A Revelation of the Apocalypse — Thomas Brightman

A Revelation of the Apocalypse · Thomas Brightman

CHAPTER 13.

THEN I ſaw a Beaſt riſing out of the Sea, which had ſeven heads and tenne hornes, and upon his hornes ten crownes ſet, and upon his heads was ſet a name of blaſphemy.

2 And the Beaſt which I ſaw, was like a Leopard, and his feete as the feete of a Beare, and his mouth as the mouth of a Lion: and the Dragon gave him his power, and his throne, and great authority.

3 And I ſaw one of his heads as it were wonded to death, but his deadly wound was healed: and all the earth wondred and followed the Beaſt.

4 And they worſhipped the Dragon, which gave power to the Beaſt, and they worſhipped the Beaſt ſ…ying, Who is like unto the Beaſt? who ſhall be able to warre with him?

5 And there was given unto him a mouth ſpeaking great thinges, and blaſphemies: and power was given unto him to doe two and fourtie moneths.

6 Therefore he opened his mouth unto blaſphemy againſt God, to blaſpheme his name, and his Tabernacle, and them that dewell in heaven.

7 And it was given to him to make warre with the Saincts, & to overcome them, and power was given unto him over everie kinred, and tongue and nation.

8 Therefore all that dwell upon the earth, ſhall worſhip him, whoſe names are not written in the booke of life of that Lambe, which wa… ſlaine from the beginning of the world.

9 If any man have an eare, let him heare.

10 If any leade into captivity, he ſhall goe into captivity: if any kill with a ſword, he muſt be killed by a ſword: here is the patience and faith of the Saincts.

11 Afterward I beheld an other Beaſt comming up out of the earth, having two hornes like the Lambe, but he ſpake like the Dragon.

12 And he exerciſeth all the power of the former Beaſt before him, and he cauſeth the earth and them that dwell therein to worſhip the Beaſt, whoſe deadly wounde was healed.

13 And he doeth great wonders, ſo that he maketh fire to come downe from heaven on the earth, in the ſight of men.

14 And he deceaveth them that dwell on the earth, for the ſignes which were permitted to him to doe in the ſight of the Beaſt, ſaying to them that dwell on the Earth, that they ſhould make the image of the Beaſt, which was wonded by the worde, but did live againe.

15 And it was permitted to him to give a Spirit to the Image of the Beaſt, ſo that the image of the Beaſt should ſpeake, and should cauſe that as many as would not worſhip the image of the Beaſt ſhould be killed.

16 And he maketh all both ſmall and great, rich and poore, free and bound, to receive a marke in their right hand, or in their foreheads.

17 And that no man might buy or ſell, ſave he that had the marke, or the name of the Beaſt, or the number of his name.

18 Here is wiſdome: Let him that hath underſtanding, count the number of the Beaſt. For it is the number of a man, and his number is ſixe hundreth threeſcore and ſixe.

Analyſis.

THVS farre hath ben the battell with the Dragon; the combate with the Beaſt followeth; which is double: the firſt, and the ſecond. The deſcription of the firſt is from the beginning of the chapter to the 11. verſe. And firſt from the cauſes, that he aroſe out of the Sea: then alſo from his integrall parts, his hornes, heads, and their decking, ver. 1. his whole forme, feet and mouth, ver. 2. Furthermore from his authority, wherby he doth excell, which is threefolde, at the firſt received from the Dragon; a while after diminiſhed; afterward recovered againe his wonde being healed: which is more amplifyed then that firſt, as declare, both the honour which the worſhippers give to him, ver. 4. & the power both to blaſpheme and alſo to make warre, ver. 5.6.7. Laſt of all, the largeneſſe of his Empire, ver. 7.8. All which things ar concluded with a pleaſant ſhutting up of the matter, for a greater heede taking and conſolation, ver. 9.10. Such is the firſt Beaſt: The ſecond declareth his ſtocke by his riſing out of the earth, and alſo by his likenes to the Lambe, and Dragon, ver. 11. The power alſo of this is great, as appeareth in ſubduing men to worſhip the firſt Beaſt, ver 12. and that partly in deceaving by great wonders, ver. 13. and lying ver. 14. partly in compelling both by puniſhment of death to worſhip the living Image, ver. 15. and alſo by the loſſe of their goods, to receive the marke that ſhould be printed upon them; which is declared, both to whom it belongeth, either men, or members, ver. 16. & how manifold, to wit, the marke, the name of the Beaſt, the number of his name, ver. 17. Which number is ſet foorth, both by an exhortation to count it; and by a noting partly to whom it is proper, to wit of a man; partly how many it is, to wit, ſixe hundreth three ſcore and ſixe.

Scholions.

¶ Then I ſaw a Beaſt: That the whole next treatiſe may be more cleare, two thinges briefly are to be conſidered, before wee come to the unfolding of every ſeverall thing. The firſt is the kinde of this Beaſt, the other of the time wherein he ariſeth. As touching that firſt, this Beaſt is not the civile Romane Empire: either Heatheniſh, or Chriſtian, corrupt with hereſy. For if wee regard the Heathen Emperours, they reigned when Iohn wrote: but this Beaſt was not yet come, whoſe firſt beginning he ſawe in a type. For nothing whoſe originall he had repreſented unto him, was paſt but to come, according to that ſaying, J will ſhewe thee the things which muſt be done hereafter, chap. 4.1. But the Angel afterward affirmeth playnely, that he was not yet come, ſaying five are fallen, one is, and an other is not yet come, chap. 17.10. It is manifeſt that he that was not yet come, is this Beaſt, ver. 12. Are ten Kings who have not yet received the Kingdome: but ſhall receive power as Kings at one houre with the Beaſt. Furthermore this Beaſt received his throne and power from the Dragon, ver. 2. who nowe before time had perſecuted the woman, that is, the Chriſtian Church. But the Heathen Emperours received their throne and power from none, eſpecially which was before this time a chiefe enemy to the Chriſtian name, ſeeing the Emperours themſelves are more auncient then the birth of Chriſt himſelfe. Finally the Beaſt is of the ſame time that the flight is, and ſolitarines of the woman. But the Heathen Emperours under the name of the Dragon were togither with him in heaven, as wee have shewed in chap 12.3. But there is nothing in the worke of nature, which hath his being before & after himſelfe, and is both the originall to it ſelfe, and the image thereof, (which muſt needs be) if wee referre this & the ſeconde Beaſt to Antichriſt alone. It is true indeede that nothing is before and after himſelfe, and both the originall to himſelfe and image thereof, in the ſame, in reſpect of the ſame thing, and at the ſame time; yet in one & the ſame man infancy goeth before olde age, and the latter age may be compared to the likenes of the former. Therefore wee conclude that by no meanes this Beaſt is the Romane Heatheniſh Empire, much leſſe the Chriſtian. Which in the Throne did not ſucceed the Dragon, but alwayes had his palace either in Conſtā tinople, or in France, or in Germanie. Neither did the whole earth follow with admiration the Empire reſtored, as in ver. 3. nor received his mark, as in ver. 16. but after the renewing, it was limited with ſmall boundes, firſt of France, Jtaly, and ſome part of Germany: ſecondly, in ſhort time after of Germany alone, having no juriſdiction over Spaine, Britannie, Hū garie, Sclavonie, and the other countries, which yet belonged to the Romane Empire under another name. Neither to acknowledge the Chriſtian Emperour to be ſuch, as he chalengeth to himſelfe, that is to ſay, the higheſt Magiſtrate in the countries ſubiect unto him, is an argument of one appointed to deſtruction, as in the 8. verſe. For Paul profeſſed himſelfe to be a Romane, and appealed to Ceſar, Act. 25.10. Yea Chriſt acknowledged the Heathen Emperour, and commaunded that he ſhould be obeyed by giving to Ceſar the things which are Ceſars, Mat. 22.21. Seeing therefore it agreeth not at all to the Emperour, it muſt needs be that Antichriſt is ſignifyed: whoſe one and the ſame perſon is deſcribed under a double figure of two Beaſts, as may be manifeſt from the 17. chap. where there is taught a declaration of this Chapter, and no mention made of the ſecond, but of the firſt onelyonly. But why ſo I pray? VVas it not needfull that wee should be inſtructed touching the ſecond, whom all men thinke to be either the very Antichriſt, or at leaſt his Miniſter no better then himſelfe? Not at all: but becauſe he that knoweth one, knoweth both: neither doth the ſecond make an other perſon, but doth pour ray the ſame image: ſomewhat more playnely ſetting the colours upon the lineaments. And why should not the Beaſt be double, when one Antichriſt is a double head, the ſeventh and eight? of which that anſwereth to this firſt Beaſt, this to the ſecond. The reaſon why a double type is uſed, is the notable variety, which could not be repreſented fitly inough by one. This Beaſt hath a double riſing: from the Sea and from the Earth. He hath alſo a double power: Civill and Spirituall. In reſpect of the Civill, he is the firſt, in regard of the ſpirituall, the ſecond. VVhichWhich double tyranny is moſt plaine in the one Pope of Rome, ſo as wee can not doubt but that he is both the Beaſts. It is knowne how Boniface the eight in his firſt Iubile, vanted himſelfe openly in the Temple of Peter and Paul, one day coming forth girded with a ſword, and cloathed with an Emperours corſelet: in the ſecond day with a Prelats apparell,, and with a key crying with a loude voice, Behold here are two ſwordes, that is, Behold here is a double Beaſt. VVhichWhich double power Mantuan doth expreſſe by an elegant carme in theſe wordes:

