CHAP. 12.

HEERE is first laid downe vnto vs by the holye Apostle, a description of the true Church of God the true spouse of Christ: the true mother of all the faithful, which hath bene one and the very same euen from the beginning of the world vnto this day, she is described in the forme of a woman clothed with the Sunne, this sunne, is the sunne of righteousnesse Christ Iesus, the whiche the church his spouse hath put on, with whom only she thinketh her selfe adorned, & beautified, in so much that she nether seeketh nor coueteth any other mans righteousnesse to clothe her or deck her withall: but accompteth her self in him and by him to haue suf­ficient beauty, and purity, the which she knoweth & acknowledgeth to haue altogether of his mercy and goodnesse, and not by her desart or merit. ‘And the Moone was vnder her feete.’ By the moone may be vnderstood al worldly & earth­ly things, which are subiecte to changes and altera­tions [Page 33] whiche haue their diminishinges, and increa­sings, their waxines and wanings, as honor, riches, power, authoritie, dignitie, and suche like: with all the vaine pleasures and delightes of this world: all the which this true church and spouse of Christ doth despise, contemne, and treade vnder her feete. The Moone also may put vs in remembrance of the chā ­ges, and alterations, which the church is subiect vn­to in this world: some times being in quiet, some­times in prosperity, sometime in aduersity, some­time consisting in many, sometime in few.

Further it geueth vs to vnderstand that as the Moone receaueth all her lighte and beautye from the Sunne, so the churche receaueth all her puri­tie, righteousnesse, and glorye from Christ. Thus the Moone was vnder her feete, and vppon her head a crown of twelue starres,

This number of twelue, is the number of perfe­ction or fulnesse, and by the starres, shynings in the church, are ment the Patriarches, the Prophets, the Apostles, the Martirs, the godly ministers of al ages which shine in the church both in life and doctrine, which all, doe receaue their lighte, of the sunne of righteousnesse, wherewith the church is clothed. ‘2 And shee was with childe, and cried trauelling in birthe, and was pained ready to be deliuered.’ This place is to bee referred to those times of the church, that were before the incarnation of Christ. When as the congregation of the faithful, that is to say, the church did maruelously longue, and (as it were) trauailed in minde, to haue that promised seed borne and brought to light: that should repaire the miserable ruine of mankinde, and treade downe the serpents head, the which seed was our Lorde and Sa­uiour Christ Iesus, who was born within the church [Page 34] and of a blessed member of the church.

3 And there appeared another wonder in heauen: and behold, a great red dragon hauing seuen heads, and tenne hornes, and seuen crownes vpon his heads:

4 And his taile drew the third part of the starres of heauen, and cast them to the earth.

Hauing described the church, now he falleth to the description of the principall enemie of the church which is Sathan: he is described in the forme of a dragon, that is to say full of venome, full of poy­son, wherewith he infecteth, & corrupteth the world: of a red colour, to declare his bloudines, his cruelty, his spite and malice, hauing seauen headdes: that is to saye being full of deuises, subtilties, craftes, and deceipts, to entrappe and destroy men withall. He hath also ten hornes & seuē crownes, his hornes signify his mighty force, power and violence: his crownes, his dignity, honor and authority in this wicked world: wherof he is called Prince and chiefe potentate of this darkenes.

4 And his taile drew the third part of the stars of he­auen, and cast them to the earth.

The dragons taile are false prophets, hypocrites, and such as by a shew of holines deceaue men: tea­ching false doctrine, drawing men from heauen to earth, from worshipping God in Spirite, and trueth, to earthlye adorations, Imaginations, and conceiptes. Of this tayle were the Scribes and Pharisyes, and other religious folke of the Iewes: of the same also are all such as by false doctrine haue drawen any out of the firmament of Christes church, that were once there placed as stars by baptisme, and regeneration. Hereunto the Prophet Esay doth allude, saying the false prophet is a verye tayle: but such starres were not fixed in [Page 35] the firmament: therefore the dragons tayle had po­wer ouer them.

And the dragon stoode before the woman which was re­ady to be deliuered, to deuoure her childe when she had bro­ught it forth. So she brought a man childe which shoulde rule all nations with a rodde of yron: and her sonne was taken vp vnto God, and to his throne.

This childe that the church brought foorth whom the Dragon sought to deuoure, was Christ our Sauiour: against whom the Dragon stirred first Herode, then the chiefe of the Iewes, the Scribes, the Pharesies, the highe Priestes, lastlye the whole multitude, to the ende to deuour this man childe, that the church had brought foorth to her euerla­sting comforte, and to the Dragons eternall ru­ine.

This was that childe whom Dauid by the spi­rite of prophesie speaketh of in the second Psalme. I will preach the law whereof the Lord hath sayde vnto me, thou art my Sonne this day haue I begotten thee: desire of me and I shall giue thee the heathen for thine inheritaunce and the vttermost partes of the earth for thy possession: thou shalt bruse them with a rodde of yron, and breake them in peeces like a potters vessell.

Thus when the Dragon had spitte all his venome, had vsed all the deuises and subtilties of his seauen heads, al the force and violence of his ten hornes, all the authority & dignity of his seuen crownes, finally when he had shewed al his spite, crueltye & malice, he preuailed no whit at all, for the childe whiche hee persecuted Christ Iesus, ascended into heauen, [Page 36] was taken vp vnto God and to his throne: and there sitteth at the right hand of the father, in most glori­ous and eternal maiestie.

And the woman that is to say the church, the cō ­gregation of the faithfull, fledde and was dispearsed into the wildernes of the world, among the Gentils, in that huge and waste forrest: wherof the Romaine Emperour was chiefe Foster, who is the beast, that in the beginning of the next chapter is described: there remained the church in this wildernes, sub­iect to the iniuries of the Emperours and other his vnder officers, yet notwithstanding fedde by Gods especiall prouidence, in myddest of all persecution with heauenly and spiritual foode, by godly and sin­cere ministers.

That is to say two and forty moneths the which if we reckon after the accompt of Daniel euerie mo­neth for a sabboth of yeres, it amounteth iust to two hundred foure score and fourteene yeres: the which number of yeares containeth the whole persecution of the Primitiue church: from the first of Herode to the last of Licinius who being ouercome by that most renowmed Emperour Cōstantine the great, the church enioyed therupon after a long & grieuous storme, a sweete, blessed & happy calme. In the meane time she was by Gods especiall prouidence preserued & nou­rished: not in pompous & glorious ostentation, but in hydlock, and as it were in the desert, not persecu­ting, but persecuted, not giuing, but receiuing the crowne of martyrdom: not glittering with tēporall [Page 37] riches, but shining with spirituall vertues: not practi­sing the law of armes, but preaching the law of God: not superiour to all gouernments, but subiect to all gouernours: not releasing subiectes of their allege­ance, but instructing them to the doctrine of obedi­ence: not making merchādize of gods mercies free­ly bestowed vpon vs, but diuiding frankly, and faith­fully to the children of God the bread of life. O how wel beseemed this the church of Christ, & how con­trarie vnto this is the church of Antichrist.

Here is described a fight and great battayle, whereof the place and parties are specially to bee considered: for the place it was in heauen, that is to say in the church, for the congregation of belee­uers is termed heauen: euen as the companye of the vnfaithfull and vnbeleeuers is called the earth: so wee finde in the beginning of this chapter, that the Dragons tayle, that is to saye false teachers, tyrants, persecutors, and such like drewe the thyrde parte of the starres of heauen, that is to saye a great number that were accompted belee­uers and members of the church militant, and caste them to the earth, that is, made them reprobates & vnbeleeuers. The parties are Michael and his angels on the one side, that is to say Christe and his mini­sters, that is godly magistrates & instructers, accor­ding to the saying of the prophet Daniel in that time shall Michael the great prince arise, which standeth for the sins of thy people. On the other side is the Dragon and his angelles: that is Sathan and his ministers, which are tyrants, persecutors, seducers, false prophetes, hypocrytes, and [Page 38] such like, with death, sinne, hell and damnation.

Here he declareth vnto vs the successe of the bat­taile, the victorie was Michaels, the dragon was con­quered, driuen out of the church, and had no place in the hearts of the faithfull. Thus Christ vanquished the Diuell, death, hell & sinne, in so much that none of these haue any power or authority, vpon his elect and chosen people.

The dragon that is to say the Deuill beeing dri­uen out of heauen, out of the Church, out of the heartes of the godlie was cast into the earth, that is, into the reprobate, the vnbeleeuers, the wic­ked, whose heartes are the temples of Sathan, whose sences are grose and earthlie, whose adora­tions and religions are terrestriall, whose affecti­ons are altogeather fixed vpon earthlie and world­lie thinges. And his Angels were cast out with him: death, sin, hell & such other the Dragons associates, & ministers: as they haue no place with the faithful, so amongst the vnbeleeuers & reprobates, they haue their proper seate, and throne, being together with Sathan their leader cast into the earth: that is to say, among the wicked and earthly people.

