A Revelation of the Apocalypse, Chapter 6

A Revelation of the Apocalypse · Chapter 6

p. 168CHAP. VI.

After I beheld whē the Lambe had opened one of the ſeales, & I heard one of the foure Beaſts ſaying, as it were the noiſe of thunder, come & ſee.

2 Therfore I beheld, & loe there was a white horſe, & he that ſate on him had a bow, & a crowne was givē unto him, & he wēt forth cōquering & that he might overcōe.

3 And whē he had opened the ſecōd ſeale, I heard the ſecōd Beaſt ſaying come & ſee.

4 And there wēt out an other horſe red, & power was givē to him that ſate therō to take peace frō the earth, that they ſhould kill one an other & there was given unto him a great ſword.

5 And when he had opened the third ſeale, I heard the third Beaſt ſaying, come & ſee. Then I beheld, & loe a blacke horſe was there, and he that ſate p. 169ſate on him, had balances in his hande.

6 And I heard a voice in the middes of the foure beaſts ſaying, a meaſure of wheate for a penny, and three meaſures of Barly for a peny, and wine and oyle hurt thou not.

7 And when he had opened the fourth ſeale, I heard the voice of the fourth Beaſt ſaying, come and ſee.

8 And I looked and beholde a pale horſe, and his name that ſate on him was death, and hell followed after it, and power was given unto them over the fourth part of the earth, to kill with ſword, and with hunger, and with death, and with beaſt of the earth.

9 And when he had opened the fift ſeale, I ſawe under the Altar the ſoules of them that were killed for the word of God, and for the teſtimony which they maintayned.

10 And they cryed with a loude voice ſaying, howe long Lord which art holy & true, doeſt thou not iudge and avenge our blood,, requyring it of them that dwell on the earth?

11 And longe white robes were given to every one, and it was ſaide unto them, that they ſhould reſt for a little while, untill their fellow ſervaunts and their brethren be accompliſhed, who are to be killed even as they were.

12 And I beheld when he had opened the ſixt ſeale, and loe there was made a great earthquake, & the Sunne became blake as ſack cloth of haire, & the moone was like blood.

13 And the ſtarres of heaven fell to the earth, as a figge tree caſteth her greene figges whē it is ſhaken of a mighty winde. 14. And heaven departed away as a ſcroule when it is rolled, & every mountayne & Yle were moved out of their place. 15, And the Kings of the earth & the Peeres, & the rich men, & the Tribunes, & the mighty men, & every bondman, & every free man, hid themſelves in dennes, & among the rockes of the mountaines. 16 And ſayd to the mountaines and rockes, fall upon us and hide us from the preſenſe of him that ſitteth on the throne, and from the wrath of the Lambe. 17. For the great day of his wrath is come, and who cā ſtande?

The Analyſis.

SVCH is the Excellency of this Revelation: The Events doe follow, which firſt are the Seales: ſecondly the Trumpets: laſtly the Vials. For all the reſt of the Prophecy is diſtinguished into three notable periode…, which containe the chiefe alterations to come in the world, even unto the coming of Chriſt, every one of which againe is divided into ſeaven points, ſo as from the laſt of the former aryſeth alway the whole ſequent period. p. 170As touching the Scales, there is in every one a certen preparation, afterward the type of the future thinges. And the preparation is partly common, wherby the Lambe openeth each one in order, partly proper to the foure firſt, which beſides have an inviting by one of the foure Beaſtes to come and ſee. There be ſixe types of this chapter (for ſo many ſeales are opened) a white horſe, ver. 2. a read ver. 4. a blacke ver. 5. a pale ver. 8. The cry of the ſoules ver, 9.10.11. and great earthquake, to the ende of the chapter.

Analyſis.

After J beheld when the Lambe had opened the firſt of the ſeales: Nowe the Spirit entreth into the events, which will inſtruct us touching all the changings ſucceeding by courſe in the world, as farre as is expedient for the Church, and which are of any moment, unto the laſt end of all thinges. A great matter and chiefly neceſſary to be knowne: but ſuch as into which noe underſtanding of mortall man can penetrate. Therefore whom in the beginning I have prayed unto, him doe I call upon againe, having gone forward in ſome part by his alone grace, that he will graunte mee happily to make an ende of the thinges that remayne, who hath graunted mee ſo to beginne, as I am perſuaded is agreeing with his trueth. Thou therfore moſt holy and moſt wiſe Lambe, who alone haſt deſerved to take & unſcale the booke, and not to that ende that thou ſhouldeſt have theſe ſecretes for thy ſelfe alone, but that thou ſhouldeſt communicate them with thy Church, as farre as ſhalbe for her profit, graunt, I pray thee, unto mee thy moſt unworthy ſervant according to thy bounteouſneſſe, that perceaving cleerely what hidden and ſecrete things theſe ſeales conteine, I may reveale the ſame holily unto the world, to the edification of thy Church, the ruine of Antichriſt, and the glory of thine owne name, to be publiſhed unto all ages, Amen. In that wee have diſtinguished the Events into three rankes, wee have the Spirit himſelfe for our authour ioyning the trumpets to the ſeales, & the vials to the trumpets, in ſuch ſorte, as that alwayes the firſt thing of that which followeth, doe aryſe out of the laſt of that which wente before. Therefore they bring in darkenes upon themſelves, who doe thruſt togither into one, the ſeales, the trumpets, the vials, and alſo the ſeaven Candleſtickes, ſo as each one of every order should be ioyned one to another in equall degree, as if the Father & the Sonnes should be equall, & should runne togither the ſame terme of yeeres. Furthermore ſeeing the ſeales ar as it were promiſes of future thinges, the trūpets adverſities approaching with great noiſe: the vials, things that are powred upon men by little and little, and come upon them unwarres, as wee shall after ſee, & overwhelme p. 171them: it ſeemeth not to be convenient, to cōfounde theſe contrary things togither, ſo that the thinge should be promiſed and accomplished all at once: and that the ſame thing should be done openly and ſecretly at the ſame moment of time: but let us come to the wordes.

¶ When he had opened (ſaith he) one Seale, that is to ſay, the firſt, as Theod. Beza tranſlateth it: for after followeth, the ſecond, third, &c. And ſo the Hebrewes every where uſe to ſpeake. But before I proceede to the thinges that are behinde, that cold comment of the Jeſuite is to be removed, who thinketh that the opening of the booke is ſomething diverſe from opening of the ſeales: as though nothing in the booke could be read and shewed unto us, before that all the ſeales should be opened. Which opinion verily faineth unto us I knowe not what booke, of which wee have received never a word written, neither doe wee underſtand from thence ought touching thinges to come. For the Revelation hath nothing more beſides the opened ſeales For out of them the trumpets come forth, and againe out of them the vials, as wee have advertiſed in the reſolution, ſo as all the reſt of the Prophecy is limited with thoſe thinges, that are conteined in the ſeales, as wee shall proove by manifeſt argumēts in their places. If therfore after all the ſeales opened he hath found out ſome booke to be read, it is Apocryphe that is a hid booke, the originall and authority whereof is not known, & which peradventure may lie hid in the coffer of the breaſt of their Pope, but which to reade and knowe the Church hath nothing to doe. Furthermore it is needfull for the clearer underſtanding of the periodes, firſt the termes of time wherein thinges are finished and every ſeverall article of them, to ſet downe ſome entrāce, from whēce wee muſt begin: which ſurely wee iudge to be by and by after this writing of John. For that ſaying of the fourth chapter ver. 1. I will ſhew thee the things that muſt be done hereafter, calleth backe Iohn both to that moment of the Revelation given, & alſo teacheth to count from thence all thinges which are delivered in the booke following. Therefore there is noe neede to have recourſe unto the firſt ages of the world, nor unto the Monarchies, nor unto the times of Chriſt or the Evangeliſts, or in any ſuch thinge of the age paſt: but John writing this Revelation by the commaundement of God about the ende of the Empire of Domitian (as Ireneus sheweth in his 5 booke againſt hereſies, & Euſebius out of Ireneus in the 3 booke of his Eccleſiaſticall Hiſtory chap. 18. At the ende of the raigne of Domitian, about the ninety ſeaventh yeere from the birth of Chriſt) wee thinke the beginning of the Seales, to wit of the firſt period is to be ſet at that time, from whence wee shall ſee every ech thing which followeth to flowe with a ready courſe ſtopped and ſtayed with noe p. 172uneven places. The event in the unfolding will shewe what is the limite of every Periode. Theſe things being thus eſtablished, let us returne unto the declaration of the wordes, afterward wee shall ſee the thing it ſelfe and coherence thereof. The firſt preparation is of the Lambe opening the firſt ſeale. For he is the word of the Father, who doth miniſter unto us whatſoever underſtanding wee have of Gods will. And the events are called Seales, both becauſe they containe a myſtery moſt hidden from the underſtanding of the prophane multitude Iſay 8.16. and alſo becauſe theſe firſt experimēts should be pledges of future thinges. Not that wee should underſ…ād theſe to be bare forshewings of things and empty promiſes, who doe onelyonly denounce the troubles in word, the execution whereof is cōmanded in ſome other place in this booke (for that is no where to be founde) but that they are ſignes of that kinde, which bring togither with them their e…ecution, and doe give a firme pledge of future things. He openeth the ſeale… in order one after another, and not all togither with one labour, both becauſe the manner of the thinges to be don… did ſo require, & that alſo the whole Prophecy was not to be uttered at once, but to be drawen … peece-meale, as it w…re for ab…ty of a d…yly p…ttance. The ſecond p…p…tion is of one of the foure Beaſt…, calling Iohn to come and ſee. And this one Beaſt is the firſt, to wit a Lion, Chap. 4.…. But the …ſt… are Go… of the Churches, as hath ben obſerved in the foreſaid pl…ce …ho…e labo… G…d uſeth to inſtruct others. Theſe call men to ſee and obſ…e, …ot on…ly b…ca…ſe it is their office to forewarne the Chu…ch of th… that …re to …o…e to paſſe, whether good or bad: but eſpecially …ee… … thinge… next to come, should be notable through their faithfulnes & di…nce in this …ter. But the Lion ſpeaketh firſt, becauſe they w…ich fir…t …h… beg…ne the cō bate, should have like courage & ſucceſſe, no… leſſe pr…v…ili…g in th… t…ey goe about, then Lions making their pray. The voice is, …n it … … der, penetring very farre that it might be heard of many. C… ſaith he, & ſee, ſpeaking to Iohn, repreſenting nowe the perſon of the faithfull, who likewiſe should be ſtirred up by the voice of the miniſters to obſerve th…ſe wonderfull events: which thing alſo is common to the three ſ…es following, that being once spoken here, it may be underſtood in the reſt.

