enioy the same by the gift of their Lords. And this is thought to be an honest way to get an Ecclesiasticall charge. But is not this flattery meer beggery? In obtai­ning a divine office is favour any whit lesse dishonest then mony? Yf wee will weigh the matter rightly, it is of the same fault and blasme, to enter either by bribe, or by favour. The other rable is diligent about the comō sorte of Patrons in the Country, in whose Porches they set, flatter and speak fayre to their wyves, flatter their children, Winne their fervaunts by gifts: and in every place behaveth himselfe like wretched beggers. Some more craftily, even as they, which sit in a way having two pathes, and in publick wayes doe offer pilled roddes and sticks to them that travayle by, to the end that they may get some mony: so they either by bountifull giving of present mony, or by agreement to give a certen yeerly rente, doe make a waye for themselves.

But thou wilt say, this is the corruption not of our Lawes, but of the men. Certenly as longe as this way to obtayne Ecclesiasticall charges hol­deth, [Page 117] which hitherto hath prevayled, noe remedy can be brought for this beggery. Have wee not knowne this sufficiently by experience? In the late assembly of all degrees of the Realme, a sore and heavy ordinance was made against it; hath ought ben effected thereby? Nothing at all, but o­nely that the thing be done more warily and subtily. Wee avayle nothing with our lawes, where the Lawes of Christ are not kept. But that wee may proceede, when the thing is begged of the Patrone, howe much lesse bu­sinesse remayneth to the unlearned route, to obtayne Institution of the Bi­shop? Here not onely humble request must be made to the chiefe Lord, but to the Examiners, Groomes of the chamber, Clarkes, Buttlers, yea to the lesse Iacke, not because ignorance shall keepe him from an entrance, but because he is wont to bring most gaine to the servants, who hath neede of more favour. There is noe Tower made so stronge, which an asse loaden with Golde doth not vainquish. Neither any almost so unlearned or foolish, which taketh the repulse. But what engines and crafty meanes are used, let them looke to it.

There is the same consideration of Prebendaryes, Archdeacons, Deacons. Are the Bishops themselves voyde of this avarice? What meaneth then that often attending at the Court and on the Peeres of the Realme? Why wayte they not tyll they be sent for? Why are they not pulled against their wills from theyr studyes? Yea if any should appeale to their consciences, whe­ther are those fatte manoures and farmes of their Bishoprikes let out to hire of their owne accord to farmers that longed for, or promised bribes to the adiutours of their dignity? But are they onely beggers in suing for the office? Some indeede are come to that beggery, that if their seate be to be changed, they pay not their first fruites, except they have raked togither shamefully some almes from the poore Rectours under the name of a benevo­lence. Thou art therefore a Begger o thou English Angell. And therefore with thee it is ordinary and usuall, that the best are passed over, and others lesse worthy, are in better estimation. For as wee bestowe some almes u­pon the blind, lame, and those that are full of sores, wee stoppe our eares against them, whom wee see to have a body well liking and in comely ap­parell, so men of a blind minde, deformed and maimed doctrine, and wit­ty understanding, doe gather togither much almes, when they that have more learning and farre better iugement, are sufferred to hunger and to perish through famine, which cometh to passe eyther because they cannot cry out so stoutly, or because they are more ashamed to begge, or because men have lesse pitty of them.

But it is not my purpose to pleade their cause, thy beggerlines o Angell, is to be reproved of mee, which wilt thou, nilt thou, thou canst not but ac­knowledge, if thou wey the thing with thy selfe in earnest. Thou dost aboū ­de indeede in riches, but nothing is more filthy then the way of getting them. Shall the begger, after he hath filled his purse with asking almes, cast away his patched cloake, and in silke vaunt him selfe to be rich & wealthy? What other thing is thy boasting, then the bragging of riches, which thou hast gathered most dishonestly by begging? And yet I doe not speak these things to that end, as though the stipend of the godly Pastors, who holily both enter into and execute their office, should be meere almes. For the labourer is worthy of his wages; neither can this distribution be sayd to be freely bestowed, any more then is any made to one which liveth of his publike office. God which made the earth, hath so given it to the children of men, that he reserveth a portion to himselfe, which he hath be­stowed on them, who earnestly bend themselves to holy things. Therefore the Patrones doe not give of their owne, when they doe appointe the year­ly rents to the Pastours of the Churches for their paines, but deliver them to those, to whom they are due, and of which they have ben the keepers onely. Wee speake not, I say, of such speciall persons, but generally of the state of the Clergy, the manner of which is so ordained, that the Angell manifestly groweth rich by almes, and in deede is noe other thing, then a Lord Begger. There is added to beggery blindenes, wherby the evill becometh farre more grievous: For what is more pittifull then a blind begger, whom necessity constreineth to seeke his living abroade, and the want of sight suffereth him not to seeke? But this is a blindnes of minde, wherby a man being deprived of a witty and prudent minde, cannot provide for himself touching things profitable and honest before God and men. The Angell then being voide of this wisdome, sinneth even so in administring his offi­ce, as of late he sinned by beggery in the manner of getting. And this is the worst kinde of blindnes, which for the most part, neither acknowled­geth his owne darknes, neither can suffer patiently admonition: yea doth use the staffe wherby he ought to have tryed the way, against him that sheweth him of the danger. Yet thou art to be admonished o miserable Angell, howe froward and angry soever thou shalt be: it may come to passe, that at length thou mayst see, and be wise: if not, at least wise I may be wi­thout danger of setting a stumbling blocke before the blinde, if I have seen the pitte and not shewed it him. And that I may deale with thee more fa­vourably, I will make thy selfe iudge, whether thou be better sighted then I accuse thee: although this be unreasonable in ons owne cause, wherein [Page 119] thou must needes be twice blinde. Call therfore to remembrāce with mee, your last constitutions, which are wont to be wisest, handled in the Con­vocation at London, and published in the yeare 1597. what medecine dost thou make for the Church being sicke? First thou decreest that fitte men be admitted unto Ecclesiasticall holy orders and benefices, as they call them. The title in deede recreated many, and very many did iudge thee nowe at length to use thine eyes. This kinde of men hath made the Church sad a great while. There was hope of remedy when thou shouldst see and acknowledge the disease: For of evell manners doe aryse good lawes. But howe wisely hast thou met with this evill, and satisfyed mens expectation, wey well with thy selfe, after give sentence. Thou knowest that it was ordained in a statute of the Realme, that none should be admitted unto holy orders, but he that should be foure and twenty yeere olde at least, and have brought before the Diocesan the testimony of such men as the Bishop knoweth to be of sounde religion, both of his honest life, and al­so of his professing the doctrine of our Church; yea have ben able to render a reason of his faith in the latine tongue: or at the least hath ben endued with some speciall gifte of preaching. Although this were long agoe enacted, the Church hath ben greatly troubled with a newe rable of most unworthy men. With what cautions then hast thou helped the imbecility of the lawe? For wise and quick sighted men are wont, when they have perceived the weaknes of the lawe, to helpe with more sharpe lawes for that point, wherby they see the impu­dency of men to breake through. Thou in deede hast established manie things, but I pray, what serveth for the worthynes of Ministers, That noe man be received to holy orders, unlesse at the same time he shall exhibite the presenta­tion of himselfe to some benefice then void? or, who shall not bring a certificate from some Church, wherein he may serve the cure of soules, that is, where he may play the Curate under some one in reading of prayers: or who hath not ben appointed in some College; or at least who is not to be admitted of the same Bishop unto some Benefice, or to a Cure. To what Idiote or any the worst man may not these thinges perteine? But thou proceedest and addest other thinges as vayne as these: Moreover if he shallbe, sayest thou, of an other Dioces, unlesse he shall bring dimissory letters, be full foure and twenty yeeres olde, and hath taken some degree in the V­niversity (which last is required onely in men of another Dioces), finally that holy orders be not given, except on the Lords day, or holy dayes. Excellent ordi­nances in deede, for which the reformed Churches may be ashamed. What doe these thinges profit at all, that a fit man be admitted? What that after should be ordayned ministers either more learned or more ho­nest? Wilt thou on the H. Spirit crying by Paul, who is fit for these thinges, obtrude a man with a presentation, with a Certificate, with Dimissorye letters; or [Page 120] who hath ben licenced on the Lords dayes? But I will not debate the matter har­der, onely I appeale to thy conscience: What I pray have you provided in this matter, who hast covered the wall ready to fall with such foolish pla­string? What touching plurality of Benefices? Thou decreest that it is to be restrayned. And well in deede: for it is an hainous thinge, that one should be a sheapheard of sheepe, which he feedeth not, or at least should receive any fruite from them, which take noe profit from him. It were meete therfore, that here thou shouldest bring forth whatsoever skill thou hast, to cure this evill, which not onely the divine oracles, but also comon sense cō demneth of sacrilege. What remedy then doest thou apply? Namely, Let no man enioy this faculty, unlesse he be at least a Master of Arts, and a publike and fitte preacher of Gods worde: A notable Physician in deede. What have Mai­sters of Arts deserved so ill at your hands, that thou would have those first burdened with so great a sinne? Thou confessest that Plurality is an evill thing, and to be corrected, yet thou permitest this mischiefe to them: In deede it is a notable privilege of their degree, wherby they first are licen­sed to be evill. But whether thoughtest thou that the destruction by these meanes would slay more secretly? There are so many, thankes be to God, as if all, letted by no other religion, should use of the liberty of thy constitution, more parishes, I beleeve, should want Pastours resident with them, then at this day they wante. So thou doest stay and represse prudently the evill by augmenting of it. But peradventure it is enough for thee to decea­ve men onely with a title and pretence of repressing plurality. Moreover there is an ordinance made touching hospitality in the Benefices cared for. And this is the calamity of our Church that the Ministers doe not feede the poore with beefe. That of binding the Regulars to make sermons in their owne proper per­sons, would seeme to belonge to a sharper sight, unlesse peradventure it should call them away from other places, where their labour is more ne­cessary; I let passe the Matrimoniall ordinances. That is worthy remembrāce touching excesse about Excommunication to be reformed. For thou seest it to be defiled shamefully with many pollutions: I would to God thou wouldest see and regarde as well those thinges, which belong to the holy and law­full reforming of it. But why doest thou first deny, that herein any thing can be inovated or altered without a great mutation to the whole Ecclesiasticall iurisdiction, and of very many lawes of this Realme; yet afterward thou wouldest reduce the same to his auncient honour and dignity? Wouldest thou make a reforma­tion without an alteration? Thou wilt have nothing to be changed, that the lawes may not be violated, yet thou pretendest to recall the former comelines. It pittiest mee that thou canst not see thyne owne blindenes. [Page 121] But by this provision thou hast openly shewed what reformation wee must expect, such indeede by which noe amending maye be made. Therefore the Title might had ben enough for this thing. Yet that thou mightest seeme to doe that which thou doest not at all, thou usest a certen forme of ordinances. For let us see howe they answere and agree to the promise. First thou ordainest, That in grievous crimes, the sentence be pronounced, either by the Archbishop, Bishop, Deane, Archdeacon, or Prebendary, in his owne per­son. What is this auncient use of prononcing the sentence by them, whose names, except onely the Bishop, had not ben heard in deede in the Church, as long as the true honour and dignity of excommunication re­mayned? Why is there noe place left for the Pastour of every congregatiō to whom once it belonged to pronounce the sentence? Peradventure it makes noe matter to him what is done to his sheepe, or it maye be that he is not fit, nor endued with iudgement and wisdome enough. In very deede this fea [...]e might peradventure have prevayled some what in time past: But nowe it ought not, seeing thou hast set us free enough from it in the first booke of the Decrees.

For it is not to be doubted, but that he that hath ben furnished with Presentation, Certificate and the other things, with which thou hast in the same place instructed him, should be fit enough and more then fit unto e­very parte of his office. Or if I must deale with thee in earnest, what let­teth that the Pastour using the counsell of others, and making diligent in­quiry, may not pronounce the sentence, as well, as either the Bishop or Prebendary, or any other? But thou wilt say, wee will not have this matter to be handled by common advise, but to stande to the iudgement of one a­lone. Is this the meaning of thy reformation, and yet darest thou make mention of the honour and dignity of the auncient use?

Christ commaunded to tell the Church: Shall any one susteyne the place of this Church? One in deede for order sake did pronounce the sentence, but the matter was iudged not by his sentence onely, but by the advise of the whole assemblie and Councill. Neither would PAVLE have the Jncestuous man to be excommunicated, but when the brethren were ga­thered togither, and consented, as wee reade in the first Epistle of the Corinthes, chapter five, verse fourth. And so the Church for some ages after, as is cleare from Origene, Tertullian, Cyprian and others. Wherfore I woulde mervayle that thou doest promise so boldly concerning the former and ancient dignity, but that I knew that blinde men feare not the faces of men. But what if this thyne amending which thou pretendest doth lay open a way to impunity of grievous crimes?

The Commissary as long as it perteined to him, twice at least every yeere did compell the Church Wardēs by vertu of an othe, that they should pre­sent wicked men: Nowe while he should doe that, there is noe cause per­adventure, when the Priest associated with him cannot denounce the sen­tence against such man. And in deede it is not to be hoped for, that the Church Wardens willingly will flee unto the Bishops, Archdeacons or Pre­bendaryes, whom they knowe not where they may finde, or who peradven­ture are farre of from them, and a iourney cannot be made without char­ges, when being present, and that at other mens costs, they can scarce be driven by othe to bewray the guilty. Thou oughtest to have minded these things, and not to have used a remedy worse then the disease it selfe. Se­condly thou speakest of Excommunication for contumacy, which hath noe newe thinge from thy former decrees. But the repeating of the old manner, is with thee a reformation, least peradventure any boxe should want a superscription, although there be nothing in it. I passe by the Chā ­ge of Penance, the foule things of the Officials, the excesse of Apparitors (of taking away whō, you ought rather to have intreated, then of moderating them) and Registers. Thou thy selfe howe mayest speake howe well thou hast used thyne eyes, who passing by many great evills, eyther art wholy occupyed about tryfles: or if peradventure thou hast touched any weygty matters, thou makest them either worse by curing, or in deede nothing better. Certenly by many reasons thy blindnesse is proved. But Christ open thyne eyes: I will not so much deale with thee by wordes, as for thee by prayers. For I have not purposed the handling, but onely the iudging of these things. The third part of the disease is nakednesse: garments are used that wee may provide for shamefulnes. Out of which when one is put, his ignominy is set openly in the sight of men, according to that of the Prophete, Beholde I am against thee, saith the Lord of hosts, and will uncover thy skirts, unfol­ding them upon thy face, that J may shewe thy nakednesse to the nations, and to the Kingdomes thy nakednes, Nah. 3.5. Therefore this nakednesse is a reproch, dishonnour and contempt, whereof this Angell is sicke. For it cannot be that our Clergy should not be contemned of men, who manifestly & cleer­ly doe see howe beggerly Ecclesiasticall stipends are sought and desyred: howe filthily and negligently the holy offices are administred: howe all care of the flocke is naught set by, & the study of Gods glory is cast away. When I say men see these thinges, can it be that they should not despise the Angell seeking onely his owne things, not those which are Christs. And the Angell himselfe at certen times seeth the same thing in some sorte, as can testify the often complaintes of their publike sermons, although he [Page 123] knoweth not the cause, or he would not knowe it, fearing more, as it were, the remedy then the disease. But it appeareth plainly, howe greatly he is despised, from that which happened a fewe yeares since. A certen man set forth bookes, who called himselfe a Marrer of Prelates in which he dealt boldly with the Angell, Howe acceptable to the people were those merry conceites in wordes? Howe plausible almost to all men? Howe gladly and greedily, and with howe great pleasure were they received every where? Noe man is so ignorant and unskilfull in thinges, but that minding the time, he may say thus with himselfe, For Iehovah hath poured contempt upon the Princes: those that honour him he honoureth, and the despisers of him shalbe made light: he hath made our Priests to be abiect to all the people, because they have broken his Covenant. These things, I say, a man considering with himselfe, had not swerved from the trueth. For if there had ben any estimation of the Angell, men would rather have mourned, then laughed, and delivered those wri­tings to the fire, before they would had worneth them with fo often han­dling and looking on them. I would not tell thee these thinges, unlesse the Spirit did affirm plainly, that thou doest not know thyne own nakednes. That false glory wherein thou flourishest, suffereth thee not earnestly either to minde or regarde what men speake and thinke of thee. But learne from hence if thou be wise, howe servants going before in great number, and having chaines, and a great troupe of serving men folloing after, are of no force to drive away contempt, and to deliver from the despising of the co­mon people: or if thou canst not perceive these things so well in thy selfe, beholde the Papists, and the Pope their Prince, howe doth he nowe stincke for his desert with the greatest part of men, contemned, naught set by, vile and hated of all the godly: whose feete notwithstanding some Princes be­ing bewitched, yet doe kisse, and then whom, noe mortall man hath ben in time past of more imperiall maiesty. Remember our former Prelates, whose riches were greater then thyne, their authority greater, their power more to be feared: yet because the common sorte of people did see them to be meere gluttons, howe did they deryde them? The pride of our Wol­sey was mocked openly. For the honours of this world are figge leaves, or as it were torne and ragged clothes, which cover not the nakednes, but make more deformed through the loupes. Minde these things, and be not proude of thy golden feathers, but rather where thou art naked, cover thy shame, least through vaine boasting of the part adorned, thou lye despised with the common people for thy other deformity. And thus at the length I have opened this rotten sore; if my paines & travaile shalbe acceptable, and if being cleansed it doth farre well, howe great thankes shall I give to [Page 124] our God? but if the evill onely shalbe stirred up and provoked, and the handling shall disquiet them that are sicke: I will conforte my selfe with the conscience of duty, and the usuall wages of the Physitian.

18 I counsell thee to buy of mee Golde: Hitherto the cause, nowe the remedy is taught: both from whence it is to be fetched, and by what meanes, and also what is the matter of the medicine it selfe. It is to be fetched from Christ a­lone, he alone hath borne all our infirmities, and alone yet can heale our griefes. The way to fetch is by buying: not because he requireth a pryce; for he selleth wine and mylke without mony or chaunging of my thing, Isayah 55.1.2. But because he will have a desire to be brought, even as in getting of things with greate cost: in which togither also he sheweth the dignity of the remedy, which otherwise is not deare at any price. The medicine is threefolde, after the manner of the disease, which wee have shewed to be threefold, Golde, white garments, and eye salve: Golde is set against poverty: white garments doe cover nakednesse; and eye salve doth helpe against blindnes. Wee have sayd that wretchednes and misery were accidents, which forthwith vanish, when their fountaynes are taken away. Of what sorte every one of them is, may easily be understood by their contraryes. Golde is opposed to the riches and poverty of the Angell, that is, to the hegging of Benefices and Ec­clesiasticall Offices. For the former riches are not true, and doe not let but that the Angell may be the most base and vile begger. But the Golde of Christ driveth farre off this beggery. It is therefore that most holy manner appointed by Christ himselfe, of calling, chusing, ordayning, & appoin­ting Ecclesiasticall men, every one to his office. Wherby Pastors doe not seeke for the office, but are sought for: are not promoted for a peace of money, but for goodnes and vertue, not for favour, but learning, not at the will and pleasure of any man, but by the election and consent of his flocke. Christ will have this Golde to be bought of him, because he him­selfe hath described playnly this whole way, end hath not left it free to men to deale in this matter at their pleasure. As long as the thing shalbe in the power of one Patrone and Bishop, there will never be wanting bribe gi­vers, and such as will suffer themselves to be corrupted with rewardes. But if Christ rule be kept, this begging poverty would flee away never to returne againe. For this golde is tryed in the fyre, proved often times & wholy fined. Wee see the excellency of it in the primtive Church, & also amonge our neighbours at this day. It dreadeth not any touch stone, it fea­reth not any fyre, it bursteth nor asunder by any knocking of the hammer, but it abode invincible in time past, & yet doth abide, with the great glory of them that are made rich therby. Whyte apparell is opposed to the former [Page 125] honours & nakednes, that is, contempt. These garments also Christs will have to be bought of him, having them most pretious & most prayse worthy. For what contēpt can come to thē, whō their worthynes hath chosen, their lear­ning ordained, their holines put in authority? Whom many have earnestly desired for their tryed godlines, doe admire for their diligēce in teaching, doe feare because of the most free truth, & reverence as exemples of all vertue & honesty? Be an exēple, saith Paul, to the faithfull, in speach, in cōversation, in love, in spirit, in faith, in chastity, let no man despise thy youth, 1 Tim. 4.12. Behold the way to deliver from contēpt. These garments are full of maiesty, with which youth being covered, is not despised. And so once the Prophets wente ador­ned: whose hairy garmēt had more estimation with all men, then the silke & vaine painting of others. Those wicked men & skornes of the Prophets, who were togither with Iehu, when the Prophet having entred in, did lead him out from the cōpany, unwares did shew what good opinion of the Pro­phet they had fixed in their mindes. What, say they, would that made man have with thee? Yee rather, why doe yee made men aske what that made man would have? But their tongue spake according to their wicked custome: their desyre to knowe did shewe aboundantly what authority & credit they gave to him secretly; whereupon when the message was knowne assuredly, they created him King whom the made man had annointed for King. The Baptist with his leather girdle & garment of Camels haire was safe from the iniury of the Priests, because of the honour, wherewith the comon people honoured him. The strenght of the divine institution is great, in which God himselfe getteth authority, eyther by the voluntary obedience of men, or by some punishmēt inflicted frō God. There is no neede of the shewe of earthly riches & honours, which at the first is wont to dazell the eyes of the un­skilfull, but at lenght when the vanity of it is perceived, it is no lesse despised them frogges fallen from the ayre. Therefore garments are to be bought of Chr. by which alone our nakednes is covered, appearing otherwise very deformed, whatsoever clothes thou puttest upon it. Eye salve of old was all kinde of medicine, made in that manner, that is might be kept while neede should require. At lenght the name remayned chiefly in those, which are prepared for the diseases of the eyes: because the Physitiās have used abondāce of it. Here it is applyed against the blindnes, namely the wisdome of the flesh, & ignorance of spirituall things. Wee reade that a certē sensible thing was made of the spittle of Chr. & of earth, Io. 9.6. as it were by the know­ledge of Christ by the word that proceedeth out of his mouth, & also the knowledge of our selves, who made in the beginning, of the earth, savour nothing but the earth. Both these are to be ioined togither & to be knea­ded into one lumpe, they profit nothing asunder,

For our misery being knowne particularly, bringeth forth desperation; & Christ being receaved without the feeling of our owne unworthynes, is unprofitable and unfruictfull. And yet wee are no table to mixe & compoūde togither these thinges, but it must be obtained of him, who came into the wo [...]ld to iudgement, that they which see not, should see: & they that sce, should be made blinde: Ioh. 9.39. First therefore wee must remove our owne wisdome, which as longe as it reigneth, doth possesse us so wholy, that it leaveth noe place for true and heavenly. For o Angell, wouldest thou have devised a refor­mation taken wholy our of thyne owne braine, unlesse thou hadst swelled full of the opinion of thyne owne wisdome? Overlooke thy decrees, where is the Spirit called into counsell? By what authority of Gods word is the a­mending of things confirmed? After what exemple of the purer Church, are our matters being fallen downe, corrected and amended? There is a deepe silence of all these things; noe where is heard, either Paul, or any o­ther witnesses of the holy trueth, upon whose credit the things established might rest and stay themselves. I beleeve thou shalt scarce finde a Synode, even in the corruptest times, in which the divine authority is more dumbe and speechlesse. This opinion is to be layd away o Angell, thou must ac­knowledge that thou art earth, and that thou hast noe eye salve in thee, tyll thou shalt be mollified with the heavenly spittell, and subdued into a linamente. Depende therefore on the mouth of Christ, from whence flow­eth that which is profitable to doctrine, to confutation, to correction, to instructi­on which is in righteousnes, that the man of God may be perfite, to every good worke, 2 Tim. 3.16.17. From hence is conpounded that eye salve, which will take away the skales of the eyes, & endue thee with that sharpnes of sight, that thou mayest see playnly, how thou oughtest to behave thy selfe in the house of God. Neither must thou give eare to them, who not onely unskilfully, but also ungodly cry out, that the rules of these things are not to be fetched from this shop. Christ would not seth forth himselfe to be a seller of eye salve, unlesse he had it both aboundantly, wherby he might healpe our wante, and also it were not lawfull to buy it from any other. So then the medicine is threefould, Golde against poverty, which earthly riches ease not: white raiment against nakednes, which the honours of the world hide not: Eye salve against blindnes, which the wisdome of the flesh taketh not away. From which nowe at length it may be understood, that those riches where of in the former verse the Angell boasted is not the righteousnes of faith alone, as the counterfait Ambrose prateth unwisely. For those riches rested not on Christ alone. Whereupon he warneth that he would buy gold of him, which he should doe in vaine, if before the Angell did abounde [Page 127] in the same. But the righteousnes of faith hath all his treasures placed in Christ alone; of which he is made partaker, whosoever beleeveth truly, and renounceth all other righteousnes, Iohn 6.48. Rom. 3.7. Therefore o Ribera, drawe rather water out of a pumeise stone, then overthrowe the righteousnes of faith from this place. But such trifles of thyne doe fall of themselves downe, that I neede not spend time in confuting of them.

19. As many as I love &c. An exhortation to use the remedy: and first frō the chastising of them whom he loveth. A reason in deede of very great moment. Whosoever is either among sonnes, or amonge the reprobate: Yf he receiveth noe sonne, whom he rebuketh and chasteneth not, what shall be done with the multitude of the rest? An horrible destruction remaineth for them, whom he will spare never so little, who doe not suffer his owne children to escape uncorrected. Therefore a chastisement is at hande, un­lesse thou repent betime, and that very grievous and full of trouble, as the very wordes themselves doe shew: which are wont to be used for a confort in a bitter affliction, wherewith the minde is so stricken as if it were forsa­ken of God. Therefore he saith they are sonnes, whom he beateth with so cruell punishements, least through the grievousnes of the punishement, they should despayre of his fatherly goodnes. Therefore it is not time nowe to strive and to contend with mutuall hatred and reproches, but the eares are to be lift up to the alarme of Christ, and wee must either thinke forthwith of the remedy, or some great and lamentable calamity is to be expected shortly. And it is to be observed that he doth rebuke and chasten; that is, convince and punish. These two thinges are to be ioyned togither. Punishement is unprofitable where wordes are silent, stripes are fierce. From whence chastisement is well called discipline, wherein the offender feeleth paine and learneth togither. But what shall then be the fruict of so longe and spitefull contention, when the convinced and chastised sonne shalbe compelled, will, he, nil he, to singe a contrary songe? Were it not better to give now eare to learne, then to expect that sorowfull chaunging of our iudgement? Although Christ in deede hath convinced already, see­ing nowe by the space of many yeeres, many notable men doe labour in this thing, that the brethren may understand the trueth. What remaineth now, but that at length he fetch out his roddes and chastise those whom he hath rebuked so longe time without fruict.

¶ Be hotte therfore, Straine therefore thy zeale to the utmost. The translation persisteth in the former metaphore, but the Spirit speaketh now pro­perly, teaching that the former heate, was nothing else then zeale. For­sake, saith he, thy lukewarmnes; purge out all the Romish leaven, that thou [Page 128] mayest hange no longer in the middes betweene the reformed and the Anti-Christian Church: cast away for his sake honours & riches, who for thy sake was most despised & most poore. Let faithfull Pastours be appointed for the severall congregations; let them that have charge & rule be compelled unto deligence, let the chaungers & corrupters of the doctrine be repres­sed: let the censures be restored to the Pastors over their flocke. And dispu­te not with Christ, how profitably the Politie used of the enemy may be ioined with the Gospell. He that reproveth in his people the manners of the East, & would not have his to be shorne after the similitude of the Gen­tiles, will not easily suffer this society with Antichrist, which our carnall wisdome mindeth. This is the force of this zeale, which unlesse wee shall receive forthwith, wee shall undergoe some sharpe chastisement.

¶ Andrepent; Repente of the iniuries which thou hast done to the bre­thren, in casting some into prison, in turning others out of their goodes, in depriving many of the power to preach the word, in reproching & tra­ducing all with the odious name of Anabaptists. Thou knowest that they have no fellowship with them in any of their errours. They that reproove thy superstitions, teach most purely & holily cōcerning the Magistrate: whō they honour no lesse faithfully & reverently, then any other whatsoever. Yf I should say that he were esteemed more holily & religiously of them, then of all other, I should not ly. For they that cleave to God with most firme mindes, are such as observe most his decrees, & in all true obedience yeelde up themselves to him, whō they acknowledg to be ordained of God among men in his feare. That was a notable calumnie, wherby both thou hast de­ceived the Prince, & also hast procured hatred to thy brethrē. But thou sawest that this weapō was most ready at hād, & to thē hurtfull above al other. Repēt, & wash a way thy former offēces with teares, forget thy riches which the more thou lovest, the more payne shalt thou feele. It is forsaken with much adoe where it cleaveth so neare the heart. But Christ is determined, unlesse thou repent betime, to spue thee out of his mouth.

20 Beholde J stand at the doore: A second reason persuading to use the remedy, takē from the readines of Chr. to dwell with thē that shall receave him. which belōgeth to every one of the mēbres: that former respected proper­ly the Ang. but why doth he say that he stādeth at the doore & knocketh? Why openeth he not the doore & goeth straite in, especially seeing he hath the key of David, wherewith he openeth & no mā shuteth? above in ver. 7. These things are spoken most elegātly & most significātly in respect of the Laodiceā Church & ours: in which Christ stādeth at the doores, an entry in some sorte stopped up against him. The Philad. Chur. in which once flourished Gods ordināce, & in whose Antitype it is force at this day, all the reliques [Page 129] of Antichrist being thrust forth, hath the doore unlocked & opened: & es­pecially because of the true use of excōmunication restored, wherby the ga­tes of heaven are both shut & opened, & also the doores of every ons consci­ence are opened, that Chr. may passe in without any tarrying. For where good heede is taken to every ons manners, & according to the present oc­casion men are admonished, reproved, cut of, received againe, & the other things are performed faithfully & diligently, with the regard had of every ons salvation, all doores & barres of the harte are cast downe & removed, & in very truth the gates then lift up their heades, that the King of Glory may enter in. But when as England is lukewarme, because of the contagion of the Ro­mish government (as once Laodicea for some such like mixture) & hath not any administration of the censures, graunted unto lawfull Pastors, as Christ hath appointed: as often as the word is preached, Christ standeth knoc­king as it were at the doores shut, to whom no other way is open into mens hart, thē by the worde: whose power wee read to have bin great once, whē in one sermon three thousand were converted, Act. 2.41. Neither is it at this day of it selfe lesse mighty: yet there is a diverse raison of a Church to be gathe­red, & one gatthered. God sheweth himselfe extraordinarily bountifull in inviting his people, which after he hath gathered togither, he will have them to grow by the way appointed. As touching the fruit of the Gospell therefore, the people receaveth no lesse losse of so excellent an ordināce, thē the Angell doth acknowledge himselfe maimed & lame, being spoiled of his lawfull power. This key is wanting to our Church, & therefore it is noe mervayle if Christ be hindred that he cannot enter in readily, seeing the doores are shutte. But are wee thē destitute of every good thing? in no wise, but wee enioy still a double good thing wholsome to the elect: the first of which is the going in of Chr. unto those that doe open to him. The 2 is their most sweete setting downe with Christ. That is the most sweete solace of recei­ving Christ, which the Saints perceive, as often as at the word preached they feele their harts to be opened by faith, by the worke of the Spirit. For then he entreth in & suppeth with us, in imperting himselfe most beningly and sweetly: even as he bad Zacheus desiring to see him & clyming up on a wil­de figge tree, to come downe & to make ready for him entertainment at his house. Luke 19.5. And he suppeth not going awaye scotfree, who doth give them that thus embrace him, that they be made the sonnes of God, Ioh. 1.12. He againe, entertaineth us, that wee maye suppe togither with him, as often as with pure mindes wee come to the Sacrament of the Supper, wher­in he feedeth us with his owne flesh and blood most sumptuous delicious dainties, above all that can be spoken or thought.

In which sense it is spoken in Luke chap. 13.29. Then they shall come from the East and from the West, and from the North, and from the South, and shall sit downe in the kingdome of God, that is, men shall assemble togither to the Gospell from all quarters: shall embrace the doctrine of the kingdome, and shall be partakers of Chr. truely, whose pledges they shall take, bread & wine, sit­ting downe at his table in celebrating his sacred supper. For he speaketh of the calling of the Gentiles, whose faith and assenting to the whole truth, he signifyeth by one sacramentall action. These guests now Christ would call, when in the meane tyme the Iewes, of whom he speaketh in the para­ble, did abhorre and despise the way of salvation, as wee see it hath come to passe now for the space of many ages. Wherto pertaineth that which in the same place the Iewes excluded doe alleadge, requiring an entry for thē ­selves because of their former familiarity in eating & drinking in his sight; ver. 26. as though they should say, O Lord, wee communicating at thy table, have feasted merrily with thee, in eating of thy sacrifices, wilt thou locke the doore nowe against us? For in this respect the meate of the sacri­fices was the same thinge to the Iewes, that the bread and wine is to us. Neither are these thinges notwithstanding so to be taken, as though the elect were limited within the boundes of this life; but because the supper which is made on earth, is a pledge of the eternall feast in the heavens. These thinges therfore proove, that a double and great good thing doe a­byde in the English Church, that is to say, the preaching of the word and the lawfull administration of the sacraments. In both which Christ bestoweth him selfe upon hispeople, keeping a mutuall feast with them, he first being re­ceived of us by hearing, secondly entertaining us againe with the supper-of his body. O wee therefore most impure as often as wee fly from and forsake hearing of the word, for wee refuse Christ to be our guest: O wic­ked despisers that wee are, as often as wee withdrawe our selves from re­ceaving the sacrament with our brethren. For wee despise Christ bidding us to supper. But these thinges are added for the singular confort of the godly. For who would not quake and thinke of flying very quickly from this Church, when they should heare that the condition of the Ministers is hated of Christ, whom not repenting he will vomit out of his mouth shortly, unlesse by the words of Christ himselfe they were assured of their communicating with him? Praise be to thee therfore most meecke Lambe, who finding the dore shutte against thee, dost not departe quickly, being moved with anger and fury, and deprive us of all meanes of salvation, but leavest yet an abondance of thy selfe to all that doe open to thee knocking by the word, and despise not thy most sweete inviting by the Sacrements. [Page 131] Therefore wicked and blaspehmous is their errour who doe fall away so from this Church, aa if Christ were banished wholy from hence, and that there could be no hope of salvation for them that tarry there. Let them minde here Christ feasting with his people. Will they be ashamed to sit downe there, where they see Christ not be ashamed? Are they holier & pu­rer then hee? But why doe they not convince themselves, by their owne experience? They cannot deny, but that they beleeved in Christ before they made a separation from us: whence came this faith? Cam it not from our preaching in our Church? Can any then preach except he be sent? Rom. 10 13. &c. Why then doe they so perversly refuse, for some blemish in the outward calling, that worde, whose divine force they feele in their harts? Althoug the fruict it selfe doth noe more free from blame our corruptions, then a true childe, adultery. And therefore, neither may wee ey­ther take pleasure in them, nor they forsake and fall away from us for some blemishes; Wherefore returne to the unity of the Church, which hath be­gate and nourished you. Yf you fly from this Christ, who suppeth with is elect in our assemblyes, and welcometh them againe, yee shall finde him no were. In the meane time let us also minde how great evill wee call for upon our selves, who by holding hard our superstitions, doe throwe our brethren into so great danger. Certenly if that hath any weight, which the truth himselfe once confirmed, it were better for such men, that a milstone being hanged about their necks, they were drowned in to bottome of the sea, Mat. 18 6. I wish health of minde to both. But more over this place is to be deli­vered from the fraude of the Papists, who will have it to be in the power of men to open to Christ knocking. Whether, saith Bellarmine, doth he not know, that they cannot open? Should he not be a foole, who would knocke at the doore of his niggbour, if he knewe certēly that none were within, who could opē? in his first book of grace and free will, chap. 11. I answere, he should not without cause be a foole, if his onely end of knocking were, that he mitght enter in: But Christ knocketh at the doore of the reprobates, whom he knoweth nei­ther to be willing, nor able to open, not that he may enter in, but partly that he may upbride thē with their impotency gotten by their owne fault: partly that he may encrease their condemnation. For so speaketh the E­vangelist expressely, Therfore they could not beleeve Iohn. 12.34. Why then u­seth he wordes to them, who have not ability to beleeve? Christ himselfe sheweth: If I had not come, saith he, and spoken unto them, they should not have had sinne, but now they have no cloke for their sinne, Ioh. 15.22. Therefore he spake unto them, that for the contempt and hatred of his onely begotten sonne, their condemnation migh be the greater. Such are the powers of [Page 132] the naturall man, as is the love of the trueth in the Papists, who seeing it, refuse it wickedly.

21 To him that overcometh J will give to sit, word for word in the Greeke is, He that overcometh I will give him, in stead of I will give to the overcomer; by the nominative case absolute, as was observed before chap. 2.26. This third reason is taken from the reward of being a companion and par­taker of his throne: Not because the glory of every one of the children shalbe equall to the honour of the Man Christ: but because the glory & ma­iesty of the head, shall redounde to every one of the membres. Therefore the thrones are not peculiar to the twelve Apostles of which see Mat. 19.28. but common to all the elect. Althoug in a certen peculiar manner they are attributed in the same place to the Apostles, as it may be wee will shewe in an other place. And wee have sayd often that the rewards are fitted unto the times, and to contayne a Prophesy, which is here also to be respected. Christ therfore mentioneth the throne which he obtayned, after his sacri­fice finished on the crosse: shewing that the like thinges are to be endured also of his, afterward they shalbe partakers of his throne. Therefore by this making mention of it, he lesseneth the affliction, and so the consola­tion of it he setteth himselfe for an example, as though he should bidde us looke upon him, and not to be overcome of any troubles, when wee see that he ascended into his throne of supreme dignity by this way. And wee knowe how much this contending for reformation hath cost many & ex­cellent men, whose sufferings shall not be forgotten, although they be not recited of mee. Onely let them confort their faintnes of heart with the expectation of his throne. What thoug they be trode under foote, while they shall see others to flourish with the dignity of Peeres of the Real­me? Christ hath prepared for them a throne with himselfe. Let noe man regarde an earthly chayre: as hitherto they have confirmed abundātly, that they are farre of from such desire, whatsoever ambitious men prate other­wise, who doe coniecture of other by themselves.

22 Let him that hath an eare heare: Nowe therefore thou whosoever hast felt Christ to be thy guest, & hast tasted agayne of the daintyes of his table, left up thyne eates & attēd to the thing which the Spirit saith to the Chur­ches. Let man goe, & rest not in him, but regarde the conveniency of all things from the beginning to the end. And complaine not of the newnes & strangenes, as though thou wouldest appoint Christ, to whom & when he should reveale his secrets. Wee know that somethings have bin sealed up unto the determined time. But if it be needfull, that thou confesse it to be a divine truth, let us all endevoure earnestly, Princes, Peeres, Angels [Page 133] people, that wee may turne away the evill that hangeth over our heades. What an horrible thing is it to be vomited out of the mouth of Christ with loathing and abhorring? The land vomited our once the Chananites, and they were destroyed utterly. Shall their punishement be lighter, whom not the land, but Christ himselfe shall spue out? Therefore let us use the reme­dy seriously. Wee have neede of zeale, wherby wee may attayne a full re­formation: Wee hang yet betweene Heaven and Hell: The contagious va­pour of the Romish marsh doth molest and annoy us; our sylver hitherto is foule with drosse: our wine is mixt with water: Christ will suffer no lon­ger such Angels that are in the middle? What if this myne admonition be the last token and signe to thee of bewarring? Let us therfore give eare, & not whet our teeth against the stone that is hurled: But let us quake for feare of the hande that threwe it. Thou o Christ, who tookest lingring Lot by the hande to pull him out of the city, open our hearts who are slow and prolonge the tyme, that wee may obey thy warnings and exhortatiōs.

Scholions.

Afterward J saw; Those things being declared which are of some short time, nowe the Spirit, those boundes being enlarged, pursueth with a con­tinued order, those thinges which should shewe the comon and entyre fa­ce of things from the time of this writing unto the last ende. The handling of which things wilbe admirable, neither wilbe accomplished and perfor­med without his ayde alone, which shewed these thinges first to his servant. Trusting therefore to his grace, I will proceed in the worke begun. Vnto the finishing whereof, howsoever other things shalbe wanting, certenly faithfulnes and diligence in searching out to my power, shall not be wan­ting. These first wordes are perteining to a newe preparation, unto a newe prophesy. For Iohn is noe more conversant on the earth, but is taken up into heaven, where through a doore opened he beholdeth wonderfull changes of things that were to be knowne by noe other way. Therfore the manner of the Prophesy following is divers from the former. That former is straighter, even as also the place where it was seen, a small Iland compassed with the sea: this spred farre and neere passing all measure, even as also the heaven it selfe containing all things within his compasse. Furthermore a certen visible print and signe of thinges to come was there to be seene in those seaven cityes. For the Churches that after were to be inlarged & in­creased, should be pourtrayed and drawne out by the will of God, accor­ding to the present image and figure of them, but there was noe token or shew among mortall men of the things to be spoken of in this second pro­phesy. For the peculiar iudgements, of which there is most speach here, are to be fetched from that secret revelation alone. Vnto the heaven then, where liberty of this vision was given, is added afterward the booke sea­led with seaven seales: then noe creature sufficient to open the same: nor a­ny sufficient power of any one, except of the Lambe onely, as wee shall see [Page 136] in his place. All which things, as they declare the excellency of this Pro­phecy, so they require our greater attention and earnest bending of our mindes to them. As touching the wordes, the first voice is heard, because there is the same author of both Prophecies: and soundeth like a trumpet, wherby the thinges heard may be made more certen and out of doubte, & might be perceived the better of Iohn, as hath ben observed at chap. 1.10. It biddeth to come up hither, where onely the things might be seene, of which there was noe tracke or path made in the earth. And he would not that he should see a farre of as through the doore, by which meanes he might be deceaved, or not see the thinge playnely enough, but that he should be present and before him, that he might have a certen & undoub­ted knowledge of the things. But that which followeth is not voyde of doubting, howe he may say, that he will shewe a vision of things which must be done after these. For whether should the following Prophesy not take her beginning, before that former of the seaven Churches should at­tayne his ende? But in them wee see is intreated of thinges of our time: or if wee respect the bare types, many thinges to come were fore shewed; moreover in those thinges that followe it shall noe lesse appeare that Iohn- doth tell of things agreeing with their owne times: so that the wordes cā ­not be so understood by any meanes. Wherfore neither is that distribution firme, wherein the whole Prophecy is distinguished into thinges pre­sent and future. The Spirit followeth not such distribution, but mixeth many future thinges with present as they are counted. Wherfore these wordes, after these thinges, are not refferred, in respect of their begin­ning, to the end of the former prophecy, but unto the present age of Iohn, yea unto that very moment, wherin the Spirit revealed these thinges: from whence a newe beginning be in taken, he describeth the continuall course and terme of time of the whole Church, and annexeth those things which could not be understood sufficiently from the former types. Therefore Theod. Beza well translated heta tauta by and adverbe hereafter. But in res­pect of the end, not without cause this second Prophecy, is counted after the former, as being of a farre longer time, reaching unto the last cōming of Christ, wheras that former is termined with farre narrower boundes. Frō these things therfore there are, as wee take it, two things chiefly to be observed: First, that from this place those things onely are handled, which doe follow the tyme of the revelation made. For so he speaketh playnely, And J will shew thee the thinges, that must be done hereafter. Which being mar­ked of certen Interpreters, I mervayle was not observed in their expositi­ons: But the times through the whole treatise to be confounded so by a [Page 137] whirlewinde, that all thinges were wrapped in most thicke darcknes. Wee being taught by their exemple, wee will borowe light from hence for the exposition following. The second, that this Prophesy belongeth to the whole Church, which is neither tyed to any particular Churches, nor is ended with any other boundes, then the whole frame of the world. The Spi­rit set in the first place, that particular Prophesy, that he might relate co­mon thinges commonly, without interrupting of the narration.

2 Therfore I was suddenly ravished in the Spirit: Here is the same au­thority altogither, which was before, as well from the person calling, as from the persone called. For it is the same holy inspiration of God, which he mentioned in the first chapter verse 10. But what neede was there of a newe inspiration? Had the former ceased, that in a certen distance of time it might be kindled a fresh? Without doubt the instinction was continu­all without intermission: but he saith that it was suddenly in the Spirit, be­cause the Spirit did frame him to receave newe visions, unto which he per­ceived himselfe prepared forthwith. The whole Revelation seemeth to have ben finished in that one Lords day, chap, 1.10. and therefore that there fell out noe intermission after that it began once to be exhibited.

¶ And beholde a Throne was placed in heaven: Such was the preparation by a newe calling: now he cometh to the cōmon type of the holy Church. The description of which was necessary before he should enter into the o­ther Prophesy. For when as her manifolde dangers and notable alteratiōs were to be rehearsed, her flight, returne, false friends, open enemys, coū ­terfait Sosiae, who should vaunt themselves under the shewe of her, and many other things of that sorte were to be declared, with which shee should contende and have to doe, it was needfull, that first a certen forme and image of her should be pourtrayed, which is the principall point of the treatise following, lest peradventure in so great sturres and troubles, wee should suppose her to have ben wholy extinguished and abolished, or at least wise her face being not knowne, wee should be the more hindred from acknowledging of her.

Werfore wee shall finde this Type to be common to all ages, as of which there is mention made in the fourteene chapter of this booke and thirde verse. Where the companions and followers of the Lambe sing a newe songe before the foure Beasts and the Elders. And againe nearer to the ending of the Prophesy, the foure and twenty Elders and the foure Beasts fall downe and worship God, as may be seene in the nineteene chapter of this booke and in the fourth verse.

So in other places, as speach is made of the true Church, so farre as any thing is to be done in the publike assembly, shee is noted alwayes after the manner of this type. For wee may not thinke that any congregation on earth is to be found of so absolute purity and sounde perfection, as is here described, but that all the holy assemblyes of the elect, are counted such in Christ, before God the Father, although much terrene dregges be sprinc­keld upon them, according to that, The Church to be sanctifyed by Christ, & to be purged by the washing of water through the word, made also glorious, without spot or wrinkle, or any such thing, but to be holy and without blame, Ephes. 5.26.27. An exemple of which description wee have here set before our eyes. And for that purpose besides, that wee should conforme all our assemblyes un­to this rule: even as Moses was commaunded to make the frame of the Taber­nacle, and all his implements, altogither as was shewed to him in the mount, Exod. 25.9. But the type of our Church is shewed in the very heavens, according to the more plentifull glory, wherewith the Gospell shyneth above the Lawe: But howe much the more diligently all things are to be considered Seeing therfore wee knowe the drift of the vision, let us search out the ex­position of the severall things. First, the head it selfe of the Church is descri­bed, such as the true members doe alwayes confesse and worshippe; both by his sitting in a Throne in this verse, and also by the similitude following. The sitting declareth the maiesty and glory of the most high God, and noe lesse his steddy and stable dwelling among the Saints, in whose assembly he hath placed his throne of dignity, to goe to noe other place. And be­cause there is but one throne and one that sitteth on it, wee knowe that God is one in nature, power, maiesty, glory, and that there is not any o­ther beside, who ruleth in the middes of the saints. Therfore the holy Church, worshippeth and prayseth with all honour and reverence the one onely supreme Iehovah.