He is mighty and very ſtrong, with the two ſwordes girded,

Magnificent Keiſers and Kings, have his feete worſhipped

Let then this be the firſt thing, that the Pope of Rome is this double Beaſt, be cauſe of a double beginning and power: neither is the ſame ſo much celebrated by the wordes and meanes of thoſe of our ſide, as by the Popes themſelves, as it doth more clearly appeare from the expoſition following. A ſecond thing is demanded touching the time of his beginning: which I thinke is to be ſet in the very giving over of Diocletian and Maximin Hercule, when theſe two ſeemed of their owne accord to give over the Empire about the yeere three hundreth and ſixt, as before hath ben declared. But becauſe none peradventure fetcheth Antichriſt from that head ſpring: and becauſe Bellarmine affirmeth that all our men doe place the comming of Antichriſt after the ſixe hundreth yeere: and after the death of Gregory the firſt (although this is to be underſtood of his birth: for our men doe make his conception to be more auncient) that I may not ſeeme alone to have enterpriſed to doe a thing unheard of, I will yeeld reaſons of this my judgement, which ſeeme to me to be moſt ſtrong. Firſt this Beaſt ruleth all that time, wherein the woman lyeth hid in the wildernes, and the two witneſſes prophecy cloathed in ſackecloth, as is manifeſt after, from the fift verſe, where power is givē to him to doe two and fourtie moneths, which is the ſame ſpace of the woman and Prophets. Now wee evince by neceſſary arguments, that the woman went into the wildernes, and the witneſſes tooke mourning apparell at that time which wee have ſaid, when Conſtantine began his raigne: & therfore alſo the Beaſt began in the ſame time to ariſe out of the Sea. Furthermore what other thing meaneth that of Socrates, who lived when Theodoſius Iunior ruled, in the times of Celeſtine Bishop of Rome, about the yeere 424. foure ſcore yeeres after Cōſtantine; The Romane Biſhopricke, likewiſe that of Alexandria, being advanced long ſince beyond the Prieſthood, unto a Princedome: booke 7. chap. 11. Had he promoted himſelfe beiond the boundes of the Prieſthood? Whither elſe I pray, then unto an Antichriſtian tyranny? Had it done this long ſince and of a certen long time? Certenly So crates commeth to my accounte, or rather I to his, or, as it is more agreable to the trueth, both of us to the reckening of the Holy Ghoſt himſelfe. But he ſpeketh no more of the Romane, either here, or before, in book 7. 7. then of the Alexandrine. That is true indeede; he in common toucheth ſharply the ambition of both; but the Romane Bishop had many more peculiar properties of the true Antichriſt, which in no ſort did belong to the Alexandrine: and therefore although at the firſt they ranne togither it may be with equall ſteppes, yet in short time the Romane got afore, and left the Alexandrine many miles behind him. Hereunto more over is added the third Carthaginean Councill, about the times of Syricius, to wit in the yeere three hundreth ninetie, which decreed, that the Biſhop of the firſt ſeate, ſhould not be called the Prince of Prieſts, or Chiefe Prieſt: or any ſuch thing: but onelyonly the Biſhop of the firſt Seate: but univerſall, let neither the Biſhop of Rome be called, Can. 26. as it is cited in the ninetieth diſtinction. Wee learne frō this Decree, what thoſe times had brought forth; otherwiſe it had ben fooliſh and ſuperfluous to make an ordinance touching this matter. Neither is the confeſsion of the Papiſts in this thing to be paſſed over. Doſt thou thē aske the cauſe why the Romane Biſhops were never preſent at the generall Councills in the Eaſt part? Bellarmine declareth that it came not to paſſe by chāce in his firſt booke of the Councill, and of the Church chap. 19. but for a certen conſideration. Which howſoever it was not knowne peradventure to many others, yet it ought to be throughly underſtood of him, a man that is a ſecretarie of the Popes Kingdome. He rendreth two reaſons of this abſence: the firſt, It ſeemed not to be convenient that the head ſhould follow the members &c. The ſecond, becauſe the Emperour was alwaies preſent at the Councils in the Eaſt part, or ſome Ambaſſadour of his: who challengeth to himſelfe the firſt at leaſt materiall place, otherwiſe then was meete. That either this therefore might not be tolerated, or a tumult mooved, he went not to thoſe Councils, but ſent only his letters. Such are his wordes: he hath hit the nayle on the head. For the Pope diſdaineth to be preſent at thoſe Coūcils, in which the Emp. should ſit before him. How fayre were words givē both to the Emp. Conſtantine and alſo all the Nicene Fathers? The good men thought, as Euſebius ſpeaketh, that olde age was a let, that the Preſident of the Lady City of Rome could not be preſent: and therefore were content with the Elders, which ſupplyed his place. But the true cauſe was, that he could not abide, to give place to the Emperour. For I beleeve Bellarmine rather then Euſebius, touching the minde of the Bishop of Rome. VVherefore in the times of the firſt Nicene Councill there was a man at Rome foreign, that lifted up one; who albeit not yet openly, nevertheleſſe within and ſecretly with himſelfe was exalted, above all that is called God, 2 Theſ. 2.4. Not that he vaunted himſelfe to be ſuperiour to God in Heaven (for that is not the meaning of the Apoſtle) but to all the Gods in earth, to wit the higheſt Magiſtrate, who is called foreign, Imperiall, from whence foreign, that is worſhipped, ſeemeth to be added in ſtead of an expoſition. But why doe I be ſtowe much time in theſe things? The matter is out of controverſie from chap. 17. afterward. The ſeventh head of the Beaſt ſucceedeth next after the Heathen Emperours; for theſe make the ſixt, as shalbe ſaid in his place. But Antichriſt is that ſeventh head, and therefore hath his beginning by and by after the Heathen Emperours. Shall I then thinke that all from Miltiades are utterly caſt away, as who doe make this Beaſt, that is, the very Antichriſt? Farte be from mee ſo great raſhnes of judging. This Beaſt is the ſtate of a Kingdome, as I hope ſhalbe moſt cleare after. And therefore God could deliver from the common deſtructiō ſome peculiar men, whō he thought good though furtherers and miniſters of this Kingdome. The impiety was not ſo wicked at the firſt: and the yong Antichriſts did not knowe for what miſchiefe they prepared a way. Therefore wee leave theſe to the infinite and unſearcheable mercy of God, yet wee doubt not, but wee have found out the originall of the riſing Beaſt, which nowe wee ſee to have fallen on that time, in which the Dragon was caſt unto the earth, ch. 12.9. For being about to leave heaven, he provided himſelfe of a Vicar, who in his abſence should governe his affaires: whoſe buſines he looked unto, nor careleſly, as wee shall finde afterward. Theſe things being thus ſet in order, wee ſee how from this fountaine, every each thing will flowe moſt eaſily; every part of this Prophecy agreeing moſt fitly one with another. The true original doubtleſſe not being perceived of the Interpreters, diſordered all conſideration of the times, made a harſh, conſtrained, and abſurd expoſition, and tooke wholly away the right ſearching out of the event. Now as touching the words, the cruelty of Antichriſt is ſignifyed moſt fitly by a Beaſt, as often in the Scriptures Tyrants are compared unto Wolves and Lions, equall to them in fiercenes, but for hurt worſer, by how much iniquity in men is more armed, becauſe of the force of reaſon. He did riſe out of the Sea: becauſe he hath his originall from corrupt doctrine, to wit the authority of Peters Chaire, falſly bragged of, wherein the Biſhop of Rome glorieth almoſt in every word, and which the auncient holy men Tertullian, Cyprian, and the reſt, knowing not for what impiety they prepared a way, extolled with exceſsive praiſes. But then chiefly the Sea was viſible, and the riſing out of water might appeare to mens eyes, whē the Nicene Fathers caſt the burning mountaine into the Sea; as hath ben ſaid, in the 8. chap. ver. 8. that is when they confirmed by their Decree, that whatſoever preeminence there was, should be given to Rome, over the neighbour Bishops. For the Sea noteth togither with the Doctrine, the Clergie, whoſe office is to take paine in miniſtring the Doctrine. Thoſe holy men were farre from bringing in the Tyranny, which was after ſtablished: yet they unwares gave a notable increaſe to it, by this their conſtitution. Before the Nicene Councill every one lived to himſelfe, and little regard was had to the Church of Rome: as Aeneas Silvius confeſſeth. This then eſpecially was the riſing of the Beaſt: not that he began not to riſe up before, but becauſe now firſt he could be ſeen and marked of men.

¶ Which had ſeven heads: Such was his riſing. His integrall partes are, firſt his Heads, which are as many, and the ſame which the Dragon had in ch. 12.3. For there is the ſame ſeate & dignitie of them both. For theſe heads are Hilles and Kings, as in chap. 17.9.

17 He hath alſo ten hornes, as the Dragon, and ten crownes ſet on his hornes. Which ten crownes, are ten Kings, chap. 17.11. Yet nevertheleſſe differing in two ſorts from the hornes of the Dragon. Firſt, in the crownes with which theſe are adorned, as which doe note out Kings, not to be ſubject to the Empire of an other man, but who should have a free and ſupreme menaging of things. The Hornes of the Dragon had no ſuch adorning, but this honour did belong onelyonly to the heads, as in chap. 12.3. Whence commeth the difference? Becauſe the Heathen Emperours placed the ſeat of the Empyre at Rome, whereof they are the ſeaven heads: eſtabliſhing her the Empreſſe and Queene of all. And therefore the crownes being taken away from all other Kings and Provinces, they have impoſed them upon the ſeven heads or hills of this. But nowe there should be an other face of things, Antichriſt at length shewing himſelfe. For the maieſty of the Empire should not remaine at Rome, but should have her ſeate in ſome other country: for which cauſe the crownes, which before did belong to the heads, now for a newe reſpect are tranferred to the hornes. Secondly, they differ in time. For the hornes of the Beaſt were not yet bred, when John wrote, chap. 17.12. The hornes of the Dragon, even before Iohn was borne, were lifted up on high, ſpread with many branches, as wee have ſeen in chap. 12.3. Therefore although they agree in nūber, yet they are not the ſame in all things, neither should one doe well, if he should apply to the head of that, things that belong to this. But finally, what are theſe hornes? All things being diligently cō ſidered, I thinke that they were the ten firſt Chriſtian Emperours. Of counting whom there may be a double way: one, of every ſeverall by himſelfe, and of them onelyonly in whoſe power was either the univerſall Empire, or that of the Weſt. Into which Catalogue doe come Conſtantine the Great, Conſtantine, Co…ſtans, Conſtantine his ſonnes, IVLIANVS, Iovianus, Valentinianus, Gratianus, Valentinianus the ſecond, Theodoſius. And ſo there is a great conſēt of the things done and of the Prophecy. For while theſe ten did raigne, the Beaſt was defended excellently, & his dignity much increaſed. Which at length being taken away, the hornes being as it were broken for a time, the ſucceeding Emperours were not able to maintaine the ſame authority of the Romiſh Beaſt, which thoſe predeceſſours had gottē. Honorius the ſōne of that Theodoſius ſufferred Rome to be taken and ſpoiled of the Gothes. And although for the ſpace of two yeeres it was beſeeged by Alaricus, he abiding at Ravēna, either was not able, or durſt not ſuccour it, the ſtrēgth of the Hornes was ſo much abated. VVhere was his Fathers valiantneſſe, which killed and put to flight enemies in ſo great numbers, even in the furtheſt boundes of Rome? But neither from the Eaſt was there now any aide, but the hornes being as it were broken, wherby the former Emperours removed ſo farre of the Barbarous people: the Beaſt with his Rome was a pray to the moſt contemptible nations. But there ſeemeth to be a more full accord, and in every part more agreable from a conjoyned reckening of the Emperours, both of the weſt, and of the Eaſt, after the uſuall manner of all the Chronicle writers. Thus they are numbred: 1, Conſtantine the Great: 2, Conſtantine, Conſtans, Conſtantius his ſonnes: 3, Iulianus: 4, Iovinianus: 5, Valentianus and Valens: 6, Gratianus, Valentinianus the ſecond, and Theodoſius the firſt: 7, Theodoſius the firſt with Arcadius and Honorius his ſonnes: 8, Archadius and Honorius alone: 9, Honorius and Theodoſius the ſecond: 10, Theodoſius the ſecond and Valentinian the third. Concerning whom there shalbe a more large declaration in the 17. chap. 12. ver. In the meane time let no man trouble us with words out of ſeaſon, and cry out that it is a thing haynous, wicked, and unheard, that I make thoſe firſt Chriſtian VVorthies, the Hornes of Antichriſt. Shall he now at length become a member and maintainer of Antichriſt, who of late came forth with the Seale of the living God, who ſtood at the Altar with the Golden cenſer, who was the man childe of the Church, and that Michaell who drove the Dragō out of Heaven? But that the malitious detractour may holde his peace: it is one thing adviſedly and of ſet purpoſe to doe a thing, an other unwittingly and through ignorance. Conſtantine advanced the ſtate of Chriſtians to his power: neither was it in his minde to further Antichriſt even the leaſt that might be; but rather wholly to ſtop up all the paſſage againſt him: yet nevertheleſſe by adorning, advauncing, & defending the Bishop of Rome, he made a more ready way for him ignorantly and contrary to his meaning. Is this any ſtrange thing, that a man not knowing what he cherished in his boſome, should lend him his help? VVere not his firſt beginnings hidden even from the moſt sharpſighted? Certenly ſeeing moſt holy men have offended ſome time moſt grievouſly, and that deliberately, it shall not, I thinke, be ſtrange, that both he and other men have ūwarres beſtowed their labour ill. I deſire not to detract the leaſt that may be from any moſt excellent men, & that deſerved well. But I am not mine owne, but the Spirits Interpreter, who bendeth the whole deſcription of the hornes to this point, as it shall appeare in his places: I will follow him gladly, who can finde out, to whom they may agree more fitly. I ſeeke the trueth, and not ſlaundering: But I doubt not, but whoſoever ſhall view every thing with indifferent eyes, he will conf…ſe that the Spirit hath ſet theſe ten firſt Emperours as images, by which both the beginning and proceeding of Antichriſt might be the more apparāt.

¶ And had ſet on his heads a name of blaſphemy: That an ornament might not be wanting to the heads, for the crownes were belonging to the hornes, to wit the Emperours: in their ſtead is put a name of blaſphemy. Which name is the arrogant bragging of the Romish particular Church, That Peters Chaire cannot be ſundred from Rome: That the Romiſh Church is the foundation, and forme of the Churches, from which, all Churches tooke their beginning, none of them that beleeve truly, is ignorant, as ſpeaketh the Pope Vigilius in an Epiſtle to Entherus. Likewiſe. that they cannot but erre, and be counted Heretiques, who thinke otherwiſe of the Sacraments and articles of the faith, then the Church of Rome thinketh, as Martine the v. published in a Bulle given at Conſtance: & Sixtus the fift againſt the Articles of Peter of Oxford. Many ſuch names, which were too long to rehearſe, Rome beareth on her heads, hath them for her owne, and glorieth in the ſame, as her chiefe ornamēts. See Cauſ. 24. q. 1. and Bellarm. in his 4. booke of the Romane Pope, chap. 4

2 And this Beaſt which I ſaw was like a Libard: The whole forme is of the Libard, which is the female of the Panthers: an untamed beaſt, moſt adverſe to man, leaping up to his eyes, and in great rage, and tearing his Image in paper: ſee Baſill in his Serm. of the accept. of perſ. Like unto the Devill, hating with an unfained hatred the image of God in man, as the ſame Baſill writeth. This and the Tygre onelyonly of all Beaſts almoſt, are diſcerned by the variety of ſpottes: the reſte have ech one their proper colour, according to their kinde. Theſe ſpottes ſeeme to touch thoſe vices, and fouleneſſe of all villanies, which cleave faſt to thoſe Bishops. Can the Blackamore chang his coulour, or the Libard his blewe ſpottes? then might yee alſo doe well, oh yee that are taught to doe evill, Ieremy chap. 12.23. Are not the Romiſh Bishops the greateſt enemies to true Chriſtiās? whoſe image they cannot beare, themſelves being moſt foule worshippers of other images? Are they not deformed above all other men, with all kinde of vices? Who by and by after their firſt beginning were found forgers, belying falfly the Nicene Councill, for to ſtabliſh their tyranny. Furthermore afterward Simoniacks, Homicides, Atheiſts, moſt wicked Magitians, moſt foule Adulterers, and teachers of all uncleane luſts: finally covered with all thoſe abhominatiōs, which a modeſt man would be more ashamed to relate, then they to commit. Neither are theſe the reproches of adverſaries, but true crimes, touching every of which, and farre more, there are extant moſt cleare teſtimonies of their owne men. Therefore this is a ſpotted Beaſt, shewing no greater hope of forſaking his turpitude, then the Leopard to chang her ſpottes. But beſides the diverſity of ſpottes, the Libards, otherwiſe called Pāthers, are very skilfull to get their pray. For as Plinie writeth; They report that by their ſweet ſmell, all beaſts are enticed, but are terrifyed by the crabbed looking of his face. Wherfore that being hidden, he taketh them ſuddenly, being allured by his other ſweetneſſe. Doth not Rome likewiſe by a certen reverend maieſty, as it were by a ſweete favour, allure them that beholde a farre off, hidding the diformity of her countenance, that is, the monſtrous filthineſſes, which shee foſtereth, untill shee hath brought the Proſelites in her ſnares? The Beares feete are ſmoothe, long, broad, tearing the earth with his nayles, or going; they attribute to him a certen ſtabilitie ioyned with cruelty. Neither hath any Monarchy, no not that of the Aſſyrians, thou of long continuance, equalled the yeeres of this. Yet shee ſtandeth by her Beares feete, continuing ſo long a time by cruelty. His Lions mouth, noteth his terrible fiercenes, devouring up all things, which the lamenting of the whole earth can declare more plainly then my wordes. Therefore the cruelty of many Beaſts is found in this one, neither was the Panther ſufficient to expreſſe his outragiouſnes. Therefore is he compact of all ioyned togither, which once did compete to all the Monarchies ſeverally. Dan. 7.4.5.6.