2 J behelde therefore, and loe a white horſe: The firſt type is a white horſe, and the ſitter on him with a bowe and a crowne. As touching the horſe, he is a warlike and ſwift beaſt: to which worthily God compareth his actions, both here & in other places, becauſe with great courage & ſwiftnes, they will breake through, whatſoever men shall make againſt. Zach. 6. The white colour is ioifull, proper to ſome famous ſolemnity, as in the triumphe of Diocletian p. 173and Maximian: After, ſaith Pomponius Letus, the chariot of the triumphers of golde and pretious ſtones, which foure horſes drewe, comparable in whitneſſe with the ſnowe. But a rider is attributed to this and the reſt, that wee may knowe that they wander not up and downe rashly at their pleaſure, but are ruled and governed by the raines of Gods Providence. And it may eaſily be geſſed what manner of ſitter it is from the analogie of the 8. verſe. For there he is noted by name, that ſitteth on the pale horſe, whoſe name, ſeeing it is death, his name may be life or trueth, that hath ſo noble and pleaſant a forme. But whereas he is furnished with a bowe and crowne and went forth conquering that he might overcome, by the ſame thinges is ſignifyed, that an aſſault farre of shalbe made, and that a notable victory shall enſue thereof: which should not vanish away with the preſent ſucceſſe, but should even alſo flourish with future happines. For a bowe is a weapon of that kinde, as with which the enemyes are hi…te both farre and neare. But the Crowne is a token of victory, ſo as both in the horſe & ſitter on him, all things are ioyous & proſperous. So is the interpretation of the wordes, wherwith the Hiſtory doth agree ſo wonderfully, that noe picture doth more lively repreſente his paterne, then the type of this ſeale, the condition of thoſe times. Wee know that while Traiane was Emperour, after Iohn was gone from Pa…mos to Eph…ſus, that is by and by after the Revelation was written, a moſt lamentable perſecution waxed very hotte and fierce, which raging even unto the fourteenth yeere, at length by the letters of Pliny ſecond Proconſull of B…thy…ia, it was ſome …hat quenched and mitigated. Neverthel…ſſ… the firſt Beaſ… had not yet ſpoken. For Pliny was a heathen man and noe member of the Ch…rch, much leſſe the chiefe ruler. Neither ſ…d the trouble wholy through his admonition, onelyonly this was obtayned, that the Chriſtians should not be ſearched for unto punishement, but onelyonly should be punished whē they were brought unto the Governours & accuſed, Euſ. Feel. Hiſt. book. …. 33. Wherfore the fight yet cōtinued, & Traiā being dead, a fewe yeares after it waxed more fierce under Adriā: who at lēgth going on with rage unto the deſtructiō of the name of Chriſtiās, the Lion roared out, even the firſt Beaſt, as the thūder. For God rayſed up Quadratus the Biſhop of Athens, & alſo A…ſtides a Philoſopher citizen of the ſame city, who as liōs ſtoutly regarding not the dāger of their life in reſpect of the good of the Church, ſpake to Adriā by Apologies, then alſo in face, pleaded the cauſe of the Chriſtians. By which the mindes of the faithfull were raiſed up with attente of the evēt, & not in vaine, ſeeing frō thence followed a great change forthwith. For the white horſe & his ſitter with a bowe & crown wēt forth: that is, the truth triūphed ioyfully whē the Emperour being overcome by the oration of thoſe godly p. 174men did ordaine, that noe Chriſtian ſhould be condemned, unleſſe he were convicted of ſome crime, puniſheable by the Civile lawes. This was a manifeſt victory of the trueth, and a greate token of future hapines, Euſeb. Hiſt. booke 4 ch. 3. But her power was more excellēt under the next Emperour, Antonin Pius: about the beginning of whoſe Empire, the Chriſtians being againe miſerably oppreſſed from the former hatred, at length Iuſtin Martyr Leo, adminiſtring the word of God in the habite of a Philoſopher, (as ſayeth Euſeb. booke 4.11.) wrote Apologies for the Chriſtians unto Antonin, to his ſonnes, and to the Senate of Rome: wherby he effected God working togither with him, that it was enacted by publike decree, that noe man ſhould trouble Chriſtians in that reſpe…t, becauſe they were Chriſtians, but if any would proceede to moleſt them, the ac…uſ…d, uſ…d ſhould be free and abſolved from the accuſation, although foūd to be ſuch a one, but the accuſ…r ſhould be made ſubiect to puniſhement: as it appeareth by the Decree of the ſame Antonin, in Iuſtin and Euſeb. booke 4.13. Nowe ſurely the trueth triumphed wearing a crowne, and the Emperours did lye downe b…ing ſtroken by the bowe, who ſeemed to be farre beyond the lot of private men. Yea in the moſt remote countryer one Apologie being throwne, the enemyes were ſo reſtrayned, that they could attemp nothing againſt the trueth. The ſame Iuſtine alſo by his moſt learned writinges, ſtopped the mouthes of the Iewes and Grecians, ſo as the victory of the trueth was famous, Euſeb. booke 4.18. Therefore this time next after Iohn excellent for Apologies, & ioyfull fruict of the perſecution ſtaied, is the voice of the Lyon, the firſt Beaſt, and that onelyonly pleaſant ſolemnity, which the trueth did keepe, being ſit on the white horſe with the bowe and crowne.

3 And when he had opened the ſecond Seale; So is the firſt Seale. The ſecond as touching the Lābe that openeth it, there is nothing newe. But the Beaſt is an other, namely an Oxe, whoſe place was the ſeconde, in chap. 4 7. And wee knowe that this beaſt is borne to labour; not to be compared with the Liō in the glory of overcoming: yet farre more noble in the praiſe of enduring ſorrowe. Neither is the voice here ſo terrible and roaring, as was that of the thundering Lion, but vulgar and common: whēce he ſaith that he heard the ſecond beaſt, ſaying, which yet should have his force to ſtirre up men to hearken to the event.