3 And he that sate, was to looke on like: Aretas, the Complutent edition, and the Kings Bible doe not reade these first wordes, and he that sate was but they adde by and by to the ende of the former verse, these following wordes, like in sight; Our bookes and the comon latine translation doe di­stinguish more playnly the sitting and the similitude; which thing in descri­bing the true God, seemeth that it ought not to be omitted. This verse sheweth a little more fully of what sorte this one God is; of whom yet it setteth forth noe image but onely a certen kinde of colour, after those aun­cient representations made once to the olde people. You saw, sayth Moses, noe similitude in the day that Iehovah spake to you in Horeb, out of the middes of the fyre, Deut. 4.15. For the same is that one true God reigning in the Chri­stian [Page 139] assemblyes, whom from the beginning the primitive Church worshipped. And seeing that in the infancy of the Church he shewed noe image of himselfe, much lesse is any similitude to be expected in this up growen and ripe age. This is a more familiar & fuller manifestation, seeing beside one and the same essence, which the common glory noteth, the incomprehen­sible distinction of the three persons, is in some sorte revealed by the three pretious stones, the Iasper, Sardin, and Emerald. For it pleaseth the Spirit to use the delightfull Iewels to disclose these mysteryes, because the grace and beauty of these doth most of all excell in this world belowe, whereupon they may be most fitte images of that pleasantnes, which exceedeth all created understanding; especially seeing the representation is rather of the ver­tue then of any forme. The first sight of the Iasper, resembleth the person of the Father: this Iewell is greene, and not without cause called the mother of Jewels, the kindes of it are so many, and the honour so auncient. And what more fitly among pearles could shadowe out the Father, who is the first in order, alwayes of a flourishing eternity, & of whom the other per­sons have their beginning and originall? The second sight is of the Sardin, wherby the Sonne is represented. This Iewel is redde of a fleshly colour, frō whēce also it is called a Carneole, fitly in deede being in his stead, who tooke upon him flesh for our sake, and was made a man, like unto us. The third sight is of a rainebowe, of the colour of an Emerald, wherby the H. Ghost is noted. He compasseth the Throne round aboute, as in the booke of wis­dome chap. 9.4. compassing the whole circuit of the divine maiesty with an unutterable sweetnes. For the Emerald doth shewe so acceptable, pleasant, and shining greenes, that the eyes beholde nothing more gladly. Yet this Raynebowe is not like that which is comonly so called. For this is not over against the Throne, but about the Throne: neither is it an halfe circle, but whole and full on every side. For it is rounde about the throne: finally it is not of three colours, as the true Rainebowe, but of one onely and simple colour of the Emerald. Such therfore is that God, one in nature, three in persons, the head and centre of the Church; whome alone the faithfull are in love with, and doe worship, taking pleasure most sweetly with all their hartes in his incomprehensible sweetnes.

¶ And rounde aboute the Throne: So is the Head, nowe he adioyneth the body, like the circumference of this centre, as wee have sayd. Which is described by the place, the number of members, age, apparell and crownes. The place is double, common, about the hyghest throne, and proper, the peculiar thro­ne of every one. The comon, rounde about the throne, is before, behinde, at the right hand and at the left, that it may parte the Raine bowe (which [Page 140] compassed also the Throne, but with a contrary situation, above, beneath, and on both sides) at the right corners. Although the Rainebowe seemeth not so much to be divided or touched, as to be included with this compas­sing of the Elders: which neverthelesse it should cut in the middle, as it were, if it were extended unto a full compasse. Vnlesse peradventure the highest throne be set in the same playne place, in which were the thrones of the Elders; for then the Rainebowe shall not be in a contrary seate or situation, but shallbe compassed onely with a longer circuite, as the circumferences nigher the centre are wont to be contained in those that are fur­ther of. This common seate is attributed to them from the manner of the saints, who are called his compassers, as vowe and performe to Jehovah your God, yee that stand round about him, Psal. 76.12. And as Christ promiseth, that he will be in the middest of them that shalbe gathered togither in his name. Mat. 18.20. So in olde time, the Tabernacle was set in the middes of the Jewes cam­ping, Numb. 2. And this is for the confort of the Godly, whom all, God receiveth without respect of persons, being alike nigh to all that call upon him: least peradventure any should complaine, that he is dealt with all uniustly, as who being set in a latter place, hath noe accesse unto God, but by messen­gers and mediatours. The proper place is every ons Throne. For they sit upon Thrones. Wherby is signifyed that all are of a Kingly dignity; of which an other marke is added in the ende of the verse, namely the Crownes. This honour the saints enioy by Christ, who hath made us Kings and Priests to God and his father, chap. 1.6. Neither doth he adorne with this benefite some fewe excellent faithfull ons a part, but receaveth all the elect into the fellowship of the same honour. Every one knoweth, howe this certen number of foure and twenty thrones, and so many Elders, tormenteth the Inter­preters. Some referre it to the twelve Patriarches, or the twelve Prophetes, & so many Apostles. But the thing as it seemeth is farre from the trueth. For he speaketh of future congregations, not of those that were past, as before ver. 1. Then of such, whose office is performed on earth, not in heavē pro­perly so called: as afterward wee shall see, ch. 14.3. & 15.7. That I may not say that they swerve wholy from the scope of this vision. Others apply it o­ther way: but it were to longe to recken, much more to confute all opini­ons. It shalbe sufficient to propound, that which seemeth most likely to mee, & to put it to the iudgemēt of the godly. The Spirit alludeth to that distribution of the holy offices & servants of the King, ordayned by David from God into 24 orders, 1 Chr. ch. 24. &c. For first the chiefe Priests were distributed into 24 orders. After the same māner, the chiefe Levites that served the Priests in the same ch. ver. 31. So the holy Musiciās, ch. 25. & the [Page 141] Doore keepers, ch. 26. Of those that served the King 24 thousandes in their severall distributiōs, ch. 27. Therfore seeing the whole congregation of the children of Israell, whether wee respect the tribe of Levi, or the rest of the people accoūted after a sorte for the Kings lot, whose affayres they did ad­minister, was distinguished into 24 orders: not without cause those Elders which are both Priests & Kings, & are in steade of all the faithfull serving Christ, are rekoned in so many orders & by the same number. And togither also is shewed by this number of 24, how much larger is the Church of the Gētiles, thē was that of the Iewes. This was cōtayned in 12 Patriarches, as the chiefe heads: that greater by halfe: that is many degrees, which a certē measure signifyeth indefinitly, exceeding so in multitude of cityzens, as al­so in clearnes of the things knowne. Whence the neerer they came to the times of Christ, so much were all things in former time the clearer & grea­ter. How cleare made David the service of the Tabernacle, the offices be­ing described, their place assigned to every one. But the Temple of Salo­mon surpassed all the former glory; all things were made with larger dimē sions, accordind to the increase of the light of the Sunne approching nee­rer. whē Christ at lēgth was exhibited, the Sunne attained to his height, by whose brightnes all the former light vanished away. So thē is the number: as touching the age all are Elders, not because of their feeble strength & wasted through old age, but for their gravity worthy of reverence, & their mature iudgements, by which they embrace the truth: then also because they have a certen present possession of their dignity, such as agreeth to perfect men, & of a cōfirmed & strengthened age. Infants, although they be wor­thy honour through the right of inheritance, because of future hope, yet they want the present fruition of things. And in the whole time in deede of the Lawe, the heire was an infant, and differed nothing from a servant, brought into bondage under the elements of the world, as under tutours & governours: but whē the full time came, we ar no lōger under a schoole maister, but ēioy the liberty of mē, so as all the faithfull now ar called Elders most sigificātly, Gal. 3.25. & 4.1.2. &c. White raimēt is the marke of the Priest hood, Ex. 28.40. which office the beleevers in Christ doe execute, giving up their bodyes a living sacrifice, holy & acceptable to God, that their reasonable service of God, Rom. 12.1. The golden crownes of the head, manifest the solēne maiesty of a kingdome. For Kinges doe not alwayes beare their crownes, but in so­lēne assemblyes & where they will shew plainely their glory according to the presēt occasiō. But there remaineth still to these the solēne honour of royall maiesty, whose crownes ar never put off, except whē they give ho­nour to the supreme King: whē their bare heades ar more honourable then they thēselves crowned with a Diademe.

The Complutent edition and the Kings Bible doe not reade, and they had, nor Aretas: yf they are to be added, the usuall defect of the article is to be supplyed in this sorte, who also had.

5 And out of the Throne proceeded: Hitherto the body. The giftes that doe accompany it, are first of Protection, for out of the throne come lightnings, and thunders and voices: because for the Churches sake God in fearfull man­ners doth punish the wicked; who are plagued for the contempt, tyranny, and iniuryes which they have don to his singularly beloved spouse: and at lenght they doe feele the delaying of the vengeance recompensed aboun­dantly with the sharpenes thereof. The punishement of the persecutours are witnesses, whose rage and fury God hath alwayes punished in this sort by his speciall providence. Otherwise howe could the truth have bin spred and extended even unto these times, in so deadly hatred of the world? But he that setteth on the throne doe not permitte any to oppresse his saincts without punishement, he reproveth also Kings for their sakes, saying, touch not myne annointed, and doe my Prophets noe harme, Psalm. 105.14.15. For the Lord shall roare out of Zion, and his voyce out of Ierusalem, Amos 1.2. Why thē is not the world wise at last, when it seeth that this is the fountaine of all evills, because it doth entreate so contemptuously and unworthyly the Church? And the lightnings and terrible thunders, doe signify punishments, and not to be avoided by any meanes, as which doe fall violently upō men from heaven. But to what ende are voyces added? Surely voices doe note out often times the craking of thunders, as Exod. 19.16. And there were voices, and lightnings, and a thicke cloude upon the mount, and the voyce of a trum­pet very lowde: So in chap. 20.18. And all the people did perceive the voyces and the voice of a trumpet. But seeing in this place there is expresse mention of thunders, the voices are referred to some other thinge, namely to the sounde of the trumpet. For he doth allude unto that fearfull sound of the trumpet in giving of the lawe, wherby the Israelites were summoned to ap­peare at the Tribunall seat and iudgement. The sounde whereof, when it continued and waxed very stronge, Moses sayd, I doe feare and quake, Exod. 19.19. Heb. 12.21. For the expectation of iudgement did more abash and trouble their minde, then the present horrour of some terrible specta­cle: the feare of which, the minde can susteine in some sorte, unlesse it be troubled with the conscience of sinne: when it shallbe cast downe with the feeling of this, it quaketh at every shewe of evill, as if torments were prepared and by and by to be undergone. The voices then here are some strange things betokening some evill to come, or stinges of conscience, with which the mindes are allwayes tormented, with expectation of some more grie­vous [Page 143] thing to come. This feare shalbe as a torture to the wicked, tearing and vexing with greater torment of minde, then any present, though grie­vous calamity. Such then are the weapons which are layd up in this armory: which in deede are drawne out and brought forth in a readines for ta­king of vengeance, even as the use either of the whole Church, or the ne­cessity of any of the saints privatly doth require. Wherfore there is no caufe why they should feare the wicked world, for whose defense so grievous punishments are prepared.

¶ And seaven lampes of fyre: After the grace of protection, are declared the giftes of sanctification: of which the inward are signifyed by the seaven burning lampes, after the account of the seaven spirits which are before the thro­ne, chap. 1.4. For by the flame of these, those lampes doe burne, with that difference onely, wherby the river differreth from the fountayne. The which thinge the lampes doe signify, vessels of a certen and limitted mea­sure, whereas the Spirit himselfe is unmeasurable, and cannot be included in any straight vessels. For which cause he was before most free, not limi­ted by any addition of any measurable quantity, where mention was made of him as of the third person, of equall glory and maiesty with the Father and the Sonne, chap. 1.4. And these lampes are called the seven spirits of God, both because they are gifts that flowe from the Spirit, and also there is a most straite ioyning togither of the effect with his cause. For they be most sweete fruites which the Spirit created in the hearts of the saincts, in giving them faith, hope, charity, peace, ioye, praye, and the other things with which the elect are sanctifyed. They are likened to lampes of fyre, according to the custome of the lightes in the Temple, which were to be lighted every day of Aaron and his sonnes, Exod. 27.20. For the Spirit will have them to be kindled in the hartes of the elect, by the labour of the Mini­sters, through the worde and sacraments, and not to be expected contra­ry to the order delivered to us of himselfe. There is the number of seaven, because of the manifold varietie of giftes, wherewith he adorneth the faith­full: as every where that number is used to note an infinite number. Last of all these giftes are compared to fyre (for the lampes are of fyre, & burning before the throne) because they inlighten the minde, & burne up the stub­ble of the inbread corruption, and kindle a desyre of all godlines, which Iohn calleth the Babptisme of fyre, Mat. 3.11. And howe great confort ari­seth from thence, that the name of the Spirit himselfe is attributed to those giftes? Which are, saith he, the seaven Spirits of God: From which the faith­full may understand, that that force which they feele in their hearts raysed up of God, is a most sure pledge of God dwelling in them. Such then are [Page 144] the inward giftes, of which the Church shall never be destitute: but some congregation of the Godly shalbe remayning alwayes, in which those sea­ven lampes shall burne.

6 There was also before the Throne a Sea of glasse: The first outward gift which serveth for those inward, as the instrumentall cause, is the Sea of glasse: which seemeth to be some very great vessell and huge lake after the likenes once of the Sea in the Temple, of which 1 King. 7 23. Likewise he made a molten Sea. This Sea is to be understood of such a vessell. For howe can that which is before the Throne compassed with a company of Elders standing rounde aboute, be spred abroad on every side like the sea properly so called? The circuite in deede of the Elders may extende so farre as the compasse of the earth, yet it behoveth us to remember that the thinge was shewed to Iohn in a type, that wee should not thinke of any such unmeasurable space. Both the name and the largenesse of the vessell doe shewe the fulnes of all giftes, which the Church doth drawe from Christ unto her salvation, who received the Spirit without measure, and from whose infinite riches it is bestowed upō us, Iohn chap. first, ver 16. For to what ende otherwise was there so bigge a vessell, at which Aaron and his sonnes should wash their handes and their feete? For cleansing whereof, some small pitcher or cruse would had sufficed? And in deede this Sea sheweth very fitly a certen resemblance of the whole out­ward worship, which is to be performed to God. The doctrine often time is compared unto waters: Hoe, saith Isaiah, whosoever thirsteth, come yee to those waters: For the carrying away of which, he commendeth no other buckets to be brought, then the eares: Jnclyne your eare, saith he, chap. 55.1.3. From whence the Ministers are called waterers, 1 Cor. 3.6, Baptisme also is signifyed by the Sea, through which the Fathers passed, and were all baptised unto Moses, in the cloude, and in the Sea, 1 Cor. 10.1.2. Furthermore the water noteth the spirituall drinke of the holy Supper: And all, sayth he, dranke the same spirituall drinke, ver. 4. By the same also prayers are signifyed, as the Israelites being gathered togither to Mizpa drew water and powred it out before the Lord, to wit, rivers of teares, with earnest repentance wrunge frō them, 1 Sam. chap. 7. ver. 5. And noe lesse is it a signe of thankesgiving, as in the Revelation, they that got the victory over the Beast, stood at the glassy Sea, having the Harpes of God, wherewith they sunge his prayses, chap. 15.2. There­fore this Sea sheweth by right the whole worship: which in respect of the lā pes is like a Sea of oyle, wherewith their heavēly fyre is nourrished cōtinual­ly. But what māner of one this Sea is, wee must see frō the Epithets; the first of which, he sayth that to be glassy. How is this? Is it in respect of the co­lour? There is a glassy colour & agreable to the Sea: Wherupon Virgille des­cribing [Page 145] the Fairies, attributeth the same to the Godesses of the Sea: The Nym­phes did spinne the fleeces of woll of Miletus, dyed with a deepe colour of glasse, Geor. 4, And againe a little after, —and all in their glassy seates, were astonished: glassy not in respect of the matter, but of the colour & clearnes. So Ovid. There is a cleare river more bright then glasse, a sacred fountaine, Epist. Sapph. But glassy in this place is even, as of glasse, shewing rather a shining matter that one may see through, then a colour without matter: wherto serveth the other Epithet, like unto Chrystall. Glassy, to wit for a difference from the legall Sea. Which being made of brasse, a thick & darke matter, could not be seen through of any sight, 1 King. 7, 23. The face of God did shine upon his, but under those rites & ceremonyes somewhat darkly: which thing also Moses declared, putting a vayle over his face, that the children of Jsraell should not looke into the ende of that which was to be abolished, 2 Cor. 3.13. But contrary­wise all wee beholde with uncovered face, the glory of the Lord as in a glasse, In the same place ver. 18. Therefore their Sea is of Brasse, and ours of Glasse, and great is the dignity of the Christian Church, in comparison of that under the Lawe, considering that our worship doth shew us the most pleasant face of God, as it were through a most cleare glasse, how amiable are thy Tabernacles, cryed the Psalmist in that darknes, Psal. 80.1. But how admirable ought the most sweete countenance of Christ to be unto us, whom wee with Peter and those two disciples, doe see shyning as the Sunne, & his garments made white as the light, Mat. 17.1.2. O wee blessed men, if wee could have all­wayes our eyes fixed on this glasse. There is a certen incomprehensible maiesty of God to be seen in that very creature, but this knowledge is com­mon to the reprobate, there is noe where any meanes to enioy a saving sight, unlesse by this glassy Sea; God hath replenished it with most pure waters, both of knowing and worshipping him truly: of both which he hath layed up such aboundant plenty in this sea, that there is no neede to fetch any thing from any other ditches.

And this ought to be the scope of all worship, that it may shewe us GODS face: By howe much the more eyther the doctrine or the cere­monyes doe hurt or stop up our eyes in this matter, by so much the more doe both of them swerve from the right.

The other Epithete is Like unto Chrystall: What neede is there of this seconde? In deede that he may teach, that that Glasse is not onely bright, but even also most purely bright, which noe other mixed colour doth in noe sorte darken. For Chrystall is, as it were, voyde and free of any co­lour, approaching the neerest to the purity of the ayre, which the eyes doe pearse through almost as easily.

Therefore noe humane devise and invention is powred into this Sea; but it is pure from all filth added to it, and also perfite and absolute without any thing detracted from it. As it is taught in Deut, 4.2. Such is the worship of the Saints in Christ, in whom God the Father beholding his elect faith­full, findeth noe thing in them coloured, nothing maymed and imperfect, nothing filthy and defiled. All worship ought to levell hereto, and be fra­med after this patterne. Others doe interprete these things otherwise: some doe referre this Sea to the iudgements of God; but enough was fore shewed touching them, in the thunders and lightnings, Others thinke that it signifyeth a multitude of men living on the earth. But if this multitude be holy, it was noted before in the foure and twenty Elders. But if it be wicked what doth it before the throne? or howe may the purity of Chrystall agree unto it? There is noe need that I should confute other mens interpretati­ons in many wordes. The very order of the thinges doth shewe easily, what cometh nighest to the trueth, This onely I will say, which is common to this whole booke, in every allegoricall interpretation, before all thinges the purpose of the allegory it selfe is to be regarded, without which every interpretation shalbe doubtfull and uncerten, and of noe weight: but if wee shall knowe that well, and shall adde to it prudently the other circumstances, wee may drawe noe lesse constant sense from an allegory, then frō any other playne place.

¶ And in the middest of the throne, and which compassed the throne foure Beasts: The second outward gift are Beasts: whose qualityes come first to be con­sidered, which respect the preparation to their office, if in a fewe wordes wee shall first see of what sortes the beasts are. Which is heard to be knowē from the iudgement of the Interpreters, they are in so manyfold differen­ce, wee will propounde in a word, as wee have begun and intended, that which seemeth to be most neerly ioyned with the trueth. They are servāts and Ministers of God, all whose labour is bestowed in preaching the word and in looking to the other things which belonge to the Ecclesiasticall policy. For first, it is manifest that they are men: for so they sing together with the Elders, thou hast redeemed us to God by thy blood, chap. 5.9. Second­ly, seeing there is two sortes of Redeemed: one of the people, another of the Ministers: the very place in which they serve, sheweth that they belonge to this second degree. For they are conversant betweene the hyghest Throne and the Elders set rounde aboute. Therefore they approch neerer unto God, and are as his messengers betweene both. Hereunto is added, that they are leaders of the publike action, as is manifest after at the ninth ver. Lastly, they are represented so in winges, eyes, and their whole shape, that [Page 147] they may be most furnished, to performe this office. Neither are they any of the excellent men of the age passed, but Ministers to come, to which sorte of thinges this whole Prophecy is applyed, as that of the first verse hath taught, I will shewe thee the things that must be done hereafter. They are called Beasts because of that lively force of the Spirit, wherby they are quicke­ned, and that spirituall life, which they effect in others, God working togither with them. In which respect the like servants of God, full of the Spi­rit and most nimble to dispatch all sortes of businesses committed to them for to doe, are named Beasts in Ezech. chap. 1. But if they be Ministers, how may I count them among the giftes? The faithfull Ministers are of the chiefe giftes of God as he saith of the Levites; Beholde I have taken your bre­thren from among the children of Jsraell: they are given you for a gift, for the Lord to administer the service of the Tabernacle of the congregation, Numb. 18.16. &c. And Paul, Let noe man, saith he, reioyce in men, for all things are yours, and Paul, and Apollos, and Cephas, 1 Cor. 3.21. Most clearly to the Ephesians, when he ascended up on high, he lead captivity captive, and gave giftes unto men, some A­postles, some Evangelists, some Prophets, some Pastors and Teachers, chap. 4.8.11. These thinges being thus established, let us nowe see the propertyes them­selves. As touching the place, they are betweene the throne, and which did compasse the throne, both in the middes of the throne, and round about the throne. Not in the very middes in respect of the place, where one sate like to a Ias­per stone, ver. 3. nor because they did hold up the throne, as the Bulles Salo­mons brasen sea: under which they were put in that manner, that their backe partes lay hidden within, their fore partes stood out abroade, 1 King. 7.25. For when the foure Beasts did fall downe, howe should not the throne fall to­gither with them? For it is read after, that the foure Beasts did fall downe be­fore the Lambe, chap. 5.8. But in the middes, hath the same force, as to be be­tweene, or in some parte: as Abraham is called a Prince of God in the middes of the children of Cheth, Gen. 23.6. that is among, and so every where in other places. Wherfore Theod. Beza hath translated it playnly, betweene the thro­ne, and which did compasse the throne. Wherby is signifyed, that the Beasts in respect of their office doe come nigher to Gods maiesty, then the Elders, & in some parte to touch that seate, which shyneth with Gods glory, an evi­dent argument of the administration given to them. There is the number of foure according to the state of the Christian ministery augmented. For as the Christian congregatiō is twice so greate as the Legall: that cōsisting of foure and twenty Elders, this of the twelve Patriarches: so there is a double respect of the Ministers, of foure Beasts, unto the foure and twenty Elders, unto the one onely tribe of Levi, in regard of the twelve Princes of Israell. [Page 148] In respect of the Elders which sit round about the hyghest throne, they are foure beames of the two diameters, dividing themselves into straight an­gles, by the which the circumference is conioyned every way, and equally with the middes of the throne. So disposed toward all quarters, by the foure chiefe corners, that as the river of Paradise divided into foure heades, they might be able most cōmodiously to water the whole Church. These qualityes are yet more remote, them of the bodyes & winges are more neer­ly conioyned: The first of these are Eyes, of which the Beasts are full, before and behinde. The fulnes noteth the notable quicknes of perceaving a thing, and the rich understanding of divine things, wherewith they are endued by the gift of the Spirit: Such kinde of Ministers Christ requireth, as be, the light of the world, Mat. 5.14. and that they goe before the blinde in the right way, least they fall into the pit, Mat. 15.14. Which may be able to teach, 1 Tim. 3.2. That they be able, both to exhorte by wholsome do [...]trine, and also to convince them that speake against it, yea to stop their mouth, Tit. 1.9.11. For the Priests lyppes ought to preserve knowledge, and the Lawe is to be sought at his mouth: for he is the Angell of the Lord of hostes, Malac. 2.7. Therefore they that wante eyes, eyther altogither, or for the most part, what felowship have they with these Beasts? What communion have the moules with Argus? Let them there­fore looke to it, who doe set for officers before the Christian people, such as have but one eye, and such as are blinde, what answere they can make to him, who requireth such plenty of eyes in Pastors. Those that have refused knowledg, ar they not refused of the Lord, that they should not execute the Priest office to him? Hos. 4.6. But the eyes both before and behinde, is a kind of knowledge, wherby they knowe both thinges past, and also see things present, and resting onely upon the divine oracles, doe wisely per­ceive things before hande. The Ministers being altogither like unto a house-holder, which bringeth out of his treasure things both newe and olde, Mat. 13.52. Such kinde of knowledge both the auncient scriptures Moses, the Psalmes, the Prophets, and also the writings of the Evangelists and Apostles, doe minister. Out of these fountaynes may aboundantly be drawne, that the man of God may be furnished with eyes, both behinde and before. God in Christ doe account all eyed Pastors, who according to the talēt receyved, doe instruct faithfully, the people committed unto them, howsoever much humane ignorance be in the best.

7 And the first Beast was like a Lyon: Such is the common property of all the Beasts; the proper forme of every one is, of a Lyon, first: the second of a Calfe: the third of a Man; the fourth of an Eagle: Which foure diverse formes, almost all the Interpreters doe refferre to the foure Evangelistes. [Page 149] And so as according to Aretas the Lyon is Iohn, the Eagle Marke: according to others, the Eagle Iohn. Marke the Leon. Augustine will have the Lyon to be Mathewe, Marke a man: so uncerten are they. But wee may not thinke, that the Spirit was so ignorant an artificer, that there should be neede of his name to be inscribed, to whom every picture doth belonge, or that o­therwise the Lyon, the Aygle and the man, could not be discerned one from another. That of the first verse doth ende the controversy about this point. Which must, saith he, be done hereafter. Which wordes doe forbidde to looke backe, and to minde that which is past, but rather commaundeth to ex­pect some future thinge. They seeme therefore to perteine to those giftes, wherewith every one of the faithfull Ministers are to be adorned in some parte; besides those giftes of knowledge. For the eyes ought to be cōmon to all, every one ought to be learned: the other giftes may be diverse, as God hath givē to every one privatly for the use & necessity of the Church. Although noe man can be voide altogither of the other vertues, who is in­deede partaker of one. From whence Ezechiell attributeth these foure faces to every one of the Beasts, chap. 1.6. And in deede there ought to beare sway in each one, the courage of the Lyon, the patience of Oxen, the prudence of men, last of all the contempt of earthly things of the Eagles. Yet not without cause some proper thing here is applyed to every one severally. Peradventure that therby the Spirit may shewe in what principall vertues the Pastors should excell others according to the foure diverse seasons. The first age after Iohn gave famous men in all those vertues, chap. 6.1.3.5.7. Whose fortitude yet most of all appeared, wherby they did both suffer and over­come the most fierce cruelty of the tyrants. The age following after Con­stantine ministred Oxen, when liberty was taken from the Ministers, & every excellent man was oppressed under the yoke of Antichrist, with the bur­dens of humane ceremonies. The Ghospell recovering life againe by Wick­lefe & Luther, affoarded men, who being weary of the Romish bondage, both desyred earnestly and at length obtayned the Christian freedome. Wee doe expect yet Eagles, which the calling of the Jewes, will give at length, when the Ghospell shalbe restored fully, and brought to his perfit glory, which this Prophecy will shewe shall come shortly. Thē the Bishops shall beholde the Sunne with steddy sight, and shall search out with mervaylous quicknes of understanding, whatsoever yet lyeth hydde in the trueth of God: neither frō our times & māners, shall they basely creepe on the earth minding earthly things, but shall fly upon high, having all their conversa­tion in heaven.

8 And every of the Beasts, &c. Hitherto of the form of their body: the form of their winges is described by a triple property, nūber, stāding & eyes. Every [Page 150] Every one hath six winges, so many as had also the Angels in Isaiah, 6.2. but not of like use, as it seemeth. For the Angels with two did cover their face, with two their feete, with two they did fly. But the placing of them of the Beasts is such, as it is not fit for this thing. For they are rounde about them, behind, on their sides, before them, that they cannot serve fitly to cover either the face or feete. Neither in deede are they given them for flight. For what neede have they to fly, who have the place of their abode betweene the throne and the circuite of the Elders? Therefore they belōge to ayde & succour, by which they fly most readily into every parte to helpe others. Such an office is twofold in the Church, one of Helpers, an other of Governours, 1 Cor. 12.28. That belongeth to the Deacons and Widowes: whom once the Apostles appointed to looke to the poore, and those that had any infirmity of body, by a divine ordinance, least that they attending to such businesse, should become lesse carefull about prayers and the administration of the word, Act. 6.2. &c. 1 Tim. 5.9. This office belongeth to the Elders, who are appointed to governe onely mens manners, and are moderators of the di­scipline. Teir office is shewed by the eyes, of which the winges are full wi­thin. For to what ende els should there be newe eyes in the winges, when before the whole body was beset with eyes? In deede those eyes of the bo­dy are of knowledge and science, and therfore doe sticke neerer, being in the body it selfe, which the Ministers may as well want as their owne eyes, wich are ioyned to their body with so neere a coniunction: but these eyes of the winges, being removed a little farther of, are placed as it were in a watch tower to search out every ons manners, executing the Office of watches and wardes, as the Apostle sheweth, saying, Obey your Teachers, & submitte your selves to them, for they watch for your soules, as they that must give ac­count, Heb. 13.17. And how fitly is it that this kind of eyes is within and under the winges? For they must looke onely to the flocke, which dependeth upon them, as Peter warneth 1 Epist. 5.2. They ought not to care for ano­thers flocke; or at least they must watch over the Christian people, For what have wee to doe to iudge thē that are without: wee must iudge them that are within: God iudged them that are without, 1 Cor. 5.12.13. Such a Tabernacle was seene in the mount, as touching his ministers; according to which patterne the Christian Church was framed by the Apostles, whose besides the Pa­stors, ordained also these Helpers in every congregation, which should go­verne the reformation of manners togither with the Pastors, whom Paul mentioneth, commaunding that the Elders which rule well should be had in double honou [...]: specially they that labour in the word & doctrine, 1 Tim. 5.17. For such are blinde, and which in understanding doe not understand, who avouch [Page 151] that this two kinde of Elders can not be proved from this place. Further, what else shall wee understand to be those Governements in the 1 Cor. 12.28. then the office of them, who are appointed to this charge? In the be­ginning of the verse Paul reckened up, Apostles, Prophets, and Teachers, upon whom lyeth the administration of the word: unto which, after some other things interposed, namely, namely Powers, Gifts of healings, and Helpes, at length he adioyneth Governements, that by this order interrupted and dis­continued by so great a space, wee might knowe that these Governements, is a certen distinct thing from the charge of teaching. Furthermore, of what sorte were those Elders, which were conversant togither with the Apostles in the Church of Ierusalem, Act. 15.4.6? Were they such as bestowed all their labour in teaching the people in the publike assemblyes? It is likely that the Apostles abiding there, layed asyde this care of teaching, and gave thē ­selves to execute a certen Lordshippe. A few yeeres before, they suffered not them selves to be pulled from prayers and teaching, Act. 6.4. but at length peradventure this exceeding love was abated; they followed their ease, and gave over the duty and charge gladly to the Elders. Away with this folly: the holy mē were not sleepy with slouthfulnes, neither did they affect ambitious dominion over others, which they forbad others by their example, 1 Pet. 5.7. But to their power labouring in that which was the principall, they used those Elders as the eyes of the winges to take good heede to the holines of their flocke. It is also evident from the use of the primitive Church, as was sayd before in chap, 2.2. But first of all Ambrose is a substantiall witnesse in this matter, upon the 1 to Tim. chap. 2.4. Whēce also the Synagogue, and afterward the Church had Elders, without whose counsell no­thing was done in the Church, which by what negligence it is growne out of use, J know not, unlesse by the slouthfulnes or rather pride of the Teachers, while they alone wilbe thought some what: Such are his wordes: from which it doth most clearly appeare, what sorte of Elders the Primitive Church had; such in deede, who with ioint studyes and counsels regarded the dignity of every one togither with the Pastors. Ambrose complayneth that these were worne away (whē those other preaching Elders fayled not in his time, neyther could fayle) and that by the negligence or pryde of the Teachers. And it is manifest frō Hierome, that an other kinde of governing was by and by growne in use in stead of those Elders. For he mentioneth to Rusticus, of the Ecclesiasticalll Se­nat: The Church, saith he, hath a Senat, a company of Elders, without whose coun­sell, the Monkes may doe nothing: And againe: And wee have our Senate of Pres­byters, Gratian. C. 16. q. 1. The Church. But the Senate was become much unlike to the integrity and institution of the first time, as wee learned even [Page 152] nowe from Ambrose: after whose time & age men labour in vaine to finde out this kinde of Elders, which he complayneth to have perished and come to nothing before his times. Those winges therfore togither with the eyes are those Deacons and Elders: Of which what picture more fitte could have ben given? In them is required simplicity, in these, diligence; Rom. 12.8. That first is signifyed by the eyes in the wings: this second by the wings with eyes. From which first is perceyved howe necessary these Offices are in the Church. For they are the winges of the Ministers. What is a bird without winges? Yet this lacke is more dammageable, because a bird being desti­tute of winges, perisheth her selfe alone: the Pastours being voide of thē, the whole flockes are set in daunger of destruction. For they are winges of helping, as wee have said, wherby aide is ministred not so much to the Mi­nisters themselves, as to the people. And seeing the Apostles had need of Deacons, that a more necessary worke might not be left of them: could they by themselves observe every ons life, without the hinderance of the admi­nistration of the word? Therefore they tooke to themselves the winges full of eyes, which the Beastes have before the Throne, and have taught by their owne example, howe maimed and lame the Pastors are, to whom these winges are wanting.

Againe, wee learne, that these Offices are advantages, and additi­ons, as parts hanging to the Pastours, ioyned to them as necessarily, as winges to the body, from whence they drawe life, and by whose benefit they are moved and upholden. And that therefore a divorse is not right­ly made betweene them, as in the common wealth of the Scaphusians, where none of the MINISTERS are present in the Consistory, but learned men out of the Senate, and for the most part some DOCTOR of the Lawes is chosen amonge the Iudges of the Consistory: See for this, Io­sias Simlerus in his treatise of the Common Wealth of the Helvetians.

Neyther are those excuses of any moment, wherby it is pretended, that another manner of governing not lesse profitable is used in stead of ELDERS and DEACONS, as it is done in Englande. Is it not, say they provided in a speciall manner, for the poore, by the statutes of this Kingdome? And doe not the Church-Wardens present wicked men un­to the Commissaryes? What neede is there of other Elders and Deacons, es­pecially indeede, seeing all that way is wholy severed from all overseeing of the Pastors, to whome alone these winges ought to be fastened, and not to any other body of Commissaries? God give therefore Winges to the Beasts, that his people may be holpen, all whose holines almost is lost, be­cause the Pastors being destitute of their winges full of eyes, there is none [Page 153] that with an earnest and true affection of minde, will looke into the disea­ses and sikenesses, and fly speedily for to heale them. Lastly our brethren are to be intreated, that they will speake more modestly of the ordinance of God, least giving themselves to reproaches and raylings, they be found to open their mouth against heaven it selfe.

¶ Day and night without ceasing, saying: Hitherto hath ben the prepa­ration unto their Office, nowe it followeth, of what sorte their Office it selfe is, which is shewed by their unwearisome diligence in praysing the Lord. Which one thing in deede sheweth sufficiently that these Beasts, by their charge and Office are stewards of the Mysteries of God, to wit, Pastours, in whom he hath put the word of recenciliation, and whom he hath made his Ambassadours, who should intreate and pray the people in CHRIST steade, that they would be reconciled unto God. It is in deede the duty of every one to prayse God without ceasing: Such diligence the Apostle requireth in all Christians, saying, Pray continually, in the first Epistle of the Thessalonians chapter five, ver. 16. But especially it belongeth to them, who ought to give themselves to this study with their whole mindes and thoughts. For as Paul councelleth Virgins, that they might cleave fast to the Lord without any distraction, in the first Epistle to the Corinthes, chapter seaven, ver. 35. That should be the onely care of them, that bende themselves with all di­ligence unto holy things, all whose businesse both in the day time and in the night is bestowed in meditating on the things of the Lord: You, sayth the Psalmist, which stand in the house of God every night, Psalme 134. ver. 1. Were there any prayers before day breake, or in the night time, as in the Monasteryes of the superstitious Monkes? Not at all: But this kinde of speaking sheweth that their whole labour was spente in worshipping the Lord: Such as then was the study of the Levites, and of them especially, who departed not from the Temple neither day nor night, for the space of the weekes of their course, in the second booke of the Kinges 11.5. & in Luke chapter first, ver. 23. And such ought to be the care of all, who deale with holy thinges by profession

They who are deteyned with the affaires of this life, because they have their mindes withdraen from the contemplation of heavenly things, wor­thily may be sayd to leave sometime their care of serving God, by cōparisō with the Ministers. Seeing then so continuall a paynes is required to the Ministers, may they intermeddle with other Politicall and civill affaires? Shall they whose mindes ought never to be vacant from holy meditations, so farre intangle themselves with earthly cares, that they can minde very little divine thinges? Christ, who alone was fitte for every administration, [Page 154] would not be a iudge to divide the inheritance between the disagreeing brethren: Which office he refused, not for any inability to performe it, but onely for our exemple. To whom also he hath appointed boundes of our power, least by wandring without our limites, wee should be unpro­fitable both to our selves, and also to others. The Princes, saith he, of the Gē tiles beare rule over them, and the Nobles exercise power over them, but it shall not be so amonge you, Mat. 20.25.26. Of which commandement when the A­postles understood this to be the meaning, that they should take upon them nothing that might hinder never so little their holy function, they would not suffer so much as that the care of the poore should be layd upō them, though most neerly ioyned with godlines, that they might not wā ­der any whit from their duty. Therefore the Romish Antichrist, with his Prelates, hath ceased long agoe in many ages past, to be in the number of these Beasts. Howe farre also are our Bishops from them, who have forsa­ken prayers & the administration of the word, not that they may looke to the poore, but that they may handle civill affayres and enioy the honours of this world? Whom thou mayest see oftener in the iudgement seat, then in the Pulpite, and to differre nothing from the Politike Magistrates, but onely in name and apparrell. Doe they day and night extolle our God with meet prayses of his holines? God open their eyes, that they may see howe excellent things they leave, for thing of no value, that at length ac­knowledging their errour they may returne to better things, al trifling lets being cast away. The Psalmist telleth openly, that they are blessed, which dwell in the house of the Lord, and that in this respect, because they prayse God con­tinually, Psal. 84.5. What then shall wee chaunge with this office, which so great King being destitute of, envied, that I may so say, to others, through a godly zeale? But too much it may be, is already spoken of this matter: too much in deede to him that speaketh the trueth, but to all that love their errours, I doe feare that they will not be enough. The office of these Beasts is declared, not onely by this care, but also by the forme it selfe of the thankesgiving, for they cry, Holy, Holy. Holy: by which thrise repeated crying togither, they prayse the one onely Iehovah, seeing in repeating they say one certen thinge: which one also they acknowledge to be three, in re­peating thrise, that which they gave to one: wherby likewise they esteeme every each one person of equall honour, commending each with equall prayse. For holines containeth within it all prayse, which signifyeth such a purity, which is sprinkled and mixed with noe spotte or blemish. And this the Beasts doe give to God, not onely setting forth the same soe in words, but also in making the people holy, or at least in using that labour wherby [Page 155] to their utmost power they may make them. From whence of all the testi­monialls of Gods prayse, this chiefly doth sounde and ringe againe in the lyppes of them that serve God. Some bookes doe repeate these wordes six times: but Aretas agreeth with our copyes, and these wordes are in other places of Scripture, Isay 6.3. So is the title of holines: this the Beasts doe set forth by a double kinde of Power and Trueth, wherunto perteineth that distributive nowne, which is, and which was, and which is to come, as was de­clared before, chap. 1.4.7. And they mention first of all the Power, shew­ing the incōprehēsible glory of holines, which is most hard where one hath liberty to doe what he will. He that can doe all thinges, and yet in the least thinge abuseth not his power and authority, it must needes be that his glory exceedeth the comprehending of every minde. Againe, howe hard is it to keepe the promise which thou hast made, when they to whom thou hast promised doe breake their promise almost every moment? O therfore the unmeasurable holinesse of our God, whose truth mens infidelity doth not hinder.

9 And when those Beasts shall give: Hitherto the giftes, with which God doth notably adorne his Church, nowe the worship is described, to which the Beasts and Elders togither doe earnestly bende themselves. The māner whereof is such that the Beasts have the chiefe doing in the action, and goe before the Elders with their voice, as the Ministers are wonte in the assembly of the people. For these thinges are spoken according to that order, which God hath appointed in his Church, wherby all the people doe give worship to God, the Minister being the leader. But it is to be observed, that this action of giving glory doth differ in a respect from that of the for­mer verse. For that perteined to private care, which is continuall, their whole office tending to this onely ende: this is proper to their publike function, and at certen time, as is manifest from those thinges which fol­lowe in the next verse. As touching the wordes, Theod. Beza translateth, when they did give, and so the other wordes they did fall downe, they did cast of, by the imperfect tence: but the property of the time is to be kept, seeing a future thinge is here foreshewed, and not a thing past reported.

10 The foure and twenty Elders shall fall downe: The action of the people governed by the conduct of the Ministers. And it consisteth in two thinges, in gesture in this verse, and in words in the following. The gesture is three­folde, of casting downe themselves before him that sitteth on the throne, of worshipping, and casting of their crownes. The first signifyeth their cheerfull hast, that at the voyce of the Beasts they fall downe by and by. The second, the iust worshippe given to him, to whome alone it is due. The third, the [Page 156] sincere trueth of their minde, in performing this adoration, in that put­ting off their owne dignity, they acknowledge themselves his servaunts, before whose throne they cast their crownes. But how, wilt thou say, doe the Elders fall downe, when the Beasts doe give glory, seeing the Beasts are employed in this labour day and night without ceasing? Doe the Elders never sit in their thrones, but fall downe alwayes prostrate on the groūde? Wee must remember that which I said even nowe, that the private care of the Beasts is one thing, their publike action an other. That hath noe inter­mission, this is performed with certen respites: to this alone this throw­ing downe of themselves perteineth. From whence there is a double argument, that all these thinges belong typically to the Christian assemblyes on earth. There are noe set times of worship in the heavens, but all that e­ternity is bestowed about this thing. Secondly, neither shall there be any neede of leaders and rulers to performe the worshippe. For Prophecy shall then cease, 1 Cor. 13.8. much more the Ecclesiasticall Policy, which is ordayned in respect of this: but every one being a Priest, thē not onely by right, but also in practize shall prayse God the Father, the Sonne, and the holy Ghost, without the mediation and helpe of any other then himselfe. Seeing ther­fore this type is proper to the Church on earth, let every one consider with himselfe earnestly, howe greatly it belongeth to them, to frequent the pu­blike assemblyes with all diligence, that as often as the Beasts give glory to him that sitteth on the throne, he may fall downe before the throne, and worshippe him that liveth for ever. Certenly they that contemptuously sit at home, and neglect the congregations of the faints, or in the meane time make iourneyes and withdrawe themselves in any other unnecessary man­ner, shewe openly tha they belonge not at all to that most honorable company of the Elders. And let not any deceave himselfe, by his honours, di­gnityes and excellency, as though the publike assemblyes, were either of the unskilfull multitude, or of the base people, and that he might either be present or absent at his pleasure: but let him beholde here Kinges attending to the voice of the Beasts, nor that once or twice, and at certen tymes, but whensoever the Beasts give glory: that is, as often as they doe execute their publike office. The praysing of God of these, and their adoration of God are ioyned allwayes togither: so that neither may any thinke that he is free and discharged from his duty, neither to have performed it enough at some fewe times.

11 Thou art worthy o Lord: The praysing which the Elders use in wordes is noe other thing then a subscribing to the crying out and shouting of the Beasts: these celebrate the holines, Dominion, omnipotency and trueth of [Page 157] God. The Elders nowe doe singe togither, thou art worthy indeede o Lord, to receave glory and honour, which wee and all thy creatures worthily doe give to thee: as though unto the sung of prayses of the Ministers, the people should give their consent, saying Amen. But howe may God receive power? They meane the prayse of all vertue and power. Power can not be given to God otherwise, but onely by acknowledging and praysing. Which then shineth forth most cleerly, when he sheweth his strength extraordinarily, both in delivering his owne and also in destroying his enemyes.

¶ For thou hast created all things: The people ought not onely to con­sent to the thankes given by the Ministers, in the meane time themselves being voyde of all knowledge of their owne, as it commeth to passe in the Papacy, where after the prayers not understood is sung Amen, by the un­skilfull common people, or some as they will, supplying their place: but their consent ought to come from a true faith, and that not confused and implicite, but of which a true sense and feeling is setled in every ons harte peculiarly. For the God of reason, requireth a reasonable worshippe, not unknowne, rash and voyd of counsell. Whereupon not without cause is added from what fountayne the declaration of the consent of the Elders, to wit, frō their owne acknowledging of the exceeding power of God both in creating all thinges, and also in preserving the same: and noe lesse from the sense of his most free good will, by which alone being moved, he made all thinges in the beginning, and governeth and preserveth the same at this day, according to that saying, Who worketh all thinges, after the counsell of his will, Ephe. chap. 1. ver. 11. For which cause, there is repeated in the ende of the verse, they have ben created, that wee may understande that the will of God not onely hath rule in governing things at this time, but also that it gave the first originall to the same. And so is the patterne of the Christian Church, so much the more famous then that of the Lawe, by how much heaven in which Iohn sawe this figure, is more excellent then the Mountaine where Moses sawe the Tabernacle. There is the same ende and purpose of both: of this that it might be a patterne of the worshippe to the Legall people, which should holde even to the time of reformatiō: of that, that it might be a type unto Christians, according to what square, they should frame all their assemblyes, both generally and specially. Graunt O most high God that wee may be founde as faithfull in bringing backe all thinges unto the Heavenly patterne, as Moses was unto that earthly.

Scholions.

Afterward I saw at the right hand: the cōmon translation hath In the right hande, as also the Interpreter of Aretas; but all the Greeke copies with one consent have at the right hande. They peradventure have put it in the abla­tive case, because it followeth after in the seavēth verse, that the Lambe tooke the booke from the right hand. But this is noe sufficient cause to departe from the naturall property of the wordes, when it may be that the weaknes of the creatures might be made to appeare the more, the booke at the first was not in the right hande, but at the right hande: from whence if there were noe power to open it being offered and layd before without asking, much lesse would there have ben any if he had held it in his handes. After­ward when the debility of the Creatures was found out, the booke was ta­ken into his handes, that the dignity of the Lambe might be the better knowne, not taking it up hastily lying at his side, but receaving it from hande to hande. As touching the intent of this vision, it seemeth good to the Spirit, after the lively representation of the true Church in the former chapter, (which was to be layd as the fundamēt of all the building follow­ing, [Page 160] before that he should come to the particular Prophesyes) to put men in minde of the incomprehensible excellency of this Prophecy, For wee are wont, such is our slouthfulnes, to passe by very greate and excellent thinges carelesly and sleepingly, unlesse peradventure some body pull us by the eare, and require instantly diligence, mentioning the greatnes of the thing. Least perchance the same thing should fall out in this place, he setteth before our eyes, that this is a Prophecy of that kinde, which con­teineth in it all the dāgers that at to be undergone of the Church through her whole race on earth, yet wrapped in so great obscurity, that no crea­ted minde can beholde it a farre off, much lesse unfolde the same to others. An argument in deede most worthy to be knowen, and farre most plea­sant of all thinges, opening to us the hidden Mysteries, with exceeding great desyre whereof men are inflamed: or otherwise in searching out of them, they torment themselves rashly and in vayne. And yet neverthelesse it is not to be desyred onely for this cause to knowe it, but because also it conteyneth events of that moment, that it would be very hurtfull and for rowfull to the Church, if they should wholy be concealed. Therefore Iohn wept, being privy to the dangers, and togither therewith also min­ding the lacke of a guide.