¶ And the Dragon gave him his power, and throne: Thus farre the naturall forme of the Beaſt: the power followeth; and that in the firſt place, which he received firſt. The Dragon gave him his power, his throne, and great authority; Power is an inſet ſtrength. Authority is that which is exerciſed towards others: the Dragon gave him both, and his throne beſides. And this is Rome, the city with ſeven hilles, as wee have ſeen before in the 12. chapter ver. 3. VVhichWhich the Dragon Diocletian and Maximian being to be thruſt out of heaven, gave to the Beaſt the Pope,, that he might performe his buſineſſe at leaſt by his Procurour, when he could doe it no longer by himſelfe: & betimes indeede the Dragon, as ſoone as he perceived that he muſt depart, tooke order for a Succeſſour, putting the Beaſt in poſſeſſion, before his expulſion. For Diocletian lived at Nicomedia, Maximian at Mediolanum, in the which places both of them gave over the Empire: leaving in the meane time Rome empty for the Beaſt. Maxentius held it after for a fewe yeeres, but onelyonly as one that hath the cuſtodie of a thing upon cōditiō to reſtore it, as the event hath declareth; who should not have the Throne for himſelfe, but should keepe it for the Pope. Conſtantine comming to viſite Rome afterward, and finding the Throne poſſeſſed of an other, went to Byzantium called ſince Conſtantinople, and there appointed a place for himſelfe to dwell in. The other that followed, Emperours of the VVeſt part, when as the inrodes of the Barbarous people did moleſt continually, that they might be neerer to bring aide, and more ready for every oportunitie, abode at Mediolanum, or at Ravenna, as the moſt commodious places. So they by little and little left the Throne to the Beaſt. Wherby at length that which letted was wholly taken away, and the man of ſinne was revealed to all men, as in the ſecond Epiſtle to the Theſſalonians chapter 2. verſ 6. From which nowe it is perceived that this Beaſt is not the Romane Heathenish Empire, which received Rome by the gift of none; neither doeth account his power and dignity as received of any, unleſſe peradventure the Dragon did purſue the woman of whom wee ſpake like an enemy, before the Heathen Emperours were begotten. Furthermore, the Pope of Rome is the Beneficiarie of the Dragon, and not of Conſtantine: neither holdeth Rome by his Donation, as he boaſteth falſly and impudently: but only by the aſsignement of the Dragon. Thus therefore the Throne being gotten, Rome began from that day to be famous, rather for the Popes Palace, then for the Emperours Court. And indeede it grewe very quickly, and her power waxed great in a short time; as Proſper witneſſeth in his booke de Ingratis, in theſe wordes, Rome is the Seate of Peter, which is become the Head of Paſtorall power to the world: whatſoever ſhee holdeth not by force of armes, ſhee holdeth it by religion. And againe in his ſecond booke of the calling of the Gentils, chap. 6. Rome by the ſoveraigntie of Prieſthood is more increaſed, by the tower of religion, then by the Throne of power. VntoUnto which is added Ammian Marcellin, in his 27. booke, as he is cited by Bellarmine, that he marvaileth not, though men contend with ſo great deſire for the Romane Popedome, ſeing the riches and maieſtie of it are ſo great.

But that the Dragon gave him this power appeareth from hence, that the name of Rome was honourable to all men, becauſe of the auncient Empire, of which once it was the Seate; and therefore that they eaſily yeelded to any promotion of hers; but of this more largely at the 6. verſe.

3 And I ſawe one of his heads, as it were deadly wounded: Montanus & Plantines Edition doeth omit I ſaw, as though the Dragon, togither with the throne & power, had given alſo, one of the heads wounded: which is contrary both to the faithfulneſſe of the other Copies (for Aretas & the Common tranſlation read I ſaw, & all other) & alſo to the truth of the hiſtory. For the Beaſt had not a wounded head at his firſt beginning. For firſt he was, afterward he is not, in chap. 17.8. as at that place wee ſhall ſhewe more fully. In theſe wordes he commeth to the ſecond condition of the BEAST. The dammage conſiſteth in the wounding of one of his heads, which now once or twice wee have advertiſed to be ſevē hills and Kings, from chap. 17.9.10. VVhether then of theſe kindes should ſuffer this calamity? Surely if the wounde inflicted, be to come into the power of the enemy, ſcarce can one of the hilles receive a wound, but all wilbe wounded togither. VVherfore more properly it belōgeth to the Kings, any one of which being afflicted with this wounde, the reſt abide whole from the ſame. Although this hurt cannot be ſo proper to a King, that it should not alſo be common to the Hills. And theſe Kings are ſeven Governements, or Principalities, by which the City of Rome hath ben governed, to wit, thoſe celebrated by all, Kings, Conſuls, Decemviri, Dictatours, Tribunes, Emperours, Popes, as wee will make plaine at the 17. chap. If now it be demaunded to which of all theſe this calamity should happen, the place which even now wee ſpake of declareth it evidently: to the ſeaven head, namely, the Popes. For ſo ſpeaketh the Angell, and another, that is, the ſeventh is not yet come: and when he ſhall come, he muſt continue a ſhort ſpace: being hurt with a wound, as it were quite killed with the ſame: for Iohn ſaith, as it were wounded to death, as Aretas well puts us in minde, for he should not be altogither deſtroyed by this blow. But now after that it is manifeſt touching the Heads, this wound was inflicted, when Rome forſaken now a good while of the Emperours, abiding partly in the Eaſt at Byzantium, partly in the Weſt at Ravenna: & beginning againe to flouriſh under a newe Governemēt of Popes, was ſmitten with an exceeding great ſtorme by the Gothes, Vandals, Hunnes, and the reſt of the Northern people. Which vexed moſt miſerably the whole VVeſt part. In this common calamity, that late Empreſſe of the nations, & Queene of the whole world, eſcaped not ſcotfree, but ſufferred a greater deſtruction, then almoſt any City beſides, oftener taken by aſſault, ſacked, waſted, & for an hundred two and thirtie yeeres, at the luſt of the Barbarians. Firſt, Alaricus about the yeere 415 beſieged and tooke it: Of which thing Hierome ſpeaking: but after he ſaith, the moſt famous light of all countries is cleane put out, yea the head of the Romane Empire cut off, and to ſpeake more truly, the whole world is deſtroyed in one Citie &c. In his Proheme of Ezech. But in more wordes & eloquently in an Epiſtle to Principia a Virgin: The Citie is taken, which tooke the whole world &c. In what lamentable manner would he have bewailed, if it had befell him to heare of the oftē conquerings and ſpoiling thereof, which followed? For Rome now was conſumed not once, but was taken a ſecond time by Adaulphus, who gave her ſuch a deadly wound, that ſhe was minded to change her name, and to be called afterward Gothia. The third time Genſericus the Vandal tooke it. The fourth time, Odoacer Rugianus reigning there fourteene yeeres. Theodoricus the King of the Gothes ſlewe him whom at length Totilas followeth by a cer…en order of ſucceſsion. He the fift time overthrew and raſed it, bringing it to that wilderneſſe, that neither any man, nor woman could be found in it by the ſpace of fourty dayes, according to that of the Sibyll: Rome ſhalbe a perpetuall ruine, and ſhee that hath ben ſeen, ſhall not be diſcerned. Albeit I thinke not that shee hath yet endured that calamity, which Sibyll ſpeaketh of, although that now paſt, may be a notable proofe of that which is to come. Who in thoſe times, would not have thought, that the ſeven hilled Citie had utterly periſhed? VVho would not have ſuppoſed that the dignitie of the Popes, to wit, the ſeventh head, had bin paſt remedy? Therefore the Conſtantinopolitane Biſhop, and he of Ravennas, the authority of Rome being as it were utterly gone, laboured greatly, as the next heires, to drawe the ſame to their Churches. But they were both much deceaved. The head was not wounded unto death, but as it were, unto death. Therefore the wound waxing more fierce, Zozimus, Bonifacius, Celeſtinus, about the yeere 420. having ſuppoſed a Nicene Councill, chalenged the Primacy: and they did moove ſo much as was ſufficient to shewe, that ſome life was left: but they had a shameful repulſe; becauſe this was the time of the wound on every ſide. Pelagius alſo not long after, before the skarre had cloſed altogither, wreſted the ſcriptures to the ſame ende, but his endevour comming to no proofe, declared that both the head remained alive, and alſo that it was of no power. For the raigne of the Gothes, darkened the light of the Popes dignity: neither could now any acknowledg her the chiefe, who at home being the baſeſt, and ſervant of the Barbarous people, ſcarce had a place where to abide. For at once the Emperours dwelling at Rome, at what time the Apoſtles were in authority, reſtreined Antichriſt, that he could not come forth, to be ſeen abroad: ſo the new erected Kingdome of the Gothes in Italie, was an other thing with holding, which did repell his put out hornes for a time, & compelled him againe, to hide him ſelfe in his shell. Rightly therefore now, the head did ſeeme to be wounded, which was not able to shake off the yoke, neither by any ſtrength of his owne, neither by any hope that he had from the Eaſt; ſeing the Emperour had graunted of his owne accord, Italy to the Gothes, which he had no hope to be able to retaine. VVhat could he expect from the VVeſt, every country wanting helpe; ſo farre off were they, from being able to ſuccour others? Therefore O Pope, thy woūd was deadly, whereof no remedie appeared from any place.

¶ But this deadly wound was healed: The third condition of the Beaſt, cō ſiſting in his dignity recovered, by the healing of the head. VVhichWhich began at the yeere 555, when Iuſtinian being Emperour the Gothes were deſtroyed in Italy b… the valiantneſſe of … & N…r…. The Emperour played the Phyſitian mani…eſtly; for firſt he tooke away the noxious humours, by …preſsing, yea rather utterly aboliſhing the Barbarians; afterward he powred in, wine & oyle. That Decree of Iuſtinians new conſtitution 131, w…s a moſt pleaſant ointemēt: Wee ordaine that according to the Decrees of the holy Coun…lls, the moſt holy B…ſhop of auncient Rome, ſhallbe the chiefe of all Prieſts. H… much was the wound amended hereby? But Phocas the Parricide, afte… … yeeres more or leſſe, that is in the yeere ſixe hundreth and ſixe, fini…h… the cure, bound up the wound, healed it up into a skarre: Hee did g…aunt unto Bonif…ce the third, that the Romane Biſhop ſhould be counted Vniverſ…ll: not onelyonly that he should goe before the reſt in order & honour, as Iuſt…nian decreed, limitting the Primacy with the bounds of holy Concills, b…t who should have the whole world for his Dioceſſe: the Bishop of Cō ſtantinople ſtrove afterward in vaine, from whom the Primacy was given, by the ſentence of the Emperour. Now he perceived that the wound was healed, and that therefore it was ſuperfluous to pleade any more for this matter. And certenly not very long after, the Pope Leo ſecond, shewed that he had recovered health, when about the yeere 680. by the warres of the Emperour, he compelled Felix the Bishop of Ravenna, to acknowledge the Biſhop of Rome for his Lord: and that the Bishop of Ravenna ſhould not riſe up any more, it is ordained by the authority of the Pope, That afterward the election of the Clergie of Ra…enna, ſhould not be of force, unleſſe the conſent of the Romane Pope were added to it: Sabellic. Ennead. 8. book 7. Thus was the wounded head cured, which being healed did more hurt the Chriſtian world, then before he received the wounde.