4 And another horſe came forth that was reade: The ſecond type is a read horſe, & the ſitter upon him, to whom was given a great ſword. Of the horſe wee ſpake at the ſecond verſe. That fiery colour ſignifyeth warre, contentions, ſlaughters blood, as in Iſaiah: Who is this that cometh from Edome, with ſtieped garments from Bozrah? Wherfore art thou red in thy garments, and thyne p. 175apparell as of him that treadeth in the wine preſſe? chap. 63.1. The ſitter on him is furniſhed with power, becauſe he should order the matter, not at his owne pleaſure, but by an others commandement. Power is given, partly by word, partly by ſigne. By word. leave being graunted to take peace from the earth. For ſo the verbe foreign to take, is taken for foreign, to take away, as wee have obſerved before in chap. 3.11. But the Earth in oppoſed to Heaven. And ſeeing Heaven in this booke doth note out the true and holy Church, as after it shalbe manifeſt, the earth contrarywiſe ſignifyeth the ungodly world, from which peace is taken, and not from the Church. Which is yet more playne from the declaration of the power, which proceedeth ſo farre, that it should ſet mē togither by the eares, to kill one an other, as theſe wordes shewe, that one ſhould kill another, but the Church avengeth not her ſelfe by ſlaughter of the enemyes, much leſſe by a certen furie in murdering her owne friendes. But this butchery one of an other groweth from the ſtrifes and battells amonge the Gentiles, wherby one should runne headlong to an others deſtruction. Wherefore it is not here ſpoken of the perſecution of the Church, but of the tempeſt of warres, wherewith the whole world should be shaken. Which is declared to be very great by the ſigne and Inſtrument of the power, that is a great ſword given to the ſitter on the horſe. Which thinge came to paſſe, after that Antoninus Pius was dead. For his ſonne Marcus Aurelius, Antoninus Verus, by name a Philoſopher, by deede a greate enemy of the trueth, being blinded with the Heathens ſuperſtition, moved a mercileſſe perſecution againſt Chriſtians. Which that the ſecond Beaſt might reſtraine he uttered a voice. For Iuſtin ſent a ſecond Apologie to the Emperour, Euſeb. booke 4.16. of the Eccl. Hiſt. Melito Biſhop of Sardi, & Apolinarius Biſhop of Hierapolis doe the ſame, pleading earneſtly the cauſe of the Chriſtians, in bookes written to the ſame Emperour, Euſeb. Hiſt. booke 4.26. But the Emperour more learned then his Father, leſſe godly, receaved the defenſe with deafe eares. From hence the voice of this Beaſt became the voice of an Oxe, as which prevailed not, as before the voice of the Lion did prevayle. But the Beaſt nevertheleſſe after his lowing did beare a grievous yoke of the former calamity. Iuſtin himſelfe, before in ſtrength a Lion, nowe in patience an Oxe, killed for Chriſt his ſake, obtayned the name of Martyr Euſeb. Hiſt booke 4. 16. The reſidue did mourne under the croſſe, without any reſt given them. Notwithſtanding howſoever the voice prevailed not to appeaſe the cruelty, yet it was inſtead of an alarme to warne, the faithfull howe great evill was like to come shortly upon the world for their cruell harde…ing againſt the trueth. Peace shalbe taken away ſtraiteway from men; ſeeing it should be moſt iuſt, that p. 176they which would refuſe eternall peace, should not alſo enioy this earthly; and they which ſo greedily thirſted after innocent blood, should be ſatiated at length with their owne blood. Therefore by and by all thinges are on fire w… warres. The Parthians nowe firſt of al… af… Tr…ian… fall away f… he Romanes. Thither the brother of the Emperour goeth, be in ad… as a …forte to the Empire, and at length a very great diſconfiture … he returneth home with triumphe; to whom this felicity was bu… …, being ſuddenly dead of an Apoplexi…, wh…le he ſate with his brot…er in the chariot: Eutrop. Brev. booke 8. Shortly after aroſe the warre of the people of Bohemia: ſo great as ther hath not bin the like in any time, as the ſ…e Eurropius ſaith, worthily to be compared with the warres of Ca…th…g…: which togither with the Bohemians, the Q…d…, Vand…s, the Sar…es, and Su…ves, and all Barbary, from the C…e of Pa…onia even to the middes of the Gaulles. Ho…e miſ…table was then the face of things, the ſame author d…ſcribeth excellently after thi… manner: For, ſaith he, there was not reſt any where from warre, and through all the Eaſt, Illyr…um, Italy, France, battayles were hotely applyed: these were earthquakes, not without the deſtruction of cityes, inundations of rivers, often peſtilence, kindes of locuſts hurtfull to the fieldes: ſo as nothing at all almoſt wherby mo…ll men are wont to be waſted with very great ſorowes, can be ſpoken or thought, which raged not when Antoninus was Emperour. Thoſe are his wordes. It was a great and cruell ſword which was moyſt & drunken with ſo much blood. If any doe thinke that warre was noe ſtrange thing to the Romanes, neither to be like to be true, that a thing ſo comon and …uall should here be ſignifyed, let him compare the Empire of this Antoninus with theirs which went before: he shall ſee that the warre had …ed by the Providence of God for a lōge ſpace, to the end that this iudg…ent of God, when it should come to paſſe, might be more famous. A…us his father governed the whole world by his ſole authority, noe warre being made for the ſpace of three and twenty yeeres. Sextus, Aurelius Vul…r: Had…ianus alſo had peace the whole time of his empire, except that once onelyonly he fought by his Vice-Roy; Eutrop. Brev. booke 8. Was not the thing worthy obſervatiō, that after the peace of 44. yeeres, all places should be ſuddenly troubled with the burning flame of warres? Every man ſeeth that there is ſo great agreement of all things, namely of the Prophecy, Time and Event, that it cannot be doubtfull, but that the Spirit pointed as it were with the finger to this onelyonly thinge. Tertul. in his Apol. that a notable peace was granted at length to the Criſtians by this Emperours decree: but this came to paſſe after the warre of the Marcomanes, in which having tryed the ſingular helpe of God againſt the enemyes by the prayers of the Chriſtians p. 177who were ſouldiours in his army, he could not but provide at lēgth for their ſafety, who had brought health both to him ſelfe and alſo to his Empire. And yet he lived not longe after this warre, the next yeere after the triumphe departing this life.

5 And when he had opened the third ſeale &c. The Beaſt of the third ſeale is a man, chap. 4.7. mighty in reaſon & experience of things. Not but that the former Beaſts were of this ſame force alſo and power, but becauſe this should be the chiefe thing wherein the third Beaſt ſhould excell. The voice alſo of this is more obſcure, then was that of the firſt: which yet should be ſufficient to teach the faithfull what punishement God would take of the world for their ſake.

¶ T… I beh…ld, …d lo… a bla…ke horſe: The third type is a blacke horſe, the ſitter on w… he …th in …i… ha… …es, being commanded to bring in a dearth al… … the B…s, yet ſo as he should not hurt wine and oyle. Therefore as …oa…ng this …orſe the bl… …olour ſitly agreeth to the hunger ſtarvē, who … a body …ithout blood …ithout iuyce, & without colour: as Ier. Lam. … pure th… …o… …ow is their bew…y become more darke then … 8. Alſo through hunger the eyes are dimme, & covered with da… … eyes rece…ed light, whē he had put his hāde to his mouth. 1 S…. ….28 … which the ſ…ter hath in his hādes, is called foreign, w… … to wit the beame of the balāce, on which the ſ…oles doe hā ge … the whole. A ſ… inſtrument for famine, ſeeing … as weighed.

6 A…d I …: Th…s v… is the … being in the middes of the Beaſts: ch. 5 6 … uni…ſ…ll adminiſtratiō of thinges bei…g … B…t ſe…ng this voice is …d, amōg the Bea…, neither as … go… out frō … …lace by the ſame is ſignif…ed th… the very …, but yet which alone should knowe the co…ll ….

¶ A meaſure of whe… &c. The Inter… … he …en quātity of this meaſure ſome give to it 3 … 8. …eſichius foreign are as it were …ood divided: which in one word … called cō monly Dem…nſ…on, a ſ… m…re of corne. Atheneus ſpea…eth …ore d…inctly of it in his 3 booke D…opſi, shewing for how long a t…me this allowanc… was, calling it the ſ…ſtenance for one day. Ariſtophanes in foreign bring…th ſomewhat a more full light where foreign twitting the ſervants, ſayth whom I have taught to faſhion foure loaves of bread to a Choenix, to wit, a meaſure of corne. Therefore Chocnix conteineth ſo much corne, as would ſuffice to make foure loaves.

p. 178The Scholiaſt addeth, that foure great loaves were made of a Choenix, and 8 ſmall ones: foreign ſignify corne in generall, in this place wheate, or meale of wheate, a dearer proviſion then barley, three meaſures of which are not ſolde for more then one of wheate; for a peny, underſtand shalbe folde, or ſome like word. Denarius is a latine word, being worth ten pieces of ſilver. The auncient writers make it equall in weight & value to the Attike drachma, that is ſeven pence. It is of three kindes, as ſome will have it, one of which is worth after our accounte ſeven pence, an other eight, an other ten. And thus much of the corne: as touching the other ſuſtenance, he ſayth, and oyle and wine, hurt not. The latine tranſlations reade the wordes being diſplaced, thus, and wine & oyle hurt not: the meaning is, yet wine and oyle hurt not, after the manner of the Hebrewes, the copulative being put diſcretively. The wordes wine & oyle cānot be referred unto thoſe that went before, as though he should ſay, a meaſure of wheate shalbe ſold for a peny, and three meaſures of barly for a peny, likewiſe wine and oyle for a peny: Iunius on this place, thou ſhalt not doe uniuſtly, for the wordes oyle & wine are the accuſative caſe of the following wordes thou ſhalt not hurt, and not the nominative going before the verbe, as the wordes, meaſure and meaſures are. Wherefore all ſuccour for life should not be taken away, but onelyonly neceſſary things should be diminished. Oyle and wine which ſerve for delicious dainties, should be left unhurt, becauſe it had ſeemed good to God to punish the poorer ſort firſt, the Princes and ſtates being reſerved as dainties from famine to the peſtilence. For whom the famine could not conſume, becauſe of their riches and aboundance, thoſe the peſtilence should eate up and should kill with a ſpeedy death, as in the ſeale following. So are the wordes. The event is not ſo playnly mentioned of the Hiſtory-writers, as were to be wished, who doe gather onelyonly the more notable thinges, and doe eaſily paſſe over for the moſt part thinges vulgar and common, eſpecially, when as this famine conſiſted onelyonly in the ſcarcity of corne, & not in a dearth of all victualls: Yet God would have ſome tokens of it to be apparent, as farre as might ſuffice to ſet out of danger the trueth of the Prophecy. Commodus the ſonne of Antoninus did ſucceede his father, who being Emperour there was given by the mercy of God ſome breathing: I thinke, becauſe frō the Emperour himſelfe alone, man kinde should have plague and peſtilence enough. Pertinax & Iulian followe: both of a short raigne, and therefore leſſe hurtfull. At length Severus enioyeth the Dominion, a cruell authour of a moſt grievous butchery, whether of his owne accord, or by the inſtigation of other men. Then the third Beaſt cryed out, admonishing the faithfull that God would punish the wicked loathing ſpirituall p. 179foode with a great penury of the ſuſtenance of this life. For Tertullian, whō by right thou mayeſt call a Man excelling in witte in good iudgment and in learning, who hath almoſt as many argumēts as wordes, who through anger falling away unto the Hereſy of Montanus, by his infirmity alſo shewed, that nothing perteining to a man, was alienate from him: this Tertullian, I ſay, ſent a moſt learned Apologie written againſt the Gentiles, to the Nobles of Rome, by which at leaſt ſecretly, as writeth Franciſcus Zephyrus, they might have knowledge of the common cauſe of Chriſtians, ſeeing that openly they might not. Neither did he thinke that onelyonly the Princes of the Romane Empire were to be called upon of him generally, but alſo by name Scapula the Preſident of Cartage, if peradventure he might tame by theſe meanes his cruell minde. He sheweth him the true cauſe of the publike calamityes, to wit, that the wicked world by perſecuting the trueth, did bring upon themſelves thoſe ſterilities, that after ſowing time the harveſts were loſt, that deluges aryſing from ſhowers of raine and fearfull tempeſts marred all thinges. For ſo he ſpeaketh, Yet wee muſt needes be grieved, becauſe noe city ſhall carry away ſcotfree the ſhedding of our blood: and alſo as under Hilarianus the Preſident, when concerning the floores of our burials, thy cried togither, they ſhall not be treſhing floores, they were not their floores. For they have not done their harveſts. Which wordes shew plainly, that there was great barrennes in thoſe times, when as there were noe harveſts: and therefore as it ſeemeth, thoſe floores were given to the Chriſtians, wherin they might bury their dead, when through the great barrennes they were to noe uſe for to lay up corne. And why should wee not acknowledge here the blacke horſe, ſeeing the Sunne in the aſſembly at Ʋtica, had almoſt quite loſt his light, and that not by an extraordinary eclipſe, but being placed in his high and exaltation? as witneſſeth the ſame Tertullian to Scapula. Neither did this want of ſuſtenance torment onelyonly the wicked Gentiles, but alſo did troble the Chriſtians, for God will have wordly goods to be common to the prophane: and afflictions to his owne children, that all of like fellowſhip might proove both his lenity and ſeverity: Tertul. in his Apol. So then the event doth agree with the Prophecy, puniſhing the world with an other ſcourge, even famine, which could not be rayſed from their drowſines with that great ſword and deſtruction of warres. The Ieſuite will have the blacke horſe to be underſtood of Heretiques, although according to his wonted errour, he hath noe regard of the time. For he referreth theſe thinges to the fortieth yeere of the Lord, when Mathewe wrote the Ghoſpell: wherein he paſſeth over the boundes ſet of the Angell, I will ſhewe thee the thinges, which muſt be done hereafter, chap. 4.1. Many Heretiques indeede aroſe in the time of that reſpit which the Church enioyed under Commodus, p. 180as Montanus and others of that ſorte: but ſeeing the former Horſe, & that which followeth, doe note bodily calamityes inflicted upon the world for iniuryes and violence offerred to the trueth, it were unmeete to tranſferre this which is placed between them, into an other kinde, eſpecially ſeeing there is a manifeſt conſent of the Hiſtory. Neither muſt wee thinke that a famine belonging to the common people, is a lighter matter, then that it should be meete that men should be forewarned of it. For it was the purpoſe of the Spirit, to appointe theſe firſt calamities as pledges of the following Prophecy: from whence they are called, Seales, as it were confirmations of the other thinges which are to be delivered, that the trueth of theſe predictions being perceived, which should follow in the next times, the faithfull might be noe leſſe without doubt touching thoſe thinges which are to be expected in the laſt ages. Therefore theſe Seales, are as the three kiddes, three loaves of bread, a bottell of wine, Likewiſe a Viole, a Tymbrell, a Pype, and a Harpe, with which men meeting Saule, made a more undoubted perſuaſion in him, touching the promiſed Kingdome.