And in deede the Church hardly holdeth on her course, though this lampe be given her: Howe miserable had shee ben, left utterly in darknes, and not perceiving sufficiently eyther which waye shee should goe for­ward, or where to set her foote safely? Iohn therefore had had iust cause to weepe, if there had ben hope noe where of opening the sealed booke. But the sudden assault of griefe, bereft the holy man of understanding, and suffered him not to thinke in whom there was ability, while at length he knewe by the putting in minde of an other. Therefore this Prophecy is famous for the worthynes of the argument, excellency of the Mystery, plē ­ty of fruict, but farre way most excellent, because he alone was founde worthy to open the same, who by his death founde out a redemption for the elect.

This is that thing for which the Church on earth, the Angels in Hea­ven, lastly the universall Creature reioyceth greatly, and that not for a glorious shewe without the trueth of the thinge, as the manner is in humane writinges, in which the thinges are amplifyed for to adorne and set them forth, but from a true feeling and iust cause of reioycing, as hereafter wee shall see through Gods his helpe. In the meane time shall not this excee­ding great ioye of Heaven and Earth kindle in men a diligence to reade, a desyre to understand, and an endevoure to observe? It is in deede a thing [Page 161] worthy of our serious meditation, into which I have digressed and dis­coursed in many wordes, because I see that the Interpreters, eyther not to have marked the intendement of this chapter, or at the least, otherwise then was meete, to have spoken nothing at all, of a matter very needfull and necessary.

¶ A Booke written within and on the backeside: The first commenda­tion of the Prophecy is from a Booke, a copious writting, and Seaven Seales in this verse. That which is recorded in a Booke, must without all contro­versy be certē, being a faithfull helper of the memory: whereas that which is noe otherwise grounded then onely upon the memory, may easily in continuance of time, eyther be utterly extinguished, or at the least wise corrupted. Whereupon GOD biddeth Ieremy, for the greater credit of that Prophecy, to write all the wordes that he spake unto him in a Booke, in the thirty chapter of Ieremy and in the 2. verse. So carefull is he to provide against our doubting, that wee should not thinke otherwise of the things, then of such as are written in publike bookes, & graven as it were in brasse, so as they can neyther be altered nor forgotten. The plenteous writing is shewed, in that the booke was written within and on the backe side, on both sides of the leafe. And he speaketh after the olde māner of writing in somewhat lōge parchments, which afterward were wounde about some rounde smooth peece of wood, frō whence they were called volumes, & Christ is sayd to have unrolled the booke, and rolled it up againe, as in Luke chapter 4 verse 17. And the outside (that I may use the wordes of the most learned Theod. Beza) alway remayned cleane, unlesse the inside was not able to containe the whole writing, for then they wrote on the outward part; which sorte of writinges were called exteriour writings, as being written on the backe side. This so great prolixitie therefore, did containe not onely the chiefe points which peradventure might be included in some narrow place, but also eve­ry most small thinges: so that neither is there any neede to seeke and fetch ought from any other place, which perteineth to the knowledge of future thinges: and that wee knowe also that nothing can be done without the will of God. The Complutent edition and some others read without, but on the backe side, is more often used: from whence is written on the backe side, as wee have shewed a little before. Finally, howe pretious are these Mysteryes, which God hath with himselfe, sealed up with so many seales?. The creatures could not so much as to looke on the BOOKE, as is in the fourth verse, much lesse was there neede of seales for to hidde from them. But by these meanes he will declare and manifest, howe greatly wee ought to re­verence his secrets.

[Page 162]2 And J saw a strong Angell publishing; There is a great dignity of the Pro­phesy, from the certenty, largenes, & scaling up; but nowe a greater appeareth, seeing the highnes thereof surmounteth every created Spirit. For it is not of that kinde, which the more prudent sorte of men can comprehende by any skilfull foreknowledg, but wherein all must needes confesse their ignorance. The which for to shewe, he alludeth to the manner of Princes, who in difficult thinges are wont by great rewards to provoke their subiects by the voyce of a Cryer to try their strength, and there is almost none, whō in such businesse, some small hope will not thrust forward to make tryall. If so be that noe man cometh forth, what is this else, than an open confessi­on of their imbecillity. So the Angell is sent to enquire, who is worthy to opē the booke? If noe man offereth himselfe, let us acknowledge our owne im­potency, and the power of our Mediatour: and togither also let us honour with due reverence these holy mysteryes: for which cause God causeth in us this feeling of our owne want of power, as of old in Adam, before whō ere he gave him a wife, he set all creatures, that noe fit helper being found, he might make the more accounte of the wife given him.

¶ Who is worthy: He maketh not inquiry of the power and strength, but of the deserte and worthynes. For even all the creatures if they should cō ­spire togither, are able to doe nothing, to wringe out perforce the things from God. Whatsoever wee obtayne, wee enioye it at his will and pleasure, and by entreaty, and the Lord being iust in giving his thinges, regardeth their worthynes, upon whom he bestoweth his benefits: whom unlesse ei­ther their owne, or an others iust dignity shall commende, they can hope for noe good thinge from him. But if a bare foreknowledge of future thinges, shalbe of so greate importance, in what estimation is the know­ledge of salvation to be had?

3 And noe man was able: A free confession of the creature, that it is able to doe nothing herein. Let them therefore looke to it, who doe make her a patronesse for thēselves in matters of greater moment. Why then should wee mervayle if noe man understandeth any of these thinges, not onely a­mong the Gentiles, although the most quickwitted of them, but also not in the whole Kingdome of the Papists, noe not that blasphemously uner­ring Pope himselfe, with all his Seraphicall Doctours, arrogating to them selves the victory of all knowledge, learning, prudence, and wisdome? These thinges surmount all humane sharpenes of witte, least peradventure thou reiect rashly that which shall not please those our maisters. And the distribution of thinges in heaven, in earth, and which are under the earth, may be understood frō the proclaiming of the Angell; he made enquiry who was [Page 163] worthy? Therfore the inquisition perteined not to the Devils, and soules pu­nished for sinnes. For what hope or shewe of worthynes could be here? Ther­fore the thinges in Heaven, are the Angels; they in the earth, Men living: they which are under the earth, are the Saints sleeping in their graves. Whom he signi­fyeth in this manner by that one part, which cometh neerer to our sense. In which respect Iacob sayeth, and I shall goe downe to my sonne mourning into the grave, Gen. 37.35. In these alone their might be some question. Therfore that place is to colde for to kindle a Purgatory.

¶ Nor looke thereon: for so hath Theod. Beza: the common translation hath looke upon: I should rather turne, looke in. For so the sentence encrea­seth: seeing this is greater, then not to open. The booke could not be loo­ked in, so long as it did remaine sealed: whereupon the addition would be superfluous in this sense.

4 J wept therefore:) It is a lamentable thing in deede, that the Church should wante the gift of Prophecy. But Iohn bewrayed his infirmity, ha­ving forgot, or at least wise not minding, that nothing is so hidden that could be unknowne to our chiefe Prophet, & of which he would not teach his Church, so farre as should be expedient for his. Wherefore one of the Elders warning him that he should not weepe, doth togither with gentlely re­prove his ignorance, or rather forgetfulnes: as though it were a shamefull thinge for a teacher not to knowe that, which the common sorte of the faithfull should not be ignorant of.

5 Beholde he hath obtayned:) Many as it were contending, but one obtay­ning the victory before the rest. He seemeth to speake after the manner of the former proclamation, wherby the thing was put as it were to a publike strife and tryall, and in which Christ bare away the chiefe prayse, yea the whole.

¶ That Lyon of t [...]e: A circumlocution of Christ the King, fetched from Gen. 49.9. But what hath the Lyon to doe with seales? Our sinnes did remove farre frō us, all the mysteries of God: Which when Christ hath by his mighty power abolished, and conquered for ever the enemyes the De­vill and death, worthyly with this name as a badge of the victory, he co­meth forth to obtayne that for us, which our enemyes kept away.

¶ The roote of David; So hath Th. Beza translated rightly the Hebrewe word, to which the Greke worde answereth, and is some time taken for a roote, as is in Isaiah: He groweth up as a tender plante before him, and as a roote out of a dry ground, chap. 53.2. But a roote properly groweth not out of the ground, but that which springeth from the roote, neverthelesse this in deede is such a roote, that also togither it is the roote of David, that is, the [Page 164] fountayne and welspring from whence salvation and life flowe unto Da­vid: so that nothing can be more significant then this word, neither hath there bene at any time any roote besides of this kinde; See Psalm. 101.1. Mat. 22.43. &c.

6 Then J looked and beholde betweene the Throne:: Word for word in the Greeke is in the middes of the Throne, as before in chap. 4.4. &c. The Lambe is in the middes of the Beasts and Elders, to wit, in the assembly of the faithfull, in the middes of the Church.

¶ A Lambe standing, as though he had ben killed: The Lambe is described by his triple off [...]e: These wordes as th [...]gh he hath ben slame, perteine to his Priesthood, being eternall through the eternall power of his death: Seaven hornes, declare him to be a Kinge: Seaven eyes (which are so many Spi­rits) and the taking of the booke, shewe him to be the chiefe Prophete. The skarre of a deadly wound is a token that he once dyed, and teacheth that the Fa­ther doth give all things to his Church for the merite and through the be­holding of it. For this is it wherby our Priest once entring into the holy place, hath obtained eternall redemption: Heb. 9.12. And in that he hath once gat redemption for the elect, shall he not also obtayne all things for us, that may avayle any way for our good? The seaven hornes is that supreame power, wherby the man Christ sitting at the right hande of the Father, ruleth and governeth all things according to that, which Christ being raysed frō the dead, sayd to his disciples, all power is given mee in heaven and in earth. Mat. 28.18. Therefore that most meeke Lambe wanteth not those weapons, wherby he chaseth away his enemyes, althoug by his great patience he seemeth not to regarde the iniuries which they doe. And thou mayest obser­ve, that it is not needfull that the parables and similitudes should agree in all thinges, seeing here to the Lambe contrary to nature are attributed seaven hornes and as many eyes, that is, gifts of the Spirit wherewith Christ endueth the faithfull. They are sent from him, seeing noe man can be par­taker even of the least gift, unlesse he bestowe it on them. For God heareth not sinners: but from his fulnes wee all receive: and he being gone to his Father, sendeth the Conforter unto his, which leadeth them into all trueth, as in the Gos­pell of Iohn chapter sixteene ver. seaventh and thirteene. A visible token whereof were once the cloven tongues like fire sitting upon the Apostles, and that miraculous gift of speaking suddenly with other tongues Act. 2.3. &c.

With which faculty not onely the Apostles were endued, but afterward al­so others embracing the faith. Neither are they onely sente into all the world, that they may conferre the comfortable knowledge of salvation to the E­lect: But that CHRIST may search out all thinges that are done in his [Page 165] Church, yea which are done in any other place of the world. Wherefore howe great impudency is it to thrust upon the Church a visible head, see­ing the LAMBE is furnished with so many eyes, neither hath them idle and unoccupied, but sendeth them forth with all diligence into the whole world? The care of Christ taketh not indede away the Ministers, eyther Ecclesiasticall or Politicall, which he hath ordained: But to faine and invent a newe kinde and degree, and that under a pretence that CHRIST is absent, is proper onely to that man, who is directly opposite to Christ.

As touching the wordes; some Copies reade, as is noted in the Greeke Bibles lately set forth at Frankeford, which are, that the relative may be re­ferred as well to the hornes, as to the eyes. After which manner also Are­tas readeth this verse. And the Hornes may be sayd to be sent into the whole world, when CHRIST putteth forth his power in succouring his owne servantes, and destroying his enemyes.

But it agreeth more properly to the eyes, which when wee turne toward any thinge, wee are sayd to cast them upon the same.

7 He came and tooke the booke out of the right hand of him that sat on the throne: There is a double consideration of Christ, one so farre as of the eternall God sitting togither in the Throne with the Father, chap. 4. ver. 3. The other so farre as he is of the Mediatour attending on the throne and prepared and ready to performe those things which make for the salvatiō of his people. There is the like regard of the Spirit, who as he is the Eternall God partaker of the Throne, compassing the same about, as in the fourth chap. and third verse. But according as he sanctifyeth the Church with created giftes, there are seaven Spirits before the Throne, seaven burning Lampes, seaven Hornes, and seaven eyes.

8 Having every one Harpes and vials: A reioicing and thankesgiving of the Church for this greate benefite of taking and unsealing the Booke. There­fore they take unto themselves fit and proper instruments for this pur­pose, Harpes and Vials, that is to say, Prayses and thankesgiving. For Vials full of odours are the harts of the Saints, which the Spirit hath filled with a fervent desyre of calling upon GOD: the Harpes perteine to gladnes of minde: and reioicing in prayers is the very thankesgiving.

But he alludeth to the manner of the Temple, where the LEVITES praysed GOD with Musicall Instruments, and the PRIESTES had their Pottes and Bowles set before the Altar, full of odours, as wee reade in the Prophete Zachary chap. 14. ver. 20.

¶ Which are the prayers of the Saints: He speaketh not of the offerring of prayers for the dead, which are made of them that are alive on the earth, but as I have shewed in the former chapter, all that which is attributed to the Beasts & Elders declareth what exercises the Saints goe about with all diligence in the militant Church. So also after in verse 10. And wee shall raigne, say the Elders, upon the earth, not preaching, doubtlesse, the Kingdome of the soules departed, but of the holy men on earth. The heartes of these as golden vials doe breath out and yeeld up prayses and thankes for those greate benefites, which are obtained for us by Christ. If the Elders of [...]er onely the prayers of other men, as the Iesuite interpreteth, they should be dumbe in the common ioy of all things. Nay rather the benefite is theirs: for they themselves shall raigne, say they: therefore they offer not other mēs, but their owne prayers.

9 And they sung a newe sunge: It is called a newe songe, in respect of more plentifull grace ministred nowe since Christ hath ben exhibited, then was in olde time under the shadowes of the Lawe. The auncient people did not prayse the man Christ so openly and clearly, before he had taken unto him our flesh, as at this day the faithfull doe prayse him clothed with o [...]r na­ture; from whence not without cause this more manifest praysing is called a newe sung. But he alludeth unto the manner of the Lawe, where newe & greater benefites are celebrated in newe formes of prayses, conceaved of purpose; whereupon there is so often mention of a newe songe in the booke of Psalmes.

¶ And hast redeemed us; Therefore the Beasts and Elders are men redee­med by the blood of Christ: neither in deede some twelve chiefe men of the Iewes, and as many Christian twelve Apostles, with the foure Evangelists. (For this whole company was not chosen out of every Tribe, and tongue, and people, and nation, but out of the nation of the Iewes onely) but of all the faithfull in every place: all which this holy company and bande mustered indiffe­rently from all places of the world, doe worthyly note out, as wee have observed upon the fourth verse of the 4. chapter. And it is sayd significantly, out of every Tribe &c. not all Tribes &c. because all men are not redeemed by the blood of Christ, but onely the elect, as Aretas hath well observed. 10 And hast made us to our God Kinges; Some copies doe reade them, & so this whole verse in the third person: but Aretas, and the common Latine trans­lation, doe reade in the first person: wee have expounded these thinges be­fore. But why doe they mention this benefite in the cause of taking the booke? Because it is proper in deede to a Kingly power, to prevayle with God, and to beare away those thinges from him, wherof lately they had [Page 167] noe power nor ability. Wherfore they sing that they are made Kings to God, as though they should say, that they not onely are Kinges, because they have subdued Death, Sinne, and the Devill, but chiefly because they have God regarding their commodityes, & keeping nothing from them, which any way may make for their good. This is that Kingly power, most noble in deede and alway to be praised. But where they say, they shall raigne on earth, from hence that is evident, which even nowe wee said at the eight verse, that this is the company of the militant Church reigning on earth. For why should the Saints in Heaven having attayned heavenly glory reioyce in an earthly dominion?

11 And I heard round about the Throne and the Beasts: The glorifying of the Angels, who apart from the Church prayse God, of whom there is another cōsideration thē of men redeemed by the blood of Christ: for these being fallen are restored, and they, are upheld that they fall not. And therefore are placed without the circuit of the Throne & the Elders: to whom yet they are next, on every side garding the Church, both that they may watch for her safety, and also may reioyce in her behalfe, for her prosperity. From whence in the seconde place is rehearsed their gratulation, as though they would learne every day more and more from the Church, the incomprehen­sible mystery of redemption, in which they behold with such earnest desire, 1 Pet. 1.12.

¶ A thousande hundred thousand. The common translation hath not these wordes a thousande hundred thousand: but Aretas, the Complutent edition, and other copies read them. And so in Daniel 7.10. from whence this place seemeth to have ben taken, albeit the Iesuite will have nothing to be added in the common translation, of such purity is it. But where ought to be a greater number, then where every kinde of Creature which is in Hea­ven and beneath, with one consent agree to prayse the Lambe, ver. 13? Therefore he had better covered his shame, if he would rather confesse freely the defect, then to defende a manifest fault.

12 To receave power: Worthy is the Lambe that was killed, that nothing should be so heard, which his power may not overcome: for he hath de­served by his death in such sorte that he should have power over all things. Therefore by right all prayse is given unto him as to the most mighty, most rich, most wise &c. the common translation for riches readeth Godhead, without the authority of any Greeke copyes. Notwithstanding it must be soo, be­cause so it seemeth to the Iesuites, that the olde Jnterpreter hath followed alwayes the more corrected copies. I would passe by such things, if the impudency of the adversaryes did not compell mee to make them manifest, at least in a [Page 168] word.

13 And the whole creature: All the Creature reioyce at this Prophecy, evē they also which are void of reason, because from thence they may perceive plainly, that there shalbe an ende at length to their labours. Which time they expect with earnest affection, much desyring to be freed from this yoke of vanity, Rom. 8.21.

¶ And which are on earth: in the Greeke it is and which are in the earth, that is to say, which live in the overmost part of the earth, and under the earth, which ly hid in the most inward bowels. The whole creature expecteth a renovation, not onely that which sheweth it selfe abroade & is to be seen, but also which lyeth hid within in secret. But seeing here he speaketh of creatures voide of reason (for it was spoken before of the whole kinde of rea­sonable creatures) who would had from hence built and erected Purgato­ry, but men voyd of reason? But for wante of other guests, they are com­pelled to stuffe their Popish banqueting chamber with bruit beasts.

¶ And which are in the Sea, and all things which are in them: The common translation corruptly hath it thus, And which are in the Sea, and which are in it: [...], by a chāge of gender, wherby figuratively persons are attribu­ted to the thinges created: See Theod. Beza.

14 And the foure Beasts; The beginning & the end of the thankesgiving is attributed to the Church, because this benefite doth most of all belonge to her. Therefore her glorifying is double, one wherby shee goeth before all the rest in praysing: the other wherby shee accordeth with the reioy­cing creature. But the foure & twenty Elders follow the leading of the Beasts, as it is wont to be done in the Church, where the people speaketh to God, not so much in their owne, as in the Ministers wordes, and yeeld themsel­ves wholy to his government to be ruled, as touching religions and man­ner of worshippe, as wee have observed in chap. 4.9.10.

Scholions.

1 After I sawe foure Angels: This whole Chapter belōgeth to the sixt seale, [Page 199] wherein a newe common type is set forth of thinges that are to be done af­terward. The former was common to all the three periods, chap. 4 This conteineth onely the two latter, to wit, the Trumpets and Viols. For the Spirit reioyceth for perspicuity and consolation sake, to set before our eyes of­ten times, certen common figures, both that the thinges may be more ap­parant, and also that the event beheld a farre of may recreate the minde, being in heavines. But when after that isue of the former calamityes, which was spoken of in the ende of the former chapter, the seaventh seale should bringe in divers sorts of troubles, before he cometh to declare them, he setteth as it were this table in the sight of all men, in which viewing the fu­ture image of the holy Church, wee should knowe assuredly, that the same can in noe wise be abolished and cleane taken away, howsoever horrible tē pests might seeme to appeare and cast downe all things to utter destructiō. This purpose of the Holy Ghost being considered, will free us frō the great confusion, wherewith the Interpreters are wont to shuffle togither all things, and to cast upon the most wise distributour of the times, a wrap­ping & intangling which cānot be unfolded: which surely if ever elswhere, it is most of all shunned in this booke, wherby it shalbe made manifest, that the Spirit is not a lover of confusion, but that he alone is the principal authour of all right and prudent dispensation.

¶ Foure Angels: These are not the foure Angels of the last time, which is yet to come a little before the ende of the world. For their endevour in holding backe the winde goeth a little before the sealing, as the next words make playne. But they that are sealed must reigne a thousand yeeres on earth, and those not reaching to the ende by some ages, as wee will shew by the helpe of God at the twentith chap. ver. 4. But it grieveth me to cō ­tend so often with this Iesuiticall Monster: that I may make short, if every verse almost doe not disprove this exposition, let it obtaine what authori­ty it can. More over neither are these good Angels, when as that which they entreprise perteineth rather to the destruction of soules, then of bodyes. Certenly the prohibition doth not altogither take from them the power of hurting, but restraineth it onely for a time, till the sealing was finished, which is apparant to have ben done, before that the Trumpets doe blowe. Wherefore they rush in togither with the Trumpets, being already prepa­red to bring in trouble, and stayed onely with the let of sealing: assoone as that should be dispatched, they should fly greedily upon that, from which they would not refrayne themselves, unlesse they had ben constrained. Therefore both they doe bring those foure mischiefes which ar threathed by the foure first trumpets, and also unhappy and pernitious effectors of so [Page 200] sorrowfull events. They may be shewed by name from those Trumpets, so that the First may be called Contention, the second, Ambition, the third Here­sy, the fourth, Warre. These foure Angels did take to themselves the foure corners of the earth, ech one being ready from their stations to bring in that mischiefe, which in the next wordes is mentioned. For assoone as a­ny tranquility appeared, when nowe Diocletian was driven away, and the other Tyrants: the Bishops began forthwith to be given exceedingly to privie discords. What meanes assayed not Constantine the Greate to quench this raising flame, who appointed a Synode at Rome, and commanded Mil­tiades and Marcus to sit in examination of the controversy against Caeci­lia? But when the Synode was not able to ende the strife, he appointed for chiefe doer in the same businesse Aurelius Bishop of Syracuse: whom togi­ther with his fellowes in office, he commanded to goe from the Citie Ar­les in France, and the matter being heard againe, to set them at one, that were at variance. The counter-writings of Constantine touching this thing are to be seen in Euseb. booke 10. 5. The Antichristian ambition sprung up in the times of the Apostles, least wee should thinke that it fayled nowe in playing her part: But now, saith Paul, you knowe what letteth, that he should be revealed in his time, for the mystery of iniquity worketh already. 2 Thessal. 2.6. And surely one would scarce beleeve, but that those arrogant boastings of the Chaire of Rome, with which the Decretall Epistles doe abounde, were for­ged of the posterity, and afterward to have bin ascribed falsly to the aunci­ent Fathers, so impudēt and vaine are they, unlesse Firmilianus had proved, that they are their owne, at least for a great part, whose names they beare. For speaking of Stephanus then Bishop of Rome, He that so boasteth, sayth he, of the place of his Bishoprike, and avoucheth that he holdeth succession from Peter, u­pon whom the foundations of the Church are set, shewing playne enough, how the Bishops then were given to boasting, amonge the Epistles of Cyprian, Epist. 75. This same age was famous by the beginning of the Heresy of A­rius, whom wee have sayd to be the third Angell. Neither was the Norther­ne Barbarousnes, which had brought longe agoe the Romanes under the yoke, quiet in those times, as may be seen in Euseb. upon the life of Const. booke 4. Albeit that in stirring they prevayled not: yet there wanted not a desire to troble the state, that wee may easily now acknowledg the prōt­nes of these foure Angels. And they did in such sorte divide the world a­mong themselves, that Contention did invade with force from the East; Am­bition from the West; Heresy from the South: Warre from the North: the chiefe quarters of the world being so occupyed, that the holes out of which the vitall winde should issue, were altogither stopped frō the earth, as shall be made more playne in his place.

¶ Holding the foure windes of the earth: Wee have seene the Angels & their standings, their endevour is to take away the winde from the earth: the foure, saith Iohn, windes of the earth, which yet is one by nature, but divers according to the countryes from whence it bloweth. But this winde is not properly to be understood, seeing such a calamity hath never befallen, albeit many ages now are past, since this Prophecy was accomplished. For if it were proper, howe should not the stopping up hurt as well the sealed, as the repro­bate, who dwelt togither and one with an other? I therefore understand the winde, to be the force and faculty of the Holy Ghost, whom Christ cō ­pareth to the winde, Iohn 3.8. the winde, saith he, bloweth whither it listed, so is every one that is borne of the Spirit. For as of olde that disordered Chaos, and seed of this our world could not otherwise consist, then as it was quicke­ned of the Spirit, who moved himselfe upon the waters, Gen. 1.2. So neither doth this earth nor sea, nor trees come to the feeling of any vitall strength, unlesse that sanctifying winde doth lye upon them, from whose breathing they doe as it were drawe their life. It is not indeede in the power of any creature to restraine the force of the heavēly Spirit: yet the trueth being stopped, which he used as his chariot, not without cause the passages may be sayd to be stopped, wherby he should blowe to our good.

¶ That the winde should not blow upon the earth, nor upon the sea &c. Nowe the thinges are reckoned up, from which they would had restrayned the winde: to wit, from the Earth, the Sea, the Trees. The Earth before, were the Heathen Nations, as chap. 6.4.15. Afterward it seemeth to signify al­way, not men wholy repugnant to the name of Christ, but the common sorte, & mixt company of the corrupt Church, which hath succeeded in the place of the Gentiles, as chap. 8.13. & 12.9.12.13.16. & 13.11. &c. The Sea signifyeth, the do­ctrine, sometime true, and then it is placed before the Throne within the cō ­pas of the Elders, where it is of glasse, & like to Chrystall, most cleare & most pure, as chap. 4.6. More often it is brought to shew false doctrine, in which sense, it resteth and is quiet as in his channell, in the bosome and embra­cing of this earth, which it doth fasten togither with his humidity, though grosse and brinish, through secret passages, least being by nature easy to be reduced in powder, and not cleaving togither, it should be dissolved through her atidity. For unlesse there were some bande of consent amonge the counterfeit citizens, even the wicked assemblyes could not stande. The trees wee understāde to be mē frō ch. 9.4. wher cōmādemēt is givē to the Locusts, that they should not hurt any tree, but onely the mē that hav not the seale of God in their foreheads. Now the exception is alway of the same kinde, of which that is, frō whēce the exception is made: & therefore when as men are ex­cepted, it must needes be that the trees also are men: [Page 202] not indeed of the basest sorte, & condition, but who shewe thēselves above others with their high dignityes, and lift up their heades among the rest, being more famous in the Christian Assemblyes. But if the Angels would have hurt onely this earth, sea and trees, why was there not free leave graunted them? Because in that vile heape many of the elect lay hidden, who were to be provided for: for their sakes the Angell from the East would have the confused multitude to be spared, neither any hurt to be done to any, un­till order was taken for them for whom it was necessary. The wicked gaine the deferring of punishment for those fewe good, whom they have dwelling among thē. ¶ And I sawe an other Angell which was come up from the East: in greeke which did ascend: some copyes doe reade coming up: the Hebrewes figuratively doe take these wordes to ascende and descende, for to departe, to goe forth, to goe, to re­turne, as he went up from Ierusalem, that is, he returned and left of to assault it, 2. King. 12.18. But it is well ioyned with the rysing of the Sunne, because the Sunne seemeth to ascende from the East, untill he be come to the mid­des of heaven. The first occasion of sealing being declared, there is now described by what Minister it was done. Whom both the respect of the time and all circunstances doe proove to have ben Constantine the Great. He succeeded in the Empire, after that the Lambe had thrust out Diocletian, and the other Jdolatrous Tyrants. But he came up from the rising of the Sunne, ha­ving come from the Easterne countryes to receive the Empyre. For being a yong man he served in warre under Diocletian in Syria. But after his vertu had procured him envy, so as often through secret trecheries he was in pe­rill of his life, he was compelled to get himselfe out of the East as speedily as he could: and to goe to his Father. So Eusebius writeth he was provoked to flight for his safety: in the life of Constantin orat. 1. Zonaras saith that he was given of his father for an hostage to Galerius, of whom when he sawe that he was hated through envy, and that in the battell at Sarmatia he was cast forth of set purpose to danger, and againe for the same intente commaun­ded to fight with a Lion (both which battells he executed with good suc­cesse) by flight at length he escaped away to his Father: & togither also by these meanes avoided the danger and obtayned his Fathers Empire, the seate whereof afterward he placed at Bizantium. Therefore whether wee respect his first returne from the East, or minde the decrees which after the Empire was established, touching the worshipping of the true God by Christ, did fly often from thence into that part of the world that was under Rome: the History agreeth very well with the Prophecy: but that former seemeth to come nigher to the meaning of the Holy Ghost, because of those thinges that follow.

¶ Having the Seale of the living God: Both himselfe instructed in the true knowledge of God, and endued with very great authority to spread abroad the same unto others: whom while by his owne exemple and zeale he provoked to embrace the trueth, he is sayd to marke them with the seale of the living God and to take them for Gods chiefe treasure. He cryed with a lowde voice, promoting the trueth by Edicts published, removing farre of to his power, all that which might hinder the amplifying of it. He did represse for a time, according as it was appointed of God, those foure Furies of H [...]ll which were prepared to hurt, whereof wee have heard at the first verse. He restreined the Ambition of other men, by his owne maiesty. Howe great la­bour did he take to pull up by the rootes all contentions, who esteemed no­thing more excellent then to seate peace among the Bishops that were at va­riance? Moreover in the very Nicene Councill, he cast into the fire billes gi­ven to him, wherein the Bishops accused one another, adding this one thing, Christ commandeth that our brother should be forgiven, who desireth to ob­taine forgivenes, Socr. booke 1.7. By which moderation, albeit that he could not pull up the roote of bitternes frō these cōtētious men, yet he brought to passe, that the branches could not burst forth so plentifully as they o­therwise would. The Arian madnes he bound with fetters of Brasse cunningly wrought at Nice as speaketh Evagrius booke 1.1. He overcame in many battells the Sarmatians, and the Goths, and almost all the nation of the Scy­thians: so as they durst attempt nothing afterward for some longe time. This was that voice which revoked the Angels from their entreprise, untill that should be performed which would be for the good of the elect.

3 Saying, hurt not the earth &c. untill wee have sealed; untill is an adverbe of time most commonly: some time of place, as [...]. &c. Xenoph. Cyrop. 5. Whither doth this latter agree better here, that they should worke their purpose onely within certen boundes, that they should not enter into the boundes of the godly? Yf they must have absteined from hurting, while all were sealed, it seemeth they must have stayed untill many ages, much more beyond the time of Constantine. The sealed that are mentioned in the first trumpet, chap. 9.4. were not yet bor­ne, when Constantine reigned: much lesse they, of whom there is mentiō made cha. 14.1. Which thinges seeme to make against the signification of time: but neither is ther an easy reasō of the place. For it is no wher read that all the elect were gathered togither and shutte up in any one country, as in old time the Israelites in Goshen, where they should be free from the cōmon evils. It remaineth then, that wee understande it figuratively: so as till wee have sealed, is all one as if he should say, till wee have layed those foundations, by [Page 204] which both the elect now living may be Gods owne, carying upon them his marke, whereof also the foot steppes may remaine unto the posteritie by continuall succession. So as he may be sayd to seale all, who was onely the beginner of sea [...]ng. But he sealed, proposing before the elect a patterne of sounde doctrine, chiefly in the Nicene Councill, labouring that the pure [...]s of the trueth might be defended against the fraude of Arius and other wicked men: wherby the faithfull might acknowledge one true God, and his onely e [...]er­nall & coessentiall Sonne Jesus Christ, in whom they should put all the hope of their salvation: which after in chap. 14.1. is sayd to have the name of the L [...]mbe and his fathers name written on their foreheads, least peradventure any Iesuite may dreame, that he speaketh hereof the signe of the crosse. Wee must observe furthermore, that sealing is alway of a few among many. For it is a saving of labour to leave the greater multitude without a marke, and to distinguish by some token the fewer number. These thinges therefore proove, that howsoever the Church flourished outwardly in very great glo­ry, when Constantine enioyed the soveraignty, yet in the meane time had a very sm [...]ll number of true godly men. Which wee ought to remēber care­fully, that wee may understand more easily those thinges, which in more wordes are spoken touching this matter, in the repetitiō of the same time, chap. 11.1.2. & 12.6. &c.

¶ Jn their foreheades: The true worshippers are marked in the foreheads, openly shewing their faith: for with the mouth confession is made unto salvation, Rom. 10.10. Its all one to Antichrist if his slaves doe receive his marke in their hande: which according to the occasion, they may eyther shutte or open, chap. 13.16. For he permitteth all manner of counterfaiting to them that are his, so that it may helpe any thing to the enlarging of his Kingdome.

4 And I heard the number of the sealed; Such then was the cause of sealing: nowe he cometh to the generall number of the sealed. Ar [...]tas will have to be signifyed in this number of an hundred fourty and foure thousande, that eve­ry one of the Apostles multiplyed his talent twelve times. Certenly the diligence of the holy man is much to be commended, who thought nothing in this booke so small, which might not be worthy of searching out, and of which it should not be lawfull to seeke out a reison soberly, so that the analogie of sounde doctrine be kept alwayes. But when I consider diligently in my minde this whole second periode, of which these sealed are, the Spi­rit seemeth to have chosen out most divinely that number, which may re­presente before our eyes a lively image and pourtraiture of the Church of the same age and time. The number is long, and indeede of an huge length, [Page 205] but of a lesser breadth by a thousand proportion; teaching, as it seemeth to me, & as it hath ben found true by the event, that the present true Church for all that space of time should be very slender, narrowe, obscure, and scarce perceivable, such as in this proportion is a longe figure: and that the dignity of it is not at all to be esteemed from the present amplitude, but from the length onely, that is, by the during and continuation of time, in whose longe space, a sufficient number of the elect should be gathered togither. For example, let there be drawne a Geometricall figure, whose lines are in every parte alike distant one from another, whose shorter side is one foote longe, divided into twelve partes: the other side a thousande feete longe, whose voide space conteineth this number: surely the figure shall seeme to be almost of noe breadth, but the sides being severed by so small a distāce, will make a certaine shewe of lines coincident and meeting togither. Such should this Church be, whose longer side, the number of twelve thousande out of every Tribe doth make: the shorter side, that small number of twelve, which is of the Tribes. Learned and good men will easily acknowledge what I mea­ne: & if any thing shalbe wanting in my coniecture, they will rather adde of their owne, wherby it may levell the righter at the marke, then blame mee for my paines-taking. Doubtlesse there is so great a consent of the Hi­story, that the coniecture is to mee more then probable. But let the other brethrē iudge of it, to which I submitte this and all the rest of my writings. But yet this whole number was not sealed at once & togither, in the time that Constantine liveth on the earth, but figuratively one part is here put for the whole, upon whose first fruites onely the marke was set, whereas the rest in course of time should be sealed, every one according to the conside­ration of their age, as wee sayd at the former verse.

¶ Of all the Tribes of the Sonnes of Jsraell: Are these then naturall Iewes, or are they not also Gentiles, adopted Israelites? as in the Rom. 2.28. For he is not a Iewe, who is one outward, but which is one inward. Also, ye knowe that they which are of the faith, are the children of Abraham, Gal. 3.7. And againe, peace shalbe upon them, and mercy, and upon the Israell of God, Gal. 6.16. Therefore the name is common as well to the Gentiles as to the Iewes. Neither will the consideration of the time suffer that the naturall Iewes should here be si­gnifyed.

This sealing was begun by and by after the tyranny of DIOCLETI­AN was utterly abolished, as wee have shewed before. And to this number onely is ability given to learne the Newe Songe, as wee shall see in the foureteenth chapter and at the third verse. Which in these times was not proper to the Iewes, neither ever shalbe.

But if this concerning the time shall not be granted mee, & if this sealing is to be expected a little before the ende of the world, as the Iesuite will ha­ve it, how shall, after the sealing of the Iewes, as he iudged, an other infinite number come to the Church, as is taught in this chap. ver. 9. seeing that the Iewes shall not be called, before that the fulnes of the Gētiles be come in, Rom. 11.25. Furthermore it shall belonge onely to the sealed to learne the sunge, but if the Iewes alone shalbe sealed, at whatsoever time at lēgth it be done, what shall become of your most holy Rome, and Christs Vicar, who shall hav noe place among the sealed? But wee will deliver the most blessed Father of this feare. This described forme of the primitive Church comprehen­deth both those sorts of people indifferently, so as they all, as well of Gen­tiles, as of the Iewes, who love the syncere trueth in their heart, shalbe foūd in this number of the sealed. And indeede the writers doe make mention, that some of the Iewes came to the Church in those times: but let them be Iewes, they shall not be Israelites alone, since the stoppe of the partition wall is broken.

5 Of the tribe of Iuda twelve thousand: Hitherto the generall summe, nowe are reckened the particular companies, of which that whole is made. In which these thinges are to be observed, first, that there is an equall number out of eve­ry tribe. For God beareth good will alike to all the elect: neither hath any iust cause of complaining, that more respect was had of others, them of him. Secondly, that some of the auncient tribes are passed over, and that newe are put in their places: For there is no mention made of Dan or Ephraim, but in place of them come Levi & Ioseph. Some alleage this cause, why Dan is omitted, for that Antichrist should arise out of that tribe. What letteth then, that there should not be two Antichrists, seeing the name also of Ephraim is o­mitted? Surely the distinction of the tribes would had bin very profitable to discerne Antichrist from other men, which God undoubtedly would hav kept entire & safe, that his Church might beware of him, if he would have had this enemy to come out of this nation. But the true cause of passing by them seemeth to be this, that the tribe of Dan in time past revolted to the Gentiles: and Ephraim was the causer of the rest to rent the Kingdome, and persuader to institute a newe worship, whereby the tenne tribes fell away from God: for Ieroboam was an Ephratite. I King. 11.26. Wherefore neither doth he mention him, but ascēdeth unto the first Patriarche, teaching that the names of the wicked shalbe blotted out of the booke and cathalogue of the living, as wee have observed at chap. 3.5. Thirdly, that in the rehearsing there is noe or­der kept, either of beginning or dignity. And yet the names are not rashly gathered togither (as leaves flying in the hollow rocke of Sybille) although peradven­ture [Page 207] it will be a very heard thing to finde out any reason, why they are set downe in this wise: yet neverthelesse let us assay to doe it, trusting in God his helpe. The countryes doe seeme unto mee to be noted, from which God would gather out his elect, in all this space of time when the Church lay hidde, and would severe them from the vile and naughty persons of the world, in the same order of places, wherein the Tribes of the Israelites lōge agoe tooke up their seates in the promised land: to wit in this manner, that Juda should signify the Southerne part of the Church: Ruben and Gad the Easter­ne: Ascher and Nephtalim the Northerne, and the west parte: Manasse partly the Easterne, partly the Westerne, who dwelt on this side and beyond Iordan: Symeon & Levi that part which was spread here and there and one with another: Issachar and Zabulon, the Northeast part, to wit the Sunne raysing: Ioseph and Beniamin the middle countryes. For wee shall see that after Constantine was dead, there was such a wandring progresse, as it were, of the Church. For in the first times her purest part seemeth to have ben in Africa, as it were in the Tribe of Iuda: the which most of all then was free frō the Arian Heresy, thoug brought forth by Aegypte next neighbour: and in the meane time infinite uncleannesse had overflowed the rest of the world. And this purity continued from Constantine, till the invasion of the Vandals. Then Reuben and Gad succeeded; For when that barbarous people pestered the whole West and South, that which rested of the hope & face of the Church, did all flourish in the East. But when the Saracenes at length destroyed also this vinyarde, our Britanny and the Northerne regions, lying toward the west, as Asher and Nephta­lim flourished greatly: when more then two thousand Monkes of Bangor refused to take upon them the Romish yoke: for which cause the Britans did undergoe a grievous persecution, raysed up by one Augustine a Romish Mō ­ke. The sequent age gave Manasse, partly the East, partly the West, when both Leo Isaurus, and also Carolus Magnus with ioint endevours though somewhat disioyned in respect of places and times, assembling Councels condemned worshipping of Images. The next times were most miserable, whē nowe Antichrist was come to his highest power and dignity. Nowe the trueth did lye so trampled under foote every where, that the Church could not be seene in any certen places of abyding: but the sealed, as Simeon & Levi did lye hidde confusedly, and here and there, knowne to God onely, removed farre from the sight of the world. In the ages following after, the seale passed over unto Issachar and Zabulon, that is, to the Northerne people, lying toward the Sunne raysing. For there are read famous conversions in this time of the Polonians, Saxone, Danes, Suevians, & Norwegians. And al­though the conversions came by the labour of superstitious men, yet ne­verthelesse [Page 208] is was the seale of God and profitable to his elect. For where the doctrine is corrupt and contaminate with errours, there the grasse is bet­ter then the stalke: the seed newe sowne is purer thē the greennesse waxing to an hearbe For they that are first converted, doe heare onely of faith and the way of salvation by Christ, but waxing more growen, they are wont to be corrupted and marred by the superstitions of their teachers. Last of all, the end nowe of those that were to be sealed approaching, true citizens were chosen out from the middle regions, as it were out of the Tribes of Ben­iamin and Ioseph. For about the yeere a thousand two hundreth arose the Waldenses at Lion in Fraunce, who making separation frō the Church of Rome, professed a more pure doctrine, with the losse of their riches and lives. Frō hence did spring the Albingenses about the city of Toulouse, who afterward were spread through all Germany and Bohemia, whose lot did not f [...]ll nei­ther about the furthest South, nor to the utmost North part of the world: but a middle place of dwelling was given them among their brethren. I runne over these thinges briefly, rather dis [...]losing, then throughly han­dling the matter: but they that plainely perceive the History, from these fewe thinges, I knowe, will admire and reverence the mervailous wisdome of God togither with mee.

9 Afterward I behelde, and loe a great multitude, which noe man could number: Wee have spoken of the sealed, and comprehended them in a certen num­ber: the indefinite multitude can neither be declared by the number, nei­ther is sayd to be sealed: not that any of the elect & perteining to the king dome of God, is in the meane while without the seale (for this is necessary to every one of the faithfull) as though there were a way opened for any man to goe to heaven without faith, as a certaine great man of blessed me­mory, seemeth to interprete, mooved of a good affection, but not very warily nor truly: but because by reason of the huge multitude, which should professe Christ openly and syncerely, there should be noe neede of a privie marke of distinction, wherby they might be discerned from other men. For sealing belongeth to the Church lying hidde, when a disordered multitude of superstitious and wicked men beareth sway, in which there ar a fewe good men, known to God, & regarded of him, as in Ezech. 9.2.3. but where the godly worshippers are sufficiently manifest in their number & multitude, there is no use of this sealing. These thinges therefore teach, that after that darkenes, wherewith for a time the Church should be op­pressed, it should rise up againe at length into the light, furnished with very great multitude of true Christians, which out of all nations should embrace the trueth, and professe the same openly and without feare. And this [Page 209] plentifull harvest began about the yeere 1300. at which time the sealing ceased. Not that this huge multitude was apparent so suddenly at once: but because the first fruites were brought forth, with which continuall increase a [...] length should yeelde this great company not to be numbred, as wee have shew [...]d in his place.

¶ Of all nations: not by every Tribe, as before, out of certen separated coū tryes, but from all in common, Germanie, Fraunce, Britannie, Italie &c. For he alludeth to to the auncient manner of the Church. As long as the time of sealing remained, the elect were fewe, as in time past the Israelites, while they alone were the chiefe treasure of God above all nations of the world; but after that time was ended, then true Christians were in greater num­ber. as also the former people of God, was encreased very greatly, when the Gentils were taken into the Church. Surely this repairing should be like to the first calling of the Gentiles: even as wee knowe it came to passe after the Waldenses and Albingenses, when many learned and faithfull men rose up, who defending the trueth boldly, gathered togither many lovers of true godlines.

¶ And they stoode before the Throne: gathered into the Church, and ac­knowledging Christ truly as chap. 4.3.4. &c.

¶ Clothed with white robes: see chap. 3.4. and 6.11.

¶ And Palmes in their handes: which cannot yeelde under any burden. A fit marke of them who at length doe lift up their heades, against the wills of all their enemies. They should get the victory of Antichrist, which af­terward is sayd to get the victory of the Beast, and of his image, and of his marke, chap. 15.2. By this one word he noteth their fight and triumphe.

10 And they cryed with a lowde voice: word for word, and crying, and so the verbe were must be understoode. Also the participle is put collectively with the nowne multitude, as before the participle, standing. The great admiratiō of Gods bounteousnes in restoring his Church should drawe from the Saints crying and showting for ioy, who should not hold it sufficient to acknowledg the exceeding mercy of God with their accustomed voice. Al though that crying may signify also a bolde professiō of the truth, which durst scarse mutter in former ages: but at lēgth should despise the enemyes & obtaine perfit boldnesse. Wee & our Fathers have seene with our eyes this thing brought to passe. There is no mā which hath tasted of true godlines, but he giveth God thākes frō his heart, for the light of his truth resto­red in these last times. And although the Romish Antich. doth gnashe his teeth togither for āger, yet we cesse not to praise boldly the great name of G. so as the world ringeth with the saints voices. And why should not wee as ioyfull victours cry a loude, who have palmes in our hādes, & by the grace of God the neckes of our enemyes put under our feete?

God graunt that wee may extoll him alwayes with meet prayses for his in­finite goodnesse, least making small account of so unmeasurable grace, wee bring upon our selves some lamentable trouble, wherby the ioy of our triumphe may be distained.

11 And all the Angels stoode: see chap. 5.11. The auncient mirth of the Church shall returne, at which the Angels shalbe glad, both themselves consenting to the ioyfull showting of the Saincts, and also lauding God apart in their behalfe.

12 And power and might: that is, let the prayse of power and might be given un to him. For God sheweth a mervaylous power in delivering his Church. The Saincts indeede doe beare Palmes, but the victory is gottē by the strēgth of God alone. Howe mercifull is our God, who will have the paines to be his in consuming the enemyes, and the triumphe to be ours?

13 They which are arayed in longe robes. Hitherto this multitude was described by those thinges which may be perceaved by the sense: now he cometh to the more perfit instruction by communing with an Elder. And first he convinced Iohn of ignorance, wherby the knowledge received might be the more acceptable: togither also teaching, that the faithfull people, whose person Iohn nowe representeth, shalbe as ignorant of the trueth of this type, when the time of fulfilling it shall come, as Iohn in this place, untill they be taught of the learned Ministers, after which sort Iohn is here instructed of the Elder. Neverthelesse it shall appeare from those thinges, which follow, that the Elder demanded not of the generall innumerable multi­tude, but of one certen kinde conteined in that great company. Who yet all are in one apparell, and reioyce in one name, because they shall cleave one to another both in consent to the same trueth, and also by a continu­all ioining togither of the times, who also shall at length be partakers of the same glory.

14 Thou knowest: As though he should say, I knowe not, thou knowest. Wherfore this company is not the same. which he sawe lying under the altar, chap. 6.9. &c. For in that place he understood that they were killed for the word of God, neither had he any need to be taught againe: but as it is a new troupe of the godly, whom by his ignorance he declared should be un­knowne to the world, suspecting nothing lesse.