¶ And all the world wondred & followed the Beaſt: Now he declareth how great the recovered dignity ſhould be: & firſt by the honour which the worſhippers of the Beaſt ſhould give to him: this honour is in admiring, in this verſe, & alſo in worſhipping both the Dragon & the Beaſt, in the following. And he ſpeaketh ſignificātly after the Hebrewes manner, to wonder after the Beaſt, which is as much as in wondring, to follow the Beaſt: that is to give up thē ſelves wholly to be ruled by his Empire, as the Iſraelites going a whoring after their Idols, forſooke the true God, & cōſecrated thēſelves to the worship of them. They who ſo admired the Beaſt are the earth, that is men ſavouring the earth, altogither ſtrāgers frō the heavēly city. But how many is the nū ber of them? All without exception. For he ſaith, the whole earth. Therefore it should come to paſſe that the Beaſt after the head was healed, should rule with farre larger boundes, then before. Proſper ſaid that Rome was more ample, at the firſt receiving of this dignity by the tower of religion then by the throne of power. Which ſeemeth to be underſtood rather of the conſent of the trueth, then of the dominion of the Citie of Rome, although then it was doubtleſſe large. The trueth was propagated further then the Romane Empire: But Britanny had not yet acknowledged the authoritie of Rome in the matter of religion, till under the Pontificate of Gregory the fift, that is, after ſome hope that the wound should be cured: Auguſtine the Romish Munke forced our countriemen, to take upon them the yoke: neither did France, Friſeland, Denmarke, Germanie, Sclavonia, depend much of Rome, before Bonifacius, or Venefride an Ingliſhman about the yeere 720. brought theſe countries or the chiefe parts thereof unto the obedience of the Pope of Rome. Now therefore was the time, when the whole earth ſhould admire the Beaſt: when beſides theſe and other Princes of Europe, countries alſo moſt remote, Ireland, Scotland, Norway, Gothia, Sueveland, Luten, and other nations of Sarmatia, honoured the ſame as ſome God. Let therefore the Pope glory in his univerſality: by how much he hath the greater multitude, by ſo much a ſurer argument is he that Beaſt. But as touching the admiration, it was indeede great ſome ages before, and that of the moſt famous lights of the Church: who carryed away with the too much honour of the Beaſt, and not regarding ſufficiently to what miſchiefe at length the matter would growe; did exalte too proudly the preheminence of the Apoſtolike Chaire. Yet did they not wonder after the Beaſt, ſo as they thought they muſt embrace all whatſoever he should ordaine, but they had one rule of godlineſſe and duty, to it, the ſacred trueth. Neither were the commendations of thoſe times, any thing to that admiration which followed the healing of the wounde. Heare Bernard: Thou, ſaith he, ſpeaking to the Pope, art the great Prieſt, the chiefe Pope, thou art the Prince of Biſhops, thou art the heire or the Apoſtles, thou art in Primacy Abel, in governing Noe, in Patriarchat Abraham, in order Melchiſedec, in dignity Aaron, in authority Moſes, in iudgement Samuel, Peter in power, Chriſt in an-annointing, &c. in the 2. booke of Conſiderat. Verily o Bernard, thou haſt played the foole through admiratiō. Yet nevertheleſſe I dare not put thee among thoſe, who wonder after the Beaſt, conſidering that I heare thee elſe where reprooving boldly and ſharply the wickedneſſe of the Popes, Cardinals, Biſhops, and other Clergie men. The times deceaved thee: but there was in thee, I thinke ſomewhat borne of God, which at lēgth did overcome the world. But of what ſorte was the woūdring of other men, who were more blinded & leſſe fearing God? Heare what the Ambaſſ. of the Emp. of Sicilia being proſtrated on the groūd, cry; which takeſt away the ſinnes of the world hav mercy on us: which takeſt away the ſinnes of the world, give us peace: P. Ae. b. 7. VVhat alſo Simo Begnius Bishop of Modruſium ſpeaking to the Pope Leon in the Councill of Lateran, ſeſſ. 6. Beholde, here cometh the Lion of the tribe of Iuda, the roote of David, thee, o moſt bleſſed Leo, wee have expected for Saviour. Adde unto theſe Cornelius the Bishop of Biponte, who shewed his aſtoniſhmēt in the Coūcill of Trēt in theſe words; The Pope being the light is come into the world, and men have loved darknes more then the light: for every one that doth evill hateth the light, and commeth not to the light: O Blaſphemous Fooles, is it not enough for you to adorne the Man of Sinne, with the praiſes of the Saincts, unleſſe yee load him alſo with the ſpoiles of Chriſt himſelfe? But learne from theſe, that did ſpeake by publike authority in their Generall Councills, what was the voice of the whole world? In the ſame route of wonderers are the Ieſuites at this day, & all the Papiſts. Neither can it be otherwiſe, but that they muſt thinke, that he is to be followed in all things, and worſhip him as God, whom they judge for a ſurety to be free from errour: hath not the Englis man written juſtly in his Poetrie, that the Pope is the aſtoniſhment of the world? Eſpecially if one ſet before his eies the Emperour leading his horſe by the bridle, and holding the ſtirrop, while the Beaſt mounteth on horſeback.

4 And they worſhipped the Dragō: That is, men acknowledged the power of the Beaſt to be by right the chiefe, becauſe of the auncient majeſty of Rome, which the Heathen Emperours, who are thoſe Dragons, procured unto it. For was not this to adore and worship the Dragon, for his ſake to give the ſupreme dignitie to his ſucceſſour? But this was the firſt foundatiō of the Romane Primacy, becauſe this Citie was a fore time the head city of the Empire. From hence every where in Euſebius and other Eccleſiaſticall writers, it is called the raigning Citie. But moſt clearly doth the Councill of Chalcedon shew this, in the 16. Act. For the Fathers in order gave privilegies to the Seate of olde Rome, becauſe of the Empire of that Citie. An hundred and fifty Biſhops, moſt loving to God, and of equall Seate, moved with the ſame intention, gave privilegies to the newe Rome; iudging according to reaſon, that the Citie adorned with the Empire, and Senate, ſhould enioy the like privilegies of the auncient Rome: and in Ecclefiaſticall affaires to have authority as ſhee, and to be the next after her &c. Therefore the Empire and Senate did bring forth the Primacy to the elder Rome: which being graunted unto her by thoſe firſt Fathers, becauſe of the Heathen Emperours, who raigned there afore time: the Succeſſours afterward, did for the ſame cauſe, amplify the dignity graunted, and proſtrate themſelves all shamefully before the Dragon, worshipping him as the authour of this honour. By the ſame argument the Bishop of Conſtantinople would have obtained the like dignity. But the Dragon ſufferred it not, who had made the Bishop of Rome his heire of the whole. Wherefore the Legates of the Romane Biſhop withſtood that Decree. Neither would Pope Gelaſius, who in other things approved the Concill of Chalcedon, confirme this one Canon, concerning the privilege of the Church of Cōſtantinople. Therefore that Decree was of noe force, eſpecially when the ſame Gelaſius, to whom the Dragon had committed his power, had ordained wiſely before, and warily; that no Act of any Councill whatſoever, ſhould be of any force, unleſſe it were confirmed the Biſhop of Rome.

¶ And they worſhipped the Beaſt ſaying, who is like to the Beaſt? who can warre with him: Such was the worshipping of the Dragon: now followed of the Beaſt: which conſiſteth in the extolling of his power above all; that wee may not thinke, that adoration is in the geſture onelyonly. And was there not iuſt cauſe of boaſting ſo highly of the Beaſts power? Leo Iſaurus the Emperour of Conſtantinople fought unfortunately with Gregory the ſecond, excommunicated by the ſame, and put from all the Empire of the Weſt. Childericke the King of France, was too weake for to encounter with the Pope Zachary: wherefore forced by his authority, he gave over his Kingdome to Pipine. The Longobards not uſing the Beaſt well, when he was ſicke of his wounde; at length whē he began to be recovered, and to waxe well, were caſt into the jawes of this Leopard, by the helpe of Pipine and Charles the Great. Neither loſt Charles his coſt, being made Emperour for his labour. Great indeede was thy power ô Beaſt, who wert able at thy pleaſure to take away, and to give againe, that which is the higheſt in mēs affaires. Lamentable is the Hiſtory of Henry the fourth, who in the heart of a terrible winter, bare foote, and faſting from morning to night, for the ſpace of three dayes, waited for ſentence, craving pardon before the gates of the Canuſine Caſtell of the Romane Bishop: who yet prevayled nothing, eyther by his owne or others teares, or by the interceſsion of any Sanct, ſave onelyonly of a certen whore, whom the Holy Pope had made his darling The Emperour was deceived, who thought that the Pope could be pacifyed by prayers and faſting: this God required an other kinde of ſacrifices. But that is horrible that the Pope drove rhe Sonne of Henry to that wickedneſſe, that he should aſſault his Father with warre, ſpoiled him of all dignity, and at length conſtrained him to ende his life in extreame miſeries. Frederike Barbaroſſa, a man of an heroicall diſpoſition, hath ſet foorth greatly the triumph of the Beaſt, being troden upon with his feete, while he in the meane time did ſing this verſe of triumphe: Thou ſhalt walke upon the Aſpe and Biſiliske, and tread upon the Lion and Dragon. What should I rehearſe Frederike the ſecond, Lodovike of Bavaria, contemning indeed at the firſt the Popes, but at length having tried their ſtrength, prooving all meanes to winne their favour againe? Our England hath affoarded us a ſorrowfull exemple of King Iohn. From all which may be perceived how unequall a conflict any Prince on earth had with this Beaſt. Therefore Rudulph…s Halsbergenſis the Emperour, when the Princes deſired earneſtly that he would goe viſit Italy, not diſſembling that he did wholly abhorre this voyage, anſwereth wiſely that he was made afraide, by all men footſtepp…s t…nding toward it, and none backeward from it. What was this elſe but, Who ſhall be able to warre with him?

5 And there was a mouth given unto him, ſpeaking great things: Hitherto the honour of the Beaſt, now followed his power of blaſpheming, and doing. Of which both, the power given is firſt recited, afterward the execution of bl…ſph…ming, in the ſixt verſe, of doing in the ſeventh verſe. It is profitable for u… to underſtand that thoſe horrible impietyes doe enter into the world, not by any blin…e force of fortune, but by the moſt juſt judgemēt of God. Who doth ſo puni…h naughty acts, and eſpecially mens deſpiſing of his trueth. The power of blaſpheming, is the freedome from errour, which the Romane Pope chalengeth to himſelfe, and his Seate, and that men of a blinde and perverſe minde, doe willingly graunt unto him. What blaſphemies may not he proffer to the world, every one of whoſe Decrees are held for Oracles? The power of doing is that exempt, and moſt free ability to doe all what one will, without rendring a reaſon to any man. Wherein notable is the power of the Romane Pope above all other. For ſuch Decrees doe they ordaine: No man ſhall iudge the firſt Seate, deſiring to moderate iuſtice; for the Iudge ſhall be iudged neither of the Emperour, neither of all the Clergie, neither of Kings, nor of the people. Againe, God would have the cauſes of other men to be ended by men. Likewiſe: The whole Church through the world knoweth, that the holy Romane Church hath right to iudge concerning all men: neither may any iudge of her iudgement. This is called a power of doing for excellency ſake, ſuch as indeede belongeth to no Emperours, who refuſe not to he refrained with the boundes of lawes, and all their actions to betried by the rule of equity and juſtice.

As touching the wordes Aretas readeth: And power was given him to make warre moneths &c. In like manner alſo Montanus, and Plantines Edition: The Common tranſlation abſolutely, as alſo Theodorus Beza, and the reſt of the Greeke Copies. The like uſe of this word in a like matter in Daniell, favoureth this reading, He ſhall caſt downe, ſaith he, the trueth to the grounde, and ſhall doe, and he ſhall proſper, in the eight Chapter, the twelve & foure and twentieſt verſe: and he ſhall proſper wonderfully, and ſhall doe. So in the eleventh chapter verſe twentie eight, He ſhall doe, and ſhall returne to his owne lande. In which places is ſignifyed a certaine free and chiefe power of doing, which should not feare the iudgement of any.

The time of doing are two and fourty mon…ths: the ſame ſpace wherein the temple remaineth meaſured, the two Prophets mourne, and the woman lyeth hid in the wildernes, as in the 11 chapter ſecond verſe, and 12. chapter ſixe verſe▪ from whence the beginning of all theſe is to be judged the ſame. At one time the Church is baniſhed, the Prophets weare ſackecloth, and the Beaſt or Antichriſt is borne: to wit, in that firſt refreſhing after the publike perſecutions about the yeer 300, as before hath ben ſaid. But shall there be alſo the ſame ending? Shall the Beaſt be deprived of all power to doe, and the womā returne our of the wildernes togither? This peradventure is againſt it, that after the two and fourty moneths ended, he maketh warre with the two Prophets, and overcometh them: which is a thing of no ſmall power, as wee have shewed in the 11. chapter verſe 7. Furthermore there remaineth yet a warre farre a way the moſt grievous, to come long after thoſe moneths, as wee shall ſee after in the 16. chapter. Laſt of all if there be the ſame ende of the moneths in regard of the Beaſt, which there is of the woman, how ſhall he have power to doe two and fourty moneths, ſeeing ſome great parte of them did lay ſicke, yea as it were dead by meanes of his wounded head? This ſpace then ſeemeth to containe the whole tyranny of Antichriſt, ſo as that time when the wound was greene be taken away from it. But wee have already shewed that this ſickly time was ended with the raigne of the Gothes, in the 3. ver. which continued an hundred and fourty yeeres. Therefore if wee take away theſe yeeres from the moneths of the womā lying hid, wee shall finde that at the ende of this lurking, to with at the yeere 1546. that 37. moneths & ten dayes only of the flourishing Kingdome of Antichriſt wer paſt. There are wanting therefore to this, 5. moneths & 20. dayes, which if wee shall count from the yeere 1546. the laſt ende of Antichriſt shall come out at the yeere 1686. or there about. For ſo wee shall learne from other ſcriptures that he shall utterly perish about that time. It may be that his deſtruction shall prevent this terme: for neither doe I now reckē curiouſly, neither peradventure doe the Hiſtory-writers nūber the yeeres ſo faithfully as is meete. But it shall not be graunted him to proceed further, the furtheſt ſpace being ſet downe by mee. But peradventure theſe moneths are not the ſpace of time from the firſt beginning unto the laſt ende of the Beaſt, but onelyonly the former yeeres of his raigne: as many as may ſuffice to manifeſt him aboundantly to all men.