Here is laide before vs the reioysing of the hea­uenly Citizens, for the felicitie, and happines, of the [Page 39] church that by Christs death and passion had ouer­come and obtained the victory ouer the Diuell and his aungels. For Michaell ouercame the Dragon, Christ vanquished the Diuell, ouerthrew his domi­nion power and authoritie, and now raigneth only himselfe, in most heauenly and triumphant sorte in the hearts and mindes of the faithfull. So the accu­ser is cast downe that we may well say with S. Paule VVho shall accuse the elect of God? It is God that iustifieth VVho is he that condemneth? It is Christ which died, yea which rose againe: which is also on the right hand of GOD, which maketh intercession for vs.

So the accuser of our brethren is cast downe which accu­sed them before our God day and night. ‘11 But they ouercame him by the bloud of the Lambe, and by the word of their testimony: and they loued not their liues vnto the death.’ The faithfull, the chosen and elect people of God, o­uercame the Diuell, but how? Not by their desartes workes or merits, but by the bloode of the Lambe, and worde of their testimonie: that is to saye, by the death and passion of Christ: and by beleuing in him that raised our Lord Iesus from the dead, who was de­liuered to deathe for our sinnes, and is risen againe for our iustification: the apprehension by faithe of this incomprehensible benefite, which was the word of their testimony, by the blood of the Lambe doth ouercome the Diuell, conquer the world, vanquish the flesh, ouerthrowe sinne, death hell and all infer­nall powers, according to the saying of Saint Iohn This is the victory that ouercōmeth the world euē our faith. ‘And they loued not their liues vnto the death.’ That is to say, they most willingly suffered death for the truthes sake and for their testimony, in respecte whereof they loued not their liues, but after the [Page 40] counsell of our sauiour, in the fourteenth of Luke, denied themselues, tooke vp their crosse and follow­ed Christ, and hated their life in this worlde, to the end to keepe it to life euerlasting.

Therefore reioyce o ye congregation of the faith­ful, and ye that dwell in them: Wo to the inhabitāts of the earth, wo vnto you earthly and wicked people woe vnto you inhabitants of the Sea, woe vnto you wauering, inconstant and vnstedfast in beleefe: for the Deuill is come downe vnto you, who shall vexe you with sundry calamities, both inwardly and out­wardly shal replenish you with al vices, torment you with anguish and greife of minde, stir vp hatred, dis­sention, debate, war and murder amongest you, for his wrath is great, knowing he hath but a short time. For he is a roaring Lyon, that knowing his ende to be at hand, is the more fierce▪ He is that cruel tirant, that knowing his raigne to be but short, sheadeth so much the more blood: the more his time is dimini­shed, the more is his malice increased: what he wan­teth in measure, he will fill vp in waight.

When the Dragon that is to say the Deuil percea­ued himselfe to be vanquished and ouercome, driuē and expulsed out of the harts of the faithfull: caste and throwen downe amongst the vnbeleeuers, and reprobats, hee persecuted the woman whiche had brought forth the mā child: he persecuted the church the congregation of the faithfull, which to her eter­nall [Page 41] happinesse had brought forthe the man childe Christ Iesus, euen the Lord her righteousnesse, her beauty and her saluation.

The prouidence of God assisted the Churche, a­gainst the malice of Sathan: The Church hauing her faith supported by the two testaments, as it were, by the two wings of a great eagle in this wildernesse of the world, did infinitly spread it self by the outward preaching of the gospel, and the inwarde operation of the holy Ghost. The time, times, and halfe a time that is to say a yeare, two yeeres, and halfe a yeare is the selfe same that we reade before, a thowsand two hundred and threescore daies, the which wee there reduced to 42. monethes, and expounded the mo­neths by Sabaoths of yeares, according to the pro­phecie of Daniel. It may also signifie both heere and in the place before, the whole time and troubles of the church militant frō the birth of Christ, to the end of the world, reckoning for a time, 500. yeares, for times 1000. yeares, for half a time 250. yeares.

Sathan that cursed serpent abounding in malice against the church, cast out of his mouthe water af­ter the woman: that is stirred and procured sundrie people, nations and gouernments (which heere are comprised in the word water) to persecut and to en­deuor to extinguishe the church. Like a flood: that is to say aboundantly, violently, and ragingly.

That he might cause her to be carried away of the floode. [Page 42] That is to the end that he might cause her to bee de­stroyed by persecution: and as it were caried awaye by violence from the face of the earth. ‘16 But the earth holpe the woman, and the earth opened her mouth, and swallowed vp the flood which the Dra­gon had cast out of his mouth.’ The church increased by persecution dayly, the per­secutors died, the earth swallowed them vp in their graues: and as it were opened her mouth dailye for them: and they daily fell in. But the church remai­ned, continued, and augmented euery day: and the blood of the Martirs became the seed of the church. So the earth holpe the woman, and swallowed vp the floode. ‘17 Then the Dragon was wroth with the woman, and wēt and made warre with the remnant of her seede, which keepe the commaundements of God: and haue the testimony of Iesus Christ.’ The Dragon that is to say the Deuil hauing attemp­ted first the head Christ Iesus. Secondly the church his body, aand finding his labor frustrated, and his power too weake to worke the destruction of either of them, taketh a third coursein executing of his ma­lice: which is to molest and persecute the members of the church: which are the remnant of her seede, which keepe the commaundements of God, & haue the testimony of Iesus Christ. To the whiche ende he hath specially stirred certain diuelish and wicked instrumentes: whose estats, qualities, actions, and proceedings, are very liuely, pithelie, and effectually set forth in this next Chapter ensuing. ‘18 And I stood on the sea sand.’ Heere the holy Apostle and Euangelist S. Iohn, pro­cureth in vs a certaine attentiuenesse and earneste a­nimaduersion of the vision following, declaring [Page 43] first the place wherein he stoode, secondly what hee sawe, which is this that followeth.

CHAP. xiii.

HEERE is described vnto vs the Romaine Empire, vnder the forme of a beast, most monstrous, most cruell, most strong, and most terrible Saint Iohn heerein alludeth to the description laid downe thereof by the Proph. Daniel in his seauenth Chapter. The fowrth beast (saith he meaning the Romain Empire) was grimme and hor­rible and maruelous strong: it hath great iron teethe, Daniel. 7. it de­uoured and destroyed, and stamped the residue vnder his feete. it was vnlike the other beasts that were before it, for it had tenne hornes.

Which ten hornes are expounded in the 24. verse of the same chapter to be ten kings, which shal grow out of the ruines of this empire. And therefore the tenne hornes are heere laide downe to haue vppon them ten crownes, of these kings and kingdomes we shal speake heereafter: it had also seauen heads, which are the seauen hilles whereon Rome standeth Vppon which heades was the name of blasphemye. For so much did the Romaines attribute to their prowesse and pollicie, their force and foresight: that they [Page 44] termed their city Romam aeternam, and as it were ma­ting the most mighty, vaunted ‘Diuisum imperium cum Ioue Caesar habet.’

Which their wickednesse is well heere expressed by the name of blasphemye. Moreouer it is likened to a Leopard in proportion, and shew: to a Lion for the mouth, and for the feete to a beare: whereby we vnderstand that it not onelye had the countries and countenances, the possessions and proceedings, the might and maiestye, the conditions and crueltie of the former monarchy, but also in al euil and tiranny farre and much exceded them. Daniel vnto this place giueth very great light, who likening the Babilonian monarchy to a Lion, the Persian to a beare, the Ma­cedonian to a Leopard, teacheth vs, that S. Iohn in this Romaine Monarchy foresawe the mouth and foote, the pride and pase, the state and steppe, the rage and rauening, of all the former to be expressed, contay­ned and represented. Heereunto is added that the Dragon haue him his power, and his throne and greate authoritie:

That is to saye, the Deuill assigned him to bee his cheefe instrument in persecuting the members of the church, those that haue the testimony of Iesus. And to that end aduanceth his power throne and autho­ritie in this wicked world.

These heades seeme vnto me to haue three signi­fications: two of them are laide downe by the An­gell, in the seauentienth chapter, where they are ex­pounded to bee mountaynes or hilles, as heretofore we haue taken them: and also kings or gouernors, as hereafter we shall shewe them. But in this place it se­meth [Page 45] to bee taken neither for the one, nor for the o­ther: but for a chiefe and principal parte, of the estat euen for Roome, and Italy it selfe. Which aswell by the ciuill warres of Caesar and Pompey, Augustus and Anthony: as by the loose and execrable gouernments of Claudius, Tiberius, Caius, Caligula, Claudius the bro­ther of Germanicus, Nero the sonne of Domitius, and Aulus Vitellius, was as it were wounded and that most greeuously. Which in the time of Flauius, Ves­pasianus, Titus, Nerua, Traiane, and the Emperours succeding it recouered: whereby the deadlye wound was healed.