¶ These are they which came out of great tribulation: The Elder did aske two thinges, Who are these and whence came they: Iohn is ignorant of both of thē. The Elder therefore teacheth him: but answering onely to one, that is to say, whence they came: which yet also should disclose the men themselves. It was indeede a great affliction, which the Church suffered under Antichrist, [Page 211] that whole time, wherein the faithfull were knowne onely by the marke prin­ted on them: and not that onely, but also some ages after, as it shalbe made manifest afterward. Yet I doe not thinke that this is meant in this place, but that it is called Great for excellency sake, for the greatest of all that ever was since the world was made. Which surely Moses will tell us of in his sōg in these wordes: For fire was kindled in my wrath, which shall burne even unto the bottome of the grave, and shall consume the earth and her encrease, and set on fire the foundations of the mountaines. Ʋpon the consumed for hunger, and wasted with scab, and bitter pestilence, I will sende also the teeth of beasts, with the venome of serpents of the earth. The sword shall kill without, and in the chambers feare, both the young man and the younge woman, the suckling with the gray headed, Deut. 32.22 Moses sung that these evils should come upō the Iewes, for their falling away from God. Which albeit they strike a certen horrour into men, even by the wordes rehearsed, yet they scarse touch the least parte of those calami­tyes, wherewith the most wretched nation is wasted by the space of a thou sand sixe hundred yeeres, even to this very day: which times I doubt not but Moses hath shewed in those wordes, that I may put you in minde of this by the way. Who can number by counting, howe great evils those auncient Jewes, who killed the Lord of life, and defiled their handes with the blood of the Apostles, suffered in the destruction of the city? Noe History sheweth that there was ever made so horrible a slaughter. The enemy him selfe refrained not from teares, acknowledging the strange murders bey­ond the cruelty of any warre. You might thinke that the whole natiō was here destroyed utterly, especially, when they who were left in that utter ruine, were solde to be slaves, were throwne to the wilde Beasts, were made mocking stockes in the theaters: finally were not exempted from death, but reserved unto torment. Indeede a fewe yeeres after it seemed to have ben revived, but it was to endure newe calamityes, like as in the Comedie, the heart of Prometheus being eaten, was restored often times. For Hadrian killing againe this people most miserably, forbade them their native soyle, and dispersed them into all quarters of the world. Since that time they are dispersed, vacabondes, banished from their owne country & land, wan­dring through the whole world: without Governour, without God for a King: yea, that I may use the wordes of Terlullian in his Apologet. to whō it is not so much permitted, as that according to the right of strangers they may salute their Fathers land with their feete. There was never noe calamity of any peo­ple, eyther for the kinde of punishment so grievous, or for the length of time of such continuance: there hath not ben any spectacle so cleare of God being offended: not any so fearfull exemple of his eternall wrath. [Page 212] Neither yet should there belesse trouble a little before that time, whē God shall give an ende to this so long misery. At that time, saith Daniell, when there shall be a time of trouble, such as hath not ben, since it was anation, even unto that time: which, that it is to be understood of the last sharpe assault before the full restoring of the nation, wee shall sometime shewe more clearely, if God will. Therefore whether wee respect the present casting of of this people, or that future calamity, at their receiving againe into grace, this great affliction is proper to the Iewes, who togither with the remnants of the Gentiles, being revived after the tyranny of Antichrist, and with them which shall then first open their eyes to see the truth, shall make that great company, which noe man could number, ver. 9. These thinges are confirmed from that happines, which followeth in the next wordes, which perteineth to this present life on earth, & not to that future in the Heavens, the sound fruition whereof shall not come, before that there be made one sheepfolde, the elect Iewes being chosen into one Christian people, as wee shall shewe at chap. 21.22. From which it is nowe manifest, seeing that this indefinite nūber is made partly of the Gentiles, partly of the Iewes, whose calling ought to be expected a longe time after that sealing, which was spoken of before, that those definite and sealed ones were not Iewes. Furthermore sound peace and all perfite happines shall follow the calling of the Iewes, as in the next wordes it is declared briefly, but more largely at chap. 21. and 22. But when the sealing was finished, there remained yet much of that great affliction. All which shall more appeare in the thinges that follow.

¶ And have washed their longe robes: At length being converted by faith unto Christ, and clothed with the imputation of his onely righteousnes & holines.

15 Therefore they are before the Throne: as before in ver. 9. chosen into the Church, and gathered into the assembly of the faithfull.

¶ Day and night: without ceasing. For then the fallings away shalbe en­ded, and they shall cleave constantly to God, even to the last ende.

¶ Jn his Temple: Yet there shalbe noe Temple there, as chap. 21.22. But in that place is understood the abolishing of the ceremonies, which they shall regarde no more for the worshipping of God thereby: here is a pilgrimage yet on earth from the Lord, where we have neede of the coming between of outward meanes for to worshippe him: of which there shalbe noe use in the heavens.

¶ They shall hunger no more: They shall wante nothing, neither shall any adversity trouble them, which is signifyed by hunger and thirst; moreover also all causes of calamityes shalbe driven farre away: the Sūne shall not burne [Page 213] them, neither shall there be any heat, which shall bring scarsity: the whole creature shall consent to further the happines of the holy people. Here the things are set before us in fewe wordes for a tast, which shalbe declared more at large afterward.

17 For the Lambe that is in the middes of the Throne shall governe them. Now the cause is rehearsed of the former happines, to every part of which it is distributed conveniently; shall governe, answereth to those wordes, shall not hunger: shall lead them to the lively fountaines of waters, respecteth the thirst, which he said should be sufferred no more: and shall wipe away all teares, hath regarde to the heate of the Sunne, which he promiseth shall not be trobel­some afterward.

¶ From their eyes: The teares falling from the eyes. Montanus hath [...], as it were abiding in the eyes: as if God by drying thoroughly the eyes, should leave no faculty to weepe. Isayah, the teares from all faces, ch. 25.8. So then is the common type, while the trumpets and viols endure, that is even to the last ende. About the beginning and proceeding of the Trum­pets, the number of the elect should be sealed: about the ende there should be a more ioyfull, more plentifull, and more evident multitude, which af­terward under the viols encreasing every day, at length should have their brethren the Iewes ioyned togither with themselves, when there shalbe a full happines at last, so great as can be expected on earth, which shall not be discontinued againe by any generall miseries of the times, untill Christ himselfe shall come to iudgement. This common type is to be declared by every member in those thinges that are behinde, according to the severall mutations, and notable events, that shall happen this whose space.

Scholions.

1 But when he had opened the seaventh seale: Such then is the sixt: the sevēth seale followeth, whose effect, which proceedeth from the opening, is called Silence, which sometime is used for any resting, as why are yee silent in bringing home the King, that is, why doe yee rest, 2 Sam. 10.11. Sometime it is oppo­sed unto tumulte, from whence, the still waves of the waters, Psal. 107.29. Of which sorte is this silence made in Heaven, that is, in the Church on earth, which often times is called of Christ the Kingdome of Heaven. The space of this silence is about halfe an houre, surely very shorth, which should almost ende assoone as it should beginne. In which is taught, that the Church af­terward shall enioy for a small time happy rest, after that the open enemies should be driven away, and that confortable Angel Constantine the great, should arise from the East. For this silence is ioined togither with that subduing of the cruell enemyes, wherewith the sixt chapter was concluded. For the common type, of which sorte was the whole seaventh chapter, doth not interrupt the order of things. And indeede such quiet dayes fol­lowed by and by after those trumpets. For Maxentius being overcome at Rome by Constantine, and Maxentius in the East by Licinius, howe glad a day appeared to the Church through the whole world? Howe great dele­ctation, howe great ioy, howe great triumphe was ther of all degrees? How pleasant was it that the prisons were opened, that men were called backe from the mines, that their feete were loosed from boundes, that their nec­kes were delivered from the axe? Neither onely to have these thinges, but also an Emperour, of which never any man before did so much as dreame, who endevoured exceedingly to adorne by all meanes that he could, every one of the meanest that was named a Christian. Eusebius triumphed not without cause, singing with the wordes of the Psalmist, Goe to, see yee the workes of Iehova, how he maketh desolatiōs in the earth, causing warres to cease unto [Page 216] the ende of the earth, howe he breaketh the bow, and cutteth in peeces the speare, he burneth the chariots with fire, booke 10. 1. Nowe both the Augustes, as well Licinius as Constantinus, with one minde did procure diligently, not onely the peace of the Church, but also the ornaments of peace, as it is apparāt from the Decrees published in the name of them both, Euseb. booke 10. chap. 5. &c. But this was a short peace, and in very deede but of halfe an houre continuance. For first, the Augustes themselves were at concorde scarse one three yeeres space: afterward, when they were reconciled, Lici­nius assaileth openly the Christians, and attempteth a generall slaughter. There came more over civill warre, which waxed fierce among the rulers of the Church, the Bishops themselves: who being voide of all feare of the cōmon enemy, did fall one upon an other with the weapons of wordes, as if they had ben weary of peace, even assoone as they had tasted the sweetnes of it with the top of their lippes. See Aurelius Victor of Cesar. part 2. Euseb. booke 10. 8. 9. and upon the life of Constantine booke 1. to the ende & beginning of the second. Furthermore those thinges which wee have no­ted before at the first verse of the seaventh chapter.

2 And I saw those seaven Angels: Such hath ben the Silence, from which at length proceedeth the second periode, distinguished from the former, be­cause the entrance into this, began not but at the ende of the seales. For shall the Trūpets be aunswerable to the Seales, which are brought to their last ende, before the Trumpets be prepared to sound?

More over take away the TRVMPETS from this seaven Seale, that which wee leave unto it beside and above the Silence of halfe an houre, is a certen small thing, and more slender and baren, then beseemeth the di­gnity of it.

I see that such an opinion hath pleased some learned and Godly men, but he that shall marke and observe the thing diligently, shall perceave, that the same is quite cōtrary to the methode of the REVELATION. The Heralds of this Periode are the seaven Angels Trumpeters: The words themselves doe not shewe playnely whether these Angels were good or noe They are sayd to stande before GOD: but this is a doubtfull kinde of speaking, in so much as it may be attributed as to the evill, so to the good Angels: and therefore it is sayd that SATAN presented himselfe to­gither with the Sonnes of GOD, before the Lord: as wee reade in the Booke of Iob first chap. ver. 6.

But the proportion of the BEASTS in the Seales, and of the seaven ANGELS Ministers of the Viols, every one of which was clothed with Pure Linnen, as wee shall see in the fifteenth chapter of this booke and at [Page 217] the sixt verse, may cause us to esteeme and iudge these Trumpeters in the same number of Holy ones: especially seeing that the article, those seaven ANGELS, hath also the force of nothing some that were knowne: of which wee had none before, unlesse the finger be pointed unto those seaven SPIRITS of God, sent forth into all the world, of which wee have seen in the fift Chapter and at the sixt verse. Wee sayd that the foure ANGELS of the seaventh Chapter are the foure first Trmmpets, but wee meane not the TRVMPETERS themselves, but the events which followed when they blew those their Trumpets.

But the parts of this Periode are distinguished by Trumpets, because these events should be more notable, more famous and manifest to all men, and as it were sung with the publike and lowde voice of a Trumpet In receaving of which, there is a certen preparation before they beginne the worke it selfe, because by and by after the silence made, there should be given some token of the troubles to come, before the rage should waxe hotte and be kindled. To which is to be referred that Schime betweene Cecilianus and Donatus of Afrike, of which wee made mention before: the Apostasy of Licinius, and his wicked entreprise against the Church. The Contention in the East touching the Lords Supper or Passeover: But especi­ally the infection of the Arian Heresy, the which assoone as it sprung up, began to spred quickly farre and neare, and to kindle so great close and secrete hatreds, that neither the scorning of the enemyes on the theatres, nor the most earnest desire of the EMPEROVR himselfe testifyed both by his letters and teares, and also by the Embassage of Holsius Cordubensis a most famous old man, could not avayle any thing at all to quench the flame: for this see the second book of Eusebius, upon the lyfe of Constantine, in his letters to ALEXAN­DER and Arius. All these thinges as Trumpets, were given in the sight of all men, as b [...]ing indeede sorrowfull presagies of the future blowing of the Trumpets.

3 Then an other Angell came: Hitherto the preparation of the seaven ANGELS; Nowe followeth what manner of entrance was made to the events following in one ANGEL: Whom wee may not suppose to be any Spirituall substance, such as are the ANGELS properly so called, that is to say GABRIEL, or any of that sorte, as the Iesuite would have it, but a Man, according as this Booke of the Revelation is wont to speak, in the which there is nothing more common and ordinary, then to give & attribute the name of an Angel, unto Men.

Furthermore this heaven is the Holy Church on earth: the Altar the more inward holy place of the same, the Ministery of the High Priest, which the Angels properly so called doe never execute: but the trueth of which be­longeth onely to Christ, the type unto men onely, who have a nature fit for sacrifice, about which thing the office of the Priest is chiefly occupied: of which nature seeing the Angels are voide, neither can they represente the Priest. Neither any where in the scriptures are these dutyes attributed to them. Furthermore the ministery was done before the throne, where ther is noe place for the Angels, but in the compasse of the throne: and of the El­ders, and of the Beasts: that is to say, they compasse about the uttermost circuit of the Church, watching on every side for the safety of it: whatsoe­ver is within the circuit, is the Hyghest Throne, the Lambe, the Beasts, the Lā pes, the Chrystall sea, the Altar &c. of which thinges there is a necessary use in the congregation of the faithfull. I doubt not but that this Angell is the same, which in the former chapter was sayd to ascende from the rysing of the Sunne, to wit, Constantine the Great. For that which there summarily kept the Angels from hurting untill they had sealed the elect, that seemeth in this place to be declared severally in what maner it was done. Neither doth a­ny thing let but that the same man may be described in divers maners, ac­cording to the divers nature of the thinges that are to be done.

¶ And he stoode before the Altar, the Greeke hath, at the Altar, Monta­nus agreeth unto it. Afterwards it shalbe clearely seene at chap. 11.1. that the Church about this time was gone into the Temple, and had hiddē her selfe in the privie places thereof: wherfore not without cause he is sayd to stande before the Altar, seeing he was the chiefe of them, who having escaped from the corruptions of the world, went a part from other into the covert of the Temple. But he stoode not in this place as one of the common sorte of the faithfull, but in the ornament of the Priest, having a golden Cen­ser, and much odours given unto him, that he should offer with the prayers of the Saincts. How may these things, wilt thou say, fit to Constantine? Surely as the type of the High Priest to Iesus christ: whose person to represente is not proper nowe to one certen kinde of men, but is common to all the faithfull; whom all Christ hath made Priests, and that not of the second, but of the highest sort. But why should not he above all have the image of the Priest, in whom most of all did shine the likenes of his Kingly dignity? well spake he of himselfe in the assembly of the Bishops, And I, saith he, am here as one of you: for J will not deny my selfe to be your felowe servant, in which na­me I reioice most of all: Socrat. booke 1. chap. 7.

¶ Having a golden censer: the greeke word [...] signifyeth properly [Page 219] Frankincense here is taken, for the Censer it selfe, as is manifest frō the first verse, where this [...] is filled with the fire of the Altar. But the golden Censer was an instrument of the most Holy Place, Heb. 9.4. and belongeth one­ly to the High Priest.

¶ And odours were given him. Therefore this Angel is not Christ: who ta­keth not odours frō any other, but he himselfe is a most replenished store house of all graces, and giveth to every one, as much as is needfull. Those odours are a most ample, both ability, and also will to make peace, which is the ende of the Priesthood, and of burning incense before God: in which respect the Lord is said, to smell a sweete savour, when he accepteth a Sacrifice: Gen. 8.21.

¶ That he might offer with the prayers: These thinges are spoken according to the auncient custome of the Temple: where the Priest burning incense within upon the golden altar, in the meane time the whole people taryed without, giving themselves to prayer, as in Luke 1.10. And the whole multitude of the pepple prayed without in the time of the burning incense: from whence it cometh to passe, that it is sayd in this place to be givē to the prayers: which before time was wōt to be ioyned togither with them at the same momēt. And the prayers of the Saincts are the godly wishes of the faithfull, who ear­nestly desyred, that some remedy might be founde betimes against the e­vils neare at hande, which they saw to before shewed by many apparant tokens. For could it otherwise be, but that the syncere mindes seeing strifes, privie grudges, and contentions raigne every where, and to consume all things (I meane those which wee shewed even nowe to have followed the halfe houre silence) should not strive earnestly with God by prayers, that he would not suffer the trueth tryumphing over the tyranny of the enemyes, to be abolished by the discords and alterations of them that were of the housholde? But what other meane could there be of appeasing controversies, then to gather togither the parties disagreeing one with an other, and when the matter was reasoned of on each side friendly, by a good compo­sition to drawe them to be of one minde? This was it then which the ho­ly men desyred that the present controversies might be taken away, by a generall Councill assembled, and the future evils might be prevented. Epi­phanius reporteth that Alexander Bishop of Alexandria solicited Constantine and required of him earnestly, that he would summon a generall Councill, and that not of himselfe, but from the common advise of other Bishops, whom he had consulted with about this matter, booke 2. Tom. 2. heresies 69. Ruffinus booke 1. chap. 1. From which wee may perceave what was the common desire of all men. Onely Constantine next after God could give odours to this desire, that [Page 220] is, bring it to some desyred issue: for, as saith Euseb. It was in the power of the omnipotent God onely, to cure these evils. But Constantine alone of all men on earth to be the minister of these good things, in the life of Constantine, in the 3. booke of the sayd Euseb.

¶ Vpon the Golden Altar: The Altar of incense, that was before the vayle, as Exod. chap. 30. ver. 3. Here it noteth the company of the chosen saincts, the first fruites of the whole world, as speaketh Eusebius: in as much as this company doubtlesse did holde the place next to the most holy, as in olde time, the Golden Altar was set before the vayle. And surely by right may this crowne of most holy men be called the Golden Altar, the great assem­bly of which cometh nighest unto the maiesty of God, and in which the visible glory of God most of all sheweth it selfe. Where, saith Christ, two or three shalbe gathered togither in my name, there am I in the middes of them, Mat. 18.19. Therefore it must needes be that this company should have the next place to the Most Holy, in the middes of which Christ himselfe did remaine.

¶ Which is before the Throne: Within the circuite of the Elders. For that is said both here, and in other places to be before the Throne. Which whole space God would have to be proper to the elect on earth, who approach next to the Highest Throne, and are not separated by the coming between of Angels.

4 And the smoke of the odours went up: Thus farre the preparation of the Angell, now followeth his Ministery: and first that which perteineth to the Elect in this verse, in respect of whom the smoke of the odours is said to goe up, that is they were made partakers of the thing which they desyred so greatly. The maner of speaking is taken from the same custome of the Leviticall Priest, the similitude of whom he hath used hitherto. Once every yeere the Censer was to be brought within the vayle, that the cloude of the incense might cover the Mercy Seate, which is upon the Testimony, to the ende that the Priest should not die, as wee reade in the booke of Levit. chapter sixeteenth, twelve and thirtheenth verses. Also Incense was to be burned every morning when the lam­pes should be kindled, as in the booke of Exodus, chapter thirty, verses sea­ven and eight. Whose thicke vapour ascending should pearse through the vayle, and should perfume with a most sweete savour all the inward most holy place: a visible signe of our prayers, which doe penetrate the heavēs, and by the sweete savour which they cast forth through Christ, doe obtaine of God, that which wee aske. From whence the Psalmist saith, Let my prayer be esteemed as incense before thy face: Psalme hundreth and fourthy one second verse. Therefore the smoke of the odours goeth up, when our prayers coming [Page 221] before God, doe obtaine for us that which wee asked according to his will. And when the holy men desired that some way should be taken, for the ending of that strife by a generall Councill proclaimed, by these things is shewed, that the thing was graunted them at length which they desired. For Constantine seeing that he did try in vaine all other remedies, appointeth a generall Councill at Nice: he commādeth the Bishops to take publike horses, and all to assemble at the day appointed. Whom at last being gathered togither, he most sweetly admonisheth touching the care that they should have to search out the trueth; he with very great equity heareth the disputers against it: finally he governeth the whole businesse with such gravity and wisdome, that at length the wicked blasphemy be­ing condemned by common consent, the holy trueth prevailed. By which fact of his surely the thicke cloude of the odours, went up from the hande of the Angell before God, when doubtlesse by his care, paines, diligence, charges, moderation of the whole businesse, so wholesome a thing, so much desired of all the godly, was undertaken, begun, and brought to an ende. Nowe he set a marke in the foreheads of the elect, wherby they might be discerned from the base sorte of the ungodly. Therefore Constantine is that Angell, those odours given him, which he should give to the prayers of the Saincts, is the power to gather a generall Councill: the Golden Altar is Christ himselfe in the middes of this holy company: The thicke cloude of the odours going up, is the whole matter brought to an ende most prosperously. And this is that time untill which the foure Angels should keepe the truce, of which wee have seen at the 7. chap. ver. 1.

¶ With the prayers of the Saincts: Prayers, peradventure by the want of a participle, not of the preposition with, as if the perfit sentence were this, And the smoke of the odours, which were given to the prayers of the Saincts went up, the word being repeated from the former verse, where was, that he should give to the prayers: a thing very usuall with the Hebrewes, to understand in the things that follow, the verbe that was used before. But by this reason the odours given should onely ascende, and not also the other prayes of the saincts, which also are odours, as wee have seene in the fifte chapter & at the eight verse,

Therefore by want of the preposition the sense seemeth better to agree: Yet Theodorus bez have it with the preposition with, and not with the of as the Common translation, and the Iesuite, who interpreteth it material­ly, that the odours ascending were made of the prayers of the Saincts, whē it was sayd before, that he should give to the prayers of the saincts. But no­thing that is givē to a thing, is made of the same thing, to which it is givē

¶ Out of the Angels hande: Because he helde a Censer in his hande: but which is as much as if he should say, by the ministery of the Angel, Constantine ministr [...]ng, whatsoever was needfull for this matter.

5 After the Angel tooke the Censer, and filled it with fire of the altar: The fact of the Angel, as farre as it respecteth the wicked. But the full Censer sheweth the greatnes of the evill: the fire of the altar, the kinde of it. That was an ex­cellent confession of the faith, which the holy Councill published against Heresies: which surely was like the coales of the altar, which the fire falling frō heaven kindleth in the hearts of the Saincts, upon which they may burne most sweete odours in calling upon one true God in three persons. But this same fire cast into the earth, that is this godly confession spread abroad e­very where by the Emperours proclamations into the wicked world, or the Church at least in name (for I told you that so the Earth signifyeth often times) how great troubles raised it up forthwith? Doubtlesse even as that fire ca [...]t on the earth by Christ▪ made all full of privie displeasures & broyles while the godly with the heat of it, wer enflamed with a desire of the truth, but the wicked were set on fire with hatred and envie, Luke 12.49. so this holy Decree, a firebrand of the same heavenly fire, raysed up a very great hatred in the contrary wils of men. When the Trumpets were first given, they fought one against an other, onely with a d [...]ssenting of opinions, but the evill encreased now by the remedy, as cankers are wont. For after this Councill came all maner of calamityes, deceits and false accusations, which being shewed here briefly by the voices, thunderings, and lightnings, af­terward are declared severally in the first trūpete. So therefore, that which was holy and holsome to the godly, turned to greater destruction and provoking to the wicked.

¶ And there were thunders and voices: Some bookes have voices and thun­ders: Aretas onely thunders and lightnings, omitting voices and earthquakes, These thinges doe note generally what fruite of that Coūcill should redounde to the wicked. But thunders and voices seeme here to be two wordes for one thing, to wit lowde thunders, as Ier. 4.29, they shall goe into the very cloudes, and clime up upon the rockes; that is, upon the cloudy rockes by reason of the height of them: unlesse peradventure voices be the same thing here, which they were in the 4. chap. 5 ver.

6 And the seaven Angels, which had: The second preparation of the seaven Angell, who nowe goe about the businesse, of which before in the Trum­pets that were given, there was given some proofe. For these thinges a [...]e spoken of the executing of the worke, as likewise the wife of the Lambe is sayd to make her selfe ready, at the very marriage, after in chap. 19.7. Nowe [Page 223] therefore when the prisons where broken, those mischiefes should fly out, which evē hitherto made a stirre in the inner partes: the foure first of which are described in this chapter, farre lighter indeede then the three last: and therefore wee shall see, that albeit in a certen order of blowing the Trum­pets they doe assayle, yet they all doe togither come upon men with force, distinguished onely by shorte spaces of time to beginne.

¶ Prepared themselves to blowe the trumpets: This sounde of trumpets, see­meth not to be a voice manifesting to Iohn alone, that is, to the elect in the Church, the trouble that should come, such as was that of the Beasts in the first seales: but the divine administration, giving by the holy Angels so notable beginnings to the facts: that by the same, as it were by a noyse of trumpets, all sortes of men should be awaked, for to consider the be­ginning of things. Many things doe creepe upon us by little and little and secretly, so as their beginning is unknowne, and are growne olde before they be perceived: but here the beginning should be marked, and percei­ved playnely of any one, so that the procedeing of them could not come suddenly upon any man, but such a one, as would be willfully negligent. Although the sound of a trumpet doth cause rather astonishment and feare, then teach the hearer knowledge. And so in deede it cometh to passe, that the further wee proceede, the more obscure are the iudgements of the e­vents. In the Seales the Beast doth call Iohn for to come and see. In the Trum­pets there is never a worde: onely a sounde is given. In the Viols, there is scarse any noise, but so farre as the liquor powred out of a cuppe doth yeelde. Certenly as longe as faith and godlines was sounde, as in those first times, small iudgements did awaken the Church: but in these last when iniquity is growne in use, wee passe over even the greatest workes of God with eyes shutte up and deafe eares. Which carelesnes of ours God both discloseth and reprooveth by this increasing darkenes of the signes. For lesse light is not given from any lacke of perspecuity in God, but onely for a reprehen­ding of our future secutity.

7 Therefore the first Angell blew the trumpet; All things nowe being fini­shed, which hitherto caused a delay, at length the Angels sounde the trumpets: at the first sound a double effect followeth. The first is a shower of haile, and fire: The second the burning of trees and grasse: the haile comming frō hea­ven and with a great noise, signifyeth the very great trouble, which from the housholde servāts of the Church, at least by outward professiō, should fall suddenly upon their owne heades. But the fire mingled with blood, the fervency of the same trouble, and increase even to the shedding of blood. But wee must remember that these mischiefes are set on fire with the bur­ning [Page 224] coales of the altar. Which thing is here manifest. For the matter was not deferred for any lōg while, but in the middes of the Nicene Fathers the first Angell blewe the trumpet: for the holy men had scarse approved the trueth by a common consent after they had considered the matter diligēt­ly, but the haile began to fall downe violently, and to make a wonderfull great noise. Certaine Bishops, verily citizens of the Earth, making a preten­ded shew that they were offended with some wordes of the Confession, but in very deede inflamed with the coales of the altar, laboured to hinder the consent and to be against it so farre as in their power did lye. These were five, Eusebius Nicomedieosis, Theognis Nicenus, Maris Chalcedonensis, Theonas Marmariensis, & Secundus Ptolemaitensis, who malitiously alleadging against the word Consubstantiall, would neither agree with the rest touching the faith, nor subscribe to the condemnation of Arius. This was a mani­fest beginning of the haile, which a while after fell in greater abōdance. For after that Eusebius and Theognis faigning an alteration of their opinion, had recovered their former dignity, they went about this one thing, to try by all meanes howe that through the sides of Athanasius, they might pearce the trueth. And these cunning devisers looked so well to the matter, that noe times have bin more troubleous through most impudent false accusa­tions, malitious surmises, lies, and uniust vexations: That Athanasius had killed Arsenius, had ravished his hostesse, had takē away craftily the provision of corne at Constantinople, had ministred mony to one that attempted an alteration: & what time affordeth exemples of like impudency? The good Arian Bishops removed from his seate Eustathius Bishop of Antioch, because he was one of them that helde the trueth, a whore being brought forth, who obiected unto him dishonest conversation with her. Neither were these thinges done se­cretly and privately, but that wee may acknowledge the huge noise of the haile, in assemblyes full of men, by continuall runnings up and downe frō Thracia & Alexandria into Syria, by wicked accusations, by appealings to the Emperours, in abrogations of ungodly sentences, and approving of the same againe, so as the whole East had businesse enough by these meanes, & did ringe on every syde with the noise of this shower.

But the broile stayed not here. CONSTANTINE the sonne of Constanntie mingled haile with blood, banished many, put many to death, Howe cruell a thing was it, that he compelled by torments to consent to the wicked opinion, that reverend old man Holsius of Corduba, to whom his Father gave so great honour?

But the outrageousnes of VALENS is almost uncredible, wherby the Church was spoiled on every side, the faithfull were cast headlong into the [Page 225] river Orontes: cruelty was exercised by every kinde of death. Surely that shippe in which under a colour of sending foure skore excellent men into banishement, he cōmanded them to be burnt in the maine sea, was more unnaturall then that weake shippe of Nero, in which he devised a death for his mother. And the Bishops who of late passed all mortall men in im­pudency, strove afterward with tyrants who should be most cruell. What slaughters did MACEDONIƲS make through all the East, Georgius and Lucius at Alexandria? It would aske a longe time to set downe all: doubtlesse the former miserable times came againe, the name onely of the enemy being chāged: for those of the time passed wer Heathē, but these wer false Christians Verily the wonderfull and mervailous falling of haile in & about those times, shewed manifestly what was the state of thinges: And haile filling the hand rushed downe violently, every severall hailestone being as great, as the hand could conteme, as Socrates in the foure chapter of his booke doth say. And it seemeth that Gregorius Nazianzenus at that time made that ora­tion, whose inscription is this, when the Father held his peace because of the ca­lamity of the haile.

¶ And they were cast into the Earth, and the third part of the Earth &c. So readeth Aretas, the Common Latine translation, and some other Copies: and so it seemeth that it should be read, both that the greatnes of the evill may be the more perceived, and also that those thinges which follow may be understood the more easily, this first being set downe which is the chiefe. He commeth nowe to the second effect which was hurtfull onely to the wicked, the sealed being well defended from the evill of it.

For, saith he, they were cast into the Earth: which wee have taught to signi­fy Earthly men, wholy addicted to the thinges of this life. But this showre rained not upon the whole earth, but onely upon the third part. But he calleth it the third, after the common manner, the whole being distributed in to three parts: Which third part was the East, to wit, Asia, and the bor­dering places.

EVROPE and AFRIKE understood it rather by hearing then in very deeded. VALENS and ƲRSATIVS Bishops, the one of the city Mursia in the country of Pannonia, the other of Singidon a city in the Superior Mysia, did endevor and laboured much to fill those parts with this poison. But God who is mercifull, did in his kindnesse restrayne and represse this mischiefe within the boundes of the third part of the world, least that in overwhel­ming the whole Church, it would at length destroy and overthrowe the same utterly.

¶ And the third part of the trees was burnt: The trees are the foster children of that Earth, of which I spake even nowe, and those more stronge & tall then any of the rest, as after in the 7. chap. but the Greene grasse signifyeth the newe borne Infants of the Church, and the common multitude. But the tēpest seemeth to rage more grievously against the Grasse, then against the trees: for of these the third part onely is on fire, but all the grasse is burnt up. But this whole grasse belongeth to that third part onely, even as that third part of the trees, are all trees of the East: from whence the condition of the trees is nothing better, then of the grasse. These things teach, that all of the Christian name, as well the highest as the lowest, who lived in those countryes of the third part of the world, and were not in trueth grounded and built upon Christ, should be so miserably smitten with this storme, that they should make shipwracke of their salvation. But you will say, that they were destroyed before: that is true doubtlesse in Gods councill, yet it often cometh to passe, that reprobate men doe flatter themselves for a time, with a certaine false hope, and doe with very great care delight to followe some outward religion: which afterward the time doth prove mani­festly, to have ben meere hypocrisy, and a vaine appearance of holines: so those burnt trees & grasse, should make shipwracke of their counterfait god lines, dashing themselves against the rockes of so great ungodlines of the Bishops. And howe could it be, but all in whose hartes the trueth hath not taken deepe roote, either should be carryed into errour, or, which is worse, should contemne all religion, should revolte from Christ himselfe, should hate the worshippers of him, whom they should see to be bent to this onely thing, that they may rayse up strifes, contentions, and troubles? Well wrote Constantine in an Epistle to the Councill gathered togither at Tyrus, he upbraided the Bishops, in that they did nothing else but sowe dissentions and hatreds, and those things which did tende to the utter ruine of man kinde: Socrat. booke 1. 34. But there needeth noe witnesses in a matter not doubtfull. The excee­ding great mercy of God is rather to be praysed, which kept a fewe safe from this storme.

8 Afterward the second Angell blewe the trumpet, & as it were a burning moū ­taine: The first effect of the sounding of the trumpet of the second Angel: is a great mountaine burning with fire cast into the Sea: The second effect is, the death of the third part of the creatures that lived in the Sea. As touching the first, Mountaines in the scriptures are Princes, States of a Realme, Loftie minded, & all of that sorte, as Isaiah saith, that the day of the Lord shalbe upon all the high mountaines, and upon all the hilles that are lifted up, and upon every high tower, and upon every stronge wall, chap. 2.14.15. From whence it seemeth here to [Page 227] note Kingdomes, Principalities, Honours, Dignities, the Pompe of the world, and Traine folloing great men, and the Ambition of such thinges. This Moun­taine burneth with fire, as Vesuvius or Aetna, because the desyre of honour and riches is fervent, neither are men wont to be occupyed coldly in get­ting such thinges. It is throwne into the Sea, because the ambition of these things is cast into the doctrine, a newe decree of the Councill being made, tou­ching order and honour, of which their Ancesters never had a thought. For wee have shewed before, the Sea to be the most pure doctrine of the true and heavenly Church, chap. 4.6. but of the earthly and false, the foule and grosse, chap. 7.1. Seeing then that this is the meaning of the words, wee shall finde that the second Angell by and by after the first sounded the trumpet among the same Nicene Fathers. For after that sentence was given touching the coes­sentiall nature of the Sonne, of celebrating the Easter upon one and the same day, & of Miletium, they turned themselves unto the making of Canons, by which the Ecclesiasticall Discipline should be ruled. Amonge other Canons, they make a Decree touching the Primacy of the Metropolitanes, that the Bishop of Alexan­dria should have authority over all the Churches, in Egypt or Lybia, and Pentapolis: because the Bishop of Rome had the like custome: Likewise as in Antioch and the o­ther Provinces, let the honour of every Church be reserved. And that no man or­dained without the will and knowledge of the Metropolitane, should be counted a Bi­shop: that honour also be given to the Bishop of Ierusalem, and consequently that he may receive honour, the dignity neverthelesse proper to the Metropolitane City remai­ning. Surely this burning Mountaine was cast into the Sea, when from this beginning, there was strife among the Church men about dignity and ho­nour, as for the maintenance of religion, and their private sustenance. In­deede the obscurer Churches were wont in former times to goe to the lear­ned and skilfull Bishops of more famous cityes, and to aske their advise if any doubtfull thing had fallen out, and to crave their aide to whom the excellency of the place procured more authority: but that which they did before of their owne accord, nowe must be done necessarily: and those whom lately they saluted as their brethren and felowes in office, they were now to be acknowledged by higher titles. From hence came into the Church, exercising of authority and having dominion: by which in a short time af­ter, all thing were turned up sidowne. Constantinople thought that shee was regarded nothing according to her worthines, by this Nicene Decree: wher fore a fewe yeeres after, a Councill being gathered in the same place under Gratian and Theodosius the elder, shee ordained in plaine wordes, that the Bi­shop of the City of Constantinople, ought to have the honour of Primacy next after the Romane Bishop, because that it is newe Rome; see the first Councill at Constan­tinople, [Page 228] Canon the fift. By which things both shee bewrayed her owne am­bition, and also shewed some what more fully, what those some thing ob­scure circunstances of wordes in the Nicene decree meant.

¶ And the third part of the Sea became blood: The Second effect, is the corru­ption of Doctrine, & the death of the things in the Sea. The Doctrine is tur­ned into blood, that is into a nature wholy growing out of kinde. Before indeede, it began to be foule and thicke, defiled with many superstitions, but af [...]er the desire of Lordship & Primacy was mixed with it, it became an horrible blood. But what this third part is, the History sheweth clearly. In the former sounding of the trumpet the East was smitten with the haile: nowe the West is punished with the bloody waters, as some time Egypte. Now Rome must play her part, which not content with the Primacy of Order the which the Ni [...]ne Fathers gave her, strove as much as shee was able, to get her selfe the highest estate also of power over all the rest. And shee had many opportuni [...]es doubtlesse before others, as to be the head City of olde time and no [...] y t longe agoe, that preiudice of the Nicene Decree, the exceeding peace the which shee enioy [...]d, when in the meane time the whole East was inflamed with the deadly fir [...]brandes of dissentions, finally ordained as it were a sanctuary, the orthodo­xes being driven out of their se [...]tes: under a coulour of defending of whom, shee crept in by stealth to that dominion, which in her heart shee sought so greedily. For while both the banished Bishops, of whom shee seemeth to deserve well, praysed her of a gratefull good will more then was meete, and shee vaunting her selfe the more freely in a good cause, shee exercised a certen empire and dominion unwarres over all men. Which coming of hers appeareth evidently in Sozomenus in his 3. booke chap. 8. Athanasius of Alexandria, Paulus of Constantinople, Marcellus of Ancyra, and Asclepa Ga­zensis, being cast out of their people fled for succour to Rome: the defence of whom Iulius Romain tooke freely: neither was that to be reprooved, un­lesse he had made craftily to himselfe from hence a steppe, unto tyranny. For so he writeth to the Churches in their behalfe, as though the power were his owne to command any thing imperiously. As if it were meete that he because of the dignity of his seate should be carefull for all, he restored to every one his owne Church. But when letters were sent every where touching this matter through the East, being as I said full of authority and power, which he arrogated to his seat, the Easterne Bishops, in other things not to be ap­proved, did this well and according to their duty, that they thought the arrogancy of the man was to be convinced of them, and the Romish ambiti­on to be reprooved freely.

And from hence is that which they answere, that the Romane Church doth [Page 229] strive and contende with all men about honour, as if shee were the schole of the Apo­stles, made at the beginning the mother City of Godlines: although the teachers them­selves of the doctrine came from the East, and were men of that country &c. There was added to his cunning of boasting so insolently of the Apostolike Chaire, a crafty interpretation of all duty, as of due obedience: the saluting of his brethren and fellowes in office, by the name of honourable Sonnes, and other no­table fraudes of that sorte, as Damasus in his Epistle to the Constantino­politane Councill doe shewe, in these wordes: In that, saith he, your charity most honourable sonnes, giveth due reverence to the Apostolike Chaire, by the same thing you procure very much reverence to your selves. For although it apperteineth to us chiefly to order the sterne and rudder which wee have taken upon us to governe in the holy Church, in which the holy Apostle sate a teacher, yet wee confesse our selves to be unworthy of so great an honnour, Theodor. booke 5. chap. 9. Incredible is the charity of the Romane Pope, who embraceth noe otherwise then as Sonnes, so many Bishops present in the Councill. In the next age his unsatia­ble desyre brake forth more evidently. Three most Holy Popes, who could not erre, Zozimus, Bonifacius and Celestinus are convinced of falshood, be­lying the Nicene Councill to stablish their owne Principality. The sixt Councill of Carthage (albeit they reprove so great a naughty act more gently then was meete) writeth to Celestinus, that they could not finde any such thinge in the truer Councils, which are received for Nicene, being sent them from holy Cyrill and Atticus of Constantinople, out of the originall, which they long a goe sent from thence by Faustinus, as out of a part of the Nicene Council: and therefore they warne him, that he would not doe that wherby he may seeme to bring into the Church of Christ the smokie pride of the world.

So in short time their impudency increased, neither from hence forth did they cease before that Rome the conqueresse had taken from all the rest the apple of contention.

The Nicene Fathers tought to provide for the peace of the Church, by pla­cing some chiefe Patriarches, as it were in a watchtower above the rest, but the issue convinceth them both of an exceeding great errour and aberrati­on, and of their labour to be very ill and unprofitably bestowed: and to­gither also it teacheth howe much safer and better it is to continue and keepe within the boundes and simplicity of the divine and most holy word of GOD, then that wee should alter or change any thing in it lea­ning unto humane wisdome and inventions of men.

Such is this third part, into which the burning montaine was cast: and that the doctrine afterward became most fouly corrupted, & marred, now it is mor knowne thankes be to God, thē that is needfull to spende time in proving it. [Page 230] Wee shall finde that this is the continuall Cokou song of all the Papists, an im­moderate boasting of the Apostolique Seate, whether they doe refferre all things wrestingly, the Sunne and Moone, the two swordes, and the Church built upon Pe­ter.

9 And the third part of the creatures dyed: There remaine yet two partes of the second effect: one touching the death of the creatures in this Sea: the other of the d [...]stroying of the shippes. The creatures in the Sea, are all that basest com­pany of the Clergie, as they call them: of which sorte are the Doore-keepers, R [...]ders, Singers, Exorcists, Acobythes, Subdeacons, Deacons, Archdeacons, Dea­nes, Religious Monk [...]s, Brethren, and the rest of that kinde. The Shippes, are those of a higher degree, whose office was to take paines in preaching the word, and to transporte it hither and thither as merchants, or any other way to exercise marchandize in this Sea▪ the third part of all those should perish, that is, all that execute this corrupt ministery in Europe, the third part of the world by drinking up this redde blood, they should be destroyed, who puffed up with ambition, despise the simplicity of their office, and neglect all maner of dutie through desyre of attaining a better dignity. In the East the overflowing of the Barbarians quenched this flame: In the West, the times being some what more quiet, gave leave to it to spread abroad at her pleasure. The greatnes of which burning, by which are burned all the Mariners, Watermen, Maisters of Shippes, Pilottes, sayling in the middland Sea be­tweene Europe and Afrique, from the gulfe of the Sea Ionium unto the Iles called Gades, that is, the Ecclesiasticall men of this our world, may be comprehended more easily in minde and thought, then declared by wordes, of him that followeth brevity. I would to God that the broken peece of this Mountaine did not yet styll trouble the Chrystall Sea in Christi an Churches. But how agreeth it to this Sea-evill, that in the same tempest, as sayth Hierome, by an earthquake of the whole world, which bef [...]ll after the death of Iulian, the Seas passed their boundes, and as if God did threaten a floode againe, or that all things should returne to the olde Chaos, the shippes being carried to the unapprocheable places of the Mountaines did hange upon them? In the life of Hilar. Eremit. Annian Marcell booke 26. at the ende, reported the same, mentioning that this came to passe the 12. day of the Calendes of August, when Valentianus was first Consull with his brother.

10 Then the third Angell blew the trumpet: The Primarie effect of the third sounding of the trumpet is a starre falling from heaven into the third part of the rivers and of the fountaines, burning like a torch, called wormewood. The Seconda­ry effect is bitternesse procured thereof, and the death of men drinking of the w [...]ters. [Page 231] Wee ought to remember that, which is cleare ynough from the things be­fore said, but it is to be set downe againe and againe, because of them, who to the ende that they may darken the thinges, doe often repeate the con­trary, that the wordes are not to be taken properly. Yf one great starre should fall, wee should not need to expect any further evill following Neither would it fall into the third part of rivers onely, but cover the whole earth: wher­upon they that urge the property, are constrained to goe from the words, and to faine a certaine multitude of exhalations gathered togither. But it shall be manifest from the whole Prophecy, that he speaketh not of that which is to come, but of that which is past in respect of our age. Therefore they who call us backe to the naturall signification of the wordes, doe of set purpose desire to hide the trueth so, that it may never shew it selfe. Let us come to the matter. Wee have heard that the starres are the Ministers of the word in the Churches, chap. 1.20. Although the word doth not so ap­pertaine to thē alone, but that also it may be applyed sometime to others. Howe, saith the Prophet, speaking of the King of Babylon, art thou fallen frō heaven o Lucifer, the Sonne of the morning? Isaiah 14.12. Therefore the word fitteth them who glister aloft, as it were in heaven: especially if they shine with the light of trueth. This is a great starre, not darke and cloudy, but of a notable greatnes. It fell from heaven, by falling from the true Church, through Heresy or some other ungodlines. Jt burneth as a torch, because the fire of it should be flaming & mounting up, coming forth openly abroad, not burning onely with a secrete heate, as even nowe the Mountaine did burne: whose flame yet should not continue longe, but the nourishemēt failing as of a lampe, it should be cleane put out: It falleth into the rivers and fountaines, that is upon those men from whom as from fountaines the do­ctrine should flowe unto others, of which sorte are the Bishops disposers of the word: the divers consideration of whom doth procure unto them divers names. Even nowe they were Shippes carrying hither and thither the mar­chandizes of the word: nowe because by their continuall flowing they doe maintaine that universall Sea of doctrine, and increase that which abideth in the multitude, worthyly are they compared unto rivers and fountaines. The starre falleth into them, peradventure the common people remaining more syncere, which comprehendeth not so great subtilityes. Although howe shall the river flowe cleare, where the fountaine is corrupted? Vnles peradventure as the Sea waxeth not sweete by the watering of the rivers, so neither doe the multitude gather bitternes from the corruption of these. But the matter is otherwise here, seeing a little leaven leaveneth the whole lumpe: and albeit, the fountaines should be most corrupt, yet it should [Page 232] not be without daunger to them, who should drinke thereof, but they should perish even as well. The name of the starre is wormood, not because it should be called so commonly, but because it should shewe her selfe to be some such thing by the effect. And wormwood some time noteth the bit­ternes of afflictiō, as beholde I will feede my people with wormwood, Ier. 9. that is, most bitter corrections: some time the deadly poison of hereticall wicked­nes, as take heede that there be not in you a roote bringing forth hemlock or worme­wood, Deut. 29.18. that is, least your minde be the seedeplot of any Idolatry and wretched life, as the most learned Tremelius and Iunius doe ex­pounde it. Both seemeth to be ioyned togither here, that the bitternesse of the calamity may be mixed with the vitious and corrupt doctrine. Now for the application. The third Angell did blowe about an eleven yeeres after the former. When Constantius, to whom befell the Easterne Empire, and by and by after the death of his Father, through the fraude of a certaine El­der, whom he used familiarly, was cast from heaven into the Arian Heresy. The impiety began before through Arius, and gotte some patrons, as be­fore wee have said: but Arius forthwith counterfaited a recantation: by the same cunning Eusebius and Theognis recovered their chaires. Neither durst any openly make any stirre, while Constantine remained alive. This fu­rour enraged the mindes of some, and drove them to worke the orthodoxes what troubles they were able, but they made shewe of an other thing. Furthermore these were lesser starres: but Constantius was a great starre flaming as a torch, bringing forth the thing out of lurking corners in­to the cleare light: and endevouring with very great desyre to amplify it. The same account is to be made of Valens the Emperour, who followeth af­ter Iulian & Iovinian. By their meanes Wormewood fell into the third part of the rivers, and into the fountaines of waters. Before time the Bishops were sicke of this disease: but nowe they began to rage, having got such rulers. The whole East, except Athanasius and Paulinus drunke this deadly poison of the Ari­ans and Emmonians, see Hierome against the errours of Iohn Bishop of Hier. Not onely Nilus was turned into bitternes, but also the rivers and fountaines of Thracia, Hellespont, Bithinia, and the whole continent region: in all which pla­ces the Arians expelled out of the Churches all that were of a right iudgement, and punished them shamefully, Sozom. booke 4. 27. More over the poison was pow­red forth on all men from the borders of Illyricum, even unto Thebais, as Basyll cō ­playneth in his Epist. 69. And what wormewood was at any time more bit­ter, then for Christians to be beaten with stripes to death by Christians, to be deprived of their goods, and priviledge of the cities, to be burned in the fore head with a hotte iron, and to be handled with noe lesse cruel­ty, [Page 233] yea rather more cruelty of brethren, then before time of most fierce & outragious enemies? Yet all these thinges and many mo suffered the or­thodoxe at the handes of Macedonius of Constantinople, and others his fel­lowes in office, not Bishops, but fiendes of Hell, as Socrates writeth in his se­cond booke, chapter 27. This mischiefe vexed and over ruled a longe time that third part, both by it owne selfe, and also by the unhappy birth of the Macedonians and other wretched ofspring of that sorte: neverthelesse whē Valens was dead, this flame also decayed, the matter of which was consu­med, as of a lampe, which hath noe more oyle. Those Wormewood waters did wonderfully provoke the calamity of the haile with which nowe at lenght they mixe themselves, and hindred that the burning flame of ambi­tion in the West could not be holpen. For nowe the three Trumpets came on with rage togither, which molested at the first asunder and mor lightly.