7 And when he had opened the fourth ſeale, I heard the voice of the fourth Beaſt: The fourth Beaſt is an Eagle, flowing on high, and little eſteeming the thinges that are on earth, chap. 4.7. He ſtandeth in equall degree with the laſt former Beaſts, and doe not attaine that power of the firſt, whoſe roaring ſounded out like thunder. Yet nevertheleſſe by his Eagles cry he inſtructeth the faithfull touching the evill to come, whom he biddeth come and ſee howe great deſtruction should come upon the world by and by.

8 And beholde a pale horſe: The fourth type is a pale Horſe, the Sitter on whō is deſcribed by his Name, Follower, and the buſines committed to him. The colour of the Horſe is foreign, which properly ſignifyeth being greene, & a thing ſo greene as graſſe: Some time it is taken for the deformity of herbes waxing dry, which have loſt their colour, from whence it is taken for palenes, which is the colour of a thing withered, as pale feare, becauſe feare maketh men pale: and Conſtance the Father of Conſtantin the great, was called Chlorus for his palenes, as ſaith Zonaras in Diocletian. That ſickly colour doth very well become the Horſe on whoſe backe ſitteth Death himſelfe: where he that ſate, is uſed for to him that ſate. Which kinde of ſpeaking is according to the Hebrewes, as was obſerved chap. 2.26. Although leaſt any should thinke it to be againſt the rule of Grammar, and through his owne ignorance impute barbariſme to the holy writer, wee have alſo examples in other tongues of moſt eloquent authours. Livius ſpeaketh thus, The learned, ſaith he, in religions and common lawe, when duo ordinarij Conſules, two ordinary Cōſuls of that yeere, one periſhed by the ſword, the other by ſicknes, denyed that the ſubſtituted p. 181CONSƲLL could have an aſſembly of people to chuſe officers. Where duo ordinarij Conſules, is put for duorum ordinariorum Conſulum, that is, of two ordinary cō ſuls. So Saluſt. Therefore in the beginning Kings (for that was the firſt name of Governement on the earth) being diverſe, part exerciſed their wit, part their body. Many thinges of this ſort are noted of learned men, of whom alſo it is obſerved that this manner of ſpeaking is very uſuall with the Grecians. Firſt, to the rider the name Death is given. From the proportion whereof names alſo be given to the former, ſo as he that ſitteth on the white horſe, may be called trueth: on the red horſe, warre: on the blacke horſe, famine: Which I doe mentione, becauſe I ſee that ſome little to the purpoſe, doe faine here the Devill and I knowe not what others to be the Sitters. Nowe the Sitter is named Death, for excellency ſake, both becauſe the plague of this ſeale should bring more ſwifte deſtruction, and alſo becauſe it should annoy with moe kindes of killing. The third ſcourge of God is wonte to be the Peſtilence as in Ezechiel. That they ſhall fall by the ſword, by famine, and peſtilence, chap. 6.11. The which notwithſtanding is not here made the captayne of the ranke, but onelyonly, muſtered into the place of an ordinary ſouldiour, as wee shall ſee by and by. The cōpanion or rather waiting made of Death is foreign: which in latine is commonly tranſlated Hell, but it would be more fitly tranſlated Grave, which alſo the greeke word ſignifyeth, & ſo it ought to be underſtood in this place: eſpecially ſeeing many holy men should die togither with the reſt, whom it were a wicked thinke to iudge to be ſwallowed up of the Hell of the damned. For as touching that the Jeſuite doth thinke, that Hell doth follow to devoure Traiane, whom he will have to be this Sitter, wee shall ſee in the applying howe fond a thing it is: that I may not ſay how careleſly he mixed and confoūdeth all thinges, who bringeth againe to Traiane the Prophecy which was paſſed beyond Severus. Secondly power is given to the Sitter, and togither alſo is limitted with his boundes, and there was given them: where ſome bookes doe read the order being changed, and power was given to him over the fourth parth of the earth, and the common Latine tranſlation, for the fourth part of the earth, readeth, over foure parts of the earth: by theſe meanes the whole world being made ſubiect to their dominion, againſt the conſent of all the Greeke copies. But nowe it is a deteſtable thing to thinke after the Tridentine Decree, that the commō trāſlatiō was not corrected according to the beſt Greeke copies. Although a good ſenſe in deede may be drawne from the wordes, that the foure partes of the earth, may note the largenes of the countryes in which the deſtruction should go on with rage: even as the fourth part of the earth; the multitude of men which should perish by this death.