Such was the might and maiestie, the force and fortune of the Romaine Empire, that all men won­dred and maruailed at it: had it in admiration, re­garde and reuerence, as an estate most happye, sa­cred, and in a manner diuine.

By reason of the false religions and Idolatries of the Romaine Empire, the Dragon that is to saye, the Deuill, was worshipped. And by reason of the might and puissance of the forsaid estate, it was of al nati­ons feared, and honored, insomuch as they thought that none other was like vnto it: nor any able to make warre against it.

The pride and blasphemye of the Romaine Em­perors wee haue somewhat declared before. The time of their persecuting power heere expressed by [Page 46] two and forty months is the same that in the former chapter is resolued, and a thousand two hundred & threescore daies, which gathered into sabbaoths of yeares, after the account of Daniell, contayneth the whole time of the primitiue persecution, from the first of Herod, to the last of Licinius, the particularities of their pride and blasphemies, as to be called Gods to haue their images placed in temples, and to haue diuine rites & ceremonies done there in their honor.Ioseph. de bello iuda ico lib. 2. cap. 3. The histories of their times doe disclose, the sundry persecutions in great crueltye by them and their au­thority executed against the professors of the truth: the Ecclesiasticall histories doe mention at large: Whereby the interpretation of this place and of the verses following is very cleare and manifest. ‘6 And he opened his mouth vnto blasphemy against God to blaspheme his name, and his tabernacle, and them that dwell in heauen.’ The blasphemous speeches and actions of the Ro­maine Empire, being corrupted with all kinde of I­dolatry and impietie, was bent first against the name of God, secondly against his tabernacle, thirdly a­gainst them that dwell in heauen. Against the name of God, that is to say against the essence, maiestye, worde and wisedome of God: Whereas in steade of the creator, they honored creatures, in steade of one true God, they serued many false Idols, and a­dored them in corporall rites and ceremonies: in steade of him that was to be worshipped in spirit and truth: against his tabernacle, that is to say his church for of the church it is spoken, beholde the taberna­cle of God is with men, and he will dwel with them, and they shalle his people, and God himself shalbe their God with them.

Against them that dwell in heauen, that is to say, a­gainst [Page 47] the members of the Church: for that wee are no more forrenners, and strangers, but citizens wtih the Saintes, and of the houshould of God. And therefore may be well termed dwellers in heauen. For that as the Apostle saieth in the Epistle to the Hebrewes. In that we are members of the misticall bodie of Christ, we are come to the mount Sion, and to the Citie of the liuing God: the caelestiall Hierusalem, and to the companie of innume­rable Angels, and to the congregation of the first borne, which are written in heauen. And to God the iudge of all, and to the Spirites of iust and perfect men: and to Iesus the Mediatour of the new Testament, & to the bloud of sprink­ling, that speaketh better thinges then that of Abel. Wherefore as in the former chapter, the Dragon, that is to saye the Diuell, persecuted first the man childe, that is Christ Iesus. Then the woman clo­thed with the Sunne, which is the Church. And lastlie the remnant of her seede which keepe the commaundementes of God, and haue the testi­monie of Iesus: that is to saye, the members of the church. So this principall instrument of the Deuill the Romaine Idolatrous Empire blasphemeth, gain­sayeth and persecuteth, first the name of God: that is his worde and wisedome Christ Iesus. Secondlie his tabernacle, that is his church. Thirdly, those that dwell in heauen: that is to say the faithfull, that are the members and seede of the church.

They that before were tearmed dwellers in hea­uen, are heere tearmed sainctes, against whome this Romaine Empire hath made warre, raysed per­secution, and preuailed in all cruell tormentes and rigorous kindes of death, & that not in one contrie [Page 48] or prouince alone, but throughout all the worlde, for the authoritie therof and power did reach in ef­fect ouer euery kindred and tongue and nation.

Such therefore as are not the elect of God, whose eyes are not illumined with his heauenly light, and whose mindes are not sanctified with his holy spirit: whereby they may discerne trueth from falsehoode, but are whollie led with earthly conceites, worldly considerations, and terrestriall appetites, and therin doe as it were dwel and inhabite, vnwilling any way to be weaned from it. They shall worshippe, obey, reuerence, and followe in all Idolatrie, and naughti­nesse this Romaine Empire: iudging it to bee the best way for their saftie, benefit and aduauncement, although in truth it worke their ruyne ouerthrowe, and euerlasting destruction.

With good reason it is here required that men should be attentiue: for here is declared the course of the iudgementes of God, whose diuine maiestie not vnlike to the lawe of Talion, punisheth men by that by the which they doe offende

Sith therefore this Romaine Empire by force and fraude, by power and pollicie hath wrought the ruyne, and ouerthrowe of manie: it is the [Page 49] iudgement of God, that by force and fraude, by power and pollicie, manie shall worke the ruyne and ouerthrowe of it: how inseparable and insuperable soeuer it seeme.

Here is the patience and the faith of the Sainctes.

That is that in the expectation heereof, there is matter giuen for the Sainctes to exercise their faith and patience. For it was not a matter so probable, but that faith was needefull: nor yet so quickely accomplished, but that patience was requisite: see­ing that by little and little it was wasted and consu­med. For as the Popedome which here next is de­scribed, did by degrees increase: so did the Empire decay by the same meanes: that the dignitie of the one was aduanced, the authoritie of the other was diminished.

The former beast rose out of the sea, that is out of the waues of worldlie gouernementes, out of tumultes and tempests of people and nations: out of the which in time was produced and brought foorth the Romaine Empire. And Saint Iohn when he sawe that vision, stoode vpon the sea sande: that is entered into consideration of worldlie gouerne­mentes, estates and dominions: whose foundati­ons are like vnto the sande of the sea, vppon the which there may be no sure building: for that they are subiect to the variable tumultes of people and nations: as the sand is to the raging waues and sur­ges of the sea. But this other beast commeth vp out of the earth: a place of more constancie of greater stabilitie, a place of fruitfulnesse and fertility, which ought to yeelde a plentifull croppe to the Lorde of [Page 50] the haruest: who hath prepared for the pure wheate of his elect, the barnes of euerlasting blysse. The earth heere therefore signifieth the church, out of the which the seconde beast commeth, which is the Popedome.

That the Popes pretende the hornes of the lambe, that is the power and authoritie of Christe: aswell touching his priesthoode, as his principalitie, all christendome can witnesse: who knowe right well that as Christe is in trueth the chiefe Prince, and chiefe Priest of the faithfull: so for these manie yeares the Byshoppes of Rome haue applyed these two hornes of the Lambe vnto themselues. As concerning the Popes priesthoode, Durandus one of his fauourites thus writeth: This is Melchisedeth whose Priesthoode is not comparable Vnto others, hee is the heade of all Byshoppes: from whome they all growe, as members growe from the heade, and of whose fulnesse they all receaue: as touching his Princehoode, thus writeth Pope Adrian to the Emperour Fredericke: My seate is in the citie Rome: the Emperours seate is in Acon, in Arden (a forest of France) what soeuer, the Emperour hath, hee hath it of vs: as Pope Zacharias translated the Em­pire from Greece into Germanie: so may we againe translate the same frō the Germaines to the Greeks. Beholde it is in our power to bestowe the same vp­on whō we list. Therefore are we appointed of God ouer nations and kingdoms, to pull downe, to roote vp, to buylde and to plant againe, in respect of both these authorities, Pope Boniface the eight at Rome in a great Iubilie, as it were in the face of the worlde went in publicke procession, one day in his priestly [Page 51] pontificalibus, and the next day in the robes Impe­riall, with a naked sword carried before him, causing this sentence to be proclaimed, ecce hic duo gladij be­holde here are the two swordes. Thus this seconde beast hath two hornes, that is to say, priesthood and princehood like the lambe, that is like Christ: but he speaketh like the Dragon: that is like the Deuill: falselye and corruptlye, subtillye and maliciouslye, proudely and prophanely: such is the speach and doctrine: wherein he resembleth the Dragon, who is a murtherer and a lyer from the beginning, and the father of lyes.