11 Therefore the third part of the waters became: The Second effect shewing the fruict of the falling starre. The Teachers and Bishops almost all, of that third part, who should be the springs of learning unto others, forthwith infected the wholesome waters with the bitternes of that wicked opinion: but they made this deadly mixture not onely to themselves, but also all which drunke hereof, and sufferred themselves to be infected with the sa­me opinions, got to themselves destruction, as hath ben declared by us before.

12 Afterward the fourth Angell blewe the trumpet: Here is mentioned one effect onely of the fourth trumpet: otherwise then in the former. Nei­ther that without cause, but for this intent, as farre as it seemeth, because the former evils came from them of the housholde, and that it was therefore needfull, not onely that it should be shewed which was done, but also the Authours, whereunto the first effect perteined especially. But this calami­ty should come altogither from the Enemy, and from men that were strangers from the Church, any fall of whom there was noe neede to rehearse. Wherefore he cometh to declare this trumpet noe otherwise then to the relating of the former calamityes, which the spitefull Heathen Tyrants did bring in before time, as in chap. 6.12.13.

This onely effect smiteth the third part of the Sunne, of the Moone, of the Starres, of the Day and of the Night. The Sunne, Moone, and Starres wee interprete as before, to be the chiefe ornaments of the purer and true Chyrch: So as that the Sunne should be the Scriptures themselves, the foun­taines of light. The Moone the doctrine borrowed from thence, which is compared sometime to the water, and also sometime to the light for a di­vers respect.

the starres, the Ministers: the day, ioyfulnes and mirth in the Church from the enioying of this Sunne: the Night, a sorrowfull condition, either in re­gard of affliction, or of darkenes and obscurity which is cast upon the trueth, or of both: whereupon there shall be noe night in the full happines of the Church, chap. 21.29. Neither are the Ministers starres, because they are servants of the night, but because they put away the darknes that is in others, themselves in the meane time being inlightned wholly by the light of the Sunne; The meaning therefore is, that a most grievous calamity, common noe lesse to the false, then to the true Church, shall invade the third part of the world: as the History witnesseth it to have come to passe. I passe over the tempests of those warres, which the most obscure nations Gothes, Suevians, Hunnes, Heruls, Vandals, and the other confederates of these, inferred: which scarcely repressed of Constantine the Greate, at length when he was taken from the earth, overflowed all Europe: I thinke that this forth sounding of the trumpet, is to be referred especially, when Gensericus the Vandal, about the yeere after Christ is birth 438. passed over from Spaine into Afrique, sent of Bonifacius. For what Decius or Diocletian is to be compared with this man in cruelty? The divine goodnesse delivered from their iawes Augustine, a few dayes before the city Hippo was takē. What torments endured not the rest of the saincts? The Tyrant commandeth all holy bookes to be burned, e­very one without regarde to be killed, that they should not spare the innocent, but suckling children being pulled from their mothers brests, to be partly dashed against the stones and the grounde, partly to be cleaved a­sunder in the middes from the crowne of the head. And they were better dealt with all, then the rest which remained alive, many Ministers of the word, and famous men being laden with huge burdens in steade of Ca­mels and beasts, and compelled with goades of iron to hasten their going, as often as through wearines they stayed. Proclamations from the King ar set forth, that all in generall should be destroyed, who had holy orders. And Victor of Ʋtica who wrote the History of this persecution, maketh mē ­tion, that of an hundred and three score Bishops, which lately were in Zengetana & the provinciall iurisdiction, three onely were left alive, at what time he wrote these thinges: and that one of these three escaped persecution and lived as a banished man at Edessa in Macedonia. Verily the third part of the Sunne, of the Moone, of the starres, and of the day was smitten; seeing the Africane Church, the third part of the world, lay wholly quenched, as farre as man could iudge. Especially when as Hunorichus Nundrus, and at length Gilimer made a gleaning with greater cruelty (if any thing can be greater) then Genserichus used in reaping the first harvest. Neither was the Night untouched, but the third [Page 235] part of it was likewise smitten, that is, the whole false Church also, which is wont to be more populous then the true, and to cover it over with her darkenes, was partaker of the same calamity. For the Vandals desired to roote out all at once every one of the Christian name: farre otherwise then the o­ther barbarous natiōs in Europe, which sought onely places to dwell in for themselves, and bare noe such hatefull mindes against religion. For which cause wee thinke, that this fourth sounding of the trumpet, doth proper­ly belonge to the Africane Vandals. And so much the more, because by their meanes it was brought to passe that the Sunne in those countryes did go downe alway to this very day: for after that horrible darkenesse, which the Vandals brought in, God by his fearefull iudgement gave up those nations to the Mahumeticall madnes, whose hellish darknes at this time suf­ferreth noe confortable Sunne beame to shine upon them. Howe is it to be lamented, that that part of the world, which afore time was beset with most famous lights, Tertullian, Cyprian, Augustine, and others almost infi­nite, is nowe altogither become blacke, and doth not shine with one lit­tle sparkle? But so is thy will most holy Father, who hast compassed about us Europeans left alone, and most wickedly abusing thy holy name, with very sorrowfull spectacles of thy wrath, both toward the East & South. So therefore are the foure first trumpets, Contention, Ambition, Heresy, & Warre: those foure Angels, which Constantine the Great for a time restrained. But the first and third trumpet belongeth to the East: the second to the West: the fourth to Africa. The Prophecy of this chapter conteineth about two hundred & thirty yeeres, to wit, from the beginning of the reigne of Constantine unto the yeere of Christ five hundred thirty and three, at which time Belisarius carried away captive Gilimer, and destroyed the name of the Vandals in A­frique, Evag. booke 4.16. Yee may fetch a larger declaration from Eseb. upon the life of Constantine: from Socrates, Theodoret, Sozomene, Eva­grius, Procopius, of the warre of the Vandals: and Victor of Vtica tou­ching the persecution of the same men: whose Commentaries God would have to be extant, for the light and credit of this Prophecy.

13 And I sawe and heard one Angell: Nowe he cometh to the three last trumpets, much more troublous then the former, as appeareth from the comon preparation in this verse. For as though the usuall sounding of the trumpet were not of sufficient force to cause feare, a common Proheme to these three full of terrour is prefixed: every severall afterward is declared by their transitions. As touching the wordes, some reade for an Angell an Eagle, as Aretas, the Complutent Edition, and the common translation: brought hereunto as it seemeth, because the fourth Beast was like a flying Eagle, [Page 236] chap. 4.7. But the word one being adioyned, maketh against it. For it was wont to be the limiting of a thing uncertaine and indefinite. But the Eagle the fourth Beast was onely one: wherefore it had ben superfluous to say, I heard one Eagle. Therefore one Angell agreeth better: which word is gene­rall, and by right may be limited with some addition, as Andreas readeth, and some other Greeke Copies. Furthermore he is called an Angell which flyeth through the middes of heaven, after in chap. 14.6. But this one Angell is some one man alone, picked and chosen out from the rest, to some pecu­liar office. [...] is not the middes of heaven, as the Astronomers call it, who call midday in this wise, but the middes betweene Earth and heavē, to wit, the middes of height, not of lenght, as the Angell appeared to David, 1 Chron. 21.16. But seeing heaven is the holy Church, and the earth the false and counterfaite, which carrieth the name & shewe onely of the true: this Angell being seen betwixt both, seemeth not to have attained the pu­rity of that, and yet to have flowne somewhat aloft beyond the dregs and filth of this. He cryeth with a lowde voice, that he may be heard of all men, that there shall come farre greater calamityes, frō the three trumpets that are to come, then yet have gone before. But that these shall come upon the inhabitans of the earth, who doe counterfait holines, whereas in very deede they are wi­thered branches and rotten members. The time and congruency of the matter doe make me to thinke that this Angell is Gregory the Great Bishop of Rome: he was one, as it were taken out of the rable of many Bishops, whose labour God would use to profit his Church. But although he sate unwares in the chaire of wickednes, yet God knoweth to plucke his out of the iawes of Hell. And significantly doubtles is he called one, as though it were a miracle for any one of any goodnes to be founde among that degenerating route. This Gregory did fly in the middes of heaven, pressed downe with many superstitions and errours, that he could not be enrolled a citi­zen of the heavenly city. Whose neverthelesse singular good will, care, di­ligence, right iudgement in many thinges lifted him up on high farre abo­ve the rest of the common sort, and that company of superstitious ones. He cryed with a lowde voice, denouncing to the world a great calamity by ANTICHRIST who should come straight way. The King, saith he; of pride is at hande, and wich is unlawfull to be spoken, an army of Priests is pre­pared: booke 4. Epist. 24. Againe, the King of pride is at the doores, in the sa­me booke, Epist. 38. In the same place againe, where is that Antichrist, which chalengeth the name of universall Bishop, and for whom is prepared an army of Priests to attende upon him? He is at hand, sayth he, and at the doores: yea he was farre neerer then he thought, in whose chaire he sate even himselfe, [Page 237] but by his account he could not be farre of. Neither is it lawfull to dimi­nish the Popes credit, who could not be deceaved, especially avouching the same thing so often and in earnest. Seeing therefore that this Gregory next after the fourth trumpet, that is, the Vandalike persecution, so expressely cryeth out aloude, that Antichrist is at hande, then whom noe greater plague and calamity could befall the earth: and that a fewe yeeres before, that the Monster borne longe agoe, broke forth into the open light, it must needes be that he was this Angell, who is shewed almost so playnly by this type, as if he had ben named.

Scholions.

1 Then the first Angell blewe the trumpet, and J sawe a starre: The first effect of the fift trūpet is the fall of a starr, as wee have sayd in the Analysis, which starre is not any good Angell, they are never sayd to fall from heaven to the earth, which alwayes in this booke is takē in the worse patt: but to descēde, as chap. 10.1. and 18.1. and 20.1. Furthermore, this starre is the An­gell of the bottomlesse pit, of which in ver. 11. who is called Destroying, not o­nely because he shall destroy others, but also because he himselfe shall goe in­to destruction, chap. 17.8. Who hath come from the same bottomlesse pit, from whence he hath caused destruction to others, in the same place: It is well true that a Holy Angell hath the key of the bottomelesse pit, chap. 20.1. but that is a key to shutte onely the bottomelesse pit, after that the Devill is put in: this on the other side is onely to open the same. Neither is that firme, that the key is never given to others, then our friends: for what other thing is the Key, then a power over a thing? Which wee knowe is granted to the fow­les spirits; whereupon the Devill is called the Prince of the world, Iohn 14.30. the Prince of the power of the ayre, Ephes. 2.2. the Prince of the darkenes of this world, Ephes. 6.12. Therefore this starre by an usuall maner of spea­king in the Scriptures, is some wicked Man, to whom wee have heard be­fore nowe, that the name of starre is given. That Ambrose, which not very long agoe Tonstall published, will have him to be some Arch-heretique, who as a starre in heaven, before he fell, shined brightly in the Church with learning and wisdome: Ioachimus Abbas, that it is some Clergie man endued with knowledge of learning: Well and according to the meaning of the Holy Ghost, as wee [Page 240] shall see by and by. He is said to have fallen in the time past, which fell be­fore nowe. For this starre fell not first at this fift sounding of the trumpet, but departed longe before from her soundnesse by certen degrees, & was tumbled downe into this pit of ungodlines. Although this preter tence noteth not onely the thing which is nowe past, but also after the maner of the Hebrewes, a continuing action. Of which sorte are those, This is my be loved Sonne in whom I have ben well pleased, Mat. 3.17. So before, Beholde sayth Christ, I have stood at the doore and doe knocke, chap. 3.20. Of which sorte are many in other places. It fell from heaven unto the earth, by revolting from the holy Church to a degenerating company of ungodly men. But this fall nowe first began to be marked, after the sounding out of the fift trū pet. For that which is done leisurely and privily, is not perceaved to be a doing, before that it be manifestly come to passe. The key of the bottomelesse pit given, is a power granted over infernall darkenes, which was shutte up in the bottome of the pit of hell, for that is the bottomelesse pit. Now first this power was granted to sende forth the smoke, howsoever the fall from heaven was before that the trumpet sounded. Nowe that wee may finde out who this starre is, the thing is not to be measured by one or two circū ­stances (for so wee shall finde very many to have fallen from heaven) but all things are to be taken togither: which surely whomsoever they shall fitte, he doubtlesse is that very man whom this Prophecy painteth out unto us: it cannot be that the holy descriptions should be generall and common, so as they may be applyed to divers things contrary to the meaning of the Spirit. But it is to be observed, that this trumpet is not limited within any certaine boundes of the third part, as the former, but to have free liberty to spread farre abroad in what place soever it will, as in the common prohe­me the Angell cryed out in the ende of the former chapter, woe to the inhabitans of the earth: as though the calamity should be contained within noe o­ther limits then of the whole earth: from whence it cometh to passe that the latter trumpets exccede the former, not onely in the very kinde and con­tinuāce of the evils, but also in the space and largenes of the countries thē ­selves, to which they should bring dammage. These thinges being thus layd, wee shall finde that this trumpet sounded immediately within three yeeres after that Gregory died (whom evē nowe wee shewed to be the An­gell flying from the middes of heaven) about the yeere from the birth of Christ, sixe hundreth and seaven. At which time Boniface the third obtained of Phocas the parricide, that the Bishop of Rome should be universall: then also Mahumet in the East (whom Robertus Cetenensis and Bibliander refer unto the same time in the eleven table: albeit I thinke that others more truly doe reffer [Page 241] him to a fewe yeeres after: as touching the summe of the thing there is noe difference) was beleeved of his owne people to be a greate Prophet. Both starres fell from heaven before this time. The Romane defection is manifest in the Idola­trous worshipping of reliques, & in attributing that to the Saincts, which is proper to God alone: that I may not recite many other wicked supersti­tions, when as it would aske a longe time even for to number them. Gre­gory that middle Angell, whom by right thou mayest call holy in compa­rison of many other that were to come: in howe plaine words doth he be­wray the impiety of this seate herein? The holy Martyrs, sayth he, our defen­ders are present, they will be asked, and they require to be sought. Therefore in your prayers seeke yee these helpes, finde yee out these defenders of your guiltines: in his Homilies on the Gosp. Againe, Which Holy Peter of late could be your helper in all things, and more over he is able to forgive your sinnes, booke 4. Epist. 34. Againe, let him put his trust in the grace of the omnipotent God, and in the helpe of the blessed Apostle Peter, in the booke 4. chap. 39. Moreover, from the crosse, in which is the wood of the Lords crosse, and the haires of John Baptist, wee have alwayes con­fort of our Saviour, through the intercession of his fore runner, booke 7. Epist. 126. Neither was he the first authour of this Idolatry: neither did they which followed indevour to overthrowe it, but rather increased it with all their po­wer. And not without cause indeede, the fall of this starre became thē first knowen, when the Bishop began to be called universall, then yet the eares of all men might ring with the late crying out of Gregory, He is Antichrist, who chalengeth to himselfe the name of universall Bishop. Frō which also it is ma­nifest, howe both they deceive and are deceived, who require instantly the testimonies of Ambrose, Hierome, Chrysostome, Augustine, or of any other Father, by which expresly it may be proved that the Pope of Rome is Anti­christ, seeing his fall could not be so plainly discerned before the blowing of the fift trumpet: which doubtlesse sounded not, before these holy men ceased to be among the living. The fall also of Mahomet from heaven is evident. The Saracenes had received the true faith of Christ by the instruction of Moses a certaine Bishop of that people, when Mavia the Queene reigned, as in Socrates booke 4.36. or Mania, as Sozemene calleth her, booke 6. 38, At which time Valens governed the Empire of Rome in the East.

From this beginning, or peradventure from Zacomus the Prince, who flourished a fewe yeeres before, the trueth seemesh to have ben spred among them unto the times of HERACLIƲS, corrupt without all doubt with much filth, and corruption, as is wont to come to passe in processe of time, yet not quite abolished, as it is cleare frō Mahumet himselfe: [Page 242] who acknowledged the Scriptures, and tooke to himselfe companions, or rather had for maisters Sergius of Constantinople, a Nestorian Monke, and Iohn of Antiochean Arian, Wherefore it is plaine that both of them had fallen. The key was given to the Bishop of Rome in that manner which I have said, For an ordinance of the Emperour being established, that the Bishops of Rome should have full power to assemble generall Councills and to disolve them, to confirme and disanull the thinges which should be decreed in the Councills: and that the City of Rome should be the heade of all holesome life, when before Constantinople was so esteemed because of the seate of the Emperour (as writeth Pomponius on Phocas) what could not this key open? Doth not the Pope worthyly boast of the Keyes, and carrieth them an ensigne for his armes, least perhaps any should be ignorant, that he is the same, whom Iohn sawe should come? And this is that difference betweene the other superstitious men, and the Pope of Ro­me. Many others did give more to the Saincts departed, then was meete, and defiled themselves with the most grievous sinne of Idolatry, yet to noe other was given the key to open the pit, but to this universall Bishop. Let noe man therefore to hide the Antichrist, call forth the defense and fellow­shippe of others that erred, but let him ioyne togither all the properties, nor iudge of him for one alone. But as touching Mahomet, what could not he obtaine of the simple multitude, being counted of all a great Pro­phet? Whose sowning from a disease the rude multitude beleeved to have bin a confe­rence with the Angell Gabriell. Surely a mighty Key and fit to open the pit of Hell. Therefore the respect to the time, the greatnes of the matter, thea­greablenes of all things, which shall more appeare in the explication: fi­nally the large boundes of this trumpet doe cause that as well Mahomet as the Romish Pope are to be contained under this starre. Neither is it an un­meete thing that many persons should be noted by one type: whom the likenes doth compose and make to be some one thing.

2 Therefore he opened the bottomelesse pit, and the smoke ascended; Such was the first effect. The second sorte of effects doe arise one from another in a certen order. For first, he openeth the pit: from the pit opened smoke ascendeth: out of the smoke, beside the darkening of the Sunne, come Locusts. And the Smoke is Heresy in doctrine, and superstition in worship. For what other thing can breath out of the Hellish pit? Before time indeede by many cranyes it sent forth a foule vapour, but nowe through the doores opened by the helpe of these men, it began to goe out hastily. The Sunne and ayre are dar­kened, after that errours growed in use, and the light of the trueth was quite put out. Neither is it a darkenes of one place onely, such as the high rope of some mountaine doth cause, but the whole ayre is filled with blacknes [Page 243] differring nothing from the darknes of the night. And certenly after once the Primacy was obtained of Phocas, Bonifacius the next both in name and order, consecrated to all Saincts, Pantheon a Temple of Heathenish I­dolatry, practizing the same ungodlines, which the Ethniques did before, but under an other something more glorious name. Whose holy day also he appointed, that the wickednes of worshipping an newe army of Gods, might not be Romes alone. Theodatus his next successour decreed, that the parents who had received even through ignorance, their owne children from baptis­me, should not live togither any more in the society of wedlocke: but that there should be a separation made, and the woman should receive her dowrie, and be married to an other after a yeere. A newe kinde of incest by spirituall kindred, which God knewe not when he made his lawes of incest and unlawfull marriages, Lev. 18. Bonifacius the fift added, that wee by Christ are delivered from originall sinne onely: that the lawe requireth noe more of us, then that which wee are able to perfour­me by our owne strength, or at least by the helpe of the divine grace. Vitalian, that all things ought to be done in the Church in the Latine tonge. Finally, that I may not recken up an infinite thing: the matter at length came to this point, that all must necessarily submit their neckes to this yoke: That every soule that wilbe saved, must confesse the forme of the Romane tradition: and that all her decrees are to be received, as if they were stablished by the divine voice of Peter himselfe: as Agatho in his Epist. among the Acts of the sixt Councill at Constantino­ple. This smoke which at the first opening of the pit, was but thinne, be­came every day thicker, almost by infinite degrees. And the maner of Worshipping God, began to be noe lesse corrupted, which did consist wholy in Masses, Altars, Garments, Images, Chalices, Crosses, Candlesticks, Censers, Banners, Holy Vessels, Holy Water: in a multitude of Prayers, Pilgrimages, Fa­stings, and an exceeding great company of not onely idle, but also ungodly ceremonies, the most pure ordinance of God forsaken in the meane time, and troade under foote. Howe longe before, and howe farre this smoke spread it selfe in the West, one alone Boniface Venofride an Inglishman may be instead of many witnesses, who being the Legate and Apostle of Gregorie the second, brought into bondage under the Pope the Franckes, the Noriques, the Boies, the Thy rigates, The Cattes, part of the Saxes, the Daces, the Sclavonians, the Frises. How great a multitude of slaves by one mans travell? But this was nothing to the whole West, covered in a shorte time after with the same smoke. For the Princes being made to beleeve, that, that Church was founded of Peter, and this Peter left the keyes and power given him of Christ to his successours at Rome, and in no other place in the earth: so as he that should cut of himselfe from the Church of Rome, should become a banished man from the Christian religion (as Adrian in his [Page 244] Epistle to the Spaniards:) it is noe mervayle if by this darkenes the Sunne was taken away from all Churches every where. But this darke night became yet much more thicke, when at length the holy Scriptures being wholly layd aside, and all good learning being banished, sophisticall Theologie was onely in account, the unpure Decrees and Decretals, held the gover­nance. Then the Aegyptian darkenes was not thicker, thē that which came upon the whole West. The Easterne smoke sent forth by Mahomet was gros­ser at the very first beginning, so as it might be felt with the handes. He unto three holy Scriptures, as he speaketh, that is, the Lawe of Moses, the Psalmes of David, and the Gospell, ioyneth his Alfurta, an horrible Chaos of all blas­phemyes. And as if the Easterne people had not received hurt inough frō the dotages of Mahomet, Heraclius the Emperour spread also amōg them the errour of the Monothelites. So then about these times, every man may see aboundance of smoke coming out of the opened pit. As touching the wordes, instead of a great fornace, Aretas, the Complutent edition and some others reade a burning fornace, peradventure both are to be ioyned togither, but the sense is cleare.

3 And out of the smoke went Locusts: An other effect of the second sorte, the procreation of Locusts: that is of men, who resemble their dispositiō most fitly in their multitude and slouthfulnes. The wordes may not be under­stood of some venimous creatures indeede: whose ofspring doth not re­quire à man falling from the trueth, of which sorte wee have shewed the starre to be which fell from heaven: neither are the true Locusts bred from the smoke of errours: but the ofspring must be of the same kinde, of which his cause is. Wherfore frō this ignorance & most grosse errours there came forth in the East the Mahometish Saracens, a cōpany of vile persōs by troupes run­ning violently to robberies, living not so much of their owne as of others: a natiō borne to eate up & devoure the goods of other men, which hath wasted the whole East in a fewe yeeres: afterward spoyled miserably the west & our Europe. The Westerne Locusts are Monkes, Nunnes, the yong brethrē the in­numerable route of religious, the Cardinals with the whole Popish Hierarchy. All these beetles sprūg out of the same smoke, or dunge of ignorāce & errour. For after that men did attribute their salvatiō to their workes, what mea­sure could there be of newe religiōs & newly devised superstitiō? Al doe fervētly thirst after salvation, which whē they understāde to be in their owne power, & to cōsist in the observatiō of such thinges, there was no superstitiō frō which they could stay thēselves. Surely a man is scarce more begottē of a mā, thē these Locusts frō that smoke. Whatsoever pleasant thing was any where, in any coūtries, flying thither in troupes, & placing themselves [Page 245] there, they devoured it wholy: neither was their living more dainty then secure, as though all the rest of mankinde had bin created for to be the cookes of these banketers. Howe great troupes there have bin in time past, any man may coniecture from hence, that a certaine Generall of the Minori­tes, which one secte filled fourty Provinces, promised to the Pope towards his expediti­on against the Turkes, out of the Seraphicall family of the Franciscanes, thirty thou­sande wariours, who could performe valiantly warlike offices, without hindring at all the service of holy things: Sabel. Ennead. 9. booke 6. Howe huge a multitude must there have bin of all the religious men, considering that one family of them ministred so copious an army? To which is to be added Polydore Virgill, affirming, that there was never any ordinance of humaine godlinesse, that grewe more in a short time: for this alone family of the Franciscanes filled the whole earth: so as the common people astonied did suspect, that godlines was not so much re­garded of many, as idlenes and slouthfulnes: of Invent. booke 7. chap. 4. Behold the Locusts, even by the iudgement of the common people. There were Mōkes indeede of olde time, but such as lived by their labour: neither were they at all of any Ecclesiasticall degree: but this newe generation sowing nothing of their owne, devoured other mens harveses: and that it might be evident whose ofspring they are, The Monkes are inrolled by Boniface the 4. among the tribes of Priests, and power is given to them to preach the word and mini­ster the Sacraments. Boniface the fift added the power of binding and loosing. Nowe therefore they are made the creatures of the Pope, of whom alone they re­ceave their dignity and authority, which before they could obtaine no further, then the opinion of their godlines would procure unto them. And not without cause it is noted of learned men, although minding nothing as it seemeth this Prophecy, that in this age three great miracles came to passe, the Monasteries of Monkes were builded, Kinges themselves became shaven Monkes, & dayly fornication was amonge the holy canonized state, Beleus Centurie the first on Vitalianus. Surely the Monkery of this time had some peculiar thing, which did cause astonishement unto men, although they had litle regard to this Prophecy.

¶ And power was given them, as the Scorpions of the earth have power: Nowe followeth hereafter a description of the Locusts: and first from the power given them, which they obtaine like to that, of the scorpions of the earth. This creature is of the infects, it hath five armes, toothed with forked clawes: the cruell plague of the poison of serpents, as sayth Plin. They are of an angry dispositiō, whence the proverbe, thou provokest the eight-footed scorpion: and Scorpio a­mong the Greekes, is to exasperate, to stirre up, to make very angry, af­ter the manner of a Scorpion.

And as it becometh their outragious madnesse, they carry alwayes a draw­ne and ready weapon to inflict a deadly wounde. The rest of the insects ha­ve their stinges hidden within: the scorpion alone is armed with a longe stinge hanging out, which is not idle, but alwayes striking, giving himselfe noe reste at any time, that he may not be wanting at any occasion: his go­ing is with a winding steppe, by which he striketh the more unwarres. Such doubtlesse is this smoky breed in the power of hurting, which at the first were Locusts in multitude and sloughtfulnes. The thing is cleare in the Saracenes a furious nation, prompt and ready alwayes to kill: which by stealth & pri­vily is wonte to assaile men, and to come on with rage in those places, in which it was least of all feared. Also our Religious Locusts in the west, which seemed to breath forth no other thing then charity, gentlenesse, courtesie, were as quickly mooved, as the Scorpions. If a man did offende but one e­ven the least of that shaven heard, he stirred up the whole troupe, neither did he carry it away scotfree, although placed in the higest estate of nobility

In which two verses Pope Pius, who before his Popedome was Aeneas Silvius, was not afraide to pronounce, that the rage of the Devill is milder, then the monkish. They carried their weapon standing out and knowne to all men; the terrible lightening of excommunication: but they gave a blow for the most part fetching a compasse, & secretly, and they pretended alwayes fained causes of their forie. Although if they pleased not to drawe this weapon, at the least way, they tormented with feare of Purgatory, and Hell, whither they thrust downe all their enemies. Nowe therfore was the time, when men dwelt among scorpions, as in time past, Ezech. 2.6.

4 And it was commanded them that they should not hurt the grasse of the earth: These thinges shew over whom power is given them. First, all Hay is exce­pted simply; secōdly also in part the greene and trees: onely men unsealed, ar left to their lust. As touching the hay (fOr so may the Greeke worde with the olde Interpreter be well translated, specially seeing that the word green followeth next after) it is the dry grasse cut of from the earth, which seeing it is the company of the wicked, as wee have often shewed, the grasse cut of from thence, shalbe men separated of God from the society of other wicked, by certaine playne and knowne markes. The Locusts should not hurt these, not because there lacked will and endevour; but because they should loose all their labour in attempting their destruction, whom God would defende by his mighty arme against their violence. As wee reade that it came to passe in the East, when Constantine Pogonatus was Emperour, about the yeere [Page 247] 674. For then the Saracenes with great armies, by lande and sea invaded Thracia, they assaulted Constantinople the very seate of the Kinge: but after that by the space of seven yeeres togither they could effect nothing by vio­lent assaults, at last many shippes being burnt by a fire newly found out of one Callimcus, and the rest of the navie being partly drowned through a storme, partly dashed against the rockes, they were discouraged and wea­kened, so that having lost all hope, they desyred peace for thirty yeeres: which they redeemed by a yeerly tribute of a thousand poundes of Golde, and 40 men prisoners. But doe you aske the cause why the Saracens fought here so unprosperously? There was a certen Hay time in those countryes, when Constantine abandoned the impiety of Heraclius and Constans his Father, & rooted out utterly Monothelisme, the sixt Councill of Constantinople being asssembled. Indeede Martin & Agatho Bishops of Rome, condemned also the same Heresy: who yet cannot be counted among this haie, being tied to the earth by other veines, to wit a most fowle Idolatry: of which the Church of Constantinople, was more pure, which received not true and expresse Ima­ges before the [...] Coūcill a fewe yeeres after under Iustinianus second, as sheweth Antonius Contius, in the third part of the Decrees, in the third chap. of distinctions, the sixt holy Councill: and Polydor. Virgil. in his 6. booke and 13. chap. concerning the Inventours. In the times of Leo Isaurus, the same Locusts came flying againe about the yeere 719. with a farre greater num­ber of shippes, and more hurtfull armies. But God sufferred them not to hurt his haie, which he himselfe doubtlesse had moved in stirring up Leo to prohibite that wicked Idolatry: which haie time became yet more evident, when Gregorie the second excommunicated the Emperour, and deprived him of the Empire and of his felowshippe, that is cut him of frō the wicked earth, because he had ordayned that holie images and pillars should be throwne downe and destroyed. Therefore the Locusts are driven away by battaile, by famine, by a sea-fire, by tempest, and haile mingled with fire, that they might acknowledge God to be the defender of his haie: and the whole navie of shippes, tenne onely excepted, did perish: of which tenne, five also were intercepted of the Emperours souldiers, the rest at length arriving at Syria, that they might be tidings bringers of that horrible slaughter. It was Doubtlesse a manifest example of the haie saved from the iniurie of the Lo­custs. Besides these Locusts, the whole East was also full of Monkes: but as the scorpions in some landes doe not hurt, as in the Jlande Pharo, in the No­rike Alpes, and elswhere: so in very many places they bring death without any remedy; and as the Locusts destroy very often whole nations with famine, some time also they are for meate: so the poison of the Monkes was more [Page 248] sharpe in the West part, in that it did not enter into the East: neither were they much hurtfull in the West, to the cut grasse. Discreete men, to whom the trueth did shew it selfe more clearly, despised the hypocrites without feare, and sufferred not themselves to be devoured of them, as the other unskilfull multitude, which through a shewe of Godlines became a pray.

¶ Neither all greene thing, neither all trees, but onely those men, which have not, &c. The meaning is, that some greene thing, and some trees should be delivered from this vexation of the Locusts, all the rest being yeelded up to their cruelty, who had not the seale of God in their foreheades. In the former chapter and seventh verse, the third part of trees was burnt, and all greene grasse, to wit, of that third part, because all that part of grasse, and of trees, should be of the cōpanie of the cast awayes. But unlesse some trees should be counted in the number of the elect, the foure Angels should not have bin forbidden before to stay their rage, even for one moment of time, ch. 7.1. Here therefore a fewe are taken out of a great number, as the natu­rall force of the wordes doth shewe sufficiently. The wordes doe beare doubtlesse that interpretation, which the most learned Theod. Beza brin­geth, thus, neither any greene thing, nor any tree, but onely the men &c. For the universall signe, all, is taken some time for any, as chap. 7. ver. 1. neither u­pon all tree, that is, upon any: where the Complutent edition readeth upon any tree: and chap. 21.27. any thing that defiled, or any defiled thinge, as hath the Common translation. Also the particles [...], may be understood by way of opposition, but onely the men &c. as, but they onely which are written in the booke of life of the Lambe, chap. 21.27. But here I thinke that it is rather to be translated according to the proper signification of the wordes by way of exception, thus, except onely the men, which have not the seale &c. The dif­ference is, that exception is alwayes of a thing of the same kinde: opposition may be of any divers thing whatsoever. And this placeth every greene thing, and every tree in the number of the sealed: that attributeth the same thing to some certen trees, and onely to some greene thing, counting the rest of the grone in noe place of those that are to be saved, more agreably to that which wee mentioned before. chap. 8.7. Neither is it needfull in the other places al­leadged to departe from the naturall property of these particles, if wee shall consider the matter diligently. From these thinges then it is prooved that there are some within the compasse of the false Church, whom God chalengeth to him selfe by a privie sealing: and that this greene thinge and trees are men, as wee have interpreted, chap. 7.1. the exception requiring it, which noteth expressly men sealed, that also the greene thinge and trees should be men, out of the number of which men are excepted. And surely there [Page 249] were many men, yea some Kingdomes England, Denmarke, Germanie &c. whether the rage of the Sarracenes came not: and in those places where they raged, did they exercise tyranny over any other, then those men, who had not the marke of salvation? What other strife doe the History-writers of those times and places report, then about the sepulchre and the crosse of the Lord, and such vaine things wherewith Christians were bewitched? Neither did superstitious Locusts vexe any other men but those which were addicted to their superstition, as even nowe wee said.

5 And to them was commanded, that they should not kill them: Howe great is their power, wee may perceive from the degree of torment, from the conti­nuance of it, & estimation of death, as a lighter thing. As touching the first, it was not permitted them to kill, but to tormente. Howe may this agree to the Saracenes, who shed so much Christian blood? These thinges seeme to be spoken, not simply, but in comparison. Yf consideration be had of that slaughter, which in the next trumpet was to come, the Saracenes may well be thought, not to kill. At their first beginning the Christian name was not so much hated: neither was there neede of any great murder, when the nati­ons which they set upon gave out their vanquished handes, yeelding al­most of their owne accord to have fellowshipe in that ungodlines. In the latter times there was a more fierce and bloody victory, by howe much the battell was more eger. But the Spirit did purposely chose out that kinde of speaking, which might agree very well to both the troupes of Locusts. For those in the West should not be so fierce and cruell in killing the bo­dies. But this comparative speach noteth both the cessing of these in this respect, neither taketh from the other all killing, though farre lesse then that which was to come.

¶ But that they should be vexed: To wit, the men that were without the marke. There is a defect of the relative they. [...] properly signifieth to be try­ed, here it is used for to be afflicted, tormented, or any way to be vexed, as every where in the holy Scriptures, & elsewhere. Montanus and Plantines edition reade, that they should vexe, which they seeme rather to take, that the sentence might be lesse harsh: but Aretas and the Common translatiō have it in the passive, as also Theod. Beza. Neither is it in vaine that there is made so sudden a passing frō the verbe active to the passive, but to shewe that this sorrowfull time is not to be measured by the furie of them that tyrannize, but by the calamity of the sufferers: which thing bringeth great light to understand the continuance of the torment, of which, in the next wordes which follow.

¶ Five monthes: Primasius readeth sixe monethes: but the Greeke copies [Page 250] with one consent, and the Common translation have five. This place is in­deede very darke, and such as hath alwayes much troubled the Interpre­preters. For howe may so small a space agree to the Kingdomes either of the Sarracenes, or of the Papists? Let every day be counted for so many yeeres, that five monethes should be at least as much as an hundred and fifty yeeres, after the manner of the Scriptures in other places, as in Ezechiel fourty dayes, every day for a yeere I give thee: and according to the continuall custome of this booke (as hereafter wee will shewe God willing) yet never­thelesse what is this so small and short a distance of time, to these so longe continuing tyrannies? Wherfore Bullinger and some others of our coun­trymen doe thinke that this number is assigned as it were of the hotter monethes, in which especially the Locusts are wonte to be in chiefe strēgth, for all the graunted space of tyrannizing, how great soever it shall be. The which opinion seemeth to mee like to be true, unlesse that the very great care of the accounte, which is used in other places, required here also some certen and limited thing. The Iesuites, being like unto the Cuttell, doe purposely as I thinke, powre out here their darkenes, to the ende that all thinges being confounded and disordered they may lurke the more safely: they will have so many common monethes to be signified, as though that woe had ben in vaine, which the Angell flying through the middes of Heaven had sung before the three last trumpets. Did he not foreshewe by the same that the plagues to come, should be more grievous then those which were past? What greater thing shall this trumpet have then the former, if the Locusts, in whō lieth the whole force of it, neither are endued with power to kill, and also that the power which they have is of so short time? It was a great destruction which the former trumpets brought in, and full of ter­rour, neither passing over in a moment, yea not in a fewe yeeres, as wee have shewed: but if this calamity be so shortened, neither shall it compare with the former evils in grievousnes of torment, and also in respect of the shortnesse of the paine, it would be found much easier. But I will not stād long in refuting the toies of the Iesuites. It is most iust that they who will coyne figures at their pleasure where they are not, should not see the same, where they are in very deede, having as it were their eyes blinded. The thing peradventure may be somewhat more apparant, if wee observe cer­taine positions: the first of which is this, whole Kingdomes and their Kinges are not spoken of here, but onelie the Locusts and their exceeding great power: which wee see to rise up by certen degrees. First, they come forth out of the smoke: the smoke out of the pit opened: the pit is not opened before the key be given: neither is the key given, assoone as the starre fell, but some long time after. [Page 251] From which it is necessary that the Angell be farre more auncient then the infernall generation. For who requireth the issue of ones body to be equall to the parent? Wherefore that is not to be cast upon the Kingdome it selfe and Kings, which is proper to the Locusts. Whose age is not to be regarded from hence, but onely the sommer time & vigour of this overflowing cō ­pany of vile persons: The sommer time, I say, because neither the first ori­ginall of the Locusts, nor the last ende seemeth to be limited in this space. For they must needes have a beginning to growe, before they have a pow­er to hurte. But after their power should be diminished, they should hurt noe small time through the stinke of their rotten carkeises. The seconde, the time is not to be counted from the bringers of the paine; but from the sufferers. Whereunto have refference that verbe passive, that they should be vexed, of which we spake even nowe. For it importeth much from whether of them wee make the accounte: if the reckening be from the Locustes themselves, they should have power to vexe in noe place of the world, but for the spa­ce of these five monethes onely: but if respect be had to the sufferers, the same distance of time shalbe given to certaine countries, and shalbe esteemed according to the diversity of places, howsoever the continuing of the Lo­custs, in some place it may be shalbe longer. Frō which followeth a third position, that the five monethes are not once onely to be numbred, but so many to be understood figuratively, as there are countries, which were to undergoe the same calamity for so greate a space of yeeres. Which foundations being laid, we shall see noe small consent of the History. The first troupe of Locustes was of the Saracenes, who beginning about the yeere 630. to fly about, Mahomet be­ing their captaine, in the first five monethes, that is, the first hundred & fifty yeeres afflicted most miserably the whole Arabia, Syria, Mesopotamia, Armenia, Persia, they tooke likewise Egypt, spoiled Afrique, and at length en­tred into Spaine. True, wilt thou say, but they have helde all these places, except peradventure Persia, Armenia, and some parte of Arabia, not onely for an hundred and fifty, but more or lesse foure hundred yeeres. I deny not, but in the meane time it is to be considered howe long they were trou belsome to men of the Christian name in those places. It is certaine that there were congregations of Christians in great number, when first the Saracenes invaded: and that they were not utterly rooted out by and by, but af­ter a long continuing misery, at lēgth they were wholy destroyed by death, by slaughter, by falling away to that impiety waxing strong, which became every day more confirmed by an accesse of newe strength. By which things it came to passe, that the countries which before time perteined to the worshippers of Christ, in the space of those five monethes, became all to the infidels, [Page 252] either noe Christians at all, or very fewe being left there. In the next ages wee shall finde the History very silent as touching the making mention of Churches in those places. But wee doe limit this first invasion within the space of an hundred and fifty yeeres: not because at the ende of this time, they were dispoiled straiteway of the countries which they subdued, but because afterward they fought with ill successe against the Romanes, often ti­mes vanquished, killed, put to flight, hardly keeping that which had ben gotten, much lesse getting any more. At the yeere 780. about the ende of Leo Copronimus, that is after the hundreth and fifty yeere, since which time they first grewe stronge, their insolency was restrayned by almost continu­all received slaughters, & by domesticall discordes: Leo hanodraco brought them under in Asia: Constantine who raigned with Irene his mother put them to flight. Nicephorus was beaten by Leo Armenius. The same did Theophilus, Michael the sonne by Basilius, Petronas and Andreas Captaines: and the other following Emperours founde noe lesse good sucesse against them: so that nowe there being a manifest decay of their former prosperity, not without cause their florishing sommer may be thought to have ended in the East, they began to braunch out in the Mediterrane Ilands, in Italy & Peloponne­sus, all which places by the space of an other hundred and fifty yeeres they cruelly spoyled and destroied. The inhabitans of Cyprus being thrust out of their dwelling places, and transported other where about the yeere 807. at length by the prosperous conduct of Zimisca, recouvered their native countrie after an hundred and three score yeeres. This space is greater by a fewe yeeres: but some weakening and infirmity is wonte to goe before the last destruction, so as the vigour may agree very well unto the number set downe. They bring in subiection to them all Sicilia assailed often befo­re about the yeere 867: neither could they be expelled wholly frō thence, before that Georgiꝰ Mamaces destroyed them utterly about the yeere 1060 more or lesse. Zonaras reporteth that not longe after they returned under the power of the Agarenes, but Ambustus Catacalon, many thousandes of them being killed, repressed them so, that they neither durst nor could bring much hurt to the Christian inhabitans. This space also is longer thē the determined monethes, unlesse peradventure the dwelling of the Sara­cenes was not so troblesome to the inhabitans, in those yeeres numbred o­ver and beside. But in Italy the thinge is more cleare. About the yeere 830 the Saracenes being called out of Babylon for aide, shee felt destruction by and by from them, whom shee sent for to be her helpers: for they brought a very grievous desolation upon the chiefe part of that country: neither was there any pause of the vexation, Otto second being Emperour, in the yeere [Page 253] 980, that is by a plaine accounte, in the hundreth and fifty yeere after the spoiling begun, killed them with so great a slaughter, that from thence he got a name, and was commonly called the Death of the Saracenes. Here is so great a consent of the time, as if the Spirit had respected this country a­lone, and in it had ordained an example of his wrath, in delivering her up for to be spoiled of these Locusts, which was the teacher of impiety to the whole earth, and out of which an other kinde of Locusts did spring noe lesse noisome then that former. But touching them wee shall see by & by: let us prosecute those thinges which remayne concerning the former. Therefore this first company, which by a limited space of an hundred and fifty yeeres did robbe and slay in sundry places by a certen interchangea­ble course, at length newe troupes of Turkes followed. Who at first were troblesome not so much by the dammage which they brought by themselves, as that in taking by force the countries of the Saracenes, who abode in heapes togither in the East, they drove them forth more into all the West. But after the poison of the Agarenes waxed olde, least the Christian name should enioy even a very little peace, the Turkes tooke upon them their office, which they performed more cruelly, then they themselves whom they succeeded. For beginning at Romanus Diogenes in the yeere 1073, who be­ing taken of the Turkes, and againe sent away, having his eyes first put out, was killed of his owne people. The Turkes not enduring that their good turne should thus be nothing regarded of the Romanes, vexed and tooke away the whole East: untill a newe invasion of the Scythians made them feare, and constrained them to devise howe they might defende themselves, rather then to molest others: wherby they were brought to seeke peace of Iohannes Duca Emperour of Rome, who then lived at Nice, Byzantium being lately taken of the Latines. Which fell upon the yeere 1223. see Niceph. Gregoras in the second booke of the Romane History. For so it pleased God the supreme governour, that the Turkes, as Locusts & Scorpions should vexe, before that after the manner of cruel Lions, they should make hor­rible slaughters without any difference of sexe or of persons. And there­fore worthily their assayling untill the yeere 1300, was called robbing by the History-writers, rather then warre: undertaken rather with a minde to take booties, then with anie hope to possesse the places, which they had taken.

This rehearsall hath ben some thing full of wordes: but my desire is to bring light unto the History: which that I may doe, I regarde nothing my owne trouble.

The other kinde of Locustes are our Religious ones in the West part of the world, who as longe as the Saracens were in their chiefe strength, had not yet attained their perfection. They overflowed indeede before through great abondance, but the sommer was not yet very hotte, wherein they should most of all tyrannize, untill in the times of Innocent the third the Do­minicans, Franciscans, the Poore, The Penitent, the Observants, the Trinitaires, the brethren of the Holy Ghost, and other infinite of scowring of that kinde, a­rose with full power to vexe men at their pleasure. There was noe age so a­bounding with religious, as Polydore Virgil and other learned men have observed. Neither did some writers thinke, that all the orders were even to be reckoned up, both because they would have regard to brevity, and also because they were wonte often to spring up after the manner of tod­stooles, as saith Polydore Virgill in booke 7.3. And certenly nowe was the Power of darknesse, the Locusts being armed with their stinges. Hildegardis the Abbesse sawe from God and bewayled a fewe yeeres before, the misery to come by the begging Fryars and hungry Locusts, and not longe after experience taught the world, that her sorrowe was not in vaine. This pla­gue dared longue, neither left it any thing uneatē up wholly, untill about the yeere 1360, to wit, and hundred and fifty yeeres after their power re­ceaved, at length a West winde began to blowe by Wickleffe and other godly men: which shaking them of from the boughes, ceased not to blowe, un­till they were driven in to the Skarlated Fathers, as it were into the read Sea. But that none may obiect that their stinking carkeises doe even hitherto infect the aire: noe man can deny but that since that time they have lost their stinges, which thinge onely this Prophecy respecteth.

¶ And their paine should be as the paine of a Scorpion: Not that they should kill as Scorpions (for this was forbiddē them before), but that they should inflict a wound causing noe lesse sharpe griefe, then the stinging of a Scor­pion. It is likely that some great inflammation of blood, striking & pear­sing througly doth thereof arise: especially seeing it is a chollerick creatu­re, as wee have declared before, ver. 3. But what torment is to be compa­red with that, whereby men are spoyled of their goods, are pulled asunder from their wives, are berefte of their children, the chiefe comforts of this life: neither this by any necessity of death, the griefe whereof is forgotten with the time, but wherby the living & strong are separated away from the living, that the griefe may be renewed dayly, and a man onely left alive for misery? That men sufferred all these thinges at the handes of the Sarracens, is more knowne, then that it needeth examples: and wee shall see that they endured noe lesse the same at the handes of the begging fryers, if wee shall well [Page 255] marke somewhat more diligently. For these heires spoiled of their inheri­tances, in sitting by their parents ready to dy, and wringing from them, partly by threates of Purgatory, partly by an hope to be delivered frō thēce through their singing of masses for their soules, and by their prayers, pos­sessions of great revenew, farmes in the country, lands, Lordshippes, and great summes of money. For which thing any word of the sick man halfe dead was sufficient, or if the breath were gone, yet any sigh uttered at their demaundes. It was a grievous thinge to the heires for to be dispoiled of their goods by this fraude: but it was more grievous to be bereaft of their wives and children. What was it else but under colour of a vowe to breake marriages, to withdrawe children from the governement of their parents, that against their willes, they would keepe themselves close in their Mona­steries? And here are to be referred those most famous decrees: If any shall say, that a ratifyed marriage, is not broken of by a solemne profession of religion of one of the two yokefellowes, let him be accursed. This decree is of the Councill of Trent: but it was in use in former times, chiefly whē these Monkes abounded. And many exāples doe proove that not onely marriages ratifyed were undone, when as it is wonte to be a hotter fire, and greater torment not to obtaine the thing desired, but also those that were accomplished, which examples being sufficiently knowne, I doe passe over purposely. More over that it is lawfull for children to enter into a religion against the will of their parents. An other torment of miserable men. They tooke then away husbandes, and wives, and children from those, to whom God and Nature had conioyned them. Whom when they had in their keeping as pledges, what could they nowe be afraid of their most loving mates, and most tender parents, who durst not to attēpt to doe any thing against it, least they should be cruell towar­ds their owne bowels? yea rather what should they not hope for and carie away? This tyrannie therefore brought noe lesse wealth and security to the spoilers, then vexation to the spoyled. That I may not say, howe great­ly it did molest the Priests and Bishops that the sickle should be thrust in­to their harvest of the superstitious Locusts, and that they are wiped both of all estimation and also money with the people, while the Fryars bare the sway in hearing confessions, and doing other things, which by right per­teined to the secular Priests, as the Archbishop of Biturim complaineth in an assembly of the French Bishops, Maidenburg Centur. 13. chap. 9. colum. 964. But peradventure this was a more easy torment, consisting wholly in thin­ges of this life: that was farre greater, which did cast a snare upon the con­sciences, by enioyning a necessity of confessing all their sinnes with every circumstan­ce. Jnnocent the third, to whom the Westerne Locusts owe their stinges; pow­red [Page 256] the first poison and strength of vexing into this superstition. Whosoever, sayth he, confesseth not alone all his sinnes faithfully at least once a yeere to his owne Priest, let him both living be kept from entring into the Church, and also dying let him want Christian buriall, in the Councill of Lateran, canon 21. The Lo­custs armed with this stinge, afflicted men with most grievous torments. And certenly what racke could be more painfull? Not to confesse was to betray their salvation, as they were made to beleeve. But to confesse was all one plainly, with this, for a man to offer his throate to the tormenter: when as those holy hypocrites would absolve most readily the wolves & Fo­xes from great sinnes: and would devoure the poore Asses for one bundle of litter stollen away, as a certen man wrote pretily in the Penitentiarie of the Asse: The iniury which thou hast done to a stranger in taking away the litter from him, is an exceeding great wickednesse. Such then is the torment, so farre as may suffice to manifest the trueth: the full declaration whereof would be longer then would fitte our purpose.