p. 182The Power is defined with a foure folde kinde of deſtroying, with Death ſitting on the horſe, which he uſeth as his Miniſters. Warres & Batells leade the firſt army, whoſe weapon is a Sword; Want of foode guideth the ſecond hoſte: the third the Peſtilence, (for by death he meaneth it) to whom is attributed the name of the gender, becauſe it taketh men away with a moſt quicke deſtruction, and ſetteth before our eyes a moſt lively image of death: and thē alſo it is wont to be alwayes the follower of Famine. And in many mother tongues it is called Mortality. The laſt ſcourge is of Beaſts, a ſcourge much uſed in former times, as I will ſende upon you the Beaſts of the field, Levit. 26.22. So, A…ſo when I ſhall ſend my foure ſore iudgements upon Ieruſalem, even the ſword, and famine, and noyſome Beaſts, and Peſtilence, Ezech. 14.21. An exē ple whereof wee have, when the Lord ſent Lions among the newe dwellers, who ſucceeded the ten tribes carried away, 2 King. 17.25. or it may be that Beaſts, be taken metaphorically, for men mighty on earth and made like Beaſts, a frequent name in the ſcriptures of Tyrants and wicked Princes, as of Pharaoh: Thou art like a yong Lion among the nations, Ezech. 32.2. And famous in Daniell is the nothing of foure Kinges by ſo many Beaſtes, that is, a Lion, a Beare, a Leopard, and the fourth terrible Beaſt, to wit, a Centaure, compact of many: chap. 7.4.5. Theſe are then the bandes of Death, which nowe ioyned togither, he would ſpread abroade into the world, when the gates and wayes were opened, which before were ſeverall plagues. And that it is alſo ſo come to paſſe the coherence of things doe teache it. After Severus the ſtate of the Church was quiet, untill at length the Empire came to Decius. Maximinus troubled ſomewhat, but he being killed a while after, his madnes and life was short. But Decius neither feared with the calamity of warres, nor any whit moved with the ſcarſity of victualls, both which he might eaſily perceive, the ſlaughters of the innocents to have brought into the world, commanded that rigour should be shewed toward the Chriſtians, with all kinde of torments. Then the fourth Beaſt ſpake, for Cyprian being indeede an Eagle, a contemner of the world, and of the thinges that are very much eſteemed of other men: who at his firſt converſion beſtowed all his goods upon the poore: who earneſtly reproved the covetouſnes of other men in heaping up patrimonies: sharply rebuked the pride of them that preferred themſelves before others: reprehended ſwelling inſolency, and immodeſt boaſting of confeſsion, & by all meanes, openly avouched, that theſe ſcourges were provoked by ſuch ſinnes. This Eagle, I ſay, flying ſo much the more higher, by howe much the more he did abaſe himſelfe, in writing againſt Demetrianus Ethnicus: shewed playnly, that this was the chiefe cauſe of all evills, wherewith the world was tormented, that the Gē tiles p. 183did perſecute ſo barbarouſly the harmeleſſe worshippers of Chriſt: whom the world after their manner through envy charged, for to be the cauſe of the commō calamityes: but that holy man did put away thoſe calumnies, and declared manifeſtly the true fountaine of all the evils. Neither was his voice falſe, God forthwith approving it by ſending into the world divers and ſundry ſortes of horrible deſtruction. Decius himſelfe was ſwallowed up in a golfe-mire of a marſh, not bequeathing himſelfe to death for his country, after the example of the olde Decius: but going downe as it were quicke into Hell, for a iuſt terrour of all mercileſſe Tyrants. Gallus & Voluſianus by and by after felt the wrath of God, who are famous for no… remembrance of their notable acts, but onelyonly for the deſtruction of mankinde. For firſt when theſe reigned, the ſword ſlewe an infinite ſorte of men. For the Scythians when Decius was gone, & when firſt the yoke of tribute was layed upon the Rom…nes (which howe much blood it coſt, any man may eaſily coniecture) altering forthwith their act, did make invaſions, did drive away ſpoiles, did violently enter in, often times by a very great army by land and by ſea, did waſt Dardania, Thracia, Theſſalia, Macedonia, and the country Hellas: part did moleſt Aſia with the ſpoiling, raſing, and deſtroying of many cityes on every ſide: By whoſe example alſo other enemyes did aryſe: the Parthians did take and hold by force Armenia, and did paſſe through into the parte of Syria; which miſchiefes when Gallus & Voluſianus, make ready to withſtand, they are both killed of the ſouldiours. Aemilianus a three-monethmonth Emperour was choſen of the ſame into their place, and of them killed. Valerianus cometh alive into the enemyes power, and is made a footſtoole to Sapores, for to get upon his horſe. The ſword then played his part greatly, leaving ſcarſe any part of the world free from ſlaughters. The famine gave occaſion both to Demetrianus of calumniating the Chriſtians, and to Cyprian of defending them. Doeſt thou, ſayth he, ſpeaking to Demetrianus, marvayle and complaine in this your obſtinacy and contempt, if the earth be foule with the ſtanding of duſt, if the barren clotte bringeth ſcarſe fainte yellowiſh and wanne herbes and graſſe, if ſeldome raine deſcende from above, if the beating haile maketh the wine feeble, if a ſubverting whirlewinde doe breake in pieces the olive trees, if drought doe ſtoppe up the fountaine & c? From which it is cleare howe grievous the cō dition of thoſe times was, as concerning vittailes. And although the untē peratnes of the Heaven had not ben, there was calamity enough from the continuall warres to ſpende up all the ſtore: ſeeing it muſt needes be, that the fieldes and country were forſaken, the tillage of the earth was neglected, that the cattel were not regarded, the corne layed up was burnt with fire, and that all ſuccour of life was deſtroyed. From whence the ſword p. 184hath Famine ioined with it, as an unſeparable companion. The third weapon of death was the Peſtilence: then which noe mā will ſay eaſily, I thinke, whether at any time, there hath ben any more ſharpe and grievous, either for continuance of time, or for multitude of thoſe that perished. It aroſe firſt under Gallus & Voluſianus, beginning at Aethiopia, it was ſpread almoſt through all the Eaſt and Weaſt; it made many cityes wholy empty of cityzens, and continued whole 15. yeeres, as Zonaras in Gallo, and Dionyſius of Alexandria in an Epiſtle to the brethren, doe deſcribe lamentably, the cruell fierceneſſe of it: and togither alſo maketh mention of the former calamityes, giving a moſt cleare teſtimony of the fulfilling of this Prophecy in thoſe times: After the perſecution, which he ſpake of a little before, there followed both warres and famine, which wee endured togither with the Gentiles: bearing alone the thinges, wherewith they oppreſſed us: yet even alike partakers of thoſe thinges which both they brought upon them ſelves, and ſuffered, and againe wee reioyced in the peace of Chriſt, which he gave to us alone: But when both wee and they had ben caſed a very ſhort time, that peſtilence entered, a thing more terrible to them then any terrour, and more lamentable then any calamity, and (as one of their owne Hiſtory-writers ſayd) which alone exceeded the hope of all men, yet not ſuch to us, but an exerciſe and tryall inferiour to none of the reſt: for it abſteined not in deede frō us, but it came on with farre more violence againſt them. Theſe thinges hath he in Euſeb. Hiſt. booke 7.22. Cyprian from this ſorrowfull and unwonted evill, tooke the argumēt of his booke touching mortality. As for the Beaſts, if they be taken properly, I remember not that I have read any notable dā mage and hurt done of them at this time: although it is noe light coniecture that they did much harme in the Eaſterne and Southerne countryes. In ſome ages coming after, when alſo the famine and peſtilence became worſe and worſe, men were afraid of the dogges, leaſt being accuſtomed to eate their carkaſes caſt forth abroade, afterward they should deſyre thē alive for meate: whereupon they ſet themſelves to kill the dogges, Euſeb. booke 9.8. neither could it be, but when foode fayled in the fieldes, and men were leſſe able to defend themſelves, that many were devoured of the Beaſts.

But if wee referre them to cruell men and tyrants, in noe mans remembrā ce at any time were there ſo great troupes of Beaſts in every place, ſpoiling and renting men in pieces. For when Gallienus was Emperour, who after Valerian was taken, reigned alone, ſo many tyrants aroſe, who tooke to themſelves the name of Emperour, as there were not ſo many ſince Ceſar was Dictator, to that time, in ſo long a row and continued ranke of EMPEROƲRS. Thirty are recorded by Trebellius, who at one time, in divers coū tryes, p. 185invaded the Empire: in which alſo certeine women ſcoffed at the name of Romane. How great a diſmembring of men muſt there needes be, whē ſo many Beaſts ſtrove at once about the Empire? Such then are the three Seales, every one notable for their ſcourges: the two former for their ſpeciall, the laſt for all theſe kindes of punishements, wherewith the world was to be punished, for deſpiſing and vexing the trueth. For when the milder correction prevailed nothing with their ſtubburne hartes, almoſt all the hoſtes of death are ſent in upon them, even as alſo the event hath moſt fully approved. Neither yet are theſe evills ſo proper to this one age, that they can agree to noe other; but they are the common punishements of the contemners of godlines; Lev. 26. Ezech. 6.11. &c. And afterward after theſe times of Gallienus, one may ſee the Famine and Peſtilence did conſume all, whē Maximinus raigned in the Eaſt, Euſeb. booke 9. 8. But there is ſo ſolemne a Prophecy of them in this place, both becauſe the next times after Iohn, should be famous for theſe punishements, which men should procure to themſelves for deſpiſing the Ghoſpell, and alſo becauſe they should be faithfull hoſtages, pledges and ſeales of the future events, that were to be expected many ages after.

9 And when he had opened the fift Seale, I ſawe under the Altar the ſoules &c. Of the fifte ſeale there is noe Beaſt, by whoſe voice Iohn is invited to ſee. And that not without cauſe, but becauſe this ſecret should paſſe over, men being not ſtirred up by any publike ſolemne crie, to obſerve the event, as was done in the former; neither certenly doth the Hiſtory reporte, that any man performed any ſuch labour, in which reſpect ſuch an office might be attributed unto him worthily. Furthermore, this Seale conſiſted partly in rehearſing thinges paſt, partly in reporting an evēt of that kinde, which is wont to glaunce by without perceaving: eſpecially ſeeing our natures ar ſo diſpoſed, that adverſities doe abyde more ſurely in our mindes, then proſperityes. Wherefore ſeeing the Seales are made like unto the events, it is no mervayle, that noe type is ſet forth here, to which noe event should be anſwerable.