The might, poysons and authoritie of the Popedome, grewe to be such that it was equall alto­gether, if not superiour in power and dignitie to the olde Romaine Empire, in so much that it could do in commanding and gouerning the prouinces & potentates of the world, as much and as throughlye as euer the old Romaine Empire in his greatest dig­nity and authority could do: and that [...], in conspectu eius, euen in the sight and presence of the Emperours: who were brought to that weakenes, & feeblenes of estate, that they became rather behol­ders of the Popes greatnes, then exercisers of their owne: Yea and beheld it with feare and trembling: for when the Popes were growen to that greatnesse and authoritie, that they could depose Emperours, as appeared in the lamentable fall of that most no­ble Emperour Henry the third: and that their prac­tice therein by the condemnation of Vecilo Arche­bishop of Ments, of heresie, for holding the contra­rye: [Page 52] was by the iudgement and decree of a counsel, as a sounde point of doctrine established in the myndes of men: no maruaile if the tallest Cea­ders of Libanus did shake for feare of the bramble, least fyre should come out from him and consume them. From this point of doctrine that it was in the power of the Pope to depose the Emperour, another was inferred of no lesse moment: that it was likewise in his power to make the Emperour: & for that the ceremonie of imposing the crowne vpon the Empe­rours head belonged to the Pope. When they had at­tained their greatnes they altered this peece of ser­uice to a point of soueraignety: interpreting the im­posing of the crowne, to bee the disposing of the crowne: Therefore Innocentius the second, vpon the coronation of Lotharius the Emperour, the yeare of our Lord 1133. caused the whole solemnity therof to be drawen in picture within his Pallace of Late­ran, with these verses subscribed.

If hereunto be added the letter of Pope Adrian to Fredericke the emperour, with the practise of Boniface the eight, both before recited, it may make some de­monstration of the power and authoritye of the Popedome in those dayes.

In the thirde verse of this Chapter it was de­clared that one of the heads of the Romaine Empire [Page 53] was as it were wounded to death: But his deadlye wound was healed. We there expound that head to be Rome and Italie it selfe: so that the sense of this place is, that the Popes shall cause the inhabitantes of the earth, to haue in great account honor and re­putation Italie and Rome, which are that beast and head whose deadlye wound was healed: and such estimation brought they it vnto, that the simpler sorte worshipped it as the chaire of Peter, as the rocke and bulwarke of christian religion: and as the inuincible fortresse of the faith: the wiser and discreeter feared it as a place of no lesse per­rill then power: and as the lyons denne which mo­ued Rodolfe a very notable Emperour, liuing about the yeare of our Lord 1282. vnto such as asked him the cause why he would not into Italie, to yeeld this answere that the lyon vpon a time had inuited all kindes of beastes to come vnto him: which when they came at the hower appointed, to the mountain where the lion dwelled: The fox wiser then the rest, finding no tracke of anyes returne, drewe backe al­leaging a reason thus recited by Horace.

In the sight of men, that is in the opinion Iudg­ment and conceit of men: hee made fire to come downe from heauen, that is to come out from the church, vpon the earth, that is vpon the wicked, vp­on the obstinate, vpon the accursed and reprobate, this fire was the flame, and thunderboultes of their excommunications: which in the opinion of men was wonderful, and terrible: and blasted them, and made them accursed vpō whom it lighted: But it [Page 54] was not so in deede, it onely appeared so in the sight of men, that is in the corrupt iudgement of the ig­norant, for the excommunications papall, were no lawfull censures of the church: but were the vnlaw­full and tyrannous proceedings of an vsurped po­wer: and here it is good to note in that there is men­tion made of heauen and of earth: that in the course of these prophesies, as the earth is opposite vnto he­auen, it is taken in the worse parte: as the earth is op­posite vnto the sea, it is taken in the better parte, as the earth and the sea are opposite to the heauens, both are taken in ill part. But to returne to the Pa­pall excommunications, so wonderfull were they in operation, that by them Leo the Emperour, by Gre­gorie the second, was cut off both from the tribute, and from the obedience due vnto him in Italie. His subiectes there were made to rebel against him: two of his exarchats were slaine, and the thirde had his eyes pulled out. The king of Lumbards seased vpon much of the Emperours territories: and Rome and the Romaine Dukedome were seased vpon by the Pope. By this fyre also Henry the third a most hono­rable personage, and Emperour of very great wise­dome, corage, and industry was vtterly consumed & ouerthrown by Gregory the seuenth, by force of the same flame. Alexander the third made Fredericke the Emperour to come to the city of Venice to aske him forgiuenes: to kisse his feete to hold his stirope, and to do him seruice, & obeisance: the sparkes of this fyre, were interdiction, suspention, inhibition, relaxa­tion of subiects from their othes of alleageance: dis­pensation with othes and such like, the coales that were hereby kindled, were vprores, tumultes, disloi­alties, conspiracies, rebellions, seditions and turbulent commotions: For in sighte of men, these [Page 55] appeared to be fyres from heauen: that is to be the censures of the church, which euery man thought himselfe bound vpon paine of damnation to yeelde vnto and obey, whereas in truth they proceeded from the fyre brands of hell: Who by these practises weakened, wasted, and consumed the states of Chri­stendome, and aduaunced themselues to the type of all earthly honor.

These signes of their power and authoritye, which God permitted them to shewe, euen in the face & feeling of the Emperours, deceiued no doubt them that dwelt on the earth: and wrought in them this perswasion that the power that coulde bringe such wonderfull thinges to passe, was sacred, hea­uenly, and altogether diuine: and hauing gained this authoritie, and reputation, with the inhabi­tants of the earth: they willed an Image of the beast to be made, which had the wound of a sworde and did liue.

The beast as is before declared, is the Em­pire of Rome. The Image that is made to repre­sent it, is the church of Rome, where in wee are to consider the dignitye, authoritye, religion, lawes and proceedings, howe proportionably they are framed, and fashioned to the portrature and I­mage of the olde Romaine Empire: for the firste and second the principall instrument, and pencill wher­by the Popes painted this Image, was the false and forged donation of Constantine wherein they faigne, imagine, and beare the worlde in hande that [Page 56] the Emperour hath decreed, that as his earthly po­wer imperiall, so the holy sacred Romaine Church shall reuerently be honored: and that the most sa­cred seate of Peter shall bee gloriously exalted more then the Empire and earthly throne: yelding vnto it power and dignity of glory: and also vigour and honorificence imperiall: and againe that to bles­sed Syluester chiefe Bishoppe and vniuersall Pope of the City of Rome, and to all Bishoppes his succes­sours, which shall sit to the ende of the world in the seate of blessed Peter: he presently together giueth his palace of Lateran appertayninge to his Em­pire: and also his diademe, that is to saye the crowne that belongeth to his head: and his white miter called Prigium, with the coller that com­meth ouer his shoulders and compasseth his im­periall necke, and withall his purple cloake, and scarlet roabe, and all other his imperiall indu­mentes: yea and the dignitye of hauing imperi­all presidentes, and maisters of horse, bestow­ing also vpon him the imperiall Scepter together with all the ensignes, bands and sundrye orna­ments, imperiall: and all kinde of proceeding of the imperiall celsitude, and glorie of his power, and that the moste reuerent men, they of the cleargye seruing the same holye sacred Romaine church, in sundrye degrees, shall enioye the same celsitude, and heyght of honour, in singulari­tye, power and excellencye, with the glorie wher­of the moste honourable Senate seemeth to bee adorned: that is, they shall bee made counsel­lers, and consulles: and shall farther be decored with all other dignities imperiall: and that as the imperiall warfare is decked, so also the clear­gie of the holy Romaine church shall be adorned: [Page 57] and that as the imperiall poysance is garnished with diuers offices, of chamberlaines, of porters, of watchmen, and garders, so the holye Ro­maine church shall likewise bee beautified, and that the pontificall brightnesse maye shinne most amplye and largelye, hee doth ordaine that the houses of the cleargye of the holye Romayne church, shall bee garnished with skarfes, and with lawnes: that is of bright white, and that they shall so ryde: And that as the Senate doth vse showes, with drawynges out: that is to say, decked with fyne whyte lynnen, so the cleargy in lyke sort may vse: And farther decreeth that Syluester and his successors, shall vse the diademe: that is to saye the Crowne of moste pure golde and precious stones, which from his head, he had graunted vnto him. And for that the sayde moste blessed Pope, was vnwyllyng vppon the Crowne of his Priesthoode (which he weare to the glorye of Sainct Peter) to vse that crowne of golde: hee had put a miter shynynge with whyte bryghtnesse, with his owne handes vp­pon his head: ordayning that euerye one of the Popes successours, in particular shall vse the same miter. In their proceedinges to the imita­tion of the Empire, which is all one, as if hee had sayde, as an Image of the Empire, this I finde in effecte worde for worde, in the Popes decrees collected certayne hundred yeares synce by Gra­tian: and now lately with prefaces, and priui­leges, recommended to the world, by Pope Grego­rie the thirtenth: and printed in Paris the yeare of our Lord 1582. although this donation, bee a ve­ry falsehood and forgerie, in the opinions & iudge­ments, of sundry wise and learned men, as Cardinall [Page 58] Cusanus, Hieronimus Paulus, Otho Frisingensis, Krant­zius, Platina, Laurentius Valla, Carolus Molinaeus, Andreas Alceatus, and others. Yet is it apparant to the eye, that sith from the stampe of the Ro­mayne cleargye, this counterfecte did proceede: they had hereby a good desire, to make their Romayne Church, an Image, and representa­tion, of the olde Romayne Empire, which is the beast, that had the wounde of a sworde, and did liue: neither did they onelye endeuour to resemble it, in dignitie, authoritye, and ceremo­nies of honor and maiestie: but also in forme and manner of religion, which is not vnknowne in the olde Romaine Empire, to haue consisted in the mul­tiplicitye of goddes: they hauing a god for euerye countrie, for euerye prouince, for euery Citye, for euery place, and for euery thing: and for these they had alters, and Idols, and sacrifices, and oblati­ons, and ceremonies, in theyr honour. This the Ro­mayne church represented in the multiplicitye of sainctes, they hauing a sainct for euery countrie, for euerye prouince, for euery parishe, for euerye place and for euerye thing, and for these they had chur­ches, and Images, and offeringes, and prayers, and kneelinges, and what soeuer establisheth a di­uine adoration: Hence it was that they turned the temple of Pantheon, to the church of all Sainctes: Diana, to our Ladie: Mars, into sainct George, Aes­culapius to S. Roche, Romulus and Remus, to Peter & Paule, and euery other god of the Romayne Em­pire, to some other Sainct of the Romayne church. Lastlye touching the lawes, and manner of go­uernment, there is a verye great representation betweene the one & the other, the forme of the pol­licy of the romaine empire, seemed at the first sight [Page 59] to be an Arastocracie: by reason of the autoritie of the Senate, but in trueth was a most absolute mo­narchie: by reason of the supreme power of the Emperours. The forme of the policy of the Romaine church, seemeth likewise to be an aristocracie, by reason of the authoritie both of the Cardinals, and councels: but in verie deed it is a most absolute mo­narchie, by reason of the most high and circumspect power of the Popes. The lawes Imperiall, by the which the Romaine Empire endeuoured to appease the controuersie, that happened amongst men, may appeare by the pandectes, collected by Tri-bonian, by the code of Iustinian: and by the bookes called [...]. The lawes Papall, by the which the Romaine church proceeded likewise to ende variaunces: may be seene in the decretall Epistles, writen to the verie likenesse and similitude of the Emperiall rescriptes: being an Imitation, repetition rehearsall, and repre­sentation, of the selfe same lawes, that bare swaye in the Romaine Empire, and so confessed by the Ca­nonistes themselues. If any will wade farther, in the consideration hereof: let them reade the collecti­ons of Iohannes Berthaclinus firmanus, called his reper­torie: which treateth in seuerall great volumes, of an infinite number of things, wherein the lawes Ci­uill and Canon doe accorde. And although in his second to me there be inserted the collection of one Gwalnanus (vnder the worde differentia) touching the differences in diuers pointes, betweene the Ci­uill law and the Canon. Yet are they so fewe in num­ber, in respect of the rest: that they are nothing in comparison: and such also as differ rather in matter of circumstance, then of substaunce: and some of them, such sort of differences as may very well be, be­tweene a body and his Image: As for example, the [Page 60] last difference sauing one by him is noted thus: Se­cundum ius Ciuile, in libello accusatorio ponuntur nomina Imperatoris, & consulum: & secundum ius Canonicum, loco illorum, ponuntur nomina Papae, & Episcopi. 2.9.4. lib. & ibi no. gl. 1. per Archi.