6 Therefore in those dayes: Men shall be so weary of their life, that they shall seeke death, even as a thing which they desire very earnestly, that is, Death shalbe esteemed a lesse evill, then this torment. Hence it came that the Mardaitae did fortify Libanus, flying from the Saracenes: to whom assembled many captives, servants, and that were home-bred, because they were not able to endure any longer the tyranny of the Saracenes. Although the safety which they sought by falling and flying away, did runne from them; who were compelled againe by force and armes to their former bondage, as saith Zonar, in Constant. Pogonatus. Our England was so grievously vexed and polled by these Westerne Locusts, that it complayned in vaine, that shee was more miserable then Balaams Asse: clubbes & spurres did pricke their sides, and suffered them not to rest even a very little while: but to go forward, and to obey their most uniust exactions, which the Holy Pope did urge continually by these Horsleaches, was nothing else, then to goe willingly into certen destruction, set before their eyes. Certenly during the reigne of Henry the third, men by the iust iudgement of God being given up to the lust of these Locustes, were sicke of a disease more grievous then death. Nei­ther did this misery belong to one Kingdome alone, but also the neigh­bours, Scotland, France, & Germany groned under the same burden. From whence not without cause Iohannes Camotensis, as he is alleadged of Agrippa in the booke of the vanity of sciences, said, the Legates of the Popes of Rome did so play the Devill in the Provinces, as if Sathan had gone forth from the face of the Lord to scourge the Church. But chiefly men sought death, and founde it not being terrifyed of these locusts with the feare of Purgatory. They would [Page 257] willingly have died the common death of the body, which all antiquity iudged alwayes to be the Haven and ende of all miseries; but when the Locusts thundred out that the flames of Purgatory were not inferiour to hell fire in torment, they quaked for feare being about to die, and felt themsel­ves to be spoiled of all confort of death. From hence it was that for to be freed from this their feare, they did give to the Locusts, whatsoever they would aske, yea often times when they did aske nothing at all. Yet never­thelesse howe of necessity did the miserable soule stagger and was vexed, when even common sense did teach, that sinnes cannot be purged by any corruptible price? Thought therefore & anguish of minde did presse them downe on every side, considering that a bought confidence did free them from paine little or nothing at all.

7 And the forme of the Locusts: A description of the Locusts, which first in cruelty are like unto horses prepared unto battell. There is a great alacrity of this beast unto fight: he diggeth his feete in the valley, and reioyceth in his strēgth going forth to meete the weapons, he moketh at feare, and is not made afraid, & tur­neth not backe through feare of the sword: Iob. 39, 25. There should be no lesse promptnesse in the Locusts.

Famous are the invasions of the Sarracenes in all the Histories: the war­like prouesse of the Popes bande hath not peradventure ben so observed of all: which yet is as cleare and famous, if wee consider the thing neerly. What souldiers used Innocent the third to roote out the Albingenses? Besi­des Dominicus the mourninge trumpetour and Heralde of this warre, who a little after, was made one of the foure Princes of the Begging Fryards, he mustered an army of the Crosse-bearers: by whose aide, as it were of horses running to the battell, he hoped to represse the heresy, as they call it, & to abolish it utterly. This order had indeede their originall before nowe, but shortly after being brought almost to utter decay, Innocent restored it for this warre: that the mischievous persons, as it were halfe dead, might be brought againe from Hell, by the authority of the same man, by whose meanes they should have power to tyrannize and to vexe the world a fresh more spitefully, see Polydore Virgill, of Invent. in the third chapter of the 7. booke.

Neither did the POPE, whose manner was to confounde all thinges, and to set KINGES togither by the eares (as PROBƲSTƲLLENSIS sheweth in an assembly at Wirizburg, under Honorius the fourth) afterward use any other incensours to raise up hatred.

Yea as often as the Popes were to make warre (for the Pope is martiall, & not without cause, when as the Locusts his subiects are so warlike) a full armie of Crosse-bearers was at hande to fight for their King. Hildegardis fore-shewed worthyly that these Hypocrites should be sowers of privie grudges, who reioice in nothing so much, as in cōtention and bickering ofmen.

¶ And on their heads were set as it were crownes: The first propertie was generall: nowe he followeth on the thing he began by every mēber. The Crownes on their heades like unto Golde, are the shaving and rasing of the head, which in time past was of great estimation among men, even as a crowne of Gold: so called doubtlesse, because the crowne of the head being sha­ven, seemeth to appeare in the middes like to a crowne. In howe great account it hath bene some time, Bellarmine sheweth out of Hierome in an Epistle to Augustine, which is the 26 among the Epistles of Augustine. I pray thy crowne, saith he, that thou wouldest salute in my name, thy brethren, my Lord Alipius, and my Lord Evodius. And Augustine in an Epistle to Procu­lian a Bishop, Epist. 147. Yours doe adiure us by our crowne: ours doe adiure you by your crowne. Mee thinke I heare, yea by this Scepter: Homer. Iliad 1. Both kinde of Locusts was notably knowen by these crownes. Herodotus in Thalia maketh relation to the Arabians, that their haire is shorne, as Dyonisius himselfe was wonte: And they are shorne beneath like a globe, shaving their temples. But the shaving of the Monkes & religious men was of all other most famous: Polyd. Virgil speaking of the Benedictines, They are shaven, saith he, with a rasour from the crowne of the head lower then halfe of the skull: the haire beneath cut of after the forme of a small circle about the eares and the temples compasseth the head like crowne, from whence the crowne of the head it selfe being shaven, is called a crowne, booke the 7. chap. 2. See howe fitly he interpreteth Herodotus, minding noe such thing, but onely moved with the conveniency of the thing it selfe. For that which he saith, they are shorne belowe rounde, he hath translated elegantly, The haire belowe cut of in the likenes of a little circle, a thing longe a goe forbidden to the Iewes: you shall not cut rounde the crowne, becau­se of the Arabians neighbours as it seemeth, who were shorne after that manner: that in noe thing they should be like the Jdolaters, Levit. 19.27. But it is meet, that these Monkes, who differ onely in name from the un­godly Gentiles, should agree with them in the likenes of polling their heades. The golde of this crowne, that is, the authority and dignity of this shaving, wee may see from hence, that they were wont to make obtestati­ons by their tonsure, as even nowe in the Epistles of Hierome and August. Ys the dignity thereof was so great when yet the superstitiō was very yōg, of what gravity and authority was it, after it came to a perfit ripenes? [Page 259] Frances de Ribera will have [...] to be an Helmet, after the māner of speaking of the Greekes: but he is deceived, [...] indeede sometimes is used in that signification in Homer, as [...], but never [...], as may be understood from Plutarch, Sump. 8. Problem. 6. The Latines, sayth he, doe call [...] a crowne from the head: as Homer by similitude have called, [...] an helmet. So Hesychius describeth [...] to be, [...]. But there is noe such thing concerning [...]: To that, saith he, Servius affirmeth upon that of Virgill, all according to the custome had shorne haire, hid with an helmet: on which place Servius writeth thus: a crowne, that is, an helmet, and he hath used the speech of Homer, for he called an helmet [...]. I doubt not but Servius knewe that [...] is in Homer, and not [...]: but because of the likenes of the wordes, the Printers have erred, and given to us the one for the other. Seeing therefore that the Grecians doe distinguish the use of these two wordes, the signification of the one is not to be transferred unto the other.

¶ And their faces, as the faces of men: Of an alluring forme and full of humanity, but wherein there is noe trueth nor syncerity. What wonderfull cunning men are the whole rable of those superstitious in this thing? Whō did they not passe in fayned courtesie? But well spake Hildegardis of them, They are gentle, saith shee, but great flatterers, false traitours, holy hypocrites &c. There need noe witnesses in a cleare matter. Also howe could the barba­rous Arabians have brought under them so many countryes in a short time, unlesse by a certen counterfait humanity, they had allured them to a willing apostacy? Where fierce cruelty plainly sheweth it selfe, men had rather die in fighting, then in serving miserably.

8 And they had haire, as the haire of women: Haire are given to women for a covering, saith the Apostle 1 Cor. 11.15. Therefore this superaboundant: groing of haire, sheweth that the Locusts shalbe covered with the names of women, as it were with longe haire, and shall glory very much in this ornament, counting it a very great honour to themselves. What is more apparant? It is knowne that the Arabians were called Agarenes of Agar, Sarahs maide, and this name is often in Zonaras, Nicetas, Gregoras, and other Grecians, who were necessarily to report the thinges that were done of them, this name being given them for a reproch, as writeth Sabellicus, Ennead. 8. booke 6. leafe 177. b. but most auncient, and in their opini­on most glorious, 1 Chron. 5.10.19. & 27.31. & long before the booke of Chronicles was written, Psal. 83.7. from whence also it is evident, that the name is honourable, and by which they would have themselves to be [Page 260] principally called. For why else are they distinguished from the Ismaelites, wholly of the same ofspring, úlesse that they inhabiting toward the South of Iudea, reioiced more in the name of their father: these toward the East and Southeast, and being nigher to the Iewes themselves, rather in the name of their mother? Which name also at length passed the other in glo­rie, it being very famous with forraine writers, at last being made a name Patronymicall even to the Ishmaelites themselves in stead of that former. B [...]t from whence at length were they called Saracenes? From Sarah her selfe, as farre as it seemeth. For after their ofspring frō Agar seemed more vile, then that it could fit their enriched estate (for when the Iewes were destroyed, both their stomacke and wealth grewe) the maide being refused, they passed over into the name of the mistres, and afterward would be cal­led S [...]racenes. For so Hierome on the 25. of Ezechiell writeth, that by the M [...]dian [...]tes, the Scripture meaneth the Agarenes, who nowe are called Sa­racenes, taking to themselves falsely the name of Sarah, that forsooth they may seeme to be descended from the free woman and the Dame. From whence often times in other places he saith, that this is a wronge name, be­cause, that it was chalenged of them selves wrongfully & uniustly. Which things doe cause, that it may not seeme to have ben derived from Sarak, which signifieth in the Arabian tonge thievish or robbing men. For what any one man, much lesse a whole nation, would take unto them a reprochfull name? Neither was there any cause that Hierome being neere to the origi­nall thereof both in time and place, skilfull in the tongues, and very dili­gent to learne such things, should envie them that name, or call it perverse being doubtlesse most fit and farre the meetest for them. Yf it may be law­full for mee to gesse, I thinke it was made of Sara, and the putting of an o­ther word Qedar, whose first letter, as the Hebrewes maner is, concurreth unto the composition of the word, as if it had ben writen Sarahqedar, & by contraction Sarah, and in Chaldee Saraq. As though they should call them Saream Arabians, for a distinction from the Iewes, which are Sarean Jsraeli­tes: not that they would faine themselves to be descended from Sarah, but when as the maides children were their Dames, Gen. 16.2. why should not the children take to themselves the names as well of the Dame as of the maide? This indeede might have some colour, if they had ben bound­men, but being borne out of the family, and so many ages after they put upon themselves this name impudently. I have rehearsed these thinges so­me what at large, for to search out the trueth of a doubtfull matter, if per­adventure my labour can doe any good. The summe of all cometh to this point, that the Arabians gave themselves this name from a woman for [Page 261] their reputation. Were not also the Westerne Locusts proude of the name of Marie the mother of Christ? The Carmelites were named the Munkes of the holy virgine: from whom Honorius III taking away their garment of sundry colours, gave them a white one, and called them the family of the Virgin, that name of virginity might agree with the white robe, which colour is not spotted, see Polyd. Virgil booke 7. chap. 3 of Invent. Afterward sprung up a newe family of Servants of the Virgin Marie, Philippus Florenticus Me­dicus being the founder of it, see in the same place chap. 4. But what are these fewe to the whole swarme of those Religious? Yea Dommicus & Franciscus, from which fountaines flowed an infinite company of vile persons, gloried in the same Marie their Patronesse: I bring for witnesse the History of Lombar­die, which they call the golden Legende, which is able enough to convince their ungodlines, and to approve the trueth of the Prophecy: but then which, there is nothing more vaine, as concerning the trueth of the thin­ges which are reported. Thus therefore it is written in the life of Sainct Dominicus, pardon mee, I pray, if I relate a Fable unto you: When Blessed Do­minicus being at Rome, was instant with the Pope, for the confirmation of this order, he sawe in the Spirit Christ being in the ayre, and holding three speares in his hande, and shaking them against the world, whom his mother meeting quickly, asked him what he would doe: and he said, behold the whole world is full of three vices, to wit, pride, conveteousnesse, and lust, and therefore I will destroy it with these three speares. Then the Virgin falling downe at his knees said, most deare Sonne have thou compas­sion and moderate thy iustice with mercie. To whom Christ answered: doest thou not see what great iniuries are done to mee? Staie thine anger my Sonne, and waite a while: for I have a faithfull servāt and stout champion, who shall vanquish the world wandring everie where, and shall subdue it under thy dominion. J will give also an o­ther servant to him for an helpe, who shall fight with him faithfullie. To whom her Sonne said, beholde I bin pacified, and I have accepted thee, but I will see whom thou wilt appointe to so great an Office. Then shee presented to CHRIST Sainct DOMINICƲS: To Whom CHRIST said, in deede he is a good and stout Champion, and will doe carefully all the thinges of which thou hast spoken unto mee.

Shee presented also SAINCT FRANCES. And CHRIST com­maunded him likewise as the former &c. In the same place after. And bles­sed DOMINICƲS continuing in prayer, and intreating the Blessed Virgine MARIE, to whom as a speciall Patronesse he had commited the whole care for his order &c.

From which wee see, what haire these fryars had. And not these onely, but also the whole nation of the Papists, who hold not Iesus Christ to be favo­rable to them any otherwise, but so farre as Marie by her intercession pro­cureth them favour. But it shalbe superfluous to wring out that thing by witnesses, which they confesse at this day of their owne accord. But thou wilt say, howe now doe I attribute longe haire to the fryars, whom of late I had sayd to be shorne and shaven? To be shaven and to glory in the name of a woman, are not contraries: which to be signifyed by these allegories, and not any proper covering of haire, I suppose to be manifest enough. So before, chap. 4. Foure and twenty Elders are said to sit upon thrones crowned: who yet afterward fall on their faces, and throw downe their crownes at the voice of the Beasts, giving glory to God continually: which seeme so repugnant, that they cannot stande, if they be taken not figuratively but properly. Christ also in the parable, from one that had not on a wedding garment, and cast into utter darkenesse, inferreth, that many are called, and fewe are chosen, when as the proper application would make the contrary, that many are called & fewe are reiected, Mat. 22.13.14. But the favourable readers will unloose these thinges easilie of themselves.

¶ And their teeth were as the teeth of Lions: The well knowne rage of both hath sufficiently proved to the world, their teeth to be as of Lions, seeing the Saracenes assailed with sword and fire: they devoured widowes houses under a colour of prayers and godlines.

9 They had also habergeons: Both the one and other should be fenced nob­ly, and should be noe lesse safe, then if they should have ben covered with iron corselets: labour should be undertaken in vaine, either for to subdue them by warre, or restraine them by any force, as long as their time of reigning should continue. How unprosperously did the Romanes warre often times with the Arabians, untill their fore appointed time of tyrannizing was passed over, is relatetd by Zonaras in Constans the nephewe of Heraclius, in Justimanus Rhino [...]meta, and others. The same also is evident in the friars: one exemple shalbe instead of many. The Vniversity of Paris, accused to the Pope, a certen blasphemeous booke patched by the Dominicanes, which they called the Eternall Ghospell. The Pope disallowed the booke, yet he would not have it to be condemned publikely, that nothing might be di­minished of the estimation of the Monkes: neither would he correct any further their wicked impudency: Maidenburg Cent. 13. chap. 8. col. 776. Therefore he that did strike them with any weapon, it was as if he had cast it against an iron corselet, or rather against a brazen wall.

¶ And the sounde of their winges: The huge noise of the Locusts, whē they [Page 263] should even move themselves to make an assault against any. I will speake nothing of the Saracenes, whose hostile in roades, howe great terrour they brought to men, who is ignorant? Was it not a thing worthy of feare, un­to all Kingdomes and Dominions whatsoever, that almost an infinite host of most strong men did remaine in the middes of them, who were wholy addicted to the faith of a forren Pope, and did altogither depend upon his pleasure alone? By what cunning could the Pope more terrify the Kinges, then by the clapping togither of these winges? It is noe mervaile that the Popes cherished so greatly this bande of men, whose labour was so profita­ble unto him.

10 And their stinges were in their tailes: The Complutent edition & some other bookes read otherwise then the translation of Theod. Beza: And they have tailes like unto scorpions, and stinges; and in their tailes they have power to hurt men five monethes. Aretas agreeth with the same. And so indeede the declaration of the thinges in order set forth requireth. For that which was set downe before undeterminatly, verse 3. and 5. as though the power to hurt had ben common to all the Locusts, in this maner is drawne more distinctly and expressely to one certē kinde. Nowe it is shewed that the chiefe fiercenesse shalbe in the tailes, to which also the five monethes should proper­ly belong: but the tayle is every worst and filthyest thing in his kinde. Doth not the thing it selfe declare that it came so to passe? Who of the Sa­racenes did chiefly bring misery upō our men? Certēly the tayle of the Sara­cenes, the basest route, the rascall sorte and company of vile persons, which having noe resting places of their owne, rāne hither and th [...]ther into Cyprꝰ, Creta, Sicilia, Sardinia, the two Ilandes Baleares, Spaine, Fraunce, and Jtaly, to seeke a place to dwell in. The other multitude, whose tyranny was more stable and which continued longer, kept the countries more quietly, and with more estimation, which they had once possessed. Also of all the Religious, the Begging fryars are the tailes▪ to whom especially the sting belongeth, & the five monethes of tyrannizing. For taking their beginning from Innocentius the third, they grew into almost an infinite number, untiil the yeere one thousand three hundred and fiftieth, that is untill Gerardus Ridder wrote a booke against them, which he intituled the teares of the Church, in which he proved that that kinde of life was farre from a Christian perfection: that it is a­gainst charity, that they doe feede of other mens labours, when a man should be able to get his living with his owne handes: that they are hypocrites: that they live most filthily: that for mens sake and for lucre they mixed fables, Apocrypha, & most vaine dreames with the syncere trueth: that they devoured widowes houses under a colour of long prayers: that they did troble the whole Church many wayes, by their confessiōs, [Page 264] sermons, and solemniti [...]s at mens burials, and therefore that it belongeth to the Bi­shops to restraine and represse this immoderate libertie and abuses of the Monkes. Those are his wordes: the summe of which I have mentioned, because it agreeth wonderfully with this description of the Locusts. Neither doe I attribute it to him alone, that this plague was quailed and repressed: but many couragious men desirous of true godlines wer about that time, who with ioint forces did put to flight the same. From hence therefore it is more apparant which wee said at the fifte verse: That the whole Kingdomes, either of the Saracenes, or of the Pastists, is not to be gathered into that space of five monethes: but this time belong to the Locusts onely, and chieflie those, which have the consideration of tailes, as wee have declared.

11 And they had a King set over them: Here the articles have an expresse signification of that which is intended: That Angell of that bottomlesse pit, as it is wont to be done in certen and knowne thinges. Yet wee have had be­fore noe mention of this Angell of the bottomelesse pit in expresse words, un­lesse the same be hee, to whom the key of the pit was given. And soe indeede it is needfull. For who rather should be the Angell of the bottomelesse pit, then he that had the key given him to open the pit & to send forth the smoke? By which argument wee have shewed that the starre which fell was an evill Angell. That King to the Saracens is Mahumet, or the Mahumetish Calipha, whom they obeyed. But to the Superstitious Locusts the Pope. For as Bonifacius the 5. chose the Monkes into his cleargie, wherby it was made manifest, whose creatures they are, as was said at the 3. ver. so Innocent the third, that it might become known to all mē, that the tailes of the Locusts, that is, the beg­ging fryars, doe acknowledge no other King then the very Pope, decreed in the councill of Latr. can. 13. That no man from hence forth should invent any new religion; but whosoever would be converted unto a religion, should chuse one of those that were approved. Which is not so to be understood, as though he would pro­hibit simply any newe religions, but that afterward no newe order should be instituted, without the approbation of the Apostolicall Chaire, as is founde in the ende of the chap. concerning the religion of Dom. Which decree, Gregorius the x. renewed in the Councill at Lions in France, in chap. The diversity of Rel. From which decrees, that was made necessary, which before was free, as Bellar. himselfe confesseth in his 2. booke of Monk. chap. 4. And what is this else, but to be a King? To whom it appertaineth to tie men with the bon­des of lawes, & upon things which are at our choise to lay a necessity: wherfore the Papists are holden with their owne iudgement, & wee neede no o­ther arguments. But this King is signifyed by name, & that two waies, in Hebrew Abbaddon, & in Greeke Apollyon, after a maner of speaking usuall [Page 265] with the Hebrewes, the participle being put for the substantive. And cer­tenly that adversarie, is called, the childe of perdition, 2 Thes. 2.3. But it is noted by the name of both nations, because that King shalbe cōmon as well to the Gentiles as the Hebrewes: diverse indeede in the sounde of langua­ges, but one & the same in very trueth. Even as Augustine from the wordes Abba Father, argueth a consent as well of the Gentiles, as of the Iewes un­to one true God. The Hebrewe word fitteth the Saracenes, because they are neare a kinne to the Hebrewes, & bordering on them by their countreyes. But the Greeke word Apollyon after the manner of the Scriptures, noteth the rest of the Gentiles whatsoever, which fetch their beginning from any other stocke then the Hebrewes. With howe nigh frienship therefore are the Romish Pope, and the Mahumetish King ioined togither in trueth, albeit that they pretende warre and an hostile minde? The Spirit giveth them rightly one name, which doe one thing, although in a contrary shewe. So then wee have a most cleare description of the Locusts, so as noe man cā be in doubt nowe, either who should be that Angell of the bottomelesse pit, or who is his infernall armie. Hath not therefore Bellarmine notably deceaved both himselfe and his hearers, who in a certen oration which he made in the Schooles, draweth wrestingly all these thinges against the Lutherans? Doth he respect the time, when this mischiefe should overflow the world? It is that doubtlesse which followed next after that desolation, which the Vandals executed upon that third part of the Christian world. What other Locusts were there at that time besides those which I have spokē of? Wher shall one finde the shaving the protiction of a womans name, the utterlie undone, & undoing Prince, and every of the other markes any where else, then in that same heard, whereof languishing nowe a long time and giving up the last breath, he himselfe is one? But that the matter may be yet more apparāt, if it be possible, I thinke good to adde here in stead of a cōclusion the pro­phecy of Hildegardis the Abbesse, both because I have made often mention of her, & also because I thinke that a copy of it is not easily gottē, & it doth much set forth the thing it selfe. The notable man of blessed memory, our countrey man Iohn Foxe, placed the same in the Acts & Mon. of the Church turned into English, which he had by him in Latine written in parchment with old characteres thus:

These thinges Hildegardis foretolde about the yeere 1146, three skore yeeres before the begging fryers were bred: whom notwithstanding shee painteth out so cunningly and lively, that shee may seeme not so much to have foretolde a thinge to come, as to have reported a thing past. Who can describe more clearly the beginning and disposition of these Locusts? Who can speake more plaine of their destruction? even of us, who have seen the thing declared to be true by the event? Neither onely treated shee of those which should spring up next after her age, but also of the I [...]suites of our time, and the other company of vile persons of that sorte, which doth annoy in these dayes. For all these Locusts belonge to the same pit, are of the same manners, and shalbe in the same destruction.

12 One woe is past; The first of the three more grievous. For the second followeth in chap. 11.14. as it hath ben observed before, that one with the Hebrewes is as well a nowne of order as of number, in chap. 6.1. This woe is past, not because noe remnants should remaine when the next trumpet [Page 268] should come after the other, but because the heate of it should be much cooled againe, so as it wanted but a little, but that it might seeme to have b [...]n utterly quenched. For this Angell of the bottomelesse pit shall not be aboli­shed wholly, togither with all his servants before the bright comming of the Lord, 2 Thes. 2.8. There is the same meaning of this word chap. 11.14. For the ve [...]ation of the sixt trumpet should not vanish away altogither forthwith at the first sounding of the seventh, but should tarie after that for some longe time. But the space of this trumpet is of sixe hundred yeeres and more, to wit from the yeere 406. unto the yeere one thousand three hundreth and fiftieth, or there about.

13 Then the sixt Ang [...]ll bl [...]we the trumpet: Nowe the sixt trumpet follow­eth, and th [...] s [...]co [...] woe: of which first is declared the commandement: second­ly the Execution. In that is to be considered the Authour, the Administra­tour, and the meani [...]g of the commandement it selfe. The Authour is, one voice from the foure horn [...] of the golden Altar. Wee have shewed at chap. 8.3. what manner of altar this is. Properly it signifyeth Christ, in whom, & by whom onely our prayers doe please God: as once was shadowed out by the golden Altar of incense set before the vaile, upon which alone, it was lawfull to burne the holie incense. This Altar had foure hornes, upon which onelie once a yeere reconciliation was to be made of Aaron, and with the blood of the s [...]c [...]ifice for sinne in the day of reconciliations: Exod. 30.10. For albeit the daylie prayers were sweete and had also a good savour, the incense of which was dayly offerred on the altar, yet these yeerly prayers, which were made upō the hornes of the altar were most fervent, & of chiefe moment. But it is to be observed that the voice which is heard, coming from the hornes of the altar, is not a praying, but a commanding voice, saying, loose those foure Angels: From whence this voice is not of the faithfull praying, but rather of Christ hearing their prayers. For therefore it is made from the hornes of the altar, both that hee may teach that this voice is an answere given to the supplications of the saincts, and also that wee may knowe that by him alone is ob­tained that, which wee aske, by whom & in whom onely wee offer up our prayers to God. Therefore when the godly desire earnestly, that God would provide for his Church being troubled, this of loosing the 4 Angels cometh from the hornes of the altar: that while they should handle the stiffe enemies of syncere religiō according to their desertes, the trueth in the meane time might spring againe, & enioy a more quiet seasō. Wee have learned from those thinges which have ben said before, that the pure reli­gion had ben oppressed wholly and overwhelmed, partly by a deluge of Lo­custs, partly by other infinite corruptions, chiefly by the tyranny of Anti­christ. [Page 269] But when it seemed good to God about this time to beginne s [...]me restoring of the trueth, it pleased him to trouble Antichrist and to disquiet him with the feare of the foure loosed A [...]gels, least he should d [...]oy his growing trueth in the first blade, and not s [...]ffer it to come to that rip [...]sse which wee see nowe. Wherfore this commandement came in good season to the Church, for whose sake alone all the alterations come to passe, which wee see in the world.

14 Saying to the sixt Angell: To him, to whom the commandement is given. This first is appointed the effectour of the worke, the former only denounced the evill: peradventure the contagion of the sinne letted them from putting their hand to the worke, but here should be a cleare separa­tion of the punishement and the fault, that the minister thereof should not neede to feare the infection of this.

¶ Loose those foure Angels: Car. Gal. p [...]g. 56. & duravit us­que ad ann. 1191 &c. The meaning of the commandement of loo­sing the foure Angels: who stood prepared in readines, expecting onely whē a signe should be given them. But what manner of Angels were these? were they properly so called, and bounde to a certē place, that they could not stirre from thence, untill some speciall leave was given them? Certen­ly it is read that Asmodeus was exiled into the desert of the uppermost Egypt, Tob. 8.3. But this worthily may be counted to be of small credit, because of the Iewish lyes, unto which that people was so given, that also Iosephus a man doubtlesse learned and eloquent, durst affirme, Salomon either first to have in­vented, or at least by his bookes to have encreased the Divelish art of coniuring a spi­rit, booke 8. chap. 2. of Antiquities. Thi [...], I say, had ben vaine by right, unlesse an authoritie of greater waight out of this very booke of the Revela­tion agreed unto it, chap. 18.2. Where it is signifyed, that the uncleane Spi­rits are shut up into certen places, as into a prison. Which yet neverthelesse see­meth not to be common to all, but onely to some certen. For howe can all be tyed to limited places, when it is free for some to compasse the whole earth? Iob 1.7. Of which also some walke about as roaring Lyons seeking whom they may devoure, 1 Pet. 5.6. They rule also in the aire: & the spirit that nowe worketh in the children of disobedience. Eph. 2.2. And they are the governours of the world, yea the Gods of this world, blinding the mindes of the infidels, Eph. 6.12.2 Co 4.4. Can they performe these things being absent? Therefore some doe seeme to be cast into certē places, as into a prison▪ some to have more free liberty to walke abroade. Yet neverthelesse the impiety of the Magitians is nothing holpen from hence, who thinke that they are able to constraine the Devils with a certen necessity of abiding within a circle, in a smooth stone, in iron, steele, in a looking glasse, in the nayle of a man, or any like thing. For God [Page 270] hath reserved this power to him selfe alone, and to his holie Angels, whom often he useth for his ministers in this thing, he hath given noe authority any where to such men. Neither are these Angels onely Devils, but also men, who are ruled by their power, whom nowe it is a common thinge to be called Angels. For the army is made of men, as is manifest frō ch. 20.7. Where againe he intreateth of the same thing. Sathan goeth out to deceave the nations, and to gather them togither unto battell. But the Captaines are of the same kinde with their so [...]ldiers. Wherfore seeing the order of things hath brought us unto the yeere one thousand three hundreth, it is not to be do [...]bted, but that they are the Turkes: of which iudgement are a great part of Interpreters: they are said foure, because there were foure chiefe fa­milies of them. For after the slaughter received of the Scythians: Iconium the Princes Palaces being lost, and after some yeeres spent in robberies, at length they retiring backe, they recovered themselves againe, and divided among their Princes that of Asia, which in short time after they tooke frō the Romanes. The first of which was Carm [...]nus Atisurius, the second Sarcha­nes, the third C [...]l [...]m [...]s & Cerasus his sonne, the fourth Atman, as he is writ­ten in Gregoras, or after others Ottoman: to which the same Gregoras ad­deth the fift A [...]urius, booke 7.1. And so many they seeme to have ben at the first: but afterward to have ben brought to foure. Laonicus Chalcocondy las saith, that in the beginning there were seven, booke 1 of the Turkes af­faires But he ioyneth a certaine man called Teciem with Ottoman, and rec­keneth the children asunder from the fathers. But it is not a thing to be mervayled at, that this confusion of barbarous people could not be re­presented certenly by the History-writers, albeit Gregoras lived in the sa­me time, and had the charge of keeping the rolles of the Emperour Andronicus the elder. This nation came some ages before from Armenia & the countries bordering on Euphrates. From which places they did repell ea­sily the Romanes, which were wearied longe agoe, and wasted with many calamityes. But about the beginning of the reigne of Andronicus Paleologus the elder, before the yeere 1300. it spred her selfe abroad through A­sia, even unto the Sea Aegeum. But that they should not breake forth frō some other place, then from their fore appointed lists, to wit from Eu­phrates, at that time, when the raines were let loose unto them, God by the helpe of the Catelani drove them againe unto Euphrates. These men their Captayne being Ronzerius, were souldiours in pay under Androni­cus, the prowesse of whom was such, that for feare of them, the Turkes fledde not onely from Philadelphia, which then they besieged, but also al­most beyonde the auncient boundes of the Romane Kingdome, as Gre­goras [Page 271] testifyeth, booke 7.3. This feare therefore did drive them into the countries about the river Euphrates, & did as it were lay fetters upon thē for a time. Neither was it a small bounde tying them, that they could not rage as they would, in that their forces being devided unto many Princes, every one a part were too weake, that they should dare to attempt any great thing. Both these impediments were taken away at the time of the power granted them. For first of all the Cat [...]lani followed not on the victo­ry begun, but shortly after went away returning home. Secondly about the same time, to wit, about the yeere 1291, whatsoever by lawfull warre the Christian Princes tooke in Palestina, and in the countries adioyning in twelve expeditions, and after the possession of 196 yeeres, they had lost nowe all that, so as those landes being given over, every one went their way home. Finally all the families of the Turkes, whether of their owne ac­cord, or compelled by force, submitted themselves to that one family of the Ottomans. By which meanes the Turkes being free from all feare of the enemy behind them about Euphrates, neither having any before them, that could set against them sufficient forces, renewed their assault against the Romanes, whom in short time they overwhelmed wholly, as it were with a deluge.

¶ Bounde at that great river Euphrates: So called properly, that famous ri­ver of Armenia, running to the West part of Mesopotamia, where the Tur­kish nation abode many yeeres before it entreprised this warfarre.

15 Were therefore loosed: The execution of the commaundement, lighting upon the yeere 1300, by one consent of all History-writers; when their domesticall dissentions being appeased, and all consenting to the Empire of the Ottomans, they might freely bende themselves with all their power to enlarge their boundes, and some time at length creepe out of their narrow straightes. Howe longe time this power given to the Turkes should conti­nue, is declared in the next wordes, prepared at an houre, & a day, & a moneth, and a yeere, which so exact description perteineth to the conforting of the godly, whom the Spirit would have to knowe, that this most grievous calamity hath her set boundes, even to the last moment, beyond which it shall not be continued. Which indeede seemeth to be the space of three hun­dred ninetie and sixe yeeres, every severall day being taken for a yeere, af­ter that manner which wee interpreted the monethes before. But the yeere set downe here simply is meant to be the common and usuall Julian yeere, of three hundred three skore and five dayes, and some fewe houres. All which time counted from the yeere one thousand three hundreth, shall ende at lēgth about the yeere one thousande sixe hundreth ninetie & sixth: [Page 272] which is the furthest bound of the Turkish name, as also other scriptures by a merveilous consent doe proove, unto which nowe to run, is not permit­ted unto mee, but a fit occasiō shallbe given at an other time, if God will. In the meane time wee must knowe that the power of the Turkes shall not remaine whole unto this ende, but shall threaten their ruine before or about fourty yeeres, before that last destruction of them shall come: but of this matter at some other time more at large.

¶ To slay the third part of men: Not without cause doth he make mention of the power granted to kill, because more blood should be shed by these Angels, then by any enemyes before spoken of. A great number were kil­led of the Saracenes: and the Romish Antichrist is wholy berayed with the blood of the Saincts: as after chap. 17.4.6. But the slaughters made by them were none in comparison of these, neither therefore doe come into any account. The rage of the fierce enemie is limited with the boundes of the third part, as wee have seene that it hath come to passe in the East, partly in Asia, partly in Europa: from whence it is not to be feared that it shall­be extended much further. And surely it is kept backe by the force of the same prohibition, wherby the violent waves of the sea are kept by the limi­tes of a small sende. For what barre is there in the West to stay them, when the Christian Princes endevour one an others destruction? Albeit there may be granted an excursion beyond those boundes for a small time to punish some men, as wee have observed in the Sarden Church, chap. 3.3.

16 And the number of the horsemen was: of the armies of a horseman, for of horsemen, unlesse peradventure it be set partitively, as though he should say▪ and the number of the armies, of that of horsemen was two thousand hundred thousand: I heard also the number of the armies of footemen, which things need not to be stood upon, considering that any may easily gather frō so great a nūber of them, that these were almost infinite. The Comp. & the K. bible reade, of an horse. A certē olde copy hath of horses, & ten thousand times ten thousāde. The word two being put out, which Aret & the Com transl. hath. The Inter­preter of Aret. & the Com. declare this number by the parts, twentie thousā de times ten thousands: which Th. Be. in the whole translateth two thousande tim [...]s an hūdred thousand. In the clause following the Compl. & the K. bible doe omit the copulative, &, read by Ar. & the Com. transl. Beza hath it by a rational coniunctiō for I heard the number of them, as if the number expres­sed perteined to the whole army, which yet is referred expresly to the ar­my of horse men, but the indefinite number of the rest of the armies, should have respect unto that of footmen: unlesse peradventure all the hosts are of horsemen, because of the swift increase wherby the Turks should waxe strōg, [Page 273] as also is signifyed in the verse following. But these are smaller things, yet not to be neglected. Wee understand that their armies shalbe exceeding greate. And in many expeditions it hath ben knowne for certen, that the Turk [...] alone did bring moe souldiers into the battell, then all the Christian Princes ioyned togither.

17 And more over I sawe the horses:: Such is the number of the hosts, their disposition is declared in this verse. Which, of what sorte it is, is shewed frō the horses, from the armour of the sitters on them, from Lions heads of the hor­ses, and from that which cometh out of their mouth. They are Horses in their alacrity and promptnesse to warre, as before ver. 7. The habergeons of the sitters on them, are firie, of Iacinth, and of brimstone: altogither of the same qualitie, of which that is, which cometh out of the mouth of the horses, which breath out fire, & smoke, whose colour is of Iacinth & brimstone: which three ar the instruments of killing men, as after shalbe said. Seeing then they are armed with these three on their breasts, it is even as if he should say, that they ar armed s [...]rely with the destructiō of mē, as who suppose that all their safety & defē ce lyeth in slaying of other. How lively doe these things pourtray the Tur­kish Empire, which is susteined with no other holde thē tyrāny? But further the firie habergeons ar cleare to all men, evē as the fire cānot be hid. Which is another marke, by which properly this route may be challenged to be­long to the Turkes, not to the Saracens, or Romanes. For the Turkes doe vexe with opē warre, neither is there any of the Christiā name, but he may behold a farre of their hostile minde in their habergeōs & breasts. The Saracens al­so were noisome, but they invaded as it were by skippes & unexpected fly­ing upō mē privily, & as craftily as they could. Also the Romish Locusts so deceived with their vaine shewes, & doe yet deceive, that they whō they kill, cānot be persuaded that they ar their enemyes. For they hide their haber­geōs & corselets, neither make shew of any hostile thing, but lurke as Scorpiōs ūder a stone. The liōs heads of the horses doe note great cruelty, wherby the wicked nation was brought to notable infamy above all whō wee ever heard of. Moreover in this point they passe the Locusts, who had lions teeth onely, but these have the whole head, that unto the hugenesse of their teeth maie be ioined the strēgth of their iawes, & sternnesse of their cōtenance. That which cometh out of their mouth is threefold, fire, smoke, & brimstone: which three seeme to note one thing, to wit, the ordināces of warre, whose origi­nall was not lōg after the beginning of the Turkes, which they use with a more furious affectiō thē other men. The greatnesse of that gunne was almost incredible, which M [...]chmetes used in assaulting Constantinople, to the drawing whereof were used seventy yoke of oxen and two thousande men, as sayth Laonic. Chalcocond in his 8. booke of the Turkes affaires.

And those twelve thousand Ianizarites whom they have to their ordinary gard for the safegarde of their body, are all gunners. See also if any thing could be spoken more fit to declare the nature of the ordinance. First here is mention made of fire: but least a cōmon fire should be understood, there is adioyned a double differēce, of smoke & brimstone. For the fire of the ordināce is notable for an abūdāce of smoke, which ariseth frō a suddē kindling & quēching, as cometh to passe in the noise of discharging ordināce. Where the fire burneth continually, and with a shining flame, there is very little smoke, being swallowed up by the flame. More over this fire is Brim­stone. Is not the gunpouder made of salt peter, coale, and Brimstone? The Spirit therefore describeth this enemie to us by those weapons, which should take their beginning almost togither with his tyranny. But this fire cometh out of their mouth, because they doe sende forth this fire as easily, as a breath: Yf onely that chiefe robber shall commande desolatiō to be brought upon any countrey, most quicke handes are readie, which forthwith doe his commande, and bring all thinges into a wildernesse.

18 Of these three: Thus farre of what qualitie the Captaines & Souldiers ar, nowe he cometh to the event: which first is the staying of the third part of men. Wee heare, o lamentable thing, dayly massacres: neither is any almost ignorant, howe farre and neare their cruelty goeth on with rage. But whereas he saith, of these three, it is to be understood of these three togither. For smoke and brimstone asunder have no harme in them. He reckeneth three, as distinct, because the former descriptiō of fire required such a reckening. Although men shall not be consumed by gunnes alone, but one kinde of warlike instruments is put for the whole.

19 For their power: The Complutent edition and the Kings Bible reade thus, For their power is in their mouthes and in their tayles: Aretas and the Cō ­mon translation agreeth: and so it seemeth that necessarily it ought to be read: otherwise the reason which followeth agreeth not with those things that goe before: For their tailes &c. From hence therefore, an other differē ­ce betweene these horse men and the Locusts cometh to minde: For these did beare their stings in their tayle chieflie, that is the dregges of the Saracenes, who had noe proper places of their owne to dwell in, and did flie about hither and thither see­king habitations, and turning others out of all their goods, when in the meane time the chiefe Calyphi, Scriphes, and Sultans followed their pleasure at home in Babylon, Persia and in Egypt. Soe the Begging Fryars, the tailes of all the religious sorte did sting vehemently. But here the head and the taile are even like: the same destruction cometh from them both. The chiefe Turke himselfe, the Bassae, the Begi, and the other Ministers of their tyranny, [Page 275] doe all breath forth and exercise the same cruelty. More over these very Princes were the causers of the other to tyrannize, & ministred unto them weapons for their furie.

¶ Having heades Wherewith they hurt: The tayles also have heades and mou­thes, by which they sende out the same destruction. They are all of them frō the highest Emperour to the lowest slave serpents with heads at both en­des, as the most learned Franc. Iunius hath writen very well.

20 But the rest of men: An other event is the obstinacie of the other men, who are nothing moved with those miseries, neither gave themselves to a­ny amendement of life. But who are those other? Are they not Westerne mē, the third part of men being killed lōg since in the East? Afrique being so gotten through the invasion of the Saracens, that it would yeeld unto the dominion of the Turkes without any bloodshedding. But the sinnes which sticke so fast to them, are against the first table, to wit, Idolatry in this verse. The exceeding naughtinesse whereof is declared, first from the Authour, in that it is an humane invention: secondly, because it is a worshippe done unto Devils: thirdly from the wretched and doting affection, which appeareth from so manifolde sortes of Idols, of golde, of silver, of brasse, of stone, and of wood: last of all from the notable folly of worshipping thinges void of all sense. Frō all which it is more cleare thē the Sunne, who amōg the Westerne people, are the cause of this most grievous calamity frō the Turkes. For where shall wee finde this Idolatry? Surely the Protestants, as they call them, & the reformed Churches have banished away unto hell, from whence it first came, all worshippe, reverence, and sacred honour of Images. Wherefore shee that boasteth her selfe to be the Catholike Church, whose head is the Bishop of Rome, whose Temples glister with images of Golde, Silver and Brasse: yea which hath not refused the worshipping even of those that are of stone, and wood: shee, I say, is that other multitude, which wresting the Scriptures, corrup­ting the testimonies of the Fathers, faining miracles, and defending to this very day the Idolatrous worshipping of images, by whatsoever force, fals­hood, fraude and subtill devises shee can, will not be awaked with this most sharpe scourge. Doth shee not impudently and stubbornly affirme, that Images consecrated unto true names, are by noe meanes to be counted amonge Idols? But what other speaketh the Spirit of, then such, which after the third part of men slaine of the Turkes, are defended stifly in the Christian world? What other doth he call divelish? What other worship of Devils? The matter is plaine, it can not be denied. At length therefore o thou Rome, cease to seeke out foolish crafty shifts. Deceive not thy selfe. Thy adoration be­fore the image of the Virgin, is as if thou shouldest supplicate unto Venus. [Page 276] The worship which thou performest before the graven image of the Father, is done to the Devill, not to God himselfe. The Spirit causeth mee to use this boldnes: cry thou out as much as thou wilt, that these speaches ar blasphemous, and after thy manner accuse the holy trueth of God of ungodlines. But it is not to be expected that wordes should teach thee, whom stripes can not teach. Yet neverthelesse, though thou shalt receive noe profit here of, all the godly shall detest thee, who by these abominations, bringest a most cruell fiend upon the Christian world. Art thou not ashamed to ex­horte the Christian Princes unto warres against the Turke, whom thou ma­kest invincible by thy Idols? To pretende a minde to fight against a cruell enemy, but to minister privily unto him that aide, wherby all our forces ar made a pray unto him? Yf thou desirest from thy heart, that this spoiler of the world should be repressed or rather extinguished: cast away thy dung hill Gods: forsake thy sacrilegious Primacy: amende the rest of thy corru­ption according to the rule of true godlinesse, then shalt thou see this mortall and cruell mōster, covered indeede with all villanies, to fall of his owne accord: which could not stand surely one moment, unlesse he were holden up by these thy sinnes. But neither wilt thou be admonished, neither can he be overcome, before thou beest overcome, as after shalbe manifest.

21 Neither repented they: An other kinde of sinnes: which are foure, mur­ders, sorceries, formcation, thefts: of which he that knoweth not Rome to be the shoppe, he seeth but a little in the cleere sunne shine at noonetide.

Scholions.

Then I sawe an other Angell: Wee referre these thinges in the Analysis, [...] the confort of the sixt trumpet, which is fitly added. For who would not almost faint through wearinesse of so long continuing trouble, hearing noe other thing in the Church for a long rowe of yeeres then violent stormes of haile, burning mountaines, falling starres, the Sunne darkened, troupes of Locusts, & serpents with a head at both endes, casting out flames of fire, wherby an infinite number of men should burne miserably? Nowe therefore to them, that have ben as it were a long time and much tossed on the maine sea, is the land pointed at, and the haven shewed, in which at length there might be rest from these troubles: neither this onely, but also in the meane time a prosperous winde is breathed forth, which may cause a readier sayling. For which purpose a most mighty Angell came downe from heaven, divers frō those, who blewe the trumpets, or of whom mention was made long agoe elsewhere. For they were servants, this is the very Lord Christ: as whose clo­thing, countenance, voice, & whole decking, is more imperiall, then can befall to any creature. Neither doth so strange a forme, and unlike to the true nature of man, hinder: considering that it hath ben manifest from the first chapter, that he taketh upō him that outward shew especially, which may serve most to the declaring, and confirming of the things propounded. Therefore as touching the description of him, he is called strong, because he hath strength sufficiēt to deliver the Church from those adversities, wherwith it shalbe oppressed. He cometh downe from Heaven, because nowe at length after a long distance of time, he would visit his Church, from which he seemed to have ben absent now a long time. And about the blowing of the sixt Trumpet, when the foure Angels were loosed, in the yeere 1300, as was sayd before, Christ began to give a more plentifull leave to enioy his presence, then in the times going next before. Yet howsoever he came downe from heaven, he was clothed with a cloude: not knowne indeede plainly to the world, but covered yet with so great darkenesse, that he was to be seene, as it were through a lattice. He carrieth the rainebowe on his head, a notable messenger of the olde covenant, and of faire weather, both that wee may understand him to be faithfull and constant in his promises, and also that the former stormes shalbe driven away dayly more and more, by little and little, untill at length a cleare sky shall returne on every side. His face shineth like the Sunne, Christ indeede being most glorious, at least in that parte, in which he is knowne and perceived of men: but his feete doe yet bur­ne with fire, because his lowest members on the earth must burne yet with a [Page 279] great heate of affliction. Although there should be noe danger of peri­shing in this fire, for the feete are pillars, yea and that also of Brasse, chap. 1, 15. For these thinges belong to the same time, see chap. 2.18. So therefore Christ carrieth in his owne person, an image of the present Church under the sixt Trumpet. Which began to encrease againe about the yeere 1300, yet covered with much darkenesse, which notwithstanding gave hope of a more perfit restoring in due time: & in the meane while revealed the most sweete face of Christ, which the world had not seene a long time: although the faithfull in the meane season were troden downe with manie calami­tyes.