In which reſpect as they begin togither with the moneths and dayes of the woman and Prophets, ſo alſo they have an ende togither. The mention of the warre with the Sancts beneath in the 17. verſe, confirmeth this ſenſe: which warre wee have declared to have befallen at the ende of theſe moneths, in chap. 11.7. From which expoſition the Beaſt is ſaid to have power to doe two and fourty moneths, of the moſt part of theſe moneths: becauſe that ſmall diſtance of time, in which he should hide himſelfe by reaſon of his wounded head, should have a very little reckening made of it, in reſpect of the whole number: neither is the power which shalbe afterward, like to that of former time; as the experience of this time proveth ſufficiently, wherein wee ſee the Popes forces, ſince that warre was made, that is, ſince the Councill of Trent, are become a great deale feebler and weaker: ſo that his power is almoſt nothing to that, which it was in former ages. This latter is more plaine, wherfore it pleaſeth mee the more.

Yet notwithſtanding I would not hide any thing, as much as in mee lay, where I ſhould ſee the leaſt doubt, that either my ſelfe might finde out the trueth, or at leaſt wiſe might ſtirre up others to ſearch it out.

6 Therefore he opened his mouth to blaſphemy: Hitherto hath ben the given power: now the thing it ſelfe is performed: theſe two are diſtinguished, becauſe the heigh of impiety should not be looked for the firſt day, but he should come to it by certene degrees and in proceſſe of time. But firſt he prepareth himſelfe to blaſpheme God and his name: afterward his Temple: laſt of all thoſe that dwell in Heaven. He blaſphemeth God, by vaunting himſelfe to be God, not as other Princes, but ſacrilegiouſly beyond the condition of mortall men, as to whom power is given in Heaven and in Earth, who shall rule from Sea to Sea, and from the River to the endes of the world, as may be ſeen in the firſt booke and 7. chap. of the Ceremonial. pontifical. And as the Pope Sixtus confirmed openly in theſe wordes, Whoſoever accuſ…th the Pope, ſhall never be forgiven, becauſe he that ſinneth againſt the Holy Ghoſt, ſhall never beforgiven, neither in this, nor in the life to come, See the firſt Tome of Councills. in Purgat. of Sixtus. Thence followeth that, which Boniface the eight ſingeth ſo loude, thus, Wee declare, define, and pronounce to every creature, that it is upon neceſſitie of ſalvation, that they be ſubiect to the Pope of Rome: Extrav. of Maiorit. & obed, one holy.

Secōdly he opened his mouth againſt the Tabernacle: That is the true Church of God, lying hid, and being as a ſtranger on the earth. For this Tabernacle is the ſame that the Temple was in chap. 11.1. the dwelling place of God, converſing with his people in the deſert: which sheweth evidently at what time chiefly he should caſt out theſe blaſphemies, to wit, when the Church should dwell in the wilderneſſe, and should be knowne onelyonly to a fewe obſcure citizens. And that I may not rehearſe theſe many blaſphemies: Could not Antichriſt in his chiefe pride having a deſperate mouth, raile againſt the humble and deſpiſed Church, when hee being now without Spirit, and almoſt halfe dead, ſtayeth himſelfe from no reproches againſt the ſame, shee being by the grace of God reſtored and florishing? Thirdly, hee blaſphemeth them that dwell in Heaven. Theſe are Citizens & mē bers of the true Church on earth. His opened mouth barked at the Tabernacle, againſt the whole congregation of the faithfull. But the blaſphemy is intended chiefly at thoſe which dwell in Heaven, againſt particular holy men His foule mouth revileth them with all manner of reproches. Are not all that ſet themſelves againſt the Romiſh impietie, defamed as if they were Schiſmatiques, Heretiques, Rebells, moſt wicked men, unworthy to enjoy the light in common with other? Read that one Bulla of Leo the x. aga…n t Luther, and thou ſhalt have a moſt oboundant proofe of theſe blaſphemies. But all Papiſticall bookes are full of them: yea their tongues doe ſcarce talke of any other thinge.

7 And it was given him to make warre with &c. This is that warre which was made in the 11. chap. ver. 7.8. To wit, the Tridentine Councill, and that lam…ntable battell of the Pope and Emperour againſt the Proteſtāts in Germany. This is alſo that victory, wherby he triumphed over the two Prophets that were ſlaine. For the Beaſt warreth his whole fourty & two moneths, as before in the 5. ver. but at the ende of that time, this warre should be the moſt memorable of all, whereof he maketh here mention. Therefore this Beaſt, is the Angell of the bottomeleſſe pit, in chap. 9. ver. 11. and 11.7. There remaineth yet another warre, but in that the Beaſt ſhall not overcome, but be overcomed.

¶ And power was given unto him over every Tribe, and tongue, & nation: The third part of his power, as wee have diſtinguiſhed in the Analyſis, which conſiſteth in the largeneſſe of his dominion. This should ſpread it ſelfe farre and neere, as before time, the Empire of the Dragon. For there is the ſame Throne of both, the ſame Kingdome alſo, and Empire: ſee before in verſe 3. upon thoſe wordes the whole world.

8 Therefore all that dwell on the earth ſhall worſhip him, whoſe names &c. A ſetting forth of the large juriſdiction, from a deſcription of the ſubiects. Of which ſorte are all, whom God hath not accounted in the nūber of thoſe that shalbe ſaved. Which words have prevented that doubt, whereby one peradventure might thinke that it were paſt remedy, as concerning the ſalvation of all, ſeeing all almoſt did ſeeme to be ſervāts of the Beaſt. Feare not, ſaith the Spirit, none of the elect ſhall periſh: I have all theſe written with mee by name: onelyonly they shall be permitted to worship the Beaſt, who are not written in this Catalogue. But thou wilt ſay, it is as hurtfull a thing to worship the Heathen Emperours. But hat is not the matter how daungerous it is to worship either him, or thoſe, but onelyonly the Beaſt is deſcribed by the multitude of the reprobate, whom he hath for his worshippers, as though he should ſay, this Beaſt is he, whom all the reprobate of the earth shall worship: that is, to whom they shall give Divine honours. To which propoſitiō if thou shalt adde; But the Pope of Rome is he, whō all the reprobate of the earth have worshipped, giving unto him divine honours, it will followe that he is this Beaſt. Some Heathen Emperours arrogated to themſelves a Godhead, but evē the Heathen men derided this madnes, ſo farre off were they from approoving thereof by worshipping. Suetonius reporteth how great a mocking ſtock the Dodecatheos, that is, the ſecret ſupper of Auguſtus was, in which twelve gheſts ſat downe in the habite of Gods and Goddeſſes: but Auguſtus himſelfe in the apparell of Apollo. The hoaſen, the golden beard and lightening, the enſigne of the Gods, which he bare, were deſpiſed. But aſſoone as the Pope had taken to himſelfe the name of God, his worshippers by and by conſented unto it. Wee heard in the thirteenth verſe of the Adoration, which the Ambaſſadours and Bishops performed in their generall Councills. With whom the Canoniſts accord, as in a certaine Gloſſe printed at Lions in the yeere a thouſande five hundreth fiftie five, in Extravag. Ioann. 22. VVh…n it was counted an Hereticall thing, to beleeve, that our Lord God the Pope had not ben able to ordaine, as he hath ordained. In Sixtus of Election, and the found…tions of Elect. In the Gloſſe, The Pope is not a man. Clement in the Proheme in the Gloſſe, Neither art thou God, nor man, thou art, as it were, neither b…tween both. Finally when they preach, that the Pope is all, and above all: that his power extē deth it ſelfe to thinges in Heaven, in Earth, and Hell: That he can commande the Angels, that he hath ſuch power in Purgatorie, and …lſo in Hell, that he can deliver by his Indulgences, as great a number as he will, of ſoules which are torme…ted in thoſe places, and ſet them by and by in Heaven, and in the ſeates of the bleſſed. VVhen, I ſay, they attribute theſe and many ſuch blaſphemous thinges unto him, who ſeeth not, whom the reprobate of the earth doe worship, and adore with divine honours? Not that all who ſome time have adored the Beaſt are reprobates (for it may be that they did repent, and were converted to God) but becauſe all the reprobate doe worshipe him. Neither let any prate fooliſhly, that there are many countries in the world, in which even the name of the Romane Pope hath not ben heard. I doe not otherwiſe take the whole world and all the reprobate, then the Holy Spirit himſelfe; if the Papiſts have any thing, wherby they may cut the throate of this Vniverſality, let them ſtrike at it.

Seeing therefore that theſe thing…s are ſo▪ now let the Pope cry out, that it is altogither of neceſſity to ſalvation, to be ſubiect to the Romane Pope. The Spirit contrariwiſe ſaith, that to be und…r the Romane Biſhop, is to be ioined wholly with the loſſe of ſalvation; if any doe ſo di… without repentance VVhether of theſe two muſt thou beleeve? He will ha…e it that he cannot erre, but how foolish is it, to bring the tryall of the ſame thing thither, where if thou ſhalt erre in beleeving, there shalbe given thee no… leave to correct the errour. This Beaſt is worshipped of all the reprobate, whom as long as thou conſpire…t with in worship, who will ſeclu…e thee from the condition of the reprobate? He therefore breaketh not …nitie, who departeth from the Romish Synagogue, but he procured un…voidable deſtruction to himſelfe, whoſoever is ioyned to her and repented not. O yee moſt wretched recō cilers, who ſeeke to bring back againe the people to Rome. Is it not enough for your ſ…lves to perish, u…leſſe you increaſe your condemnation, by drawing others with you into the ſame deſtruction? But let no godly man be offended, if hee ſee the reprobate to returne to their Beaſt: the Spirit hath foreshewed that this loade ſtone shall draw unto it this refuſe, that hereafter they may not marvaile Why all of ung…dly and diſſolute life, are more prone to the Pope, th…n to the trueth.

¶ Of that Lambe which was ſl…ine from the beginning of the world: VVithout cauſe Aretas will have a tranſpoſition of the wordes to be here, ſo that this should be the ſenſe: Whoſe names are not written from the beginning of the world, in the booke of life of the Lambe, which was ſlaine. He will have the names to be written from the beginning of the world, but not the Lambe to have ben killed from thence. But the things are not well devided, which the Spirit ioyneth togither. For if the Lambe be from the beginning of the world, it muſt needes be alſo that he was ſlaine from the beginning of the world.

But CHRIST is not a Lambe, but for ſacrifice, neither can he be a ſacrifice otherwiſe then by death. As therefore by the eternall Decree of God, he was the Lambe appointed for to ſave the Elect: ſo by the ſame Decree he was ſlaine, from before the foundations of the world. VVoſe force was noe leſſe available to deliver the Elect, before his death was accomplished in the flesh, then after he had endured and ſufferred the ſame in the croſſe, and in the grave.

9 Let him that hath an eare heare An acclamation, the ſenſe whereof is: That this Beaſt is to be knowne with all diligence; howſoever there ſhallbe many, who will not hearken, and will deny a thing, ſo perverſe are they, more cleare then the Sunne at noonetide. But all yee elect, give eare, and with as great diligence as you can, flie from this plague. Which by theſe markes is ſo propoſed before your eyes, as that you may ſee her, not as by the nayles, but by the whole frame of her body.

10 Yf any leade into captivity: Theſe things pertaine to the conſolation of the godly, who were to fight with this monſter: the firſt confirmation is taken from a certē puniſhment which shall come in his time: that is to ſay, although they shall ſee the Beaſt mighty for a longe time, and carying many by companies into bondage, yet they ſhould be of good courage. For at length they should ſee him alſo ledde into captivity. He shall perish with the ſword, although now he kill with the ſword whom he will. The confort is like to that in Eſay: Woe to thee that ſpoileſt, who thy ſelfe is not ſpoiled: and to thee traiterous man, againſt whom they dealt not traiterouſly, when thou ſhalt ceaſe to be a ſpoiler, thou ſhalt be ſpoiled &c. chap. 33.1.

¶ Here is the patience and faith of the Saincts: A ſecond conſolation. All thoſe thinges ſerve for the Saincts, for the exerciſe of their faith and conſtancy. And ſurely a great courage is required in ſo great daungers: but by how much the dangers shalbe greater, ſo much the more shall the praiſe of the godly be brighter: therefore let no man quake for feare of the danger, but let him minde that this Beaſt is the occaſion for him to get glory by.