According to the Ciuill lawe, in a libell of accu­sation, the names are put of the Emperor, and of the Consuls: & according to the Canon law, in stead of thē the names are put of the Pope & of the byshop.

Euery bodie Politique, and euerie state that is e­stablished to continue amongest men, liue by their lawes and constitutions. Insomuch that lawes are rightly tearmed, the life of the common wealth. And in al well ordered common wealthes these lawes are made, and ordained by the assent of the most parte of the inhabitants and members of the same. For as in the naturall bodie of lyuing creatures, out of an harmonie, and consent of euerie part and mem­ber, there resulteth a certaine vitall spirite and vi­gor, that giueth life and motion to the whole bo­die, and so long continueth the same in good health and estate, as it enioyeth free and vninterrupted pas­sage into euerie part and member thereof. So in the bodie politicke of common wealthes, and estates, out of a consent and agreement, of the partes and members therof: there are produced lawes and or­dinances, which giue life and strength vnto the com­mon wealth: and so long continue the good estate, and prosperitie thereof, as they enioye by their tho­rough execution, free and cleare passage, into euery part and member of the same. And as in monar­chies [Page 61] and absolute gouernments, the lawes obtaine no force or vigor till they receaue the same, by the royall assent of the Prince and soueraigne: so the Romaine church being framed and fashioned to the Image and imitation of the Romaine Empire, and thereby a monarchie: whereof the Pope is soue­raigne and chiefe: hath no life, strength or force, in her lawes and decrees, vntill shee receaue the same by the soueraigne assent of the Pope: which he yeel­ding, thereby giueth life and spirite to the image of the beast.

That is, the church of Rome can by her lawes & decrees, pronounce and commande, that as manie as will not worshippe, honour, and obey her, shall be killed and destroyed with fire and sworde, from the face of the earth.

This marke or name of the beast, or the number of his name, wee finde in the next verse, to be 666. which num­ber Ireneus in his 5. booke, and 25. chap­ter, noteth to be contained in this word [...]. For if the letters therof be num­bered, which are all numerall: it contai­neth perfectly that account of sixe hun­dred sixtie sixe.

[Page 62]This most auncient obseruation of Ireneus who had both seene Policarpus, and ben scholer vnto Pa­pias, who were both disciples vnto Saint Iohn: may giue vs very great light for the vnderstanding of this place: which signifieth vnto vs that in the Romaine church, which is the seate and kingdome of Anti­christ: neither small, nor great, rich nor poore, free nor bonde, that is no kinde or sorte of people may without this marke, buy or sell: that is to say, praye vnto God, or prayse God. For when wee pray vnto him, we doe as it were buy with our prayers, that at his hande that we would haue. Hereof it is that God councelleth the church of Laodicea, to buye of him golde tryed with the fire, that is to praye vnto him for the gift of constancie & strength of faith: which may endure the fire of aduersitie and persecution. But when we prayse God, we doe as it were, sell vn­to him for his goodnes, that which he would haue: therfore saith Dauid in 50. Psalme. Offer vnto God thankesgiuing, and againe in the person of God: who so offereth me thankes and prayse, he honoreth me: but neither pray vnto God, nor prayse God, that is neither buye nor sell, might they in the Ro­maine church, of what nation soeuer they were, vn­lesse they had this marke, [...]: that is the latine tongue, either in their foreheade, or in their right hande: that is eyther by rule, or by rote: eyther in their minde or in their booke, either by memorie or by reading.

It is verie cleare that this number is maruelous misticall, and therefore it requireth wisdome before it can thoroughly be searched and dissiphered. Ire­naeus [Page 63] his obseruation we haue aboue noted, in the word [...]. He also findeth the same number in the word [...] whiche signifieth the Sunne, and that howe the former worde agreed vnto Antichriste, we haue a little before declared.

How this appertaineth vnto him Gre­gory the ninth in his decretals doth teach vs: in the title de Maioritate & Obedientia. in these wordes. Praeterea nosce debueras, quod fecit Deus duo magna luminaria in firmamento coeli: luminare maius vt praeesset diei, & luminare minus vt praeesset nocti vtrumque magnum, sed alterum maius. Ad firmamentum igitur coe­li, hoc est vniuersalis Ecclesiae fecit Deus duo magna lumi­naria: id est duas instituit dignitates, quae sunt pontificia­lis authoritas, & regalis potestas. Sed illa quae praeest die­bus, id est spiritualibus, maior est: quae vero carnalibus, mi­nor: vt quanta est inter solem & lunam, tanta inter Pon­tifices & reges differentia cognoscatur. Heereupon the glose saith, Cum terra igitur sit septies maior Luna, Sol autem octies est maior terra, restat vt Pontificalis dignitas quadragesies septies sit maior dignitate regali.

Haymo byshop of Alberstaten in an exposition vp­pon the Reuelation (he liued about the yeare of our Lord 840.) besids the words before alleadged, no­teth the greeke wordes, [...] and [...]. The Go­thick worde Genserikos: and the latine worde Dic­lux, each of them contayning that number of 666. I wil not heere discusse how right Greek these words are: only I will laye them downe as I finde them, & so particularly consider of them.

[Page 64] [...] saith Haymo signifieth in Greke Honori contrarius, and contayneth the number of 666. So that whosoeuer is most contrary to the honor of god and honor of princes, he is this [...]. that is, honori contrarius.

But how is more contrary to the honor of God, then he that diminisheth the glorye of God & he that (the scripture teacheth vs, the be­ginning of our saluation to bee from the grace of God: the substance of our saluation to consist in the righteousnesse of Christ: and the ende of our saluati­on to bee referred to the glorye of God.) professeth farre otherwise, yeelding parte of the beginning to the power of nature: parte of the substance, to the merits of man: part of the ende, to the honor of cre­atures.