¶ J ſawe under the altar the ſoules: The fifte type is the ſoules of the Martyrs lying under the altar in this verſe, requiring vengeance againſt their enemies, ver. 10 & receaving anſwere ver. 11. Which three members doe reſpect three times, to wit, the time paſt, preſent, and to come. The ſoules lying under the altar declare moſt finely from the conſequent, what wente before, that is to ſay, in what cōditiō the Church was during thoſe former ſeales, and with howe p. 186great cruelty of men she contended. Wee have heard in deede the trueth overcoming, wee have learned alſo that warre, famine, and peſtilence with their cō panions poſſeſſed and ſpoiled all thinges, but there was noe mention yet, in what ſtate the true worshippers of Chriſt were in the meane time: allthough from the victory of the trueth, their conflict may be geſſed, & frō thoſe calamities anoying the world, that great wronge was done to the godly, for which cauſe the enemies were ſo sharpely punished. But the thinge is made manifeſt nowe by this complainte of the Martyrs killed, that is to ſay, that an infinite quantity of blood was shed of men that worshipped the Sonne of God, frō that time in which John wrote, unto the ende of the raigne of Galienus, whither the former ſeales have brought us. And what place is there that have not heard of theſe horrible maſſacres all this ſpace of time? Tratan, Hadrian, Antonin Ver, Maximin, Severe, Decie & the reſt, not Emperours, but Murtherers have defiled all Hiſtories with guiltleſſe blood But he that followeth brevity may not recken up ſeverally the innumerable murders. Although who coulde be able to rehearſe them if he would, ſeeing the Miniſters of the wickednes confeſſe themſelves not ſufficient to kill them, that came running togither to punishement of their owne accord. For ſo a certaine man Tiberianus, who had the chiefe doing of things at Paleſtine, reported to Traiane, as Suidas declareth in his Traiano. Plinie a heathen man being moved with the multitude of them that were killed, obtained ſome ceaſing, or at leaſt a certaine moderation. So pitifull was the condition of the Chriſtians, that the enemyes had compaſſion on their calamityes: reade the 3 4.5.6.7 book of Euſebius, where almoſt every page is washed with blood. It is noe mervayle, that the ſaincts being wearied with ſo continuall ſlaughters, doe aske at lenght ſome delivery. So is the meaning of this verſe, but the wordes are yet to be made cleare and delivered from the ſlanders of the adverſaries. From whence then is this fetched, that the ſoules of the Martyrs lye under the Altar? Without doubt in that r…ſp…ct, that David uſed oft, as in Pſal. 27.5. For in the time, ſaith he, of trouble, he will hide mee in his Tabernacle, in the ſecret place of his pavillon ſhall he hide mee, and ſet mee upon a rocke: and againe, thou doſt hide them in a privy pl…ce of thy preſence from the pride of men: thou keepeſt them ſecretly in a cottage from the ſtrife of tongues: Pſal. 31.20. But it is knowne that the Tabernacle both according to the partes, and according to the whole, was a ſhadow of Chriſt. Wherfore to be hidden in the Tabernacle, is to have Chriſt alone for the place of their ſuccour and refuge, by whom alone wee are covered and defended againſt all aſſaults of the adverſaries. From hence it is apparant why the Soules are ſayd to be under the Altar, to wit, that wee p. 187should underſtand firſt from thence, that all the ſalvation alſo of the Martyrs conſiſteth in the alone Death of Chriſt, under the which the holy champiōs hiding themſelves as under a shielde, can appeare ſafely and boldly before God; and that they doe not merite eternall life to themſelves by th… shedding of their owne blood for Chriſt his ſake, as the Papiſts wickedly dote: but to have neede of this covering, without which otherwiſe they cannot ſtande in the ſight of Gods maieſty. Secondly that wee may know that all the children of God muſt be conformable to the image of their firſt borne brother: Rom. 8.29 and muſt walke the ſame way to heaven, wherein he hath gone before us, that is to ſay, by ſuffering of troubles, being made ſacrifices and oblations, and to be killed with many anguishes. For which cauſe Paule ſayth, that he in his fleſh for the body of Chriſt, doth fulfill the reſt of his afflictions, Col. 1.24. And the reſt or defects he calleth conformityes, and not ſatisfactions, either of worthynes or merit. For whatſoever remaineth yet to be ſuffered of any of the ſaints, that is wanting after a ſorte to the afflictions of Chriſt, who iudgeth all our calamityes his owne. Theſe are common to all the faithfull, who have place alike under the Altar: but eſpecially to the Martyrs, whoſe ſufferings are famous before the reſt. For which cauſe this covert to hide in, is attributed to them by name. Seeing then they lie under the altar in this ſenſe, after the uſuall ſpeaking in the ſcriptures, howe wickedly doth the Ieſuite wreſt theſe wordes unto the Idolatrous cuſtome amonge them, of dedicating Temples? Whoſe manner is to bury the bodyes or reliques of the Martyrs under the altar in the Churches, which they dedicate to them: & afterward to call the Church by his name, whoſe reliques are there buried, as though more reſpect were to be had to the reliques under the altar, then of him whom they will have to be ſacrificed on the altar. Would the Spirit have reſpect to this cuſtome, wherby very great iniury is done both to Chriſt, and alſo to his holy Martyrs? To Chriſt, becauſe he is ſpoiled of his honour, and thruſt beneath his ſervants. To Martyrs, becauſe they are made robbers of his glory, for maintayning whereof they shed their blood. Neither are the Ieſuites content to abuſe theſe wordes unto the defence of Idolatry, unleſſe alſo they deſtroy that which was well built of others. Bernard in his third ſermon of the Saints, taught from hence, the holy ſoules looſed from this priſon of the body, not forthwith to enioy perfite bleſſednes, but to waite for full happines at the laſt iudgement, reioycing in the meane time with great and huge comfort: I diſpute not howe ſuch doctrine is not drawne neceſſarily from this place: the ſentence ſeemeth to be true and agreable with the other ſcriptures. For ſo David ſpeaketh, when J awake, I ſhalbe ſatiſfied with thy image, Pſal. 17.15. Neither did Paule expect a crowne before that p. 188day, in which it ſhalbe given to all that have loved the bright comming of Chriſt; 2. Tim. 4.8. Neither would God that the auncient people ſhould be made perfite without us: much leſſe is it like to be true, that one of the eſſentiall parts, should attaine abſolute happines without the other, Heb. 11.40. They that would (more boldly then becometh modeſt Chriſtians) that the ſeparate ſoules, should have a cleare ſight of God, in whom as in a glaſſe they beholde all thinges, paſt, preſent, and to come: what reaſon doe they give, why the ſoules under the ALTAR not content with this ſight alone, as if they were ignorant doe enquire of the time of vengeance? Many ſuch thinges ought to have reſtrained the Ieſuites not to fight againſt a true ſē tence. But they ſawe that unleſſe they should give to the ſeparated ſoules full happines in the cleare beholding of God, the Jnvocating of Saints would be overthrowne, and that there were no reaſon left, for to shewe why wee should implore their aide, ſeeing it was not the manner before Chriſt was exhibited: but let it be ſufficient to have touched in a word their crafty dealing.

¶ For the word of God: Which moſt conſtantly they have profeſſed & preached, as ch. 1.9. And for the teſtimony which they maintained, in the greek which they had, peradventure in this ſenſe, that they were counted Chriſtians by the teſtimony of others, as 1 Tim. 3.7. But he muſt be well reported, evē from them that are without: as if for the word of God, should belonge to them, who by their profeſsion have procured to themſelves the hatred of the wicked: but the teſtimony which they had, to them that are manifeſted by the iudgement of other men.

10 They cryed with a lowde voice: Hitherto the firſt mēber, which hath opened the condition of the time paſt: nowe the preſent ſtate under Galienus, is shewed by a cry. Through yrkeſomnes of continuall trouble, a deliverance from it at lēgth is asked; ſeeing they have endured more thē enough. This cry sheweth the manner of Gods iuſtice, which cannot ſuffer uniuſt murders unpunished: in which ſorte the blood of Abell is ſayd to have cryed, Gen. 4.10. But how great is the patiēce of our God, which is provoked by a cry to punishement, before that he prepares to it? But whither did the ſaints beare the former iniuries without ſpeaking, neither cryed out before this 5 ſeale? Without doubt they did alwayes ſigh under the croſſe: but nowe firſt of all mention is made of the crying, becauſe the time was not farre of when they should be delivered from thoſe ſorrowes. For God is wont when he will beſtowe any thing upon his children, to ſtirre up their harts to fervent prayers, both that they may more eſteeme the good thing obtained, and alſo that they may learne howe great a regard he hath of us p. 189that call upon him with ſincere mindes,

¶ How long O Lord which art holy & true: They ſet forth God with thoſe titles, wherby they may ſtablish & increaſe their faith, as it ought to be done in all right invocation. For becauſe he is holy, he cannot let goe unpunished the ill deedes of the world, eſpecially ſeeing he is alſo true & hath made large promiſes touching the bleſſednes of his people.

¶ Doeſt thou not iudge & avenge: Iudgement perteineth to the knowledge of a matter, vengeance to the performing & executing of the thing iudged, which ſignify punishement toward him that doth wronge: yet chiefly I thinke the delivering of the innocent party: from whence it is conſtrued often with a prepoſition, as in Luke avenge mee of my adverſary, ch. 18.3. Where the widowe doth not ſo much deſire fervently the punishement of the adverſary, as her owne deliverance. So David 1 Sam. 13. and the Lord avenge mee of thee, ſo hath Tremelius. I would rather tranſlate the wordes thus, & the Lord ſhall deliver mee from thee, as alſo the Greeke Interpreters have it, the Lord deliver mee from thee: for he doth not wish evill to Saul to his face. And ſuch a thing is it which the Soules require, to wit, that God at length would after ſo long a tryall, deliver the Church from the power & tyranny of the enemyes, & that he would not ſuffer it to be oppreſſed alway with the yoke of the wicked. That this is the ſumme of the requeſt, it is knowne from the graunt. That is not denyed them which they deſire earneſtly, but it is differred to ſome time, which being accomplished, they should receive the thing ſo much deſired.