11 Afterward I ſaw an other Beaſt: Thus farre of the firſt Beaſt, the ſecond followeth. an other indeede in beginning and originall, but in nature and diſpoſition altogither the ſame. Whereupon the ſeventeenth chapter maketh mention of one onelyonly; under one comprehending both, as was obſerved at the fift verſe of this chap. For which cauſe alſo the Spirit doth not make a particular deſcription of every member: but rehearſeth thoſe thinges onelyonly, which are proper to the new riſing; other things, as farre as it ſeemeth, being common to this with the former. Firſt, he aſcendeth out of the earth, both augmented by the authority of earthly men, and thoſe of the laity, as they call them, whom chiefly the earth ſignifyeth, and alſo exceeding in honours thoſe very men by whom he was advanced. For that which commeth up from the earth, is lifted up above the earth, having it put under his feete, by whoſe weight he was lately oppreſſed. So the former Beaſt roſe out of the Sea, having ſea men put under him, out of whoſe company he came, and plunged up. This aſcending fell out upon the times of Gregory ſecond, about the yeere 726, when the Pope truſting in the aide of the Longobardes, ſmote with the ligh…ning of excommunication Leo Iſaurus the Emperour, and withdrewe Rome it ſelfe and Italy, and all Heſperia, from hi… obedience. For now indeede, the Beaſt began upon the earth, who not onelyonly exerciſed a powre over the Eccleſiaſticall route, but alſo bridled the lay men by his authority, & their chiefe head the Emperour: who although before time he had given a great power to the Pope over the Clergie, yet he preſſed downe the ſame even till now by his maieſty, as it were by a certen weight, more heavie thē the Hill Aetna; that he should not lift up his creſts above the Emperour. But now the earthly dignity yeeldeth to the Beaſt, to be troden under foote of him at length, who grew up ſo farre onelyonly by the favour of the Emperours. Therefore Zacharias the next, that it might be manifeſt to all men that the Popes were now looſed from the priſon of eartly dignity, depoſed Childericke the King of France, and commaunded Pipine the Father of Charles the Great, to be created King in his ſtead. But yet it was more cleare in Leo the third, who tranſlated the Empire frō the Grecians to the Germanes, and annointed Charles the Great for Emperour. VVhat a more great proofe can there be of the ſupreme power on earth, then to take away the Empire from whom he will, and to beſtowe the ſame againe upon whom he shall thinke good? The Popes following perſiſted in the ſame ſteppes, eſteeming the Emperours as it were balles, in reiecting the ſame from their office, and appointing other in their roome at their pleaſure. VVhereby Bellarmine being moved, wrote indeede truly, and agreable to this Prophecy. All the Emperours who have ben ſince Charles the Great, are bound to the Pope for their Empire: in his 5. booke of the Pope of Rome, chap. 8. For ever ſince that time the Beaſt roſe up from the earth, being higher then all earthly power: to which are added earthly dominiōs and poſſeſsions of landes ioyned with this originall: which the Pope before time either wanted altogither, or at leaſt enioyed but ſmall & fewe, as great as were ſufficient to maintaine a Bishop, not which should make any shew of a Kingdome. For in former ages, Italy was tributary to the Emperours, which at length the Gothes poſſeſsing, made it to pay tribute to them: when they were ſlaine under Iuſtinian, it returned againe to the Empire, adminiſtred by Captaines. The Romane Pope had yet noe Provinces, untill this earthly riſing up, had given him landes ſufficiently. For is it likely that the Pope by whoſe perſuaſion other men fell from the Emperour, and were made richer, became not more enriched by the ſpoiles of the ſame? VVould not he provide himſelfe, and Sainct Peter of ſome little gobbet? But it is a ſufficient argument, what he got thereby, that a while after, that the Longobardes converting their forces againſt the Romanes, ſought to take away from them thoſe cities, of which they had ſpoiled the Emperour. Which being taken away, Zachary the Pope recovered them againe by faire flattering wordes with great increaſe, if wee muſt beleeve the Papiſts. For he obtained of Luitprandus by gift for bleſſed Peter and the Popes beſides, a fewe cities taken away, the inheritance of the S…bins, and the Citie Narnia, and Ancona, and Humana, and the great valley of the towne Sutrium: Moreover all thoſe thinges, which Luitprandus had taken to himſ…f… from Amilia and the people of R…venna, within the ſpace of two yeeres: Blond. Decad. 1. booke 10. But without controverſie the munificence of Pipine, and Ch…rles the Great, and Ludovike farre ſurpaſſed. For Romanie was now called a Princedome, that even by the very name it might acknowledg her Lord. Therefore the Beaſt began now to glory in the Kingdomes of the world, which boaſted before of the title of dignity and honour, rather th…n in any poſſeſsions, of cities and townes.

¶ Having two hornes like the Lambe: Theſe two hornes are Pipine, and his Sō ne Charl…s the Great, by whoſe weapons as it were by hornes, the newe Beaſt chaſed farre away all enemies. Pipine aided the Pope Stephan 2. flying into Fraunce, againſt Ariſtulphus the King of the Longobardes; whom, he paſsing twice over the Alpes with an army, compelled firſt to yeeld the things taken from the Pope: Secondly to deliver to the chaire of Peter Ravenna, the Princedoome, and whatſoever almoſt he had taken in Italy: ſee Volat booke 3. Charles the Great for Pope Adrians ſake, repreſſed Deſiderius King of the Longobardes: yea tooke away wholly the Kingdome frō that nation, that they might not afterward cauſe any trouble to Rome. Moreover againe when Aragiſus a Captaine of Beneventum put Adrian in ſome feare, he fled into Italy, brought him by conſtraint to his duties, and ſet Adrian free from all feare. Leo the third alſo, being expelled by the Romanes, haſting into Italy the third time, thoſe ſeditious being puniſhed ſeverely, hee reſtored him unto his Chaire. The Popes of Rome never had ſo great deffence, ſince their ten firſt hornes, in any as in theſe two. Therefore theſe two notable hornes made famous the originall of this ſecond Beaſt. Which are ſaid to be like the Lambes, becauſe the Popes whō they aided did ſeeme helpleſſe, afflicted, innocent like Lambes. How lamentable Epiſtles doe Stephanus the ſecond, Conſtantinus, Stephanus the third, and Adrian Popes ſende to Pipine, and Charles the Great? How full are all things of complaints, of lamentations, of teares, and of moſt vehement callings upon them for ſuccour? See before your eyes, what cruelty thoſe letters doe attribute to the enemies, but what innocency to the Bishops. Surely thou wilt call thoſe wolves, theſe Lambes, and that he hath an hart of iron, who would not deliver them, being in daunger, from their moſt cruell …awes, if he be able Yet nevertheleſſe in this miſerable eſtate the Beaſt reteined his former minde, and loftily and terribly as the Dragon. I let paſſe Gregory the ſecond, ſtriking with lightening, and terrifying Leo Iſaurus. VVhoſe voice I pray, was it, when Zacharias tooke away the Kingdome from the lawfull King, and beſtowed it upon Pipine his ſervaunt? VVhat manner of voice was that of Leo the third, which proclaimed openly, and conſecrated Charles, Emperour of the VVeſt? VVas it not that of the olde Dragon, who according to that very great power whereby he prevailed, made and depoſed Kinges whom he would? Deſiderius the Longobard felt the force of this voice, who being allured by the Lambelike shewe of the Popes, he entered quickly into their poſſeſsions, for to recover whatſoever things they had wreſted away by fraude from his Ancetours. But this voice brought to paſſe, that while he ſtrove for ſome one citie or towne, he loſt his whole Kingdome, and that not from himſelfe, but alſo the whole name of the Longobardes. Theſe are wonderfull great actes of the Earthly Beaſt, taking away and beſtowing Kingdomes at his pleaſure. And that which is more, not ſo much by armed force, as by his voice, by which he exerciſed the power of the Dragon: although he bare yet the ſhewe of a tender Lambe, who was not able of himſelfe to drive away the wolfe from his owne necke.

¶ And he exerciſeth all the power of the former Beaſt: Such is the riſing and forme of the Beaſt. His power is equall with the former, a great proofe whereof is given in this verſe. As touching the equall power, whatſoever that firſt could doe, this ſecond doth exerciſe all the ſame in his ſight. But whence had he this ſo great power, but from the Dragon who gave it to the firſt above in the ſecond verſe? Wherefore both are the ſame, both for ampleneſſe of power, and alſo for the ſame authour himſelfe from whom they received it. But as touching that ſome will have this ſecond to be as it were the Chalbard man and eſquire for the body of the former, is it to be thought that any is to be compared with Antichriſt, either for power, or will to doe wickedneſſe? Surely he shall have noe felowe, but he shall ſurmounte all men in naughtines, and wickednes by many degrees. Therefore this Beaſt, is not any ſervant of Antichriſt, but he himſ…lfe, endued with no leſſe power to doe miſchievous deeds. But thou wilt ſay, they ſeeme to be diſtinguiſhed, one of them working in the ſight of the other. But this kinde of ſpeaking sheweth not a diverſity of perſon, but onelyonly that the firſt remained alive after that the wounde was healed.

Albeit they are worthily ſet as two devided, becauſe of the notable variety which the ſame perſon should obtaine in his growing. In which reſpect he is called both the ſeventh & alſo the eight King, chap. 17. Not becauſe there are eight Kings, for there be onelyonly ſeven heads, but becauſe the ſeventh hath ſo great diverſity, that for good cauſe he may ſeeme a newe one, and the eight. And if the ſecond Beaſt be diverſe, why would he procure honour rather to the former, then to himſelfe, who hath equall power, and like notable lewdenes? It is neceſſary therfore, that the honour of the ſecond cō ſiſteth in the honour of the firſt, which he thruſteth upon the inhabitans of the earth with ſo great endeavour, not ſo much through a deſire to increaſe an others, as his owne glory.

¶ And he cauſeth the earth, and the inhabit…ns &c. The effect of his power tendeth to that ende, that he may compell all falſe Chriſtians to worship the firſt Beaſt, which the Spirit deſcribeth diligently by his deadly wounde healed, declaring that this adoration agreed not to him, before that he recovered health from his wounde which he had. He was of great authority before he received the wounde, as wee have shewed; but of farre greater after the hurt was amended. VVhichWhich order the Spirit obſerved before in the 3. and 4. ver. adding after his head was cut and healed, both admiratiō, and alſo adoration. And that adoration is this ſame which is now gotten by the labour of this. But why ſeeing the ſecond is no other then then firſt revived, urgeth he not worship in his owne name, but onelyonly in the name of that? This is a ſingular cunning of the moſt crafty hypocrites, to wit, a fained name of antiquity, wherby he might get eſtimation to himſelfe in the world. For in this onelyonly he should wholly labour, that the firſt might be worſhipped, as though he chalenged no new thing to himſelfe, but that onelyonly which his Ancetours had left unto him by ſucceſsion. From hence the Epiſtles of moſt auncient Popes were corrupted moſt impudently, cō terfait put in the place of true, and true wholly chaunged with ſtrange additions and detractions for their owne profit. From the ſame ſhop came the feigned donation of Conſtantine. Likewiſe the Decrees, which in their title have a ſhew of greater antiquity then trueth; and ſixe hundred of that ſorte. Neither is any other thing at this day ſo greatly laboured for, as that the auncient honour may be given to the Pope, that is, that the firſt Beaſt may be worshipped: it would be an unpleaſant ambition openly to endevour to get honour to himſelfe (though the Pope is not ashamed of this) wherefore he obiecteth the firſt Beaſt, under whoſe name he may ſerve himſelfe more ſecretly.

13 And he doeth great wonders: Now is shewed by what way he deceiveth men, and obtaineth that worship for which he fighteth, as for heaven & earth: to wit, by working Miracles, in the which Antichriſt should be wonderfull, whoſe comming is by the effectuall working of Satan, with all power, and ſignes, and lying wonders, as Paul hath forwarned, 2 Theſ. 2.9. Which thing if Ireneus had obſerved in his 5. booke, chap. 28. he would not have called this Beaſt ſo much the Armour bearer of Antichriſt, as Antichriſt himſelfe. No miracles of the former are rehearſed, but onelyonly power, & great authority; of which there may be a diſtinct force from ſignes. It is manifeſt to all men how this Beaſt is commended for a notable fine worker of miracles, by and by after he waxed whole of his wound. Beholde one or two (for it were an infinite thing to recite every one.) The Chriſtians have ben protected wonderfully from the Devill in the Temple Pantheon, after that Boniface the 4. had conſecrated it to all Saincts. Theodorus the next healed with a kiſſe one diſeaſed with the leproſy. No man in the whole army of Eudo, to whom but even a very ſmall pi…ce of the bleſſed Spongie had come from the POPE Gregory 2. was either killed or wounded in the battell againſt the Saracenes. The body of Formoſus brought from the river Tiber into the Church of S. Peter, is ſaluted and worshipped with great reverence of the Images of the Saincts, in the entrance of the tē ple. A white dove like ſnow, whoſe necke was ſhining as Gold ſate upon the right ſhoulder of Gregory the 6. whiles he celebrated Maſſe Whē the ſame was to be buried in the Palace of Peter, the doores of the Temple taried not the comming of the doore keeper, but of their owne accord leaped backe at the bringing of his dead body. A certen lame woman by drinking the water wherewith Vrbain 2. had washed his handes after the Maſſe, was healed. Infinite are the things of this ſorte, in which the Romane Pope glorieth, both olde and newe. For both are of like force to cō firme his authority. Which Zacharias knewe well, who tranſlated into the Greeke tongue the foure bookes of Gregory the Great, concerning the miracles of the Fathers, that the miraculous power of the Popes might be come knowen as well to the Grecians, as to the Latines. But, wilt thou ſay the miracles of other men are not fewe. That is true in deede: but who ar all the ſlaves of the ſame Pope: of whom whatſoever wonders are done, they are referred to the defending, preſerving, and increaſing of his dignity, as to the centre. From whence all theſe done of his ſervants, are worthily ſaid to be his, for whoſe honour alone they make.