This is he that permitteth himselfe to bee called DOMINVS DEVS PAPA.

That imparteth vnto manye the honor due vnto God alone: that treadeth vppon the neck of Empe­rors, that insulteth vppon kings, that disposeth of Empires and kingdomes: that iudgeth all men, and is iudged by none: That whatsoeuer he doeth, no man may say vnto him, Domine cur ita facis? That cō ­taineth all lawes within the cheast of his brest, That holdeth for a sufficient reason of his doings ‘Stet pro ratione voluntas’

That taketh the Emperor for his steward, his bai­liffe and his man: That saith, Omne ius Regum pendet à Papa. This is [...]. and this is Antichrist Prince of the whole world.

[...] saith Haymo is interpreted Nego: And bee­ing accompted according to the greeke letters, bee­ing all numerall: make vppe the iust number of sixe hun­dred [Page 65] sixtie and sixe. the accompt fal­leth out euen.

But the worde thus written hardly receueth that interpretation. Where­fore I take it rather to bee the three first sillabls of the word [...] which signifieth Negans The misterie wher­of S. Iohn expoundeth vnto vs in his first epistle, the second chapter the 23. verse.

Quis est mendax, nisi qui neg at Iesum esse Christum, hic est Antichristus: Who is a lyar but hee that denieth Iesus to be Christ, he is Antichrist. Our Lord Iesus is tearmed Christ, that is to saye, the annointed, in two respects: the one, for that he is the chiefe prince the other, for that hee is the cheefe preist, and Pro­phet. As chiefe prince he sitteth at the right hande of the father, till his enemies be made his footestoole: gouerning the godly with his spirit, and the wicked with a rod of iron. As chiefe preist, he is a preist for euer, after the order of Melchisedech, hauing nether successor nor coadiutor, who needeth not often to offer himselfe as the highpreist of the Iewes, who went yeerlye to the sanctuary with other blood: for with one oblation, hath hee consecrated for euer, those that are sanctified, whiche sanctification wee haue by the oblatiō of the body of Christ, once made which sacrifice for sinnes being offered, he sitteth for euer at the right hand of God. In respect of which sa­crifice God promiseth that he wil forgiue vs our sins and put our iniquities out of his remembrance. Now where remission of sinnes is, there is no more offe­ring for sinnes: and so consequentlye no sacrificing preisthoode: that function hauing bene absolutelye performed by Christ Iesus.

[Page 66]But the Bishop of Rome establishing a sacrifi­cing preisthoode, and an offering for all actual sins, by the sacrifice of the masse: denyeth Iesus to be that annointed, and eternall preist, according to the or­der of Melchisedech, Who by one sacrifice vppon the aultar of the crosse hath obtayned such a perfect re­mission of sinnes, aswell actuall, as originall: that there may be no farther or future oblation or sacri­fice for sinnes.

Cap. 10. v. 13. For to repeate the saying of the Apostle in his e­pistle to the Hebrewes, the tenth chapter. Where re­mission of sinnes is, there may bee no more offering for sinne. And againe, when they teache these two propositions, the one deuised by Pope Boniface, the other by Pope Sixtus. Deus assumpsit Petrum in consor­tium indiuiduae trinitatis: at (que) ab eo tanquam a capite, dona sua omnia in corpus transfundit. God hath assumed Pe­ter into the fellowship of the indiuisible trinitie: and from him as from a head, powreth all his giftes into the bodie: and that Diuus Petrus habitat in Pontifi­ce Romano: Sainct Peter dwelleth in the Romain by­shop. By reason whereof hee is that Melchisedech, for he is the head of all byshops, whose preisthoode none other is to compare with: from whom they all growe,Durandus as members doe grow from the heade, and of whose fulnesse they all receaue.

And moreouer affirme: Ecclesiam esse vnam, non propter Christum, Roffensis sed propter Papam, qui eam conseruat v­nam. That the church is one, not in respect of Christ but in respect of the Pope, that keepeth it in one. Do they not vtterly ouerthrow al that in them lyeth, the functions of Christs annointing: who is both the cheife preist and prince of his church. Being the head thereof, as of a misticall bodie, which receaueth frō him by the influence of his grace spirituall life, and [Page 67]vigor. His mercie wisedome and prouidence sprea­ding themselues, both generally throughout the whole, and particulerly into euery member thereof. Wherby both the vnitie & felicity therof is wrought and established.

But they that deny vnto him or attribut vnto any other the functions of his annointing: deny him to be Christ. By this therefore we may see who is [...] Who is [...], Who is Antichrist.

Gensericos, saith Haymo, signifieth in the Gothicke tongue, Gentium seductor, the seducer of the gentils: & in eo est Antichristus, christo contrarius, quod iste sedu­ctor ille vero dicitur gentium saluator. And in this is antichrist contrary vn­to Christ: That the one is the seducer the other is the sauiour of the gentils. This woorde he reconeth in Greeke letters, and so maketh it vp the num­ber of 666.

thus

Who this seducer of the Gentiles is, wee maye well perceaue by that which is said before, no doubt it is he of whom the Prophet Zachary speaketh, Immediatly after the pa­ssion of Christ, when as the Gentils had receaued the faith, and the sinagogue was dissolued.

Ecce ego suscītabo Pastorem in terra, succisa non visita­bit, aetate tenerum non quaeret, & contritum non sanabit, Zach. 11.12 stantem non sustentabit, & carnem pinguis comedet, & vn gulas eorum abrumpet. Vae pastori vano derelictori pecoris, gladius super brachium eius, & super oculum dextrum eius brachium eius arescendo arescet, & oculus dexter eius cali­gando caligabit. Forlo (saith the Lord) I will raise vp a shepheard in the land, which shal not looke for the thing that is loste, nor seeke the tender lambes, nor heale that that is hurt, nor sustaine that that standeth [Page 68] vp: but he shall eate the fleshe of the fatte, and teare their clawes in pieces: Oh idle shephearde that lea­ueth the flock. The swoord shal bee vppon his arme, and vppon his right eye: his arme shall be clean dri­ed vp, & his right eye shal be vtterly darkened: This is Gensericos, gentium seductor, the seducer, an Idoll shepheard of the Gentiles.

The Latine wordes DIC LVX (that is say light) as it is noted by Haymo, con­taine also the same number of sixe hun­dred sixty and sixe, and are not voide of especiall demonstration.

For the Pope although his kingdome and religion be nothing els then darke­nesse and ignorance, yet wil he haue men to beleeue and professe, that with him, and his is the truth: and the light.

And though men see it to bee darkenesse, yet say it to bee light. Yea and that hee is the sunne that shineth in the firmament of the Churche: and the Lampe that giueth light vnto men.

Therefore Cornelius Byshop of Bitonto (wel ac­quainted as it seameth with the Popes humor heere­in) in an oration of his at the laste councell of Trent vsed this speach.

The Pope beeing the light, came into the world, but men loued the darkenesse better then the light. It seameth he had learned this Lesson DIC LVX: let him learne this withall: it is 666.

The later writers doe note the same number in sundrie other woordes, both in Hebrewe & greek, In Hebrew in the wordes [...]

In the Greeke in the words [...] [Page 69] [...].

Wee will consider of euery of these as wee did of the former, that we may see how they accorde both in number and in sense.

תרומהיה

In the Hebrewe tongue signifieth a sacrafice and eleuation vnto God. Sanctus Pagninus in his dictionarye called Thesaurus linguae sanctae, vnder the verbe [...]: expoundeth it thus, [...] Est oblatio sic appellata quod sur sum & deorsum moueatur & eleuetur.

It is a sacrifice so called because of the eleuation and motion of it vpp and downe. And this it sea­meth he obserued out of Dauid Kimchi, one of the most learned Rabbins of the Hebrewes

This interpretation layeth downe before our eyes the very action of the sacrifice of the Masse. For there is a sacrifice vnto God.

For they say their oblation and sacrifice consist­eth of our Lord and Sauiour Iesus Christ whom they offer vnto God. There is also an eleuation, and a motion sursum & deorsum vp and downe. So that this in the he­brewe expresseth that in the Greeke which we last noted [...]. The Popish masse. So that the one may ve­ry well stand for the interpretation of the other: and both as we may see, the one after the numerall letters of the hebrewe: the other of the Greeke, make vp the iust number of sixe hun­dred sixtie and sixe.