2 And he had in his hande a little booke open: To whom fitteth better an o­pen booke, then to him who hath opened the seales of it? chap, 5.5. Because therefore Christ commeth forth with an open booke, it is taught that nowe againe after longe ignorance, leave shalbe given to men to knowe the trueth, as wee knowe it came to passe about that time. For at once the Turkes began to wax strong in the East, and most learned men to arise in the West, who maintained the trueth boldly. But it is onely a little booke, which he hath in his hande, to wit a small booke, either because the ende nowe approching, there should not remaine so many alterations, but that they might be contained in a little booke, as after in the sixt verse, delay shalbe no more: or rather because the knowledg of men in this time should be slender and small, whereunto perteineth the clothing with a clowde, as wee have shewed at the former verse.

¶ And he put his right foote upon the Sea; This grosse Sea of the inferiour world, is the doctrine of the corrupt Church, as chap. 8.8. No lesse also perteining to them, whose is the administration of this doctrine. The Earth, conteineth the rest of the common people, who in name are Christians. But the feete are the members of Christ, to wit, his faithfull servants, by whom as it were by feete, he walketh on earth. Of these the right foote is the strō ­ger, by which being set upon the Sea, it is declared, that Christ nowe at length will chuse out some from that vile sorte of Ecclesiasticall men, for to be his feete and faithfull members. Also the left foote placed on the earth, sheweth that he will take out likewise some from the lay people, who al­though they could not compare with the Ecclesiasticall, those right feete, in excellency of giftes, yet they should be made his true members, & enioy the same honour with them. Such right feete were Iohannes de Poliaco, Mar­tinus Patavinus, Iohannes de Ganduno, Michael Cicerius, Michael de Coriaria, Guilielmus Ockam, Gerardus Ridder, Iohannes Rochetalada, Armachanus an J­rish Bishop, Ioannes Wtcklefus and others. Christ drew them out of the salt sea [Page 268] of the Popish doctrine: whom hee tooke out from the company of Ecclesia­sticall men, and brought them to sweeter and wholsomer waters of the trueth. Out of the lay people, he had for his left feet, Ludovicus Bavarus the Emperaur, Marsilius Patavinus, Dantem Aligherium, and many others who defended to their power the trueth seene and acknowledged.

3 And he cryed with a loude voice as as Lion roareth: Hitherto hath ben the description of the Angel, nowe the chiefe cause of the things that were to be sealed up is set forth, to wit, the crying out of an Angell like a bellowing Lion, for so the Greeke word signifyeth properly that which belongeth to Oxen and the like beasts. Lions are properly said to roare: albeit some times it is attributed to Asses and Camels, as Hesichius sheweth: [...] is to ma­ke a ro [...]ring like unto Asses, Camels, and oxen. But the Angell belloweth, bccause he must speake softly, and dared not to lift up his voice (for there is ioined togither with it, he cryed with a loude voice,) but that he might shewe that the meekenes and patience of the oxen is nowe to be mixed with the cou­rage of the Lion. And so indeede Christ, as it were revived againe then in his members, cryed out strongly: which crying out neverthelesse carried a shewe of the bellowing oxen onely, neither yet made any man greatly a­fraid. Those first springing up Christian Worthies strove by lamentings and complaining speaches: yet neverthelesse they bare a grievous yoke of bondage, which they could not shake of, whatsoever strugling they made a­gainst it.

¶ The seven thunders uttered their voice: Which as an Echo answered this lowing. And these seven thunders are I suppose those Angels of which af­terward in chap. 14.6. &c. Surely the time agreeth fitly, as wee will shew at the place: then also their office may worthily be likened to thunder, which sounded againe when this roaring was uttered. For taking their be­ginning from thence, they made a noise with so great roaring, that such as despised the lowing of the Angell, should at length begin to tremble for feare of this thunder. But it is an excellent thing, that the thunders speake not, but at the crying out of the Angell, even as also the Echo hath noe voice of it selfe, but onely yeeldeth againe the voice which it hath received; so those restorers of the tru [...]th, howsoever the world condemned them of novelties, brought notwithstanding nothing, but that which themselves had learned of God.

4 And when the seven thunders, &c. Such were the causes, now is shewed the care of Iohn: whom when the seven thunders were heard, being about to w­rite, a voice from heaven prohibiteth, & biddeth to seale them up. These mi­steries were to be kept secret, as before, the booke could not be read, as long as [Page 281] it was sealed, chap. 5. For these times knewe not what those thunders did speake, neither did they marke whereunto at length they would come.

¶ And write them not: So Aretas, the Common translation, and other Greeke Copies, as though these wordes should declare, what that Seale, should be, to wit, not to put in writing, but to have it secret for himselfe alone. But is any thing revealed privately to Iohn, which he might not pu­blish abroade? It is not surely to be thought, especially seeing Christ to this ende received this Prophecy, that he might shewe it to his servants, as before in chap. 1.1. Where, to his servants, saith he, not to any one alone, but for the common good of the whole Church. Wherefore these wordes seeme thus to be understood, as though he should say, bring not these voices of the thunders into this place, but reserve them to an other more proper and fit. Which iudgement certaine printed copies doe favour, which read, & here­after thou writest, or peradventure, shall write: but although [...] might easily be changed into [...] the first vowell being altered, and the last syllable takē away: yet I scarse thinke, that readings quite opposite one to another are founde at any time. Wherefore when it is heard to iug what sense to take, that interpretation pleaseth me most of all, which alike agreeth to both, to wit, according to that meaning which wee brought even nowe. Vnlesse some would rather have that these wordes and shalt write hereafter be refer­red to the next visions which follow: but that the voices of the thunders should be buried in silence for ever. But the former interpretation is more sure, that the Revelation was given for a common solace, and that therefore those things should be disclosed afterward in their place, which nowe are commanded to be kept close. Albeit I deny not that some thing may be communicated to the Saincts apart, as to Paul, who heard thinges that could not be uttered, 2 Cor. 12.4. But the drift of the Prophecy is to be regarded. More over to what purpose should it be that those things should be over­whelmed with an eternall silence, if at lēgth that were to be brought to passe, which the thunders spake? Therefore let them be sealed for this time, in which they were hidden from the world, as it commeth to passe for the most parte in their first beginnings: afterward let them be written, in the place wherin they shall obtaine their ende, when the things shall become most plaine by the event. That is to say, being perfected they should be understood, but they should not be knowne as long as thy were to be fini­shed.

5 And the Angell which I sawe standing &c. lifted up his hand: Hitherto of the thing that was to be sealed: now it followeth touching the finishing of the mysterie, which first is of things to be communicated. It is confirmed by an othe, that it shalbe shortly.

For in that he lifted up the hand, it was done from the old solemne manner of swearers: frō whence to lift up the hande, is often times taken for to sweare, Gen. 14.22. Numb. 14 30. Ezech. 20.5.

6 And he swore by him which liveth: [...], The Grecians speake by the fourth case [...], but Iohn after the māner of the Hebeewes-sweare unto me in the Lord, 1 Sam. 24.21. But he describeth God by his power, which most of all appeareth in creating things: wherby he bringeth into minde, that he is noe lesse able to put an end to things, then to give a be­ginning. And that therefore it is not to be doubted, but that he would straightway performe the future worke, who in the beginning made all things of nothing.

¶ That time shall be noe more: So I translate the word [...], which some times signifyeth continuance of time, as [...], time, day, delay, shall mollifie & mitigate. Whence [...] to stay, tarrie, defer, is the same that [...] is in Luke 12.45. Heb. 10.37. Aretas and the common sorte of Interpreters will have it to be understood of the abolishing of time af­ter the ende of the world, as if the Sunne and the rest of the starres should stay their courses, and noe longer finish their yeerly rounde courses: but these things are to be referred rather to the shortnes of time, then unto the consummation of the world. For otherwise there should be noe speciall comfort, but that which had ben noe lesse common to all ages. For even from the very beginning of the world, it might well have ben said, that there shalbe noe time after the ende of the world. To what purpose also should he sever the parts which are not disioyned by the coniunction but in the beginning of the next verse? Time shal [...] be noe more, but the mysterie shalbe finished. Time after the consummation differeth nothing from the consummation. Therefore this is the meaning of the wordes, that there remaineth a very little time unto the fi­nishing of the mistery. Which is the summe of the preaching of the first An­gel, chap. 14.7. For, saith he, the houre of his iudgement is come: in which is performed that, which is signifyed here by the Angel swearing. For they be­longe to the same time, and the argument of the preaching is one and the same. For though they held their peace, the very restoring of the trueth would cry out, that the ende draweth neere.

7 But in the dayes of the voice of the seventh Angel: He describeth the time of the finishing: but that which followeth, when it shall come to passe that he shall blowe the trumpet; the common translation hath it not right, when the Trumpet shall beginne to blow; which thing hath deceived some expositours, so that they though that this finishing of the mystery should be referred unto the first sounde of the trumpet of the seventh Angell. But it shall appeare [Page 283] more clearly then the light after in this booke, that this ende is not to be expected at the beginning of the sounde of the trumpet, but some longe time af­ter. There shalbe noe small distance of time betweene the Vials: the first whereof shall not be powred out before that the seventh trūpet shall blow, as after shalbe seen more clearly. What then prom [...]seth the Angell tou­ching the taking away of time? Not that the thing shalbe done in that moment, but because the space to come, is nothing to that which is past.

¶ The mystery of God shalb finished: [...] shalbe finish [...]d: So hath the Common translation: the Complutent edition hath [...] by repeating [...] that it is finished, See Theod. Bez. All Expositours which I have seen, doe understande these thinges of the last coming of Christ to iudge­ment. Which shalbe in the dayes of this seventh Angell: yet if the drift of this booke be considered, & every point of the last time be diligently exa­mined, it shall easily appeare, unlesse I be deceaved, that there is an other meaning of these wordes. The whole Prophecy tendeth to that point to shewe what shalbe the race of the Church, as long as shee must bee as a stranger on earth. Which having ben shewed clearly cōcerning the Church of the Gentiles, some mention was to be made of the restoring of the Iewes, the which other scriptures shewe that it shall surely come to passe, before that there be an ende of the whole frame of the world. Neither in examining every minute of the seventh trumpet, shall wee finde that the Revelation goeth any further, then to the restauration of this people, as with Gods helpe wee shall make it apparant in his fit place. Which restoring doublesse may well be called a mystery, because it is so farre removed from all humane ū ­derstanding, of which there is almost noe hope in them, to whom the very benefit perteineth, as in many places the Prophets shew. Why, speaketh the Lord by Isaiah, should thou say, o Jacob, and speake O Israell, my way is hid frō the Lord, and my cause is passed over of my God? chap. 40.27. And againe, Yf so be that Sion saith, the Lord hath forsaken mee, and my Lord hath forgotten mee, chap. 49.14. Therefore I suppose that this calling of the Iewes is this my­stery. Doubtlesse it is sure that in the time of this trumpet, the last ende shall be put to all thinges, and therefore wee shall finde noe such conclusion of the seventh trumpet, the third woe is past, as of the fift, one woe is past, chap. 9.12. likewise of the sixt, chap 11.14. for the Revelation leadeth not thither, because neither perteineth it to us to knowe, neither is it to be imperted to any creature, which the sonne himselfe knewe not, as farre as he was a mā, Marc. 13.32.

¶ As he hath declared to his servants the Prophets. To whom this mystery was revealed plenteously: but which is not understood of our expositours: [Page 284] wherby it cometh to passe, that the things which the Prophets foreshewe to come, the common sort so interpret as if they were past. Moses in his most famous songe about the ende, singeth this Mysterie, Deut. 32. Da­vid every wherein the Psalmes: So Isaiah, Ieremiah, Ezechiell and the rest: it would be too long, even to recken the places. Learned men wilbe con­tent with this bare disclosing: whom it is sufficient to admonish even in one worde, that they would seeke another meaning of many places in the Prophets, then hitherto they have followed in their expositions. If these things are to be understood of the last comming of Christ to iudgement, there are not very many words, or at the least cleare enough in the Pro­phets touching this thing. But frō hence wee learne that the old prophe­cies are not to be finished, either in the first comming of Christ, or in the calling of the Gentiles, but that they reach even unto the perfit accompli­shing of the Mistery. Wherefore they that doe restraine them into the nar­rowe straightes of the calling of the Gentiles, stoppe up to themselves the way to understand them, and take away much comfort from the Church.

8 Goe thy waye and take the little booke: An other thing to be communica­ted is Prophecy restored againe to the Church. For this commandement shew­eth what should come to passe to the Ministers of the word in the times of this sixt trumpet. Iohn himselfe for his part seemeth before nowe to have ben furnished sufficiently for the receaving of the Revel [...]tion, both by those thinges which he sawe, and heard, and also endued with the inspiration of the Spirit extraordinarily. And if the passing from one matter to an other had ben set forth onely for to teach, he would have used the same in their fit places in the rest of the treatise. Wherefore I doubt not, but that here a type is set forth of the Ministers of that time, as in many places elsewhere Iohn representeth the faithfull Therefore as here the booke being received from the Angell, and eaten up, he should play the Prophet againe: so about these times should be raised up faithfull Ministers, which should declare the trueth to the world. Wee made mention that some godly men about the time that the Turkish tyrannie beganne, and the feet of the Angell set upon the Sea, & the Earth, arose forthwith, who undertooke boldly the charge of prophe­cying. Which was a notable benefit of God: this office had ben banished a long time from the earth: put to flight by the hellish smoke, which the bottomelesse pit, opened by the Romish Starre, sent forth: nowe it came againe by the grace of God, and men were bidden to take the little booke open, which the former times had shutte: the force of which commandement raised up those, which I spake of, and many others which followed: whom unlesse an heavēly desire had inflamed, they would not have offerred their [Page 285] lives to so many dāgers, which necessarily were to be undergone in so great envie & hatred almost of all men. But from this cōmandement, wee draw this cōmon sentence, that men are slow & loath to take the paines to Prophecy: & not otherwise to settle themselves to this office, except they be stirred forward of God.

9 Therefore I went unto the Angell, saying to him, give mee the little booke: This gifte is to be obtained by intreatie, even also of them, who have abilitie givē them thereunto. Wee must desire earnestly of God with Iohn, that he will give us the little booke, albeit wee be nowe entred into this office. And the lit­tle booke is given, when greater abondance of knowledge is ministred, which was most excellēt in this age, now first of all the art of printing bookes be­ing found out by a great gift of God. But further these things declare, that the men of that time, being awaked once of God from their drowsines, shall greatlie endevour to profit more in the kindled trueth. And surely their industry was no­table, and their increase in all kinde of knowledg, chiefly of divinity, so swift, that thou mayest say not without cause, that they had not so much read, as devoured the bookes. After Wickliefe the barbarousnes of the Schola­stiques being reiected, the liberall artes were revived through so happie a­boundance of most famous witters, that there is none, but he must cōfesse that to be the time of devouring bookes.

¶ And it shall make thy belly bitter: The word tasted in the mouth is sweet, but bitter in the bellie, that is, the knowledge of Gods will is verie sweete & plea­sant of it selfe: but the publishing of it, wherby fruite may come to the rest of the mē ­bers, even like the digestion of meate, when it is concocted in the stomake, is full of troubles and anguish. Which thing sometime Ieremy tryed and complained of, chap. 15.16. Likewise Ezechiell chap. 3.3. And all none excepted, who have runne togither in this race: but those newe champions especial­ly, I meane of this time. To whom doubtlesse the word was so much the sweeter, by howe much they came with a more sounde hunger, to wit, ha­ving ben stollen away from the world for some ages, and nowe first againe restored by the favour of God: whore Ambassage contrariwise was so much the more bitter, by how much men were plunged in more thicke darkenesse, whom because of the long custome of sinne, they must needes finde more stubborne and spitefull. The condition of that time could not be shewed more briefly and manifestly.

I therefore tooke the little booke: Althoug Iohn heareth, howe great trouble this meate will bring him, yet obeyeth he willingly the Angell, and eateth up the booke as he was commanded. There was a better love in him to Gods word, then any regard of lothsomnesse, or wringing in the belly frō bitternesse.

Such excellent fortitude was in those learned men of that age before spo­ken of: it could not be, but that they knewe certenly, howe great trouble they should procure to themselves by avouching the trueth: yet neverthe­lesse they laboured valiantly, setting more by the sweetnesse which they re­ceived from the ioy of the Spirit, thē by all the bitternes of perill. By whose example all Ministers of the word must goe on boldly: neither is the office to be forsaken because of the troubles. It is noe newe thing for that to be found bitter by experience, which being tasted a little at the tongues ende seemeth sweete. Therefore let every true Prophet have this lesson well meditated: least peradventure lighting upon unexpected evils, he be overcome at length through infirmity.

11 Thou must Prophecy againe: Nowe in fewe wordes he sheweth, to what ende the former signe was used, that it may be understood that Prophecie was to be restored againe to the Church in those times. The preparation whereunto was the receaving and eating up of the booke, to wit, a burning de­sire of learning, which gave hope of a more perfit light to appeare daylie. But their opinion is foolish, who will from these wordes have John to be expected about the ende of the world with Enoch & Elias. These things belōg not to the last time, but to the sixt trumpet, which wee will declare manifest­ly hereafter to be past. And Iohn is set forth onely as a type, not described by any office, which in his owne person he should beare in the last times.

Scholions.

1 A reede was given mee: After the preparation made, as wee have heard in the first times of the trueth, springing a fresh, and many excellent men bending themselves diligently to the study of good letters, whose ferven­cy was such, that for the space of two hundreth yeeres, after one thousand three hundreth, they might seeme to eate up bookes. After, I say, this preparation, at length about the ende of the sixt trumpet, the matter came to this conclusion proposed in these wordes: That is, the Prophecy did shine more plainly, and a more plentifull knowledge of the times, both past and present, the learned men sawe, by the booke which they had received of the Angell, that the Church nowe many yeeres had bin much afflicted, so as it could not be seen of the world, & then also at that present to be won­derfully vexed of Antichrist. For this Prophecy is a repeating of a long ti­me past: as Moses wrote Prophetically the first beginning of the world: which name, howe great estimatiō procureth it to the History? But to com to the matter, this Prophecy, I say calling to minde the time past, contai­neth all the space of the former trumpets, as it appeareth from the speci­fying of the time, which is added in the next & third verse. For if will coūt [Page 289] backe the two and fourty moneths, in which the Church should be in the temple, they conteine not onely that houre, day, moneth, and yeere of the sixt trumpet, of which wee have spoken in chap. 9.15. but also beside the five moneths of the fift Trumpet, in the same place ver. 5. & those foure ti­mes repeated: to all which neverthelesse there remaine yet nine moneths reckened over and besides, which to what other thing cā they be referred, then to those foure first trumpets of the eight chapter? But peradventure, thou wilt say, these fourtie two moneths take their beginning at the end [...] of that houre, moneth, and yeere of the foure Angels, chap. 9.15. & both thes [...] spaces togither may perteine to the sixt Trumpet: which thing cannot be by any meanes. For the whole sixt trumpet is troubleous to the wicked, in which respect it is called the second woe, chap. 9.12. & 11.15. But if the times be disposed in this manner, it hath little misery for them, who by the space of two and fourty moneths triumphed in all mirth, when in the meane while the Godly are afflicted. What so great hurt should the sixt trum­pet bring them, if after that short trouble of one yeere, moneth, day, and houre, they should have a threefolde longer felicity and more? It is most certen therefore that this Prophecy reacheth backe even to the first beginning of the trumpets: but that it is set in this place, because the whole ra­ce of this time could not be perceived before that it should be brought to an ende. And nowe indeede God raised up learned men, Philippus Bergo­mensis, Franciscus Guicciardinus, Martin Luther, John Carion, Philip Melancthō, Gaspar Peucer, Henry Bullinger, Iohn Sleidan, John Functius & others, who lin­king togither the histories of things that were done, represented this face of the Church in their writings. Which Prophecy doubtlesse was to be added at lēgth necessarily. For not without cause some might aske, what was done with the true Church, when the Haile, smoke, the third part of the grasse, the burning Mountaine turned the Sea into blood, the Locusts, and the other fi­endes tyrannized? In all these Trumpets hath ben a wonderfull silence con­cerning it.

Nowe therefore the Spirit sheweth by this Prophecy revived, of what sorte the condition of that time was in the meane while, least that alone should be passed over, for whose sake this writing was undertaken. Ther­fore this chapter is to be ioyned with the seaventh, where the Prophecy touching the Saincts ceased.

To the same perteineth that sealing, and this, that I may so say, Temple measuring: and it is the same wholly and all one thinge, except that that belongeth to every severall cityzen, this, to all iointly, and to some chiefe members.

Nowe as touching the wordes: the reede given is the power graunted of the trueth, wherby the Saincts should measure the length and breadth of the true and lawfull worship, least in a wonderfull confusion of things, they should swerve from a due proportion. In so much as it is like a rod, it tea­cheth that the trueth shalbe much holpen, and borne up by the authority of head rulers. For [...] is very often taken for an ensigne of honour, the Scepter which Kinges beare in their handes: by which name also are called the roddes which are carried before the Magistrates: likewise an in­strument of exercising power, as in the Poete, Circe accomplished her charmes with a rod, and Mercure with his white wande. The Temple therefore was to be measured by the labour of some chiefe man, as wee heard it came to passe in the seventh chapter, where Constantine the Great was the Minister of scaling. For while he provided for the peace of the Church, and main­tained the trueth carefully, he procured a safe place of refuge for a fewe holy men, from the contagion of the times.

¶ And the Angell stood by: which wordes are wanting in Aretas, and by that meanes he maketh the reed it selfe the bidder, arise and mete But the labour of Angels conioyned elsewhere, where the like businesse is done, seemeth also to require here, that nothing should be done, but in the pre­sence of the Angell: see Ezech. 40.3. and after Revel. 21.16. Wherefore Theod. Beza hath well restored this place from the Complutent Edition.

¶ Mete the Temple: The true Christian Church is shadowed by the type of the olde temple: every severall part of which was described once most exactly and measured by the commaundement of God himselfe: to the ende that men should knowe that this house is framed of God, that it is not of humane building: and therefore they should not take ought upon them in changing things at their pleasure, as though the celestiall wisedo­me had not sufficiently provided for the most convenient maner of every thing. The things to be measured are the Temple, the Altar, and the Mini­sters of the worship. The Temple was devided into the most holy, and the holy pla­ce, which had the altar of the burnt offring set at the doore. He biddeth him to mete these onely, of the whole building: small partes of the whole, and onely the more secret roomes. For the tabernacle before time being thirtie cubits long, and twelve broad, was sixteen times and more lesser then the court. Afterward the temple enlarged by Salomon, and by the Angell in E­zechiell, had farre more spatious courts. The temple then alone being measured, sheweth that the true Church shalbe brought into very narrowe straights, limited with small boundes, and remooved wholly from the sight of men. For the holy place was not opened to the people, but the [Page 291] Priests alone ministred in that place, of which sorte here all true Christians are counted, as before chap. 1.6. Therefore when Constantine came to the Kingdome, the Church began to hide it selfe in a secret place, by going frō the sight of the world into a certen more inward roome. Whereunto per­teineth that sealing, chap. 7. Wherby a fewe of many were severed by some privie marke. Neither ought it to seeme mervailous that this separating of themselves from others, was made in so great glory of peace, and desire to advance the Christian name. For when some raised up contentions, others coveted much to get honours, many travailed with heresies and brought them forth, all did bend themselves with all their power to heape up superstitions: was it easy in that state of things for any pure, syncere, and sound thing to abide in his place? But the obscurity of the Saincts indeede, grew more every day, by how much more those foure mischiefes increased. The which thing Rome also her selfe granted unwares. For doest thou demāde where our Church was before Luther? Therefore thou knowest not. But understand thus, where thou Rome wert not, to wit, in the hidden holy place of our God: whither shee had runne for succour with all the rest of the Saincts from thyne infection. But when thou boastest, that thou art a Ci­tie set on a hill, which never was hidden, but hath flourished with a continuall and manifest succession, confesse also that thou art not the true Church, and that thou hast founde noe place in that covert of protection.

¶ And them that worshippe in it: Mete is a common verbe, and of a continuall quantity: but here figuratively it signifyeth also, number thou, as if he should say, put into the number of nine those fewe, who in trueth worship me secretly: for there was a certen number in sealing the elect, chap. 7. which same thing is declared here in other wordes, when he biddeth him to meete the worshippers. All the Saincts are sayd to worship on the Altar, because they put all their hope and trust in the death of Christ: which kinde of sa­crifices, perteineth not to the Tribe of Levi alone to offer, but to everie true godly man likewise. And this onely is that thing which discerneth the true Christian from the false and counterfait. But that the most in those times, worshipped not so on the altar, wee must thinke not without cause, when it is to be seene clearly from their writings, that many who ought to have shined before others in all knowledg, attributed to much to their volunta­ry workes, and to their owne holinesse.

2 But the court that is without the Temple: So Aretas and the Complutent edition doe reade: but some bookes have, which is within the Temple, to wit the court of the Priests, in which was the altar of burnt offrings, which he mentioned even nowe, which court some time is called by the name of the [Page 292] temple. Neither is this reading to be reiected rashly. For Iohn is not biddē to mete this court, but onely the Altar of this court. And it may be that it a­greeth more fitly with that, which followeth, if the inward court be cast out, then if that be cast out, which was already without before. But both have respect to the same ende, that it is nothing to be esteemed whatsoever is more then those foresayd Temple, Altar & Worshippers. For the court is given to the Gentils, that is, to the Christians as for a name: neither this onely, but also the holy City (which they should tread under foote, not by spoiling it like an enemie, but in frequenting it daily under a colour of worshipping, as in Isaiah 1.12.) and that for the space of fourtie two moneths. These things shewe clearly, what should be the condition of the false Church in those times, wherein the trueth should be hidden. First it should noe lesse exceed in number and multitude, then the people which once dwelt at Ierusalem, and was wont when the holy things were done to be in the utmost court, exceeded the number of them, who executed their office in the Temple. Good God, howe great difference was there? Exceeding great was the cō ­pany of the inhabitans, and of them that continually flocked to the tem­ple: howe in the meane time few Priests were there within, in comparison of that great multitude which was exercised without? There should be the same quantitie of fained Christians, in respect of the true and naturall Ci­tizens. Secondly it should have her counterfait worshippers, dwelling ve­ry neere the Temple. For they should possesse Ierusalem, and the whole court should be theirs. How neerly was the court ioyned to the Temple? How did it compasse the same round about? Ezech 40.5. Good God how nigh was this society? Who durst have condemned the court of propha­nenesse, unlesse the Angell himselfe had commanded it? And the event su­rely was altogither answerable. For in those first times, when the foure first trumpets sounded, what was Athanatius alone unto so greate assem­blyes of Bishops? What afterward was Basil the Greate, or Gregorie Na­zianzene unto almost the whole East? Yf thou shouldest respect the multi­tude, who would not have contemned one or two in cōparison of so great a rable? But if you would respect holines, were they not all Bishops? Did not all desire to be esteemed valiant defenders of the trueth? How easy was it therefore here, either by the number or likenes to be deceaved? In the last ti­mes also there is the same boasting of the holy citie, and of the outmost court a­gainst the Temple. Is not the Church of Rome spread through the whole earth? Have the Lutherans heresies, as they clatter, ever passed over the Sea? Have they seene at any time eyther Asia, or Afrique, or Egypt or Gre­cia? Who can doubt of the Holy Catholike Church, which counteth her [Page 293] Bishops even from Peter himselfe, by a most certen succession? But Rome nowe boasteth of her multitude: by how much in time past shee hath flourished in greater number, by so much the more is shee nigher to the great assembly treading under foote Hierusalem, and further of from this small number lying hid in the Temple: wee see in this place the whorish Church most furnished both with multitude and neighbourhood. Yf these things shalbe sufficient to get the victory, thou hast overcome, o Rome, so well in populous City, as in proximity. But let them looke to it, that are car [...]ied away with the name of the Catholike Church, how easily here they may be deceaved of the whore, which possesseth the holy City, and the very outward court next to the Temple. Let them in the name of God weigh the matter in earnest, and diligently: and not suffer themselves to be beguiled with vaine boasting. Let them minde, that unto them that looke but of a farre off, they seeme all to be in the Temple it selfe, who are but within, yea the outmost part of the walles: but let them come nigher, and they shall see most cleerly, that those whom even now they thought to be in the most inward roomes, are kept certenly from the holy place with brasen walles. Albeit the discerning now is not so heard, as it was in time past, while the Church had no place in the publike. Read but the writings of our men, & by the grace of God thine eyes shall waxe cleere to perceive the trueth. Mayest thou not worthily suspect the Popes craft, restraining thee from buying and selling of our bookes, and of all familiarity? Yet neverthelesse doe thou strive so much the more to knowe the trueth, that thou shalt see the same to be hated of thine, through the conscience of their owne deformity.

¶ Two and fourty moneths: The time wherein the true Spouse should lie hid, and the false should rule. But how great darkenesse is here? And noe marveile, in so great blindnesse of mans understanding. Wherefore be thou present, who hast received these thinges that thou mightest disclose them to thy servants, to the ende that by thy guiding I may goe safely. For to dispell the obscurity, it is to be observed first, that there is not signify­ed in these two and fourty moneths three common yeeres & an half going a­bout. I hope that the accord of the things hath proved already, that the foure Euphratean Angels in the 9. chapter, are the Turkes. To whom power being given for one houre, and moneth, and yeere: seeing that the three hundreth yeere is nowe slipt away, is there any so obstinate, who will yet avouch that these two and fourty Moneths are to be restrained togither wi­thin the narrowe limites and straights of their owne and naturall-signification?

Hereunto is to be added, that seeing these moneths pertaine to the Beast, chap. 13.5. that the same was not yet borne in the time of the revelation. For Iohn sawe her rising up afterward, chap. 13.1. which thing no where is either said, or can be said of the Romane Empire, this is certenly that space, in which Antichrist shalbe borne, shall growe, be wounded, and re­cover health againe: wherein he shall exercise power over eve [...]y tribe, ton­gue and nation, & shall make the dwelling place of his tyranny the queene of the whole earth; in which finally both he himselfe, and also all the Mini­sters of his pleasures shalbe altogither given to exceeding riot, as is cleere from chap. 13. and 17. and 18. But can all these thinges be performed in three common yeeres and an halfe? Peradventure Therapontigonus Plat [...]gi­dorus shall recover life, who conquered the halfe part of all nations well nigh within twenty dayes. Alexander of Macedonia is compared to a Leo­pard, which had foure wings on his backe, notable tokens of his swiftnes, that he should obtaine the Empire of Asia in twelve yeeres, all that time dwel­ling in tents, neither giving himselfe to any other thinge, Dan. 7.6. But Antichrist should for iust cause ride on the very Sunne, to subdue all coun­tries none excepted in three yeeres and an halfe, and in the meane while to give up himselfe through idlenes to all delights & wretched intemperan­cie. But it is more plaine yet after in the chap. 20.4. Where the enemies of the Beast refusing to be subiect to his governement, and raigning with Christ a thousand yeeres on earth, to with all that space of time in which the Divell is bound and tyed in chaines, and the subiects of Antichrist lie dead before the first resurrection, doe proove necessarily that the Beast al­so Antichrist was through all that time: otherwise how were they able to resist him, not onely commanding nothing, but also not living? The same thing also shalbe minifest from the person of Antichrist, which in his place wee will shewe not to belong to one man alone, but to a certen kingdome and succession, chap. 17. Secondly seeing this account is not common, it is needfull that wee recken these moneths after the manner of the other scriptures: for almost all things in the Revelation are expressed after the maner of the auncient types. But what is that maner? Shall every severall mo­neth note seaven yeeres, as the weekes in Daniell? It is wholly without all example and reason, to compare the moneths to the weekes. Neither will the wordes suffer it by any meanes. For the Angell sheweth that every eche day is to be counted, from whence he noteth commonly this space, some­time by two and fourtie moneths, some time by a thousand two hundred and threescore dayes, as in the next verse, and in chap 12.6. But that way whereby the moneths are brought unto the weekes, and there is made the [Page 295] number of two hundred ninetie & foure yeeres, numbreth not the fourth part of the daies. Wee therefore thinke that every one is to be reckened, and that so many yeeres are to be assigned, as there are dayes in these mo­neths, which agreeth wholly unto the manner of the weekes in Daniell. Thirdly that these are not Iulian yeeres. For these two and fourty moneths make onely a thousand two hundred threescore dayes. But so many Iulian moneths doe effect a thousand two hundred seventie eight dayes, & more. Whereupon there wante of the Iulian, foure score dayes, and some what more: how many yeeres the thousand two hundred and three score dayes doe lacke (every one by it selfe being taken for one yeere) of the thousand two hundred three score Iulian yeeres. What moneths then doeth the Angell use here? Not the Lunarie, nor Iulian, but onely the Aegyptiā moneths, every of wh [...]ch consist of thirty dayes. He hath shewed, that according to the custome of this nation onely, wee must recken the moneths, because it was it that should kill the Prophets of the Lord, and in the streete of whose great city they should lie troden under foote, & unburied for a mocking stock, after in ver 8. After the manner of these moneths wee have limitted by thirty daies, every of those five moneths, chap. 9. Fourthly, that this ac­count is not to be begun, either from the passion of the Lord, or any other time, which went before this writing. For as wee have told you divers ti­mes these wordes, I will shewe thee the things that must be done hereafter in chap 4.1. will not beare it. Neither by and by after the giving of the Revelatiō. For next after followeth the dwelling in heaven, the cloathing with the Sunne, the crowne of twelve starres, and the Moone trode under the foote, chap, 12.1. For with all this glory shined that first most holy Church, or else wee can not finde to what times wee may referre it. But of what sort I pray you, is this space of two and fourty moneths? Namely of a most waste wildernesse, of sackcloth, uncleenes, corruption, and lamentable deformity. As touching that the wordes are expresse, that this wonder appeared in heaven, where after­ward the Dragon warred: at length throwne headlong from thence, chap. 12.7. &c. But what had the Dragon to doe in heaven, but that he might lie in waite for the woman travailing with childe? From whence also did the woman flee, if shee dwelt in the wildernes before the time of her travell? Whither, from the wildernes into the wildernes? But all the errour is from hence, because the wildernes is not defined by his proper markes. For this wildernes is not the want of humane and extern comfort, but of the gifts of the holie Ghost; with which the first Church abounding most largely, felt not any desert place, although wholly destitute of all humane succour. Shee was indeede very greatly afflicted by the cruelty of the Emperours, [Page 296] but the Dragon casting the third part of the starres to the earth tooke not heavē from her, neither spoiled her of the clothing of the Sunne, although he deprived almost an infinite number of Saincts of their bodies. For her dignity is not to be measured by an outward pompe and shewe, but by true faith and purenesse of the whole worship of God, in both which shee then flourished very greatly in comparison of all other ages. It being now knowen for certaine to what both time and place, these moneths belong, to wit, to flight, wildernesse, privie places to hide in, neither to the first beginning, but after a longe and most grievous battell with the Dragon, in chap. 12.6. it must needes be that seeing these things are attributed to the Beast chap. 13.5. that it is also a living creature of some wildernesse, (and what other place is fit for wilde beasts dennes? from whence shee is seen afterward more clearly in the wildernes, chap 17.3.) and that it is not the first, that is, the Romane Empire, but the second enemy, to wit, Antichrist, who in as much as he could, would make this place of refuge to the woman, dangerous. From which thinges it is apparant, howe ab­surde it is to ende these moneths in the death of Licinius, to wit, straight­way after their beginning. Which may yet more appeare, if wee shall min­de this terme of time being given them, that the whole sixt trumpet also is concluded almost with the same boundes: for when these are finished, there remaineth a very little of this. How then is not the mystery of God finished, as is foretold in chap. 10.7. yf the seventh trumpet hath soun­ded nowe so many ages, to wit, these thousand three hundred yeeres more or lesse a very little? Not but that wee knowe, that a thousand yeeres are even as one day to God, 2 Pet. 3.8. But because it seemeth strange, that when the seven seales and sixe trumpets are finished in one three hundred yeeres, that nowe one of the same trumpets should not finde an ende in foure times three hundred yeeres and more. But there is noe such unequal difference of the sacred Prophecy. This monstrous proportion, whatsoever it seemeth to be, is nothing else but humane folly, & not a right dividing of the times. Neither is that firme, that noe certaine time of domesticall calamityes is signifyed no where in the Scriptures: for Numb. 14.33.34. 2 Sam. 24.13.14. 2 King. 8.1. and other the like, which might be ad­ded, wil prove the contrary. Therefore that I may conclude the whole matter, seeing the seales doe leade unto Constantine himselfe, and these mo­neths are of a longer time, then all the trumpets that are past, of right doe wee iudge that they take their beginning in the sixt seale, where heaven departed away, chap. 6.14. Why should not the woman consider of newe places to abide in, when the former were gone away, & come to nothing? [Page 297] And when Diocletian, and Maximianus gave over the Empire of their owne accord, the Dragon was throwne downe from heaven, to wit, in the yeere of the Lord 304. when the desired peace began to be given to the Church, and the Soveraignty to fall to Constantine, and of an exceeding great company of Christians in name, a fewe elect were sealed, chap. 7. Which things being thus layd, from necessary principles, I hope that now a large entrance is made to the finding out of the trueth of those thinges which follow.

¶ And I will give to my two witnesses: Theod. Beza hath, But I will give it to my two witnesses, as if the holy city should he given to them, which should appertaine to the Gentils, not to the witnesses, who should have place with the rest of the Saincts in the Temple. Therefore wee must read as it is in the Greeke, But I will give to my two witnesses, &c. In which wordes he turneth him selfe nowe to the chiefe members of the holy Church, when hitherto he had declared summarily the things that belōg to the whole body both of the true & false Church. Nowe these wordes I will give and they shall prophecy, are the same with these, J will give power, I will appoint, or I will commaunde them to prophecy, as Iosuah gave them that same day to be hewers of wood, that is, frō that day appointed them to hewe wood, Ios. 9.27. see the 1. chap. ver. 1. But the meaning is not to be stayed in the office of prophecying, as tho­ugh they should prophecy in those dayes only, which is their continual duty, but that they should doe it all that time clothed in sackcloth. The old Fathers being farther frō the evēt of these things thought that Enoch & Eli­ah being these 2 witnesses, should come to fight with Antichr. in the last times. But wee beholding the thing done now long agoe, may surely iudge, that the Spirit hath another meaning. The Papists with great applause re­ceive this opiniō, & make much of it, obtruding it upon the world as an o­racle: to it because it carrieth men away frō the present cōsideratiō of the things, a thing cōmon to them in all their expositiōs, & for the which they sweate much. But the peculiar expositiō of the things will cōfute sufficiently their stiffenes in that opiniō. Therefore that I may dispatch it in a word, wee gather that these two Prophets are the holy scriptures, & the assemblies of the faithfull Wee will render a reason after in the descriptiō. Although everie one may see at the first sight how fit both are for this office. The Scriptures beare witnesse of the trueth, Ioh. 5.39. And the saincts doe praise the power of God & declare his goodnes, as every where in the Psalmes. A person is attributed to the Scriptures, after that manner, wherby the adioincts are signifyed from the subiects, as Moses for the Lawe &c. Then which kinde of spea­king, there is nothing more commonly used.

Before the type of them was the Sunne, but seeing there was here mention made of warre, of death, of the resurrection, a person necessary, which should be capable of those things. From whence there is this newe way of signifying an olde thinge. The time how long they should prophcy is limited with a thousand two hundreth and three score dayes, altogither the same ti­me with the two and fourty moneths before. To what ende then doth he nowe devide it by little parts into dayes, & not declare it briefly by moneths as before? To wit because the office of prophecying is such, that they must take paines in it continually without ceasing, not by a stinted labour every three moneths, foure times in the yeere, or peradventure somewhat more diligently once every moneth, but wherein wee must continue alwayes as in a watchtower, least the enemy continually lying in waite, come unloo­ked for upon us sleeping or being absent. Moreover that wee should ack­nowledg the singular providence of God towards his holy servants, which at all occasions is ready, both to deliver them from evill, and also to store them with good things. For the same reason he helde the Angels in his hande, chap. 1.20. and the Psalmist singeth, The keeper of Israell slumbereth not, Ps. 121.4. Finally that he may shewe that the moneths are not to be nūbred in a generall maner, but every day by it selfe a part, as wee have said before. Sacks are the cloathing wherein they should prophecy, because they should execute their office, vilely arayed, clad in mourning apparell, spoi­led of all lustre, in the same garment that is wont to be used in lamenting. But whēce was this sorrofull arraying in that triumphe which the Church made under Constantine? Surely, although great was the glory of peace, honours, dignityes, riches, wherewith he endowed most nobly, and ador­ned the Churches, yet as touching true godlinesse, all things began to be farre worse. The Heaven departed away under Diocletian by an horrible tempest of persecution, but nowe it was corrupted more with tranquility, then when the cruell enemy was at hande to take away their lives. For nowe the simple purity of the Scriptures began to be troubled more and more, the meaning of them not be understood, to be wrested by allego­ries, and absurd expositions, and any thing almost to be added unto them which mens phantasie would. Did not the Arian faction, which wee heard in chap. 8, 10.11. infect the third part of the rivers and fountaines with her wormwood, strive to drawe the Scripture to their side, and by their authority to proffer their wicked opinions to the world? So all Heretiques for the most parte are wont to doe, but the governement of the Magistra­te was never added before, to the furthering of so wicked opinion. The Scriptures then for good cause did put on sackecloath, when they were [Page 299] constrained so against their meaning to defende and stablish those errours which they hated chiefly and above all things. Neverthelesse they were not covered by and by with this mourning apparell, but they began in that ioy fulnesse to change the garment, which they afterwards did openly weare. That, and the ages comming after had indeede some learned and holy mē: but these were both fewe, and also every one knoweth, how great a blemish the corruption of the times did cast upon them. Indeede in their conflict against the Heretiques, they polished the trueth most subtilly: but their o­ther workes being voide of this care, did for the most part much erre frō the marke. Although the gowne was then also spotlesse in comparison of those uncleannesses wherewith afterward the trueth of God was stained: the honouring and worshipping of reliques defiled the assemblyes also of the faithfull, and religion being put in holy places, and times, and other frivolous & trifling things of that sorte, clothed them as it were with sacke For the beautifull attire of these, is when they shine in the simplicitie of Gods ordinance. But the ages following did more deface them with dust and ashes, wherewith at length they being wholly covered, they could be knowne to God onely, unknowne altogither to others by their true fa­ce. It is a thing certenly to be wondered at, that the Church should under the perse­cutions of the Emperours shine with the cloathing of the Sunne, but in the cleere skie of her foster father, shoulbe cloathed in sackecloath.

4 These are those two olive trees: There is a double property of the Prophets, one of bountifulnesse towards their owne, that I may so say, in this verse: the o­ther of power over their enemyes, as in destroying them, in the fift verse, so in troubling them with other evils in the sixt verse. As touching their bounti­fulnesse, they are two olive trees, and two candlestickes: the type being taken out of Zach. 4.2.12. and very fit for these things in hande. For ever as then God did preserve his Church, and adorne it with the gifts of his Spi­rit, and bestoweth them most liberally upon the same, not so much by the ministery of men, as by his alone supernall grace beyond all mens expecta­tion: which thing the oyle signifyed, gotten not by mens industry, but naturally flowing out of the olive berries into the oyle cruet of the candle­stickes: so nowe he would defende the Church being in danger, and reser­ve to himselfe some burning candlesticks, to which how soever oyle pres­sed and wrong out of the wine presse should be wanting, he himselfe neverthelesse would plant them hard by the olive trees, which of their owne ac­cord and continually dropping out of the berries into the lampes, should minister perpetuall nourrishement to the flame wich is to be maintained. Seeing therefore that in this type the gifts of the Spirit are shadowed out, [Page 300] the inward, by the flame of the Candlestickes, the outward by the olive trees, among which, the chiefe is the sacred word, not without cause these olive trees, from whose berries oyle is powred to nourish the flame of the candlestickes, may signify the Scriptures, whose office is to minister doctrine to the Prophets, that they may nourish the flame of Godlinesse in thē ­selves and their auditours. For like raison, for which they were compared before to the Sunne, both being ministers of light: this of his owne, those in stirring up a flame by a fit nourishment. Now they are two, in respect of the old and newe testament: God spake in olde time by the Prophets, but now by his Sonne, Heb. 1.1. There are also two in Zacharie, before the Gospell was written: yet it hindereth not the application, seeing it was always in force, before it was written. For there are two chiefe points of the whole sacred doctrine: the Lawe, and the Ghospell, which are those wholesome olive trees, and alwaies have belonged to all times. The Candlestickes doe carrie the candles set in them, by which Christ hath taught expressely that the Churches are noted, chap. 1.20. To wit, because they shew the office of a candlesticke, in the top of which the Prophets being set, not in the high toppe of wordly dignity, doe communicate their wholesome light to the Saincts. The Prophets thēselves are the Candles, not the Candlestickes, as Christ distinguisheth them, neither doe men light a candle and set it under a bushell, but on a candlesticke, and it giveth light to all which are in the house, Mat. 5.15.

And before he said that the starres are ministers, where he compa­red the Churches unto candlestickes in the first chapter, and twentieth ver. But why are they now but two? Doubtlesse most fitly for the present con­dition of the Church, which had sufferred a pitifull losse of the rest. In the first chapter there were seven, to wit, so many as are the branches of one: after the similitude of the candlesticke in the temple, which representing the Church had one shafte onely, but seven branches coming out of the sides, Exod. 25.31. &c. For there is one Catholique Church, as one shafte: but the particular congregations are many: which comming forth out of that one, and abiding in the same, as the divers branches of one shafte do stay as it were upon the same base. Where those first seven Candlestickes shewed that there was then a most flourishing Church, as long as the Apostles and their next true successours did burne as it were candles in the same.

But at this time, wherein the PROPHETS should goe clad in mourning apparell: the Candlestickes are but two, which lacke five to make up their full number: because the dignity of it was much diminished, and al­most [Page 301] brought to an extreme condition. Neverthelesse the elect should have some fatnesse as it were of the olive trees, wherby they should cherish the celestiall flame in their hearts: neither should a candlesticke be wan­ting, from whence the Ministers should give light aboundantly, howsoe­ver the companies of the faithfull should be most rare and very small. These thinges yet hitherto doe not peradventure content our mindes, es­pecially seeing in this space of a thousande two hundreth and three score dayes (which wee have shewed to be so many yeeres, and to have their be­ginning in the yeere 304) wee have taught that sixe Antitype candiestic­kes did shine, chap. 2.3.