¶ So that he maketh fire to come downe from heaven: His power to doe miracles being shewed ſummarily, now he deſcendeth to ſome certen kindes, which the Papiſts will have to be three, the firſt, whereby Antichriſt ſhall ſeeme to riſe from the dead; the ſecond wherby he ſhall make fire to deſcende from heaven; the third is, the power of ſpeaking given to the Image: which things ſeeing they are not founde in the Pope of Rome, as Bellarmine will have it in his third booke of the Romane Pope, chap. 15. it followeth, ſaith he, that he is not Antichriſt. His riſing from the dead, is gathered from his head deadly wounded, and healed againe, ver 3, of this chapter, and from that which is ſaid after in the 17. chap. ver. 18. he was, and is not, and aſcendeth out of the bottomeleſſe pit. Which riſing againe wee have shewed to be found moſt plainely in the Pope of Rome, when he was eaſed, and delivered from thoſe miſeries, wherwith by the invaſion of the Barbarians, he lay overwhelmed and buried, in mens opinion. For, that it cannot agree to the death of one man, fained for ſome fewe dayes, it shalbe manifeſt from the perſon of Antichriſt, which the ſeventeenth chapter after will proove evidently, to be a long ſucceſsion of many, not any certen and ſingular man. Eſpecially alſo ſeeing that this wound was very ſorrowfull, not inflicted on himſelfe willingly, and in jeſt, but made by his enemies, where could be no place for counterfaiting. Which faining of death was brought in by a falſe coniecture of men, and beſides the trueth of the matter, and the very wordes of the ſcripture. Therfore the Rom. Pope is famous for the firſt miracle, which if they pleaſe, they may call a reſurrection, to which it is not unlike. Now what manner of one is he in regard of the ſecond? Certēly thoſe miracles ſeeme to be very great, which are done from heaven, or in the very heavens, whē as men have very little power over theſe bodies: as when a fire of the Lord falling from Heaven, conſumed the burnt offring of Eliah: 1 King. 18.38. Likewiſe alſo when the Captaine over fifty men with his whole bande was deſtroyed by fire from Heaven, at the prayers of the ſame Eliah, 2 King. 1. Therefore Antichriſt that he might not ſeeme inferiour to the famous Prophets, would ſet foorth himſelfe by this ſort of miracles. Gladly doe the Ieſuites heare this, from whence they judge for a ſurety, that the Pope is not Antichriſt, of whom, ſay they, not ſuch miracle is read But Hildebrand granteth otherwiſe, who in his Epiſtle to the Germanes, ſaid, that Henry the fourth being ſmitten with his excommunication, was blaſted with lightening. And not at all adventures, the Spirit doubtleſſe ruling his tongue as before time of Caiphas; wherby the world might underſtand, how the Beaſt should make fire to deſcende from heaven. But there is no neede that wee should ſeeke a metaphoricall ſenſe, when the Hiſtory miniſtreth moſt plaine demonſtrations. Of which ſort was that thing that Pope Zacharias in the monethmonth of Iune journeying twards Ravenna, in the day time was covered with a cloude againſt the heate of the Sunne, & in the night time armies of fire went before him in cloudes, Centur. 8. from Polych. booke 5. 25. In the ſame place is rehearſed that a Songe of Felix Archbiſhop of Ravenna, placed by the Pope Conſtantine in the moſt ſacred confeſſion of bleſſed Peter the Apoſtl , after a fewe dayes was ſoūd blacke, and burnt with fire, ſee it in the booke of Pontifical. they would make men beleeve, that it was blaſted from heaven. But that is more cleere that a certaine Bi…hop ſhaking up with many taunts Hildebrand, for his privie grudge againſt Henry, was deſtroyed with lightening, and dying cryed Alas I miſerable wretch b…und with a chaine of fire am drawne to Hell: goe yee & ſh…we the Emperour that he may repent, and make amendes by duties▪ for his h…inous offenſe committed ag…i…ſt …od, againſt S. Peter, and againſt his Vicar, unleſſe he had leiffer follow after mee going before to everlaſting puniſhments. The ſame day alſo the Biſhop of Spira bearing ſome evill will to Hildebrant, gave up the Ghoſt. Cēt. 11. from Avent. booke 5. of Chronicles. Did not the Ambaſſadours of Armenia ſee upon the head of Pope Eugenius, while he celebrated the Maſſe at Viterbium, a beame of the Sunne ſhining with moſt cleare brightnes, and in it two doves aſcending and deſcending? Centur. 12. In the City Barra when Innocentius was ſaying the Maſſe, and Lotharius the Emperour being preſent, there appeared a golden crowne, wheron ſate a white Dove: under the crowne hanged a ſmoaking C…nſ…r, and beſide it two burning firebrands: In the ſame place from the Chron of Saxe. What can be more cleare then theſe thinges? Wherefore now I thinke that the Ieſuites will not deny, how that nothing doth here hinder, but that the Pope of Rome may well be the Antichriſt. Concerning the third miracle wee shall ſee in his place, in the 15. verſe afterward.

14 And he ſeduceth the inhabitans of the earth: Therefore theſe wonders ar not true, but falſe, and lying, ſuch as are Antichriſts according to that of Paul, with all power, and ſignes, and lying wonders, 2 Theſſ. 2.9. Although they are not called lying therefore, becauſe they are meere deluſions, in which there is nothing beſide a bare shewe onelyonly, but partly becauſe they differ very much from true, howſoever they shalbe wonderfull, as which exceede not the powers of Nature, done by the power of the Devill, by a way unknowne to us, whereupon they affect the beholders with great admiration: partly for that they pertaine to the eſtablishing of errour and lying For whatſoever belongeth to the commendation of any thing what ſoever, which is contrary to the ſacred trueth of the Scriptures, it is that lying ſigne: howſoever it is permitted of God to be very marveilous, both for to try the elect, and alſo to delude the wicked: whom God by his juſt judgement giveth over, that they ſhould beleeve lyes, which would not receive the love of the trueth, as in the ſecond Epiſtle to the Theſſ. ſecōd chap, 10.11. To which rule that cannot deceave, if wee examine thoſe apparitiōs which are ſaid to have bene done at Spandavia, Birthinum, & other places in Germany in the yeere 1549. thoſe glorious Angels shalbe Devils trāsformed into Angels of light, as 2 Cor. 11.14. Let it therefore be true, which the Papiſts boaſt of their miracles, and admit that it were done in very deede, which is put in writing by their men. Yet nevertheleſſe while all thoſe things doe carry away men from the trueth to errours and ſuperſtitions, they are wicked, they are lying, wholly of the ſame kinde, of which is this fire that the Beaſt bringeth from heaven.

¶ Saying to the inh…bitans of the earth, that they should make the image of the Beaſt: Theſe wordes as they are in the Greeke, may be referred to the Beaſt himſelfe, as thou he should ſay, ſpeaking to the inhabitants of the earth, that he had made an image of the Beaſt & c: as though he would render a wonderfull reaſon of his workes, declaring that he had done all thinges for this intent, that the former image of the Beaſt might be revived. Or they may be referred to the people, as all Interpreters doe tranſlate, ſaying to the inhabitants of the earth, that they should make &c. as though it were written, ſaying that they ſhould make &c. Which is the ende of all theſe miracles, that the firſt Beaſt might be placed in honour with men, and it is in the power of the people to make this Image. For unleſſe they give honour, there should be no glory for this Beaſt. But to make an Image to the Beaſt, is with the Greekes ſpoken in the third caſe foreign not foreign, there is this difference, that a man maketh an image of ſome body, as a Painter, or Carver of Images, who fashioneth an Image for gaine, or for his minde ſake: but he maketh an Image to ſome body, who maketh it for the ſake, or honour of ſome body. But this Image is not any coloured picture, or image made of any matter. For all muſt be ſlaine, that will not worſhip this, in the next verſe; but an Image made cannot come unto all men, unleſſe either it be carried through all countries, or if it shall have a fixed place, all leave their dwelling places, for to goe thither into a ſtrāge country. Furthermore this Image shall effect by his owne ſtrength, that whoſoever ſhall refuſe this worſhip, he may be killed, as in the next verſe. But this power is greater, then can agree either to a picture, or Image, howſoever wee have read that ſome have ſpoken at ſome time by the cunning of the Devill. Neither are the Images of living men wonte to be thruſt upon the people to be worshipped: Images indeede may be ſet up for living men, but onelyonly for civill honour, not religious worship. Therefore this Image is not any picture of the body, but a lively and expreſſe figure of honour, Kingdome, power, which the ſecond Beaſt should carry of the former. For this is that which the ſecond ſtriveth for, that in his perſon the firſt may be revived. VVhichWhich his wicked ambition is declared moſt ſignificantly in this kind of ſpeaking. For firſt, when he deſireth earneſtly an image to be put to the firſt Beaſt, by the ſame he sheweth, that he doth require no newe thing, but onelyonly the shadow of that olde thing, the trueth whereof had bin in former times. VVhichWhich cunning wee called before, the fained name of Antiquity, above in the 12. verſe. From whence alſo it may be manifeſt, that the firſt Beaſt was not the Emperours, but onelyonly the Pope. For it had ben an uniuſt and impudent requeſt, if the Pope had chalenged openly to himſelfe, the honour of the Emperours; but he requireth nothing but that which was proper to the former Popes; who would not thinke that he ought to condeſcende to ſo reaſonable a demande? Furthermore this image declareth what manner of honour he deſireth to obtaine among his worshippers, to wit, ſuch as the Idolaters doe give to their Images, for he will ſit in the hearts and conſciences of men, as an Jdoll, as it appeareth manifeſtly from the adoration, and admiration whereof wee ſpake before. He deſireth him ſelfe to be eſteemed God; but the Spirit calleth him by a true name, a falſe God and an Image. The Spirit acknowledgeth not that foolish difference betweene Image & Jdoll, which of late the Idolaters have forged. But is it not more cleare then the light, that ſuperſtitious men have exalted theſe latter Popes to be certen divine maieſties, and not ſimply unto the former glory of the auncient Popes, which ſeemed to have bin utterly abolished by the warres of the Gothes, and their dominion in Italy? Doe not the ſame men worship this newe framed Image, as an Idoll? See thoſe thinges which wee have ſpoken at the 6. and 9. verſes. VVhereunto many other might be added, unleſſe it were needleſſe in a matter apparāt inough to the whole world.

15 And it was given unto him, to give a ſpirit to the Image: After that men began to worship the revived Beaſt, an image of the former, as it were an Idoll, to the ende that this who is his crafts maiſter might the more bewitch the people, he should endue the Image with a vitall faculty. He alludeth to the Devilliſh arts of the Idolaters, wherby they effected that the Idols should utter oracles with diſtinct voices, that they might wrap the mindes of men in greater ſuperſtition. So the Pope having once gotten with men the honour of a divine power, played no longer the part of a dumbe perſon, but forthwith began to ſpeake, bid, forbid, ſet up, plucke downe, to bleſſe, to curſe, to bragge openly, by mee Kings doe reigne: as Hadrian in his Epiſtle to the Archbishop of Trevir: Mogent. Colonienſ. Whence hath the Emperour his Empire but from us? therefore he raigneth by us. Againe, that That which the Emperour hath, he hath wholly from us. And alſo, Beholde in our power is the Empire to give it to whom wee will: being therefore appointed of God over nations and Kingdomes, that wee ſhould deſtroy, and plucke up, builde and plante. A terrible voice of the Image, and ſurely farre more terrible, then of the olde Beaſt, whoſe Image he is, which never durſt mutter any ſuch thinge. No marvaile though the Canoniſts quaking at this voice, doe freely profeſſe: that in theſe thinges which the Pope will, his will is to him for a reaſon, & that yet it may not be ſayd; why doſt thou ſo. At chap. quanto, of the tranſlat. of the Bi…hop. And this is the third miracle, farre more wonderfull indeede, thē if ſome image or picture ſhould utter a lowde voice: for this is noe newe thing, both renowmed from thoſe heathen oracles much ſpoken of, & alſo being the accuſtomed play of the Magitians: but that this image of the Papiſts should thunder with ſo terrible a voice, it was a thing which the world for good cauſe ſhould be aſtonied at. In this wiſe therefore wee ſee this Pope a miracle worker, famous for theſe three ſortes of miracles, by the which even the Papiſts themſelves graunte, that Antichriſt should be notably knowne.

¶ And ſhould cauſe that as many as will not worſhip the image: Now unto his fraude he joyneth violence: for, whom he cannot bring by miracles to worship him, he compelleth by puniſhements. But who is he that should cauſe, that as many as will not worship the image of the Beaſt, should be killed? Doubtleſſe the Image. For there is the ſame nominative caſe of both the verbes, ſhould ſpeake & ſhould cauſe. If the Greeke be tranſlated word for word, they are more plaine, then as they are expreſſed commonly in latine; and it was granted to him to give a Spirit to the image of the Beaſt, that both the Image of the Beaſt ſhould ſpeake, and ſhould cauſe that as many as would not worſhip &c. From which it is manifeſtly apparant the image is the ſuppoſite of the verbe ſhould cauſe. By which argument wee have proved before, that theſe thinges are not to be underſtood of any image made with hande, which to be of ſo great power is a thing uncredible, but of a lively image, which before wee ſaid ſpake terribly, who would put to death any, which should refuſe to acknowledge his Godhead. Neither is any ignorant, how great butcheries were made through the whole world of Chriſtians, becauſe men were not obedient to this Image. The Emperours themſelves being ſquamiſh in this matter, ſufferred punishement for refuſing this adoration, by the loſſe of their dignity, yea of their life. What shall wee thinke came to the other multitude? It would be an infinite thing to recken up, and the matter is knowen well inough: Montanus and Plantine read, and doth cauſe; againſt the trueth of all other bookes.