[Page 70]The other Hebrew words [...] are to receaue their accompt accor­ding to the numerall letters of the Greek as the former Gothick words of Haymo likewise did. And as the La­tine words Ecclesia Italica also do▪

These hebrew wordes signifie the sonne of Esau, who otherwise was called Aedom, of whome came the Aedomyts,Gen. 36. & 35 so that the soone of Esau is as muche to say, as a chiefe of the Edomits

Iacob also was called Israell, and of him it is that God often calleth his faithfull and chosen, Iacob his inheritaunce, and his people Israel. As then Edom ha­ted Israel, so shall the Edomits, the Israelits, that is the reprobate shall abhor the godly, The limbes of Antichrist, shall afflict the members of Christ. The Papists which are the Aedomites, shall persecute the true Christians: which are the Israelits. Now he that is the chiefe of the Edomits, he is this [...] whose name containeth the number of 666: Whom toge­ther with his whole faction he shal destroy and abo­lish that is called faithfull & true: and iudgeth & figh­teth righteously, whose eyes are as a flame of fire, and vppon whose head there are many crownes, who is clothed with a garment dipt in blood, and whose name is the worde of God Out of whose mouth, goeth out a sharpe sworde, that with it he may smite the heathen: for he shal rule them with a rod of iron: For he is that treadeth the winpresse, of the fiercenes of the wrathe of God, and vppon his garment, and vppon his thigh a name written, the King of Kings, and L. of Lords.

If wee will knowe howe his garment is dipt in blood,Esvy 66. the Prophet Esay will tell vs in his threescore and sixt chap. that it is sprinckled with the blood of the Edomits.

VVho is this that commeth from Edom? VVith redde [Page 71] garmentes from Bosra? He is glorious in his apparell: and walketh in his great strength. I speake in righteousnesse, and am mightie to saue. Wherefore is thine apparell redde, and thy garmentes like him that treadeth in the winepresse? I haue troden the wine presse alone, and of all people there was none with me. For I will tread them in mine anger: and tread them vnder foote in my wrath, and their bloud shall be sprinckled on my garmentes, and I will staine all my ray­ment: for the day of vengeance is in my heart, and the yeere of my Redeemer is come.

Thus the Prophet intimateth the glorious com­ming of our Lorde & Sauiour to the last iudgement: to the confusion of Edom: and comfort of Israel. But hereof we shall note more vppon the two last verses of the next chapter.

The other wordes that containe this number of 666. as Ecclesia Italica, the Italian or Romaine Church [...] an euill priestly or Ecclesiasticall gouernment or power, and [...]. I am God vpon the earth, accomplish that account in this sort.

[Page 72]The interpretation hereof is nothing difficult. The first which is Ecclesia Italica, seu Romana, signifi­eth the Italian or Romaine church. The seconde expresseth his gouernement: that is, Pontifex maxi­mus, the cheife Byshoppe, & Summus Sacerdos, and highest priest, qui plenitudinem obtinet potestatis, who hath obtayned the fulnesse of power: cui in ijs quae vult, est pro ratione voluntas, vnto whom in what him list, his will, standeth for reason, as his Canonistes deliuer. And the thirde is a mysterie by them also in these wordes layde open, Dominus Deus Papa, the Lorde God the Pope.

Thus in this charecter of 666. wee see contay­ned, the countrie, the language, the pryde, the ty­rannie, the doctrine, the gouernment, the function, the impiety, and the blasphemie of Antichrist, which are euerie of them speciallie: and all of them onely appliable to the Byshops of Rome.

It resteth that we further consider in what sort it is tearmed the number of a man: for so it is layde downe in the text.

It is the number of a man, and his number is sixe hun­dred sixtie sixe.

For the better vnderstanding hereof, we are to obserue two thinges. First, the matter handled in these three chapters, the 12. 13. and 14. Secondly the methode vsed and obserued therein: the matter is the estate of the church of God from the byrth of Christ, to the end of the world: the byrth of Christ, the comfort that the church thereby had: Christes conquestes, by his passion: his glorious ascention, the malice and endeuour of Sathan: first against Christ himselfe, secondly against his church: third­ly against the members thereof, the persecutions, and afflictions of the faithfull: the restauration [Page 73] of the trueth: the decaye of falshoode, and lastly the glorification of the godly, and condemnation of the wicked, at the finall iudgement. The methode is first a description of the church of God, in the forme of a woman: out of whose wombe, Christ is borne. Sathan is described in the forme of a dra­gon: seeking to deuour this childe, which the church had brought foorth. Thirdly the ascen­tion of Christ is declared: and the persecutions rai­sed against the Churche, after Christes ascention. Fourthly Gods prouidence is layde downe, in pre­seruing the vniuersall church from ruyne: which was doone by three meanes: by the generall dis­persing of the church: by the two Testamentes, which preserued the trueth of the doctrine: and by the mortalitie of the persecutors. Fiftly Sa­thans endeuours are manifested against the mem­bers of the Church: when as hee sawe that hee coulde not preuaile againste the whole bodie, that hee might the more violentlye afflicte the members, hee vseth principally two instrumentes: the first the Romaine Empire, the seconde the Popedome. The Romaine Empire is described in the forme of a beast most vglye, and cruell. The pryde and proceedinges thereof are layde downe: and also the decaye, which was wrought by another beast, that hadde two hornes like the Lambe: but spake like the Dragon. Which by the iust iudgement of God, partly by fraude, part­ly by force inuaded the greatnesse, and authoritie of the former, and so brought it to ruine, which o­ther beast is the Popedome, whose pride and tyran­ny, is likewise declared: and finally the fall thereof, which is wrought by the restauration of the puritie of the doctrine: by the woorde of God, and shall [Page 74] throughly be accomplished by Christes comming in iudgement. And this is it that Saint Paule teach­eth vs,Paul. 2. Thes. 2.3.8. that the man of sinne the sonne of perdition, shall bee consumed by the spirite of the Lordes mouth: and abolished by the brightnesse of his comming. Nowe the next verse which is the first of the next chapter, beginneth to expresse the re­stauration of the doctrine. Christ manifesting him­selfe in his Church in mount Sion, accompaned with those whome the former persecutions of the Romaine Empire and Popedome, had consecra­ted as martyres vnto him, and sendeth an Angell with an euerlasting Gospell, to preach vnto them that dwell vppon the earth: to euerie nation, and kindred, and tongue and people: which verse be­ginneth thus:

Then I looked and loe a Lambe stoode on mount Sion, &c. Which intimateth this muche vnto vs: that when that man shall come whose name shall be sixe hundred sixtie and sixe. If it be wittily accounted: that then Christ shall manifest himselfe: that then the euerlasting Gospel shalbe preached to them that dwell vppon the earth: that then the puritie of do­ctrine shalbe restored: that then the will, and word of God,Re. cap. 14. vers. 7.8. shall be published: by the which Babylon shall fall, and the popedome bee wasted and con­sumed.

These circumstances do leade vs to Paulus tertius, whose name being well accompted, contayneth this number of sixe hundred sixtie sixe, if wee alter the numerall letters to Arithmeticall figures, and rea­con it thereafter, thus:

PAVLVS. III. 555 111.

[Page 75]For Paulus containeth three numerall letters. vz. VLV. the firste V is 5. the L and V is 55. which layd downe arithmeticallye thus 555. is fiue hun­dred fifty and fiue: then III which in numerall let­ters signifieth the thid in arithmeticall account is one hundred and eleuen. And both these numbers, holde an equall proportion, as one, ten, a hundred, fiue, fifty, fiue hundred: which both summes being added together, do make vp a third number of the same proportion, which is 666.

In the time of this Pope, the Gospell began to take roote: in many countries sundry learned men, both by wordes and writinges, preaching and pro­fessing the sinceritie and truth of the doctrine. For the suppressing wherof, in this Popes tyme the coun­cell of Trent was assembled, and no practise omitted by confederacies, leagues, and complattes to with­stand the progresse of the truth, and to persecute the professors thereof: but so had Gods goodnes ordayned thinges, that now the riuer of Euphrates was dryed vp: that the way of the kinges of the East might be prepared, Euphrates the glory, & strength of Babylon: the power and authoritye of Rome, was so decayed, by the euil opinion, that many prin­ces and potentates iustly conceiued of it, that the way of the kinges of the East was thereby prepared.

So that as at the birth of Christ there came wyse men out of the East vnto Hierusalem to worshippe him: falling downe before him, and presentinge vnto him their giftes, of golde, incense, and myrhe. Euen so at the second birth (as it were) of Christ by the restitution of the true doctrine, manye noble, wise and learned men (who by allusion to the for­mer storie) are tearmed kinges of the Easte: embra­sed the Gospell, fell downe and worshipped Christ, [Page 76] and bestowed the talents, of their power, learninge wisedome, iudgement, and industrie, vnto his glorye and aduauncement of his truth.