11 Then longe white robbes were given to every one: Montanus omitteth the white robes, & readeth, & it was given to them that they ſhould reſt. Other copies reade in the ſingular number thus, & a white robe was given them; & ſo Aretas & the cōmon tranſlation, & there were given to them every one ſeverall white robes. The anſwere made to the ſoules is evidēt by a ſigne & by a ſpeech, by both which is declared what should be the next cōming cōditiō of the ſaints. The robes are givē for a ſigne, which are garmēts hāging downe evē to the heeles, fitte for to hide all deformity in the body, as Cyrus of the robe in Xenophon: it ſeemed to hide, if any ſhould have any defect in his body. Fitte veſtemēts for the ſaincts, & meete for Chriſt to give them. But whereas the robes are white, that perteineth to an ornamēt uſed in time of ioy, as wee hav shewed at ch. 3.4. But now they ar givē to every one, not ſo much for the ſoules cauſe thēſelves, in ſo much as they enioy gladnes in the heavēs, but for to ſignify the things to be done on earth. For wāted they robes all that time frō Traiane to Gallienus? Chriſt promiſed that he that overcometh ſhalbe clothed in white aray ch. 3.5. How long is this promiſe differred? It is not to be doubted, but that the race being runne out, there is ſome reward of the labour. p. 190Therefore theſe robes are not they of which it was ſpoken before, which ar given by and by after the labour is ended, but of an other kinde, ſignifying that the ſaincts should have merry dayes on earth for a time, which they should celebrate as it were with white gownes, as is the cuſtome in the time of ſolemne mirth. The anſwere made by worde cometh to the ſame ende, which both commandeth them to reſt, and alſo ſ…tteth downe limits how long it ſhould continue, namely, a very little time, untill their fellow ſervants were fulfilled, which ſhould be killed, even as they were. In ſumme a ioyfull reſt for a short time is fore shewed, which at length a newe ſlaughter of the faithfull should follow: which at length being finished, that should come to paſſe which the holy ſoules deſired. The Hiſtory witneſſeth, that the thing fell out after the ſame manner. For after Galienus, ſucceeded Claudius, Quintilius, Aurelianus, Tacitus, Florianus, Probus, Carus and his ſonnes, & at length Diocletian: through all which ſpace of about fourty yeeres, unto the ninetinth yeere of Diocletian, there was a time of a white gowne, and of ioyfull mirth, free from the murders and ſpoiling of the ſaints, the Emperours thē ſelves being reſtrained of God, that they might not interrupte and hinder the peace graunted. Which calmnes Euſeb. deſcribeth eloquently in the 8. booke and 1. and 2. chap. of his Hiſt. For being about to write of the ſorrowfull time of Diocletians cruelty, he prepareth him ſelfe a way, by the remembrance of the former happines. He profeſſeth himſelfe unable to declare according to the worthines of the thing, howe great every where amonge all men was the credit and liberty of the Chriſtian trueth: Howe great was the mildnes, ſaith he, of the Emperours towards ours, to whom they committed authority and rule over the Gentiles? whom they ſuffered without puniſhemēt and bouldly to profeſſe their religion, held in great eſtimation, loved entirely, and counted moſt truſty to them, as that Dorotheus and Gregorius. Alſo the Governours of the Churches founde noe leſſe courteſie, aſſemblyes were celebrated with very great cō pany of people, the accuſtomed houſes were not able to receive the multitude, but it was needfull to build newe and larger. Certenly the whole narration caſteth a ſavour of mirth moſt convenient to theſe white robes: neither is there neede of any other comment and expoſition of theſe garmēts and of that reſt, which the holy ſoules are commanded to take. But this felicity remained uncorrupted, untill Diocletian diſturbed it. For this one onelyonly conflict was remayning to their fellowe ſervants, which at length being paſt, they should enioy the thinge much deſired: neither should any rage of Tyrants afterward trouble them, as before times.

12 Afterward I beheld when he had opened the ſixt ſeale, and loe there was a great earthquake: Neither hath the ſixt Seale any Beaſt to make attention, becauſe p. 191men were attentive enough by the anſwere given to the Soules under the former ſeale. For it was ſayd that one onelyonly ſtrife remained. And in deede it might eaſily be underſtood, that the time was not farre of, when an ende should be put unto publike murders, ſeeing all degrees of men did encline with ſo great gentlenes to the trueth. But this Seale hath both ſome thing proper in the reſt of this chapter, and alſo common in chap. 7. That is the laſt triall of the Seales: the firſt part of which conteineth the going on of the ſorrowfull Tragedie and all the former calamityes, ver. 12.13.14. The ſecōd the ioyfull iſue in ſubduing the enemyes and appeaſing all hurliburlies, ver. 15.16.17. As touching that, Aretas reporteth from the monuments of Andreas, that very many ſayd, that this earthquake was a paſſage from the perſecutions, which were brought upon them for Chriſt his ſake, unto the time of Antichriſt. And ſo the ſcriptures are wont to call ſome notable alteration, an earthquake, as where it is ſayd: yet once more I will ſhake the earth, Heb. 12.26. It ſignifyeth the remooving of thoſe thinges that are shaken, as Saint Paul declareth. And in the olde Teſtament, the going of the children of Jſraell out of Egipt, is called an earthquake, as Pſal. 68.9. The earth was moved, and the heavens dropped at the preſence of God. Thoſe Interpreters have touched the point according to the trueth, but onelyonly they did miſſe in this, that living under Antichriſt, they expected him yet to come, not knowing that he was come longe a goe. Which errour of the auncient Fathers (as who being further of from the laſt event, were leſſe able to perceive the matter it ſelfe) the Papiſts ſnatch to themſelves greedily: and here they make a very great gaping and diſtance of time, leaping over from the times of Traiane, in which they conclude the former Seales, unto the laſt ende of the world, which they reſerve to their Antichriſt, as though by this earthquake, all iudgement of that which is right had fallen unto them. But whether is it likely that a whole thouſand and five hundred yeeres, and yet to come, wee knowe not how many more, have bin paſſed over with ſilence, and that all the reſt of the Prophecy was ſtuffed togither into the narrow ſtraites of 3. yeeres and an halfe, as Fraunces of Ribera the Jeſuite will have it? It is indeede a profitable abridgement and a short way to ſet free his Lord the Pope from a very great feare. For it could not be, but as often as he should beholde his face in this glaſſe, he would ſeeme to himſelfe to be Antichriſt, unleſſe the Ieſuite now did make it apparant, that all that, was but a phantaſme which made him afraid. That nothing is here ſpoken of the preſent time, neither of that which is paſt through many ages, but that all the ſpeech following, is of the time yet to come. But wee will put away this ſmoke & miſt through Gods his helpe, neither will wee ſuffer that the Pope ſeeming p. 192to himſelfe a trikſy felow, should love himſelfe to deſtruction: & alſo will make playne, that the Jeſuites, doe not interprete but moke the ſcriptures.

¶ And the Sunne became blacke: Theſe figurative and hyperbolicall ſpeeches doe shewe that there should be a perſecution, the moſt fierce of all thoſe which the Church endured at any time from Chriſts birth till nowe. For ſo the Prophetes are wont to ſpeake when they pointe at any great calamity, as Iſaiah, He will clothe the heavens with blacknes, he will make their covering as a ſacke cloath, chap. 50.3. And Ieremy, When I beholde, ſaith he, the heavens, they have noe light, ch. 4.23. and the heavens above ſhalbe blacke ver. 28. but moſt playnly in Ezechiell, ſpeking of the overthrowe of the Egyptiās, When I ſhall put thee out, I will cover the heavens and make the ſtarres thereof darke; I will cover the Sunne with a cloude, and the moone ſhall not make her light to ſhine: all the cleare lights in the heaven I will make darke upon thee, and bring darkenes upō thy land, ſaith the Lord, ch. 32.7.8. Many ſuch places doe teach, that theſe ſpeeches are not to be refferred to the laſt iudgement onelyonly, as ſome doe expounde, but alſo to other times: which thoſe auncients did ſee, of whom ſpake Aretas even now, who would have theſe thinges to be underſtood of the paſsing over to Antichriſt. This blacknes of the Sunne & the other diſturbance of the creature, perteineth to that horrible ſlaughter, wherby thoſe wicked men Diocletian, & Maximinian endevoured to roote out the Church. For wee shall ſee that the Sūne & Moone doth note ſtably through this booke, the chiefe ornaments of the congregation of the faithfull: ſo that the Sunne may ſignify the Scriptures, the Moone that excellent glory of godlines wherby the ſaincts doe shine, after they have borrowed light frō thē. That both theſe should be miſerably defyled by this common calamity, this ſeale sheweth it. The accomplishement whereof is recited by Euſebe, booke 8.2. For when the Emperours in the nineteenth yeere of their reigne, ordained by publik decrees, that the bookes of the holy ſcriptures should be committed to the fire in the middes of the marked: wee ſawe, ſayth Euſebius, with theſe very eyes, that the ſacred Scriptures, inſpired of God, were caſt in to the fire, in the middes of the market place: and in the ſame place a little after, the Kinges letters patents did fly to & fro in every place, wherby it was commaunded to aboliſh the ſcriptures. So this Sunne as a ſacke cloath of haire noteth not onelyonly generally, that the publicke ioy should be turned into very great ſorrow, but alſo eſpecially that outragiouſnes, wherby cruelty was exerciſed againſt the ſacred ſcriptures. Neither could it be otherwiſe, but when the fountaine of light was darkened, the Moone which hath her light onelyonly borrowed, should fade away into the darke colour of blood, as almoſt alwaye it happeneth, when shee is kept from having ſociety with the Sunne.

p. 19313 And the ſtarres from heaven fell to the earth; The ſtarres were Miniſters & Paſtors of the Churches, chap. 1.20. In which ſignification they are uſed both here & in other place afterward. Many of thē through feare should revolte from the trueth, which is shewed by the falling from heaven to earth. Neither that onelyonly after many dangers and divers calamityes, wherby being weakened they should yeeld, but in the very firſt aſſault, they should fall downe as greene figges, that is, with very little adoe, even at the firſt rumour of perill; for the figge tree moſt eaſily looſeth her fruit before maturity, neither tarrieth almoſt for the violence of ſtormes, but with any light blaſt of winde, maketh an untymely birth, that I may ſo ſay, Plin. booke 16.26. Of which thing the Spirit maketh mention, in ſo fine a ſimilitude, that the faithfull being forwarned, should not be diſcouraged with the ſo eaſy falling away of many. Euſebius sheweth that the thing fell out altogither as it was here foreshewed. For after that firſt decree of demoliſhing the temples & burning the ſcriptures, there was added an other not long after of apprehending the Paſtors of the Churches, and compelling them to ſacrifice to Jdoles: Here many courageouſly perſevering, were not overcome with torments, but an infinite ſorte of others, being aſtonied a good while before through feare, were weakened at the firſt aſſault, Euſeb. booke 8.2. by the which he sheweth the ſudden fall of many.