So then I thinke, that the three last, the Sarden, Philadelphien, Laodi­cen, were not kindled, but after a thousande two hundred, and almost twenty yeeres: and therefore worthily not to come into any accounte, to which so small a number of those dayes agreeth.

But as touching the other three, the Smyrnen belonged to the Church de­caying, the Thyatiren to the same rising againe: but the Pergamen lying in a most deepe pit of all corruption, from it is neither of any reckening but of set purpose passed over. Not that there should be none at all in that state of things, but because none should be greatly in sight at that time.

5 And yf any will hurte them: Nowe followeth the power to destroy the enemies. But why are they clothed in sackcloth but for iniurie received? Doe they then destroy the worlde with fire, doing wronge daily unto thē? Iniurie is double, one more grievous done advisedly eyther by open for­ce, or fraude: an other lesse of ignorance and lacke of heed taking. They seeme to have worne sackecloth because of this second kinde: in the mea­ne while continually punishing their more deadly enemies with this de­vouring fire. It is said to come out of their mouth, by whose threatning & prayers such a iudgement is exercised. Even as in olde time at the signify­ing before of Moses, a fire comming from the Lord consumed the two hundred & fifty men, which rose up against him with Corah, Numb. 16. Or as at the prayers of Eliah fire came from heavē, & consumed the Captaine & his 50 men, which Achasia sent to kill him, 2 Kings 1. God defendeth these Prophets after the same maner, that he did those auncient ones: yea rather he will have these pro­vided for in a more notable manner, by how much he regardeth more his owne trueth, and whole assemblyes of the Saincts, then singular persons. The Holy SCRIPTVRES therefore, pronouncing most certen punishments against all ungodlines, and transgression, doe sende, as it were, fire out of their mouth, whereby they doe utterly consume and devoure the unrepentant.

For it cannot be, that one tittle of Gods word should perish, Mat. 24.35. But chiefly they doe vomit fire upon them, who will hurt them, that is, who dare corrupt their most syncere trueth by humane inventions patched unto it, threatning that, Jf any man shall adde unto this Prophecy, that God will lay upon him the plagues that are written in that booke, chap. 22.18.19. Not because they doe estime the sacred authority of the Revelation onely ratifyed by so great a punishement: but because there is the same regard of the whole trueth inspired of God, as Yee shall put nothing to this word which I speake unto you, neither shall yee take away therefrom, Deut. 4.2. Put nothing to his wordes, least thou be reproved, & founde a lyar: Pr. 30.6. Frō hēce in time past came the horrible slaughter of the Baalites, 1 Kings 18.40. 2 King. 10.25. and so many most grievous calamities, which did come with force upon the world all these two and fourty moneths, because almost nothing was done according to the true meaning of the scriptures, but now the whole world was taught by traditions, despising Gods trueth, either altogither, or wresting it, onely for the confirming of their fables and trifles. Therefore these Prophets being so evill intreated, burnt up the third part of trees, and all green gr [...]s­se with fire mingled with haile: killed the third part of the creatures which were in the Sea by a burning mountaine cast into it: turned the rivers and fountaines into worme wood, by a starre that fell, and did burne like a torch: yea they gave power to sende the Locusts and the Euphratean Angells, as hath ben declared already in the trūpets: from every one of which, either fire, or hellish smoke did issue forth. All which evils wer no other thing then the flame going out of the mouth of the Prophets, sorely punishing the wicked contemners of the trueth. There is the same reason of the Candlestickes, that is, of the assemblies of the Saincts: For God sufferreth not the Churches to be oppressed without rewarding the wicked, but moved with the prayers of it, requireth meete punishements of the oppressours. Diocletian giving over the Empire, de­termined to spende the rest of his life quietly. But he escaped not so. For his house being wholly consumed with lightning, and bright burning fire that fell from heaven, he for feare of the lightening hiding himselfe, dyed shortly after. So Constantine the Great himselfe hath writen in his booke, commonly called the fift booke of Eusebius, of the life of Constantine, leafe 168. Although Eusebius, Nicephorus, and others, doe tell of a farre more hor­rible death. Maximinian Hercule his conpartner died his wezand being broken with an halter. Maxentius his sonne was drowned in the river Ti­ber. Galerius is destroyed by horrible torment of diseases. Maximinus also is taken away in the same manner: Lucinius often overcome, and often put to flight, at length is killed. What should I recite others? Valens fighting [Page 303] against the Gothes in fortunately, & flying into a base cottage, was burnt togither with the house it selfe, by a fire throwne upon it by the enemies. But these were but alone persons: but also the whole multitude were oftē, and very sorely punished by famine, pestilence, and warre, as might be de­clared plenteously, but that it would be longe, and not greatly needfull. These thinges may shewe sufficiently that howsoever these Prophets might then seeme to be wretched, raged, and vilely apparelled, were yet notwithstan­ding armed with a power not to be despised The same is the condition of the rest of the Prophets

6 These have power to shutte heaven: He cometh to another very great power, and wonderfull, wherein they are equall to the olde even the chiefe Prophets. Renowmed is Eliah, at whose praiers God did shut the heaven, so that for three yeeres and sixe moneths: the earth was not watered with any showre of raine, 1 King. 18.1. Luke 4.25. But wee have not reade any such thing done of these Prophets. It is true it may be, if wee take the wordes properly, but if wee transferre them to spirituall things, after the manner of other thinges, which have ben spoken before, how great a proportion shall wee finde? That drouth was for three yeeres and sixe moneths at the prayer of Eliah; so the time of this power granted to these Prophets should be for so many great yeeres and moneths. For two and fourty moneths, or a thou­sand two hundred and three score dayes doe fulfill this distance of yeeres and moneths: but great ones as I have said, and hath ben already proved sufficiently before, not those common ones such as were those of Eliah, e­very one containing three hundred three score common yeeres: and the halfe one hundred and foure score yeeres. How great drouth, and lack of spirituall dewe was there all this time, through want of which, godlinesse withered in every place? But they that bring every thing to the letter, and will have the three yeeres and an halfe to be meant of common yeeres, doe they dreame also of such a staying of rayne, which they must needes doe? Surely they get for Antichrist a Kingdome ill favoured, hungerstarven, every way wretched, and unhappy: altogither contrary to that excesse, wherewith the Spirit saith that he should abounde. Neither shall Anti­christ have any leasure to carrie about armour to subdue the nations, but rather shall leave droves of beasts and cattell to the water, as wee read that Ahab did long since. But it is no marvell that they fall into many such ab­surd things, who had rather followe their owne conceived opinions, then the trueth it selfe.

¶ And they have power over waters: As Moses, who turned the waters of E­gypt into blood: and as these Prophets have done in very deede, when the [Page 304] third part of the Sea became blood, chap. 8.8. For all this power was shewed forth in those plagues, of which wee heard in chap. 8.9. It is iust with God that all that will not beleeve the trueth, should beleeve lies, 2 Thes. 2.11. Which indeede is noe other thinge, then to have their pure and cleare waters tur­ned into blood. The next wordes which follow, and 10 smite the earth with all maner of plagues, as often as they will, in a short summe comprehende the other plagues, which are not mentioned in this place, to wit, of the Sunne smitten, of Locusts sent, and the foure Angels loosed. From which power is ma­nifest that which wee have taught in the beginning, that this whole Pro­phecy of the temple measured, of the court cast out, and of the two Prophets, doth apperteine to the same time, of the sixe former trūpets: which doe recite one after an other the plagues in that order, wherein they came to passe. But this Prophecy rehearseth the causes, to wit, the puritie of the Scriptures viola­ted, and Gods worship in the assemblies of the faithfull defiled.

These thinges call forth scourges upon the world: and come not either by chance or by fortune. These have power to afflict the earth with any kinde of plague whatsoever as often as they will. Because God ruleth and governeth the world according to his will revealed in the scriptures, and all things for the benefite of the Church. In the beginning he delivered the earth unto Adam uncorrupted: and now againe he will have all thinges to doe servi­ce to his children, which are restored in their integrity through Christ.

7 But when they have finished their testimony: The second limited time, as wee have distinguished them in the Analysis, taketh his beginning after that of profecying went out, to wit, in the yeere one thousand five hundreth fourtie sixt. Howe farre the thousand two hundred and three score dayes doe extende, every ech one being taken for one yeere, as wee have said at the second verse, and if wee count from the yeere of the Lord three hun­dred and fourth, in which CONSTANTINE tooke unto him the rule of the Empire, as Cassiodorus saith, prooving that the yeeres of CONSTANTINE should be reckened from thence, and as Onuphrius ha­ving made a most exact account, seemeth to have collected. For a thousand two hundred threescore yeeres, eighteene being taken out, how many the counting of yeeres which the Angell followeth laketh of the Iulian, as before at the second verse, doe make a thousand two hundred two and fourty Iulian yeeres: which from the beginning of the reigne of Constantine, doe ende in the sayd yeere 1546.

¶ That Beast which cometh out of the bottomlesse pit: So expresse a noting by Articles, sheweth that this Beast knowne, and declared long since, which can be no other, then the Angell of the bottomlesse pit, of whom wee [Page 305] heard in the ninth Chapter and eleventh verse, to wit the Bishop of Rome. For wee reade of noe other comming out from the bottomelesse pit, when he sent the Locusts out of the pit being opened, but that hee rose up long before, wee shall understand from the things which follow.

Therefore he shall not be a Beast onely of three yeeres and an halfe continuan­ce. He hath gained 5 moneths mor at the least, wherin he should reigne with the Locusts. From hence there is an other argument also to confirme this Prophecy to belong to the former trumpets, because the Beast with whom the Prophets have to doe in the last course of their time, perteineth to the fift trumpet. Furthermore also that of the thirteenth chapter belongeth to the same period of the trumpets. For this and that is the same beast, and both againe is the same Angell of the bottomlesse pit of the nine chapter.

¶ Shall make warre against them: Shall the Beast now first of all call unto weapons? He shall assay to doe violence the whole thousand two hundred threescore dayes, chap. 13.5. But this battell which he shall make when that time is finished, deserveth before others the name of warre, both for the very kinde of preparation and hostile cruelty, and also for the notorious slaughter done to the Prophets. And the thing it selfe proveth that at this very time there was very little warre. For as touching the Scriptures the Councill at Trent began in the yeere 1546, the 7 day of February, to wit, after those thousand two hundreth and three score dayes were ended, in their third session the eight daye of Aprill, pierced and murdered them most pittiful­ly. For here the Hebrewe and Greeke fountaines were refused, and the Latine cor­rupt translation established for Authentique. Here unwritten traditions were placed in equall dignity with the Holy Scriptures: Here the Interpretation of the Scriptures was taken away from the Scriptures, and made subiect to mens pleasure but chiefly to the Popes.

Ever since the world began the Holy and Sacred Scriptures were not so much abused both openly and by publique authority. ANTIO­CHVS in deede a good while since inflicted a grievous wounde in com­maunding the Holy Bookes to be burnt in the fire: Likewise DIOCLETIAN, and other Tyrants.

But the iniurie of these TRIDENTINE FATHERS, is farre more grievous. For they were Ethniques, enemies stricken with a certen fury and madnes, wholly repugnant to all the trueth. These alone wilbe counted CATHOLIQVES, very great and chiefe friends, the thing a long time, and much consulted of, guided by mature and ripe iudgement, the very PIL­LARS and upholders of the TRVETH, and upon whom noe spotte of errour can be cast.

How must it needs be, that their act was of no authority, and these men of very great? neither is there cause why any should obiect Marcion, the Eucratites, Cataphrygians, and such monsters, of which some reiected one part of the sacred Scriptures and some another, at their pleasure. There is ve­ry great difference as touching the greatnes of the hurt, betweene the do­tages of obscure Heretiques, and the deliberat actes and Decrees of an ga­thered Councell, especially which chalengeth to it selfe to be credited with out exception. It is therefore a thing especially worthy remembrance and worthy that the Church should be put in minde of by so notable a Prophecy. The event and time doe consent so wonderfully, that every equall arbi­tratour will easily acknowledge, that I have not willfully sought this inter­pretation, but that I have ben lead as it were by the hande, to the same by the very order and disposition of the matters. As touching the assemblyes of the faithfull, which in these last times did first appeare in Germany, they were assailed with a most cruell warre the same yeere. The same Beast made this warre likewise by the help of the Emperour Charles the fift: otherwise a no­ble man greatly to be cōmāded, but obeying the Pope too much through the common errour of the Princes. From whence not without cause, that is attributed to one, which being proceeded from two or more, yet not­withstanding is done by one ioint endevour. The overthrowe in this warre was received about the two and twentieth day of Aprill in the yeere following, to wit, 1547, when the armies of the Protestans were put to flight, & Iohn Frederike Duke of Saxonie himselfe, Ernestus of Brunswick the Lāt­graves sonne, and not very long after the Lantgrave himselfe were taken. Which calamity stayed not in these fewe, but also afflicted many others, both Governours and Cityes, which partly yeelded themselves of their owne accord, partly were wonne by force. In one moment, sayth Beza, be­wayling the misery of that time, seemed to be overthrowne, whatsoever had ben builded up in so many yeeres, and with so great labours: and they onely were counted happy of the most part, whom sudden death had taken away from these hurlie bur­lies, such are his wordes. The remembrance of that time is sorrowfull to all the godly: when the holy and wise Princes inflamed with a desire onely to defende the trueth, not themselves alone, but the Churches togither with them, which as newly borne, did lament among the weapons, came mise­rably into the power of the enemies. But now was the time of darkenesse, in which these two Prophets must be killed, and made a mocking stock. Although wee must reioice in the same adversities, which ar a calling to remembrance of the divine Prophecies, confirming certenly the confidence and faith of our hope, as saith Tertullian in his Apologie.

[Page 307]8 And their corpses shall lie: There is this difference betweene Antiochus & the Romish Beast. He in burning up the bookes of the Lawe, would not ha­ve so much as the karkeises to remaine: This sufferred the dead corpses, but onely for a mocking stocke, and for a greater ignominie. The cruell Beast is not satisfyed with blood, but desireth some more grievous tormēt. For their pierced corpses are cast forth into the streetes of the great city, that they might be a spectacle to all men, and an ornament to the triumphe of the Romish Beast. And what other thing of these Scriptures now remained, then a very karkeise, wholly without all authoritie, power, and life, when all interpretation was brought to the Apostolique Chaire, neither might they mutter any thing at all, which the Bishop of Rome should not breath into them? The Spi­rit speaketh so exactly, that he may leave them noe tergiversatiō. He knew that the Pope of Rome, whatsoever he should doe against the truth, would boast neverthelesse, that to him nothing is better, of more account, and more inviolable then the Scriptures themselves. But that noe man may be deceived with a bare name, the Spirit speaketh evidently, that after the Tridentine Councill, noe Scriptures should be in the possessiō of the Roma­nes, but a dead carkeise of noe strenght and power.

¶ In the streetes of the great citie, which spiritually is called Sodome and Egypt; This great City is that whole dominion of which Rome is the mother Ci­ty: in which sense the tenth part of the city falleth after in the 13 verse. A street is some part of the Romane dition, wherein this spectacle is exhibi­ted to be seene, the ioy whereof spreadeth it selfe through the whole Em­pire. But the great citie it selfe togither with her chiefe citie is described in the rest of the verse, and that by two expresse names, a notable marke also being added, least any perhaps should mistake the city. And also for a greater assurance wee are admonished that these names are not to be takē pro­perly, but spiritually, that is, aenigmatically, figuratively, allegorically. The first name is Sodom, a city once very famous for her filthines, nowe for her punishement, a most fit exemple of the tower and chiefe habitation of this great citie. For is not the city Rome become famous for her horrible lusts, above all the whole world: In the iudgement of all the Poete Mantuan hath truly songe of her in these wordes;

Which is no lesse declared by an other taking his leave of Rome, thus;

But that you may the better acknowledge Sodome, heare what a certē [Page 308] man answered to one asking a question touching Rome:

Hath not Hieronymus Zeged Mutius declared this plainely in his Cy­nedicall bookes defending this horrible villany, and approved by the Bul­les and lettres patents of Iulius the third him selfe. With whom Iohannes Casa associated himselfe, being Archbishop of Beneventum, but a bird of the same foule neast, greatly extolling that thing, which peradventure So­dome would have ben ashamed of. But it would be an infinite and irkeso­me thing oven briefly to touch those thinges, which might be spoken of this matter. Thyne opprobrious lusts O Rome, have taken away the re­proch from thy Brothel houses, which the most holy Father cherisheth in his bosome by a wise pollicy, to wit for the avoiding of a greater evill: but while he pretendeth to avoide, by the iust iudgement of God he runneth headlong into more grievous, being given over into a reprobate sense: Rom. 1.26.27. as it may be manifest to all men, who are not willingly blinde. And noe lesse is Rome a spirituall Sodome, then a corporall mother and a shoppe of all monstrous Idolatry, as of the worship of the breaden Masse God, of Images, of Reliques, & other most wicked impurity of that sorte, as is more knowen to all men, then that it needeth wordes.

The second name is Aegypt, not any city, like Sodome, but a whole coū trey and Province. From whence this name is not proper to the mother city it selfe, but common to that whole dominion, declaring most plainely the disposition of the whole Kingdome of the Papists, on which side soe­ver her large possessions doe extende. For it sheweth noe lesse the notable spirituall fornication committed alway throughout this whole Empire, then Sodome declareth the bodily and spirituall, practized continually in the city of Rome. It is reported of many, howe great the blindenesse of Aegypt was longe a goe, both in worshipping a multitude of Gods, & also in adoring most base & filthy things, to wit, Cartes, Crocodiles, and other things of that kinde. Spirituall Aegypt with all her provinces aboundeth in noe lesse plēty, nor of more vile Gods; wherto perteined the rehearsing of so divers Images, before chap. 9.20. and the cleare testimony of daily practise maketh it manifest. For whither can you turne your eyes, where you may not see windowes, walles, lofts, full of a multitude of their Gods? What temple can you goe unto, where you may not finde such as worship every day their breaden God? And as if Idols inough did not stand out in a publique place, to satiate their spirituall lust, they get privately for them selves Crucifixes, and Agnos Deises, which they hide in their bosome, that [Page 309] they may never be without some thing, with which they may defile them­selves in whoredome. It was an horrible thing once to have increased their Gods according to the number of their cityes, Ier. 11.13. But in this Kingdome they have multiplyed their Gods, according to the number almost of the persons. And whither is it lesse impious and filthy, religiously to worship a certen foreskinne, a shirt, breeches, a little braine, bones, peticoates, girdles, shooes, and infinite such other thinges, then a cowe, a catte, Croco­dile &c. The Idolatry is not to be esteemed so much the lesse, by how much the excellency of the thing which is worshiped is greater: for when one hath ben sacrilegious once against God, in attributing to the creature that which is proper to him, it is as well Idolatry to worship the highest Angels as the lowest, vilest, and most abiect creeping thing. Neither is it Aegypt a­lone because of Idolatry, but also for the notable cruelty, wherby the ovē and fornace became nothing milder to the true faithfull, then Aegypt was once to the Israelites. Such are the names: the Property belongeth to the place where our Lord was crucifyed: but ubi being put without interrogatiō, sendeth us back to some former thing set downe in the sentence, that is to say, unto spirituall Aegypt. For the Lord was not crucifyed in Aegypt taken properly, but in that spirituall one, whose whole lande, dominion, & em­pire is full of cruelty and Idolatry. Great is the force therefore of this pro­perty, which bringeth those former common names of Sodome & Aegypt to a striecter and sure way. For there are many cities abominable for monstrous lusts. Many also whose outward power over the people, farre and neere, respecteth nothing so much as to practise and stablish Idolatry. But that Sodome which is also spirituall Aegypt, and that Aegypt within whose boundes and Empire the Lord was crucifyed, can be no other, then one defi­nite, most manifest and certenly knowne. From this light therefore any man may perceave most clearly, what that city is, which hath killed these two Prophets, and in whose streetes they lay unburied. For that city which by her chiefe city is spiritually Sodome, in her whole dominion Ae­gypt, in which dominion the Lord was crucifyed, is the city that hath commit­ted this vilanie against the two Prophets. But noe mā can doubt, but that very Rome is Sodome, both spiritually and bodily: and in her whole Kingdome Aegypt, and that under the power of this Kingdome the Lord was crucifyed. For they shall deliver him to the Gentiles, saith our Lord, that they may mock, and scourge, and crucify him, Mat. 20.19. That noe man may thinke that he was hanged on crosse by the power of the iudges. Which thing al­so the very Iewes acknowledged saying, it is not lawfull for us to put any man to death, Iohn 18.31. Therefore Pilate the Romane Pretor, exercising the Romane iurisdiction in Iudea, condemning Christ unto the crosse and execu­ting [Page 310] the sentence given by his souldiers, crucifyed the L. in spirituall Aeg. the Rom. kingdome being thē heathenish, & defyled with foule Idolatry. From which thinges it is to be observed, that these two Prophets were not to be slaine in the same speciall City, where the Lord was crucifyed, but in the same spirituall Egypt, an ample and spatious country, conteining not o­nely many speciall cityes, but also a great number of Provinces. Frō whēce Bellarmine avoucheth foolishly, that the two prophets were to be killed at Ierusalem, as if they who are killed in some one most mighty Kingdome, must needs all be killed in one and the same city of that Kingdome. More over thou mayest observe, that the Popish Rome is no lesse spirituall Egypt in her dominion, then was before time that Heathenish, howsoever the Ie­suites will have them to be most unlike. But let them now goe, & reioyce greatly in that place: and let Bellarmine bragge, that Chytreus and other of our men doe passe over these wordes with silence, having as it were no­thing to answere to these things. I hope that their Rome shalbe founde here farre more clearly, then that either he or any other of his company can be able to take out of our sight by any darkenes of theirs.

9 And men of the kinreds shall see &c. The whole Popish nation should tri­umphe for victory over the Scriptures made feeble, and weake. But where is this company of Kinreds, people, tongues, and nations more manifest & clea­rer, then in the Councels assembled and gathered togither, whither they came in flockes from every country to one place. Certenly unlesse the An­gell had named in expresse wordes the Tridentine Councell, he seemeth not to have ben able to speake more plainely: By the same providence of God it come to passe, that the Emperours forces were gathered from sundry nations, Germanes, Hungarians, Italians, Spaniards, and others, that the corpses of the Prophets should be set for a thing to be looked on of all mē, as it were in the scaffold of the whole world: Sleid. in the yeere 1547.

5 Three dayes and an halfe: Some will have this to be the same space, with that of two and fourty moneths, and a thousand two hundred three score dayes. But the wordes doe shewe plainely that they are diverse spaces. For this distā ­ce of three dayes and an halfe taketh not his beginning before the thousand two hundred and threescore daies be accomplished. For so before in ver. 7. And when they have finished: Afterward, these three daies and an halfe the Prophets lay slaine and unburied. But that space of a thousand two hundreth and three score daies, is a time of Prophecying in sackcloth: so as by no meanes they can be referred to the same time. Let us therefore give unto them their owne pla­ce, and set them next to the moneths. Which after the likenes of the former dayes, doe signify three yeeres and an halfe: in which the Papists should reioyce in their owne behalfe, for that the Scriptures were vanquished, and [Page 311] the Churches subdued, as they thought, to their Angell of the bottomelesse pit, as it came to passe partly at Tridentum and Bonnonia: partly in Germany. There after the deadly sentence was given against the Scriptures in the yeere 1546, the 8. of Aprill, from thence for three whole yeeres and an halfe, the Fathers triumphed in the mixed assembly of all nations, as if the mat­ter had ben executed manfully and excellently, and prepared themselves to suppresse the rest of the trueth, untill at length by the death of Paul the third, the Conventicle was interrupted. Which thing fell on the yeere 1549. the 9. of November, that is, on the third yeere and an halfe after the Scriptures were trode under foote. The very fewe weekes that remaine hin­der not the agreement, seeing the Spirit thought not good to devide the matter into smaller portions, then into three daies and an halfe. In Ger­many the Church, which by the confederate armies of the Emperour and Pope, seemed to have ben put downe for ever in mens opinion, lay as it were halfe dead for the same space, to wit, from 22. of Aprill in the yeere 1547, unto the first day of October of the yeere 1550. when at Maiden­burg it began to lift up the head againe, being nothing afraid neither of the Emperours proscription, or conspiracie of the Princes, or whatsoever any enemies could doe against them, Sleid. booke 22. and 23. You may observe further, how vaine a thing that is, and in noe place agreeing with it selfe, which every where is spread abroad concerning the three yeeres rei­gne of Antichrist. For these three daies beginne not before that the two and fourty moneths shallbe finished: both which spaces yet neverthelesse he shall raigne. From whence after their owne account, that wee may graunt unto them the moneths to note three ordinary yeeres and an halfe, he shall ru­le seaven yeeres at the least. Although this be small also to cōtaine so great tyranny, as wee before have declared. But wee see how almost every word by it selfe doth disproove that invention.

¶ And shall not suffer their carkeises to be put in graves: They shall deprive them of all common honour, which wee owe one to another by the right of humanity. And surely when the Ministers of the Ghospell desired ear­nestly, that all things might be done according to the rule of Gods word, the Emperour obtrudeth to the world that ungodly Interim, the Scriptu­res commaunded to be silent, and not to mutter against it. But in what a chafe was the Bishop of Artois, when the men of Auspurg, Trevers and Basell alledged for their excuse, that they had not receaved the forme of do­ctrine, because it disagreeth from the sacred scripture? Doe you thinke, saith he, that the Emperour may not make lawes, and prescribe a certen rule, as of civill, so also of holy thinges? Sleid. booke 23. In the very Councell of Trent, what in the name of the rest āswereth Pictavius to the Mācilane Ambassadours? [Page 312] For when they required that the same order might be taken for them, which before time was for the Bohemians, according to the forme of the decree of Basell: That the Scriptures in every controversy might be in stead of a iudge: Pictavius obiected to them againe, that the Scripture was a vaine and dūbe thing, as also are the other politique lawes:, and that unto it must be added the voice of the Iudge, that it may be wel understood, Sleid. booke 23. He graunteth that the Scripture nowe is nothing, but a vaine and dumbe thing, that is, altogi­ther a carkeise. And why should he not so boast, being privie to himselfe, that it was lately slaine by his labour, and of the rest of the Tridentine Fa­thers? But while they deny to give this honour to the Scriptures, that they would not suffer them to obtaine that authority, which a fewe and con­temned worshippers would have given them willingly, it was like as if they should forbidde their corpses lately thrust through pitifully, to be buried. Pilate, when Ioseph & Nicodemꝰ asked the body of Christ, gave them leav that they should bestowe what cost they would upon it. But when the Protestants made humble request that they might at least wise burie the car keises of the Scriptures among themselves, although not in any solemne gra­ve, but onely under the simple turffe of their cottages, the Scarlated Fathers denyed it stiffely. The Church was handled in the like manner. For after that the Duke of Saxonie and the Lantgrave were taken prisonners, the ci­ties put to a fine, and very many noble men utterly cast out of favour, the Emperour proscribeth the people of Maidenburge by writings spred a­broad, the sentence whereof after the usuall forme is this: let noe man aide them by any meanes whatsoever, neither acquaint him selfe with their case: they which shall doe otherwise, shall put themselves in perill of their goods and life. What is this else, then that noe man should dare to make the funerals of the w­retched Church cruelly murdered? Maidenburg was left as a remnant of the poore miserable, where assemblies of the faithfull were kept. But might noe man helpe this firebrand reserved from the burning, without danger of his life? Doubtlesse it is apparant, seeing they suffered not the duties touching burials to be performed to their slaine carkeises.

10 And they that dwell upon the earth shall reioice over them: The citizens of the false Church, as before chap 7.1. &c. These should reioice over them and be glad, and should sende gifts one to an other, as in common ioy. And surely not without cause, being nowe freed from the great trouble, wherewith the Scriptures and the most pure Churches, as tormenters and execu­tioners vexed them while they lived. Nothing is so grievous to the world, as that their uncleane lusts should be bridled, their filthines reprooved, & all their actions tryed by the rule of the same trueth. But the Churches be­ing [Page 313] now tyed to the interpretation of the Scriptures, that is, to the Pope of Rome: why should not the Papists hope, the Pope being of such gentlenesse to his servants, that they shall henceforth be no more made sicke by the scriptures? Without doubt the most holy Father would smite out their teeth, least perhaps they should restraine his little pretie darlings. A iust cause of exceeding ioy, and great triumphe.

11 But after three dayes and an halfe: In the yeere 1550, the first day of O­ctobre, after three yeeres and an halfe from that destruction inferred upō the Churches of Germany. For at this time the Prophets revived, and the estimation of the Scriptures, & congregations of the faithfull increased, maugre Antichrist, head and all enemies. For the people of Maidenburge, who all this time were proscribed of the Emperour, and utterly destroyed in mēs iudgement, a fewe daies before by George Megelburge: at length raising up themselves, or rather stirred up of God, by a writing spread abroad, te­stify openly to the world, their unquailed courage, and invincible constancy. They detest the Councell of Trent, and noe lesse reiect the decree of Basil, made by the Princes, and the Emperour himselfe. They exhorte all to fortitude, and shewe themselves to be ready, if neede shalbe, for this cau­se not to refuse death. This surely was the Spirit of life, who comming frō God restored againe heart to the Church, set up on their feete the slaine Prophets, and endued them with such courage, that they were straiteway a terrour to the enemies. For beside that bolde profession, the authour whereof was the heavenly Spirit given to them, they stood on their feete in resisting valiantly Mauritius, who being sent of the Emperour, and ordai­ned Captaine in that warre by publique authority, first assaulted them ve­ry fiercely. They tooke also that George Megelberge, & kept him in their power in the Citie, who had lately given them a great overthrowe. And at length when they could not vanquish them by any force, peace being ma­de with Mauritius, they obtained a very famous name among forraine na­tions, because almost they alone of all the Germanes had taught by their example what constancy can effect. So therefore the Church nowe againe stood up on her feete. Which thing doubtlesse put the enemies in very great feare. For as Sleidane writeth, That which was an ende of miseries to the people of Maidenburg, was an entrance and beginning of warre against those themselves, by whose aide and councell they had ben afflicted. For Mauritius, partly to deliver the Lantgrave his father in lawe, partly to defende the trueth, and to have free leave to walke in it, which he sawe to have ben holden under some space of time by the iniustice of the enemies: prepared warre against the Emperour him selfe.

But how great trembling arose from hence? First the Tridentine Fathers, whē even a false rumour was brought them that the citie Auspurge was taken, scarce taking their leave of the rest of their fellowes in office slipped out & ranne away. But when Mauritius proceeded, and approched Oenipous, where the Emperour himselfe abode, he strooke so great terrour into him, that he fled away suddenly with great speed togither with his brother Fer­dinand. More over feare drove him against his will to give leave to depart to Iohn Friderike Duke of Saxonie, whom before wee said to have ben taken prisonner, least the enemie should referre it to his owne glory. Was this a small feare, which made the Emperour, and the King of the Romanes to flee, and dispersed the Tridentine assembly of Bishops? Nowe therefore feare came upon the enemies, that they should fly away as farre as they cā from her sight, whom of late they scoffed at without danger.

12 Afterward they heard a great voice from heaven; Aretas and Montanus read, and I heard a great voice from heaven saying to them, come up hither. To a­scende into heaven, is after labours dispatched, to be adorned with exceeding honour and glory: after the example of Christ, who after death over­come, was taken up into heaven. But whereas a voice was heard bidding them to come up, thereby is signifyed that the Prophets should not attaine to this honour by their owne power, but should be placed in that dignity, by the authority of other men, that is to say, by some decree of the Prin­ces. As wee knowe it came to passe at Auspurge the seaventh of the Kalen­des of October, in the yeere 1555: when by a publique decree the Empe­rour Ferdinand, the King, and other Princes bounde themselves, that the religion comprehended in the Articles of the Augustane confession, should be per­mitted free for all men: Sleid. booke 26. This decree was the voice saying to the Prophets, that they should goe up into heaven. And not in vaine, but they harkened to the same most willingly, chaunging with most desi­rous mindes their former miseries for a newe granted dignitie, as is here said, and they went up into heaven in a cloude. The enemies sawe this, & were grieved: especially the Pope, as was meete, tooke it grievously, who was thought to solicite the Emperour, that he would make voide againe that Edict, Sleid. booke 26.

13 And the same houre there was a great earthquake: Aretas. the Complut. Edition, and other read, and there was in that day. It is a common thing for an earthquake to signify an alteration of things, as wee have observed at chap. 6.12. And doubtlesse a great change followed after this decree, all Europe through. The people of Austria require earnestly of Ferdinand their King, that the same should be graunted to them, which was to the [Page 315] confederates of the confession: the same the people of Bavaria crave im­portunately of their Prince Albertus. Which Princes when they sawe, that it was scarse safe to be utterly against so fervent desire of men, both of them yeeld some what to their people, though with an ill will. Like things come to passe in many other places: whence one might see daylie newe defecti­ons from the Papisticall Kingdome,

¶ And the tenth part of the city fell: The City in this place is the whole popish Kingdome, which was diminished in a great part of it, when the Germanes forsooke the same. I doubt not but the Pope himselfe will confesse willingly, that by this fall he was deprived of a large part of his city: but togither with this ruine and earthquake were slaine seven thousand men. But that which is translated heads of men, is in the Greeke, names of men: for the men themselves, as in chap. 3 4. But the kinde of speaking is very signifi­cant, teaching that God doth not strike men after the manner of Blinde Fighters, but to appointe certenly and by name, whom he will have to be slaine by his scourges. These seven thousande Papists are slaine, their bo­dies being not killed, but they deprived of their great revenues, of Mona­steries, Collegies, and such yeerly rents without any hope of recoverie. Was it not as death to those idle bellies to be bereaved of their delights, & that men who lately gave their mindes to feede themselves onely, should be constrained nowe to feede others by word, life, or some profitable la­bour, or themselves to be an hungred? But by the Angustane decree, the right of such possessions was confirmed to the Princes of the Protestants: and that afterward without danger the same might be bestowed upon the Ministres of the word, Schooles, the poore, and other godly uses without any feare of extortion. This doubtlesse was the thing that slewe them, that nowe they should be brought to poverty in trueth, who before aboun­ding in all riot, onely counterfaited the same. But to what ende is the num­ber of the slaine lesse, then according to the certaine portion of the falling city? For seven thousande onely were killed, but the tenth parth of the ci­ty falleth: surely because the calamity of the ruine should be greater, then that of the death. For that perteined to the whole multitude of the Popish name; the killing was peculiar to the Ecclesiasticall men, whom this alteration vexed most of all, bringing with it the losse of their goods. The com­mon people who suffered the losse onely of their former opinion, bare it more patiently. Therefore whose griefe was small, noe death of theirs is mentioned. Howe doeth the Spirit declare unto us these events one after an other, and conveniently? He doth all things alone, who before the things come to passe, doth tell the condition of them so distinctly and ex­quisitely, [Page 316] The rest of the Popish religion before, acknowledging the iust vengeance of God in the destruction and calamity of those Church men, gave glory to the God of Heaven, that is, were converted to the true crea­tour: in whose stead they worshipped late Images made of some matter, and Idols. And who knoweth not that almost an infinite number of men stirred up by these scourges, & opening their eyes to the shining light did forsake their former superstitions? Wee see thē from the beginning to the ende howe this whole Prophecy agreeth exactly with the event. The seven last bookes of Sleidans Commentaries, doe afforde a more full declaration both of the battell and death and resurrection of the Prophets. The whole Prophecy is of about a thousand two hundred fifty Julian yeeres from Diocletian unto the yeere 1555. how farre also Sleidane proceeded both in writing and living.

Scholions.

The second woe is past: A transition from the second more grievous trum­pet to the last. But whereas he saith that the second woe is past, it is not to be understood, as though nothing of it at all should nowe remayne, but onely that the strength of it was broken, and much weakened, which should decay more also every day, while at length it should be utterly de­stroyed. For those foure Angels of the ninth Chapter, whom wee have shewed to be the Turkes, are not altogither destroyed at the sounde of the seventh Trumpet, but are onely hastening to destruction. So they came after the LOCVSTS, not expecting till not one Locust should remaine, but when they waxed olde, rushing in furiously: as wee have shewed in the ninth chapter at the 12. verse.

And beholde the third woe willcome anon: Why is the last Trumpet called a voice, which shall give a full and right forme to the Church? In regard of the wicked whose ende nowe appeareth, and the rewarding of all their sin­nes, both by punishements begun on earth, and also eternall in hell. It is said to come anon, because of that small delay which should come betweene that resurrection of the Prophets which even nowe he spake of, and the last sound of the Trumpet: and also because shortly the last calamity of the wic­ked is brought to passe, which shal not stay so long a time, as the former Trumpets, but shall come quicly with swift winges.

16 Therefore the seventh Angell blewe the Trumpet, and there were great voices in heaven; Blewe the Trumpet, to wit, in the yeere 1558. as the events doe make manifest, for then were there great voices in heaven, that is great ioy a­rose in the reformed Church: for so the word heaven doth signify, as often before: neiter are these voices terrible, such as are ioyned with the thun­der and lightnings after and else where: but of praise, and thankesgiving, as their argement is shewed in the next following wordes. Whose voices they are, is gathered from that which is said by and by, that when they were heard, the Elders fell downe upon their faces, in the next verse: which they are wont to doe at the voices of the foure beasts, chap. 4.19.20. Therefore they are the Rulers of the Churches, who for some notable benefit, which the sound of the seven Trumpet brought, doe provoke their flockes to the praysing of God. They shewe what manner of benefit this is, when they say, the Kingdomes of the world are become our Lords, and his Christ &c. What meaneth this? Doth Christ nowe first reigne? Surely he shall reigne alwayes, even in the middes of his enemies. But nowe chiefly his Kingdome is to be prai­sed, when he maketh his maiestie visible after a sorte in the very Kinges, in so fashioning and forming their harth, that they cast downe their crownes and scepters at his feete, and wholly doe give their minde to the promoo­ting of his glory.

But neither is this any newe thing. He raigned so in olde times by Con­stantine, and other godly Emperours. Also in these last ages, those famous Princes of Germany, had restored this Kingdome long since. Tho whom may be ioyned Gustavus King of Suevia, and Christian King of Denne­marke, who in the yeere a thousande five hundred thirty eight, changed away the Antichristian impiety, for the Ghospell. I answere that the Pro­phecy meaneth not, that the Kingdomes nowe first became of the Christian name, but onely that they should be greatly encreased, at the sound of this Trumpet: for then especially wee doe say that one doth raigne, when wee see the boundes of his Empire enlarged: [Page 318] albeit it is proper to this time, that the Kingdome of Christ begun from hence, shall never againe be darkened, as in the former raignes it came to passe, which in pro­cesse of time fell into utter decay. For so it is said, that he shall raigne for ever more. Therefore the first entrance of this Trumpet should be famous for the ac­cesse of newe Kingdomes: as it came to passe in our England, to which Christ at the sound of the seventh trumpet, in the yeere one thousand, five hun­dreth fiftieth eight, gave the most gratious Queene Elizabeth, who againe gave her Kingdome to Christ, in rooting out through all her dominions, the most part of the Romish superstitions, and in restoring to her people the syncere and wholesome trueth, that wee might worship the Lord our God according to his ordinance. King Edward her brother, as an o­ther Iosias, performed the same thing with an upright heart the whole ti­me of his raigne, but that his raigne was shorte. For the Angell had not yet soundeth the trumpet, when Christ should raigne for ever. Therefore the stor­me of persecution in Queene Maries time seemed to cast downe from the lowest foundations, that which began notably to be built. After this at length appeased, and a faire skie appearing againe, when the comfortable and most beautifull starre Elizabeth arose, then the Christian Empire was encreased, with England and Ireland: the next yeere was Scotland added, that all Britannie with the Ilands might be Christs. Howe famous an in­crease was this to be augmented with so great nations? But this glory is greater, because it shalbe eternall. For so the voices speake, who shall raigne for ever. The former Kingdomes of Christ after a sorte perished, either a­bolished by the trouble of warres, or chaunged into Antichristian bonda­ge: but after this beginning, Christian Princes shall never be wanting who should maintaine the trueth whole & sound in their dominions. For now that time is begun, when Christ shall rule in all the earth, his enemies subdued on every side; of which Daniell speaketh in chap. 2.44. and the Prophets eve­ry wherein so many places so honourably. Wee shall see from the things that follow, that this dominion over the Gentiles shalbe continued unto him, till it be infinitely encreased among the Iewes, and at length be tran­slated from hence into heaven. And is it not a cleare proofe of the eternall Kingdome, that so great entreprises of so many and so mighty enemies a­gainst one country England and our most gratious Queene doe vanish a­way as the smoake? He whose scepter they fight against, la [...]gheth at their foolish and vaine endevours. And I hope that he who hath begun his eternall Kingdome, will make the Queene also a type of his eternall Kingdo­me. Every good man doth earnestly desire it in all their prayers. Onely wee must beware, least whose singular power and trueth wee have had ex­perience [Page 319] of in defending us, his truth wee suffer to be corrupted, and his maiesty to be offended by Antichristian superstitions brought in againe a­fresh. Wee have Christ angry with us, because wee are farre from a perfect reformation: but if wee returne to our vomite, how mightily shall he rage against us? Therefore they who favour the Papists secretely, and labour to get liberty for them to pollute the holy Kingdome, by bringing in againe their ceremonies hated of God, they endevour the overthrow of our King­dome, and which my hart dreadeth to thinke the death of our most sa­cred Queene, For howsoever Christ hath begun his eternall Kingdome, yet he hath not bound himselfe to certaine countries: he shall not want a Kingdō, though he shall remove his court to another place, which doubt­lesse he may doe at his pleasure. But I hope that this Revelation shall declare by such certen arguments, that the Bishop of Rome is that Antichrist, that if any yet be not persuaded thereof, when the thing at length shalbe more plainely perceived, he will runne away from him, as a most certen and in­fernall pestilence. But that I may returne to my purpose, wee see now why those voices reioyced, to with, that the Kingdome of Christ was increased by the accesse of newe people. Surely it could not be, but the whole refor­med Church should have reioyced soundly for our ioy. Neither can it be doubtfull, but that the first beginning of this Kingdome was farre most pleasant to our country men comming out of Queene Maries raging sourges of persecution: let us g [...]sse by our selves, who although wee have seene noe other Kingdome at any time, yet desire noe mortall thing more then a very long use of this. And therefore according to that regard of our du­ty, which is meete, wee solemnize that yeerly day, which was unto us the beginning of this benefite, in which wee come togither publikely, & with ioint affections, doe give as great thankes as wee can to our God by Chr. After that manner which is foreshewed in this place, where the chiefe Ru­lers of the wholy assembly praise God in conceived wordes, and the Elders give their consent, who are in the stead of the rest of the congregation. Al­though, that I may not hide any thing, it came into my minde to merveil why contrary to the manner of other places, as chap. 4.9. and .5.8. and 7.11. and 14.3. and 19.4. in this one onely they are not called Beasts by their owne names. Whither is it because the Beasts are a type, as wee have shewed, of such Ministers as are approved of God: but our doe erre so gleatly from Gods ordinance, that the Spirit of purpose refused to give them the name of Beasts? Surely the things that wee have spoken of the La­odicean Church confirme this doubte. I wish that this one thing were not wanting to the rest of our happinesse.

[Page 320]16 Then those foure and twenty Elders. The faithfull congregation by the conduct of their Ministers worshipped God, as in our wonted Ecclesiasti­call assemblies, chiefly in that yeerly assembly where of I have spoken.

17 Because thou hast obtained thy great might: For all this time, in which Christ sufferred hitherto his Church to be afflicted, he seemed to the world to be weake, and of noe strength: nowe he would put on his might, and would manifest to all men his supreme maiesty over all things.

18 And the Gentiles were angry: This verse setteth before us a short a­bridgement of the whole last period, which consisteth in three things; in the wrath of the Gentiles, in the beginning of Gods vengeance, & in the full reward at length of both good and evill. The wrath of the Gentiles is that rage and furie, wherby they grudge and grinde the teeth tegither, for seeing the King­dome of Christ so marveilously to be increased contrary to their desire. In howe great a fume was the Pope, when liberty to enioy a purer religion was granted to the Germane Princes by a publike decree? But because at the sounde of the seventh trumpet, the dominion of Christ should especially shewe it selfe, the chiefe wounding of the whole Popish nation was reserved to this time. Which after they heard of our England and Queene, overthrowing the Romish impiety, burst out altogither, devising for us by what meanes soever they could, a finall destruction. And many wordes are not needfull in this matter. Known to the whole world are the Popes curses against us, our people being stirred up often to rebellion, the bloody Iesuites sent privily daily, hired traitours, privie murtherers, sorcerers, the Popes armies set out in Ireland: the Spanish navie, then which there was never any stronger and better appointed: Neither yet with weapons and armour more for fight, then with scourges, and haltars, and things of that sort for torment, the desirous inquiry of Philip the Father (lately wakened almost from very death) concerning our England, as though he were to goe by & by into that place, where the teller of our evill should be noe lesse pleasant to o­thers, then to himselfe. Rages certenly meete for wicked mindes. For these are onely the beginnings of furie although famous & notable: then chiefly the Papists shall storme, when Christ shall enter upon his full King­dome, as after more at large. The Pope and Turke shall purpose the last de­solation of the whole Church: for which cause they shall gather very great armies. But the rage of men shall turne the greater glory of God, as the Psalmist singeth. For by how much the danger shalbe greater, by so much his honour shall shine the more in delivering his.

As touching the second, Gods punishement begun, which these wordes signify: and his wrath is come, that conteineth the summe of the Vials, which [Page 321] therefore are called the last plagues, as shall be said in his place. The full re­ward, and first of all goods, as great as can be on the earth, is found in these wordes, and the time of the dead, that they should be iudged. Which things per­teine to the Iewes, yet strangers from Christ, and therefore without salvati­on, and dead in deede: but at length they shall be iudged, and shall come to the trueth. Which Interpretation I have taken out of Daniell, Ezechiel, and some places of this Prophecy following: of which how great is the weight, it shall appeare after more clearly. The recompensing of the evill in the last wordes, and shouldest destroy them that destroy the earth. To wit, The Pope and Turke, and all their servants, yet mighty robbers of the whole earth. And so is the short summe of the things to be declared afterward more plenteously.

19 Then the Temple was opened. Therefore it was shut before, when it was measured in the beginning of this chapter, and because the elect were sealed. But now it should be opened, noe more to be used to the receaving of a fewe faithfull, but that is should extende to an huge multitude of Saincts. Nei­ther onely should the Temple be opened, but also the most holy place, in which was set the Arke of the covenant. Into this once it was lawfull for the High Priest onely to enter, and that but once in a yeere. Now it should be gone into of all Saincts in likewise, all the mysteries of salvation being as plaine, cleere, and manifest to every one, as before time they were to the learned and skilfull men, all whose study was bestowed in them. And who but a very envious anthankefull man acknowledgeth not a most rich encrease of trueth, which is come to passe in these last times since the yeere 1558. in which the seventh Trumpet sounded? The doctrine was made lightsome in many points, more clearly known, delivered more distinctly, then hath happened in many ages past. Neither doe I speake this to boast, but to praise Gods bounteousnes, and to shewe forth the trueth of the Prophe­cy. Surely God hath begun to consume in his mountaine the forme of that veile which covereth all people, and that covering which is spread upon all nations, Isay 25.7. He began, I say, because it shalbe taken away more fully, when it shalbe taken from the Iewes also.

¶ And there were lightnings: The third part of the signe, which declareth what should follow after the opening of the Temple, great evils should fall u­pon the world from the Church increased and abounding with so great ri­ches of divine knowledge.

The world waxeth leane throug her prosperity, and by howe much the Sunne shineth more brightly upon it, so much the more are the sicke eyes of it grieved.

Therefore it desireth that this were abolished, and endevoureth as much as it can, but prevaileth nothing by endevouring, unlesse to call forth light­nings upon it selfe, and those evils which are rehearsed. But this is onely a briefe foreshadowing of the things, the patterne shalbe mote lively set forth afterward.