In this Popes time the societie of the Iesuits, was constituted, and ordayned: hauing added to their vowes of single lyfe and pouertie, the vowe of obey­dience to a chiefe head, and principall president, cui omnes in terris tanquam Christo parerent: cuius in verba iurarent, & cuius sibi nutum, & voluntatem, instar diui­ni cuiusdam oraculi ducerent. This gouernour was as it were their chiefe prophet: and they as the chil­dren of the prophets. To these three vowes, they ioyned a fourth: which is, that whether so euer the Bishop of Rome shall please to send them: thether without any gaynesaying, without any rewarde, or allowance sought towardes their iorney, they must immediately go. Whereupon this Pope enlarged their societye with his priueledges, firste to the number of threescore, and afterwardes vpon ex­perience of their faithfull seruice vnto him, he made it sans number.

These Iesuites are the three or threescore or many folde spirites or frogges, that come out of the mouth of the Dragon, that is by the direction of the deuill, out of the mouth of the beast, that is by the directi­on of the Pope, and out of the mouth of the false Prophet, that is by the direction of their preposite, or president: For they are the spirites of deuils, that is to say, deuillish voyde of all trueth and charitie, which worke miracles, by their hypocrisy illusions and ostentation of learning, and go to the kinges of the earth, and of the whole worlde, whether soe­uer it pleaseth the Pope to sende them, to gather them to the battaile of the great day of god almigh­tye: that is to moue them to the affliction, and perse­cution [Page 77] of the true christians: in the which they shall confederate, band, & combine themselues by these mens perswasions, but shall be destroyed, vanqui­shed, and ouerthrowne, in the middest of their mis­chiuous enterprises, by the omnipotent power of God.

Thus hauing declared by these premises how this misticall number, is the number of a man whose number is 666. we will here impose an ende, to the interpretation of this thirtenth chapter: onelye ad­ding this much, that Paulus tertius, in whose name this accompt, and number is contained, was a man, euen in his owne time charged, with extortion & sacriledge, with adulterie and incest, with murther and parricide: with negromancie and coniuration. The particularities whereof are plainely expressed, in the xxi. booke of Sleidans commentaries, to­wardes the ende of the yeare 1549. whereby hee seemeth a man not vnmeete in whose name this mi­sticall number and periode of Papall prosperitye should be accomplished. As for the meanes of the Popedomes farther fall, and finally of the vtter sub­uersion thereof: the next chapter which is the fourtenth, will most manifestlye laye it open vn­to vs.

CHAP. 14.

O Thou lambe of God that takest away the sinnes of the world, thou lamb that stan­dest on mount Sion in the heauenly Ie­rusalem, the Church triumphant, with an hundred, forty, and foure thousand, twelue times twelue thousand, hauing thy fathers name written in their foreheads, euen with all thy faithfull and e­lect whom thou hast taken out of the miserie of this world out of error and ignorance, and especiallye [Page 80] those whom thou hast deliuered out of the thral­dome and oppression of the olde Romaine empire, and the Image thereof the new Romaine Church, and hast blessed with thy Fathers name with eter­nall glorye and felicitye, whom with thy preci­ous bloud thou hast bought from the earth, from sinne and corruption, and hast so endued with thy spirite and grace that they were not defiled with women, with the errors and superstitions of par­ticular churches, but kept the virginitye of their doctryne and fayth within thy catholycke church pure and sincere, and haste aduaunced to euer­lastyng blisse, and made the fyrste fruites vnto GOD, faythfull and spotlesse before the throne of his Maiestye, wee yeelde thee moste humble hartye, and duetifull thankes, that it hath pleased thee to send thy messengers, ministers and prea­chers into the militant church, to preach & publish thy euerlasting Gospell, which the might & mistes of Babylon had longe Concealed and obscured, vnto them that dwell on the earth, and to euery nation and kinred, and tongue, and people, tea­ching vs to feare God, and geue glory vnto him, and not to feare the power and might of Antichrist nor his fyerce and furious thunderboltes of cur­ses and excommunications, nor to glorify and mag­nifie that man of sinne and childe of perdition, but to glorifye God, the honour of whose iudgement is come to consume the kingdome of Antichrist, with the spirit of his mouth, and to worship thy heauen­ly father and thee his eternall worde and wisedome which hast made heauen and earth and the sea, and the fountaynes of waters, and not to worshippe stockes and stones, Images and Idols the babes and abhominations of Babylon. We yeeld the also most [Page 81] humble and feruent thankes, that with this thy heauenlye doctrine and spirite of thy mouth, thou hast ouerthrowne the towres of Babell, the might and maiestye of the Romish Sinagoge, that wee maye truelye, and reioycinglye say, It is fallen, it is fallen, Babylon the great Cittie that made all na­tions drunken with Idolatrye and superstition e­uen with the name of her false doctrine wherin God in his wrath suffered her to solace her selfe, and to commit idolatrie, which is spirituall fornication. We beseech thee good Lord more and more, to con­sume her, and shortlye to abolish her with thy moste glorious comming, and in the meane tyme O Lord thunder into the innermoste eare of the deafe pa­pistes, the threatninges of thy thirde Aungell, that if any man worship Antichrist, & his romish church made to the Image and representation of the olde Romayne Empire and receaue his Character or do­ctrine in his forehead and in his hande, that is in his fayth and practise, in his conceite and conuersation to be both beleeued and boulstered with his counsel and execution, the same shall drinke of the Wine of the wrath of God, yea of the pure wine which is powred into the Cup of his wrath, and shal bee tor­mented in fire and brimstone before the holy angels and before thee, and the smoke of their tormentes shall ascende for euermore: That with the conside­ration hereof they may be strooken in conscience, & harken vnto thy voyce: go out of her my people, that you be not partakers in her sinnes, & that you receaue not of her plagues, and for that O Lorde, a tyme and space is required for the vtter consu­ming, of this hideous body of antichrist, during the which he and his adherentes repining at thy trueth and iudgementes, with all rage and rancor, maligne [Page 82] and persecute thy chosen and faythfull: Indue vs O Lord with patience in all troubles and afflictions giue vs grace to keepe thy Commaundementes, and make vs feruent and fruitefull in thy fayth and what so euer euent, thou shalte giue vnto our troubles in this worlde, yea though it bee thy will, that the force, or furie of Antichrist pre­uayle agaynst the mortall bodyes and worldelye estate of our selues, or of our brethren, yet let that thy heauenlye voyce styll recomforte our soules: Blessed are the dead which hereafter dye in the Lorde, euen so sayth the Spirite, for they reste from theyr laboures, and theyr workes followe them. Wee knowe and acknowledge O Lambe of eternall light, that with thee is true rest voyde of labour, true life voyde of death, true feli­citie voyde of all trouble and miserie.

Wee knowe also that our workes, which thorow thy grace, we do according to thy wil go not before vs to make our way and passage into heauen, which thy bloud and merites only haue done, but that thi­ther by thy great goodnes, and fauour they followe vs to receiue reward at thy bounteous and liberall hand.

Lastlye, for that the tyme of thy fynall iudgement doth approach, and thy Aungels are shortly to be sent to reape the haruest of the earth and to cut downe the vynes of the vyneyarde thereof, endue vs O Lorde, with thy grace, instruct vs in thy trueth that as pure Corne wee maye bee gathered in­to the Barnes of thy euerlasting blisse, and neither as tares, or wicked weedes bee throwne into the furnace of eternall fyre, nor as the vngratious grapes full of vylenesse, and vanytye, bee cast into the Wnepresse of thy wrath, which shal be trode [Page 83] without the citie, that is executed without thy king­dome: for without shalbe doggs and enchanters and whoremongers, and murtherers, and Idolaters, and whosoeuer loueth or maketh lyes, & the bloud shall come euen to the horse bridles, the tortures and tor­mentes, shall reach from the meanest man to the mightiest monarch, & that for the space of a 1600 furlonges, which is for euer and euer, for rightlye may that square number of foure times foure inti­mate vnto vs eternitie. And syth O thou second A­dam, and restorer of mankind, thy church hath since thy natiuitie walked here on earth nowe neere six­tene hundred yeres as it were 1600 furlongs, which is in hundreds of yeres proportionable to the time, that was betweene the first Adam, and the floud of Noe: strike into our heartes with thy remembring spirite, a deepe impression of thy comming, that it be not with vs, as in the days before the floud, wher­in they did eate, and drinke, and marrie, and gaue in marriage, and knewe nothing till the flould came, and tooke them all away: but that casting away all carelesnes and securitie we may like wise and faith­full seruantes be founde watchfull, readie, and dili­gent in fulfilling of thy will, and doing of our du­ties, earnestly praying and dayly expecting for thy comming, that thou our Lorde and master so find­ing vs, being the author and fountaine of all blessed­nesse mayst truely make vs blessed. Come Lord Iesus.

Let thy mightie hande and out stretched arme, O Lorde be still our defence, thy mercy & louing kind­nes in Iesus Christ the deare sonne our saluatiō, thy true and holy worde our instruction, thy grace and holy spirite our comfort and consolation, vnto the ende and in the end.