14 And the heaven departed away: The heaven every where in this booke ſignifyeth the univerſall purer Church, and it properly to be at length her dwelling place, & in the meane tyme in ſuch ſorte by her repreſented, that it hath not any more lively image on earth. Theſe thinges therefore prove that the calamity reſted not in the Governours alone, but that the whole face of the Church was covered with ſo blacke darkenes, that it could be ſeene almoſt no where. Let the ſame Euſeb. be read in the 3 booke ch. 3. where he bewayleth the miſerable waſting of it, with lamentings borrowed from the lamentatiōs of Ieremy, chap. 2.1.2. Likewiſe from Pſal. 89.39 &c. Yet notwithſtanding this deſolation should be but as the foulding of a booke. A booke is not deſtroyed when it is rolled up, but remaineth as great as it was before, it becometh indeede leſſe evident and apparant in the ſight, being reduced and brought into a farre ſtraighter roome: So likewiſe the Church should looſe nothing of her ſyncerity, howſoever her glory might ſeeme to be quite abolished. But the ſimilitude of a folded booke is taken from the auncient cuſtome, wherin bookes were not bound into leaves, but were rolled up as little wheeles, whence they were called volumes, as Aretas hath nored, The Hebr, ſaith he, did vſe rowles, that which is books with us: p. 194in the ſame ſenſe it is ſayd in the Epiſtle to the Hebrewes, chap. 1.12. and as veſture ſhall thou folde them up, that is, thou shalt deface all their glory as of a veſture folded up, whoſe gorgeouſneſſe and beautie cannot be ſeene. The Hebrewes have for it Tach…liphem, thou ſhalt change them, Pſal. 102.27. the which is tranſlated by the Greekes ſignificantly thou ſhalt folde up: ſeeing the Pſalmiſt ſpeaketh of ſuch a changing as is altogither contrary to the nature of the heavens. For the heaven is R…q…hh, ſtretched out, ſpread abroad as a curtaine, or as a mortall plate divided: but rolled up it ceaſeth to be Raqiahh: ſo the Church is made to be ſpred through all nations, a…d to imp…rt to them, as the heaven to the earth, light, warmnes, and life it ſelfe: but nowe for a time it should be rolled up, neither should any glory of it be ſeen abroad. Where thē was the viſible maieſty of Rome in the meane time, when the heavē departed away as a booke folded up? But they have goodly provided for them ſelves touching ſuch dangers, who have coſt of all theſe thinges unto the laſt day: but howe amiſſe and wrongfully shalbe shewed by and by at ver. 16.

¶ And all mountaines and Ilands: There is nothing ſo firme, which this tempeſt should not remoove, nothing ſo farre of, whither it should not goe and be ſpred. The word mountaine noteth that, and the word Iland, this. It is a great ſtorme, which doth either ſcatter the little hilles of the earth, or which doth rage but in the bordering and lowe places: but that which doth either caſt and drive away the Mountaines themſelves, neither ſtayeth in the continent, but alſo flyeth over the ſea into the Ilandes, muſt needes bring extreame deſtruction. Euſebius beginning this boyſterous ſtorme at Nicomedia, purſued it by the very footeſteppes through all Syria, Aegypt, Cappadocia, Cilara and Phrygia; booke 8. but being as it were wearie with travayling, and loathing ſo ſorrowfull a narration, he came not to our Europe: although Thracia, Italy, Spayne, France being nigh to them, and our Iland Britanny ſomewhat further of, miniſtred noe leſſe plenty of Martyrs, although the moderation of Conſtans, cauſed all things to be more milde in theſe countries. The eight booke of the Eccleſiaſticall hiſtory of Euſeb. expoundeth theſe three verſes largely.

15 And the Kinges of the earth, and the Peeres &c. Thus farre is the Epitaſis, now followeth the Cataſtrophe ioyned togither with the former troubles. For in the middes of the rage and heate of this calamity, Chriſt would shewe forth his divine power from heaven, and as it were rayſed from his ſle…pe, would appeaſe ſuddenly the tempeſt by his word alone, as he did in time paſt being awaked by his diſciples. Firſt at the ſight of him Kinges and the Peeres of the earth should flee away, and should hide themſelves p. 195in moſt ſecret dennes. For what other thinge drove Diocletian, & Maximin Hercule, that having the ſoveraigne power of thinges, and a moſt fervent deſire to roote out Chriſtians, when alſo they had continued theyr fury unto the ſecond yeere, reſigned the Empire ſuddenly and returned to a private life? A thing, ſaith Euſebius, never heard of, to have come to paſſe at any time, booke 8.13. Neither without cauſe doth Ignatius cry out, o wonderfull thing and unknowne till this age, that of their owne accord, neither old age preſſing them, neither the weightines of things, both brought themſelves into order. Euſeb. layeth the cauſe upon their phreneſy. Nicephorus alſo upon their rage, aryſing doubt leſſe from thence, becauſe they ſawe that they laboured ſore in vayne to deſtroy the Chriſtians. But they touched not the true cauſe: from hence they should have learned this, which is it and noe other: The Lambe at length shewing himſelfe to be the avenger of his Church, inwardly and ſecretly did ſtinge their mindes with the conſcience of their wickednes, and feare of vengeance: wherby he drove theſe mē even againſt their wills unto this unheard modeſty. The thing is manifeſt from Maximianus, who, after that ſtinge of conſcience waxed ſomewhat weake, it repented him of his fact, and left no meanes unattented, for to recover the ſcepter which he had laid downe. An other of the Emperours, who ſucceeded thoſe that gave over their place called Gallerius Maximianus exerciſing tyranny againſt Chriſtians, the ſame Lambe vanquished by an horrible diſeaſe, and drove him to recantation: an exemple whereof ſee in Euſeb. booke 18.17. Maximinus alſo being made Emperour in the Eaſt by Galerius, at length againſt his will acknowledged Chriſt to be the King, and gave free leave to his worſhippers to live after his precepts and ordinances, Euſeb booke 9.9.10. Maxentius that Romane Tyrant ſtriken with feare by the ſame Lambe, fayned himſ…lfe to be a Chriſtian for a time. Sabinus and the other rulers of the Provinces, following the authority of the Ceſars & Auguſts deſired to winne the Chriſtians favour alſo by a fayned gentlenes, and to hide themſelves from the wrath of the Lambe. So great a feare of the Lambe came upon all degrees of mē, that every one thought himſelfe well provided, who could get any corner wherein he might lye hidde in ſafety.

16 And they ſayd to the Mountaines: It is an argument of exceeding deſperation, when they eſteemed all evill but light in compariſon of his wrath, from which they would redeeme themſelves with any moſt grievous dammage whatſoever. Diocletian being ſent for by the letters of Conſtantine the great, drunke poiſon for feare. Maximianus ended his life with an haltar. Gallerius perished of a moſt fowle diſeaſe. Maximinus prevented the death that was nigh to him from Licinius, by a voluntary death. Maxentius tooke p. 196for him ſelfe a denne in the very bottome of the great river Tybris. So in divers maners the Tyrants deſyred to be hid from the ſight of the Lambe. Many men from the lykenes of ſpeaking, doe thinke that theſe thinges are to be referred unto the laſt day.

But noe man can deny, that theſe ſame kindes of ſpeaking are applyed of the Prophetes unto other and alſo unto the laſt calamityes. And they ſhall come, ſayth Iſaiah, into the holes of the rockes, and into the caves of the earth, for the feare of the Lord, chap. 2.19. Likewiſe Hoſeah: And they ſhall ſ…y to the Mountaines, cover us, and to the hilles fall upon us. When yet nevertheleſſe he ſpeaketh there onelyonly of the carying away into Babylon, chap. 10.8. Therefore the likenes of ſpeaking hath ſmall force to effect that which they would have. Moreover neither can the conſideration of the time ſuffer that interpretation by any meanes. For ſeeing the time of the Trumpets and Viol… is of longe continuance, as wee shall shewe in the thinges that follow, the ſixt ſeale muſt needs be a great way from the laſt day, eſpecially ſeeing the firſt Trumpet shall not beginne to blowe, before the ſeaventh ſeale be opened. This one thing may be ſufficient to convince that ſtrange interpretation.

17 For that day cometh: In which the Lambe would doe that for the ſoules which they deſired, ver. 11. would take deſerved vengeance on the enemyes, would breake the yoke of the Tyrants, would take away the power of aſſayling with publike perſecutions, would ſet his people at liberty, neither would ſuffer them to he vexed any more for a longe time, as after chap. 20.2. of any enemy of this kinde. Therefore the Church now could not be withſtood by any forces, that shee should not get out of trouble, and obtaine the ſoveraignty of things, even as the experience of the ſame times hath shewed plenteouſly. Nowe therefore wee ſee the wonderfull Prophecy of the ſixe Seales, in which have ben diſcloſed the thinges of chiefe moment, from the time of the Revelation given unto the raigne begun by Conſtantine: ſurely in ſo expreſſe types and image of the thinges to be done, that although peradventure ſome will accuſe the interpretation of novelty: yet every ſyncere and equall iudge will mervayle rather, that the ſame hath not ben obſerved of others afore time, thē refuſe this as ſtrange. Yf any deſyre to underſtand more fully touching the ſixe Seales, let him reade the ſeaven laſt bookes of the Eccleſiaſticall Hiſtory of Euſebius, which may well ſerve him in ſteade of an ample and ſufficint Commentary.