16 And he maketh all ſmall &c. The other punishement is of goods, in which they are punished, who will not receive the marke. And this marke briefly comprehendeth all that way, wherby any is kept in ſubiection to the Beaſt in any ſorte. And it is to be obſerved, how the Beaſt requireth, that his vaſſals should be tyed to him by a ſtronger bande, thē God thoſe of his houſhold to him A Seale was ſufficient for him to touch the toppe of the skinne, with ſome light ſigne. But the Beaſt will have his marke to ſinke in more deeply; whereupon he uſeth a Character to be engravē on the very flesh according to that affection wherby he is wont more earneſtly to urge obedience to man, then to God. In this verſe therefore he declareth to whom it doth belong to take upon them the marke, & alſo in what parte. They are all ſortes of men, as sheweth both the note of generalitie, and alſo the diſtribution of the ſame. For he paſſ…th over none, how contemptible ſoever and abiect, whom he hath not bound to him in ſome manner. Wiſely indeede, ſeeing ſmall ſparkles doe kindle a great fire: Cities are taken in that part very often, which was in leaſt feare, and evē the underminings being neglected, doe overthrow the ſtrongeſt and higheſt walles. Are not the Princes conſtrained to follow the multitude? Therefore very warily he thought that regard was to be had of ſmall men, poore, and bond. Which ſo vigilant and exquiſite carefulnes doth the more ſet forth the glory of Chriſt in deſtroying this Kingdome. As touching the wordes: And maketh all that he may give them a marke &c. It is a ſhort kinde of ſpeaking, but very ſignificant: all one as if he should ſay; he bringeth all into that caſe, that they willingly receive the marke from his hande. Wherefore in the tranſlation I thought that I was not to departe from the very wordes.

¶ That he may give them a marke in their hande &c. Montanus, that they may give them markes: ſo Aretas. As though the Beaſt should compell men to imprint the markes in thēſelves: but to make this ſenſe good it ſhould be written, that they may give themſelves. Yet Aretas maketh no other ſealer then the Beaſt. But after he hath shewed who are to be marked, now he declareth in what parte, to wit, either in the right hande, or in the foreheads: In the right hand, to the ende that they should fight valiantly for the Beaſt to their power. For the marke is not to be received in the left hande, but in the right hande, being the ſtronger, and more ready member. In which manner are marked Emperours, Kings, and all Magiſtrates; furthermore the whole Clergie, alſo the univerſall troupe of religious men, Profeſſours in Schooles, Canoniſts, Lawyers &c. All theſe are ſouldiours ſet in the rereward of the bande garding the Captaine, and the principall champions of the Beaſt. The marke is ſet in the foreheads, that all may ſee playnely, to whom obediēce is due. In which part all the reſt of the common ſorte beareth the marke. For although they be not of ſo great ſtrēgth as the former, to defend the Beaſt, yet it is needfull, that they confeſſe him openly, to whoſe tuition they belong. VVherefore the marke in the right hande, is a bond of nigher familiarity, both becauſe defence is ſome greater thing, then a bare profeſsiō, and alſo becauſe it goeth before it in order and honour. Although the order is changed in the chapter following in the 9. verſe, but as it ſeemeth to aggravate the thing, as wee shall ſee there.

17 And that no man might buy &c. The force of this marke is, that it may be a paſſeport for entercourſe of marchandiſe among mē. How great loſſe then muſt they needs ſuffer, who becauſe they shall want this privie token, may have to doe or make any bargaine with no mā? VVhichWhich thing is ratified expreſly in the Decrees: That no man ought even to ſpeake to theſe mē to whom the Pope is an enemy, Cauſ. 11. q. 3. Yf an enemy. And againe Diſtin. q. 3. Gratian; That obedience is due from all men, to the chiefe Pope, that none may have any fellowſhip with him, to whom he ſhall be an enemy for his actes: neither ſhall he be able to remaine in the Church, who forſ…keth his chaire. To confirme which things, a forged Epiſtle of Clemens is alleaged; Neither muſt wee here tarry till one be excommunicated: but if that Clemens be an enemy to any for his naughty acts, doe not you expect that he ſhould ſay unto you &c. That is, his beckes are to be obſerved, that without warning wee turne away our ſelves frō them, with whom wee are able to conjecture that the Holy Fath…r is angry. VVhat more plaine prohibitiō can there be to bargaine with them which wante the marke? The practiſe of this time confirmeth the ſame, but more evidently the former times, when the whole earth wondred at the Beaſt: for then he that wanted the marke, had no leave to exerciſe marchandiſe with any man.

¶ Save he that had the marke, or the name & c: A diſtribution of the marke into three kindes, the marke being put for all, as it commeth to paſſe in diviſions, the name of the Beaſt, and the number of his name. The marke is the firſt and principall token proper to his defenders, and ſuch as are familiar with him, as it ſeemeth, conſiſting partly in ordaining the Clergie men, in whom is imprinted an indelebile marke of their perpetuall Romish bondage, the divine providence ſo governing their tongues, that they should note the ſtrength of their forged ſacrament in thoſe wordes, by which the marke of the Beaſt might be plainely ſeene of all mē. Partly in the othe, wherby the chiefe Emperours, Kinges, the other Magiſtrates, and every condition of men of ſomething a ſuperiour degree is bound to the humble ſervice of the Romiſh Pope. So Otto the firſt in the yeere 942. ſware to Pope Iohn the XII. That he would exalte to his power the holy Church of Rome, and Iohn the R…tour thereof, Diſtinct. 63. chap. To thee Lord. More fully in the booke of Pontificall. wherein expreſſe words the Emperour promiſeth, freely und…rt…k…th, and warranteth, and ſweareth before God and bleſſed Peter, that he from henceforth would be the Protector, Proctour and defendour of the chiefe Pope, and the holy Church of Rome &c. Clement. booke 2. Title Of the Othe. The Name is the proper naming of the Beaſt, given to the reſt of the people, as a name derived from the Fathers or Anceſtours, to whom the othe and ceremonies of ordaining did leſſe cōpete. For the marke eyther of the othe, or ordination and ſuch rites, is not printed in all the people (for theſe belonge to the Clergie, Great States, and others who execute a publike office) but there is an other eaſier, and readier way, wherby the multitude may profeſſe themſelves to be among the proper goods of the ſame Lord, to wit, ſo taking upon them his name, as in olde time ſervants did: that even as the Prince himſelfe is called Catholike, Prelate, Pope: ſo they Catholikes, Biſhopiſts, Papiſts. Of olde ſome of theſe names were common, but at length the Pope chalenged them to himſelfe; neither will he have any other to be Catholikes now, ſave thoſe that are of his heard. And although theſe names doe flow to all his ſubiects withot difference, yet the common ſorte are knowne by this badge onelyonly, the other being marked with a peculiar marke beſide. But what need is there nowe of a third note? The two former containe the whole company of vile perſons of this Kingdome. There is an other kinde of men ſomewhat further removed from the Empire of the Beaſt, then that which even nowe I ſpake of. VVhichWhich unleſſe it will be marked at leaſt with the number of his name, muſt knowe, that they are reſtrained from the uſe of any kinde of marchandiſe with the ſubjects of this Beaſt. But theſe ſeeme to be the Grecians, who unleſſe they would take upon them the number of this name, should be eſteemed banished men from this Empire, and all the emoluments, which might be gotten in the ſame. The Number of his name is the very ſame that a name expreſſed by a number, or, that I may ſo ſay, a name of number. VVhichWhich ſeeing it ſhalbe made manifeſt to be Latinus, from thoſe thinges which shalbe ſpoken on the next verſe, the trueth of this Prophecy is wonderfully well knowne, even from this part alſo: for the Beaſt before time did purſue the Greciās with ſo great hatred, that although he ſawe them miſerably ſpoiled of all their neighbours, would ſuffer no aide to be carried to them from the VVeſt, untill Michaell Paleologus about the yeere 1273. at Lions in Fraunce, agreed with Gregory the X. to make himſelfe and all his people ſubiect to the number of the name of the Beaſt, that is, promiſed that all his people hereafter should give all ſoveraigntie to the Latine Pope. Therefore of the three markes the Character pertaineth to great States and the Clergy, as Sonnes. The name to the people and common ſort, as boundmen. But the number of his name to the Grecians being ſtrangers.

18 Here is wiſedome: he that hath underſtanding &c. Now he exhorteth us to number this name. From which exhortation, if wee shall conſider it diligently, ſome things may be learned, by which wee shallbe lead into the true knowledge of the name. For firſt, why should he require diligence rather in the number of the name, then eyther in the marke, or in the name of the Beaſt? It is manifeſt that this exhortation belongeth to the third member. But the Character, or name of the Beaſt had ſerved for a more certaine knowledg, and made more plaine. VVherefore their affection was to be ſtirred up rather to the ſearching out of theſe things, from which they might hav hope of a greater fruit. The reaſon why theſe are omitted, and that alone is ſet before us to be conſidered, ſeemeth to be this, becauſe the number of the name might beginne at what time Iohn wrote. The Character and the name had not yet taken beginning, even as neither the Beaſt himſelfe, as wee have shewed: from whence they came under no accounte, or underſtanding. The names indeede of Bishops were common, even in thoſe firſt ages: but the ſtate of them then was of an other ſort, then after that they were turned into a name proper to a certen man. The exhortation hath reſpect to the ſame ende: Here is wiſdome: let him that is endued with underſtanding count the number: How great a torment had it ben to learned mē of that age, to aſſay a thing altogither impoſsible? VVould they not for juſt cauſe have abſtained from the labour of ſeeking of that thing, to finde out which they could have no hope? The ēdevour of divers of them sheweth, that this opinion prevailed not in time paſt, as though this wiſdome should belong to the time to come, in no wiſe to their time.

Let this then be the firſt property; That the number of the name might be knowne, even to that age in which Iohn lived, not onelyonly to himſelfe by revelation, but alſo to another by ſearching out and ſtudy. Secondly it is expreſſely delivered that it is the number of a man, that is, ſuch a name of a man, from whoſe letters of number, ariſeth this number. VVhichWhich yet is not the proper name of the Beaſt. For it was the number of a man, before the Beaſt was. Neither could it remaine in one perſon of a mā flourishing at that time, when Iohn was. For then the counting had bene uncertaine, doubtfull, and impoſsible. But it is the name of a nation, paſsing from one man unto ſome whole people.

Thirdly, the number ſhewed obſcurely and darkely, declareth that it was dangerous at that time to publiſh this name before all the world. For to what purpoſe is this darke shewing of the matter but to avoide an unneceſſary offenſe? Whereunto Paul agreeth: but now yee know what withholdeth, 2 Theſ. 2.6. From which it appeareth that the Apoſtles taught ſecretly the Churches cōcerning Antichriſt, the which was not expedient for to be carried foorth into the wicked world. Not becauſe through feare of danger they thought it were to be concealed cowardly, but becauſe before the Beaſt roſe up, when his name yet was not neceſſary, they would have the Church to be without needleſſe troubles. A fourth common property ought to be added from the former verſe to theſe three, which are taken out of this verſe; to wit, that this number doth looſe them from the bond of prohibited entercourſe of marchandiſe, who doe ſuffer themſelves to be marked with the ſame. All which now being ioyned togither have this ſumme: That the number of name is a numeral name of ſome m…n, making the number of ſixe hundred three ſcore ſixe, that might be numbred, at that time, when this Prophecy was firſt ſet out in writing, yet nevertheleſſe ſhewed but darkely for to avoide unneceſſary perill; by which at length they ar delivered from the prohibition of buying and ſelling, who doe receive the marke therof. Which deſcription will not ſuffer any more this name to be wandering, and uncertaine, but shall diſtinguish ſome one certaine, and true from all the reſt. For aſſoone as the names shalbe examined by this rule of certaine trueth, which are brought of Interpreters, wee ſhall finde how all beſide one are abſurd. Some by a certen property doe reſemble this number: of which ſort I have knowne two. The firſt which Franc. Iunius a moſt famous man, and a great light of the Church bringeth, who will have this number to be the Popiſh learning, and the Canon lawe, as he calleth it, eſpecially in the ſixt booke of Decretales, added to the five former by Boniface the eight. For this number is perfect, and divers times rebounding perfectly from his partes: neither is there any part of the Popiſh lawe, which is not referred to his head, or contained therein. The Beaſt teacheth this name alſo, and maketh it, as it were a marke of his people. Yet notwithſtanding ſeeing this name belongeth to the Beaſt farre ſpent and very olde, and not that auncient one, which was before his beginning, neither the name of any man, it ſeemeth leſſe to agree: eſpecially ſeeing here is no danger, why a covert ſpeaking of it should be neceſſary: neither laſtly doth this name appertaine to thē, who leaſt doe cleave to the Beaſt, of which ſorte is the nūber of the name above ver. 17; but to the Beaſts darlings, the Canoniſts, whō the Pope ſetteth much by. The other is of our moſt learned coūtrey man H. Broughton, Adonikam God is riſē up, the name of a mā in Ez. 2.13. whoſe poſterity ar coūted there 666. as though Iohn did ſay, there is the ſame name of the Beaſt, which is of that mā, whoſe poſterity are read to be 666. that is, Adonicam.

A name ſurely very fit, ſeeing Antichriſt vaunteth himſelfe above every name on earth. But ſeeing this name ſignifyeth no more then that which Paul had taught before evidently, ſaying, exalting himſelfe above all that is called God, 2 Theſ. 2.4. It is not likely that that now should be concealed by a darke ſpeach, which before was noiſed through all the Church. VVhat troubles alſo were to be feared, if this name had ben published? that in the meane time I may ſay nothing of this, that the poſterity of the ſame Adonikam, afterward in Nehemiah are numbred ſixe hundred three ſcore & ſeaven in the 7. chap. ver. 10. The reſt of the names foreign, in Aretas: in the later writers foreign, and the like, partly are not the names of any man, or at the leaſt not of a people, partly nothing was to be feared from them, to whoſe knowledge ſoever they should come: Romi…th or Romagnus Romane come nigheſt of all: but the fourth property reiecteth this alſo, which could not be of force inough to recover the favour of the Beaſt. The Grecians willingly acknowledged themſelves to be Romanes, and of a long time boaſted of this name. Conſtantinople was commonly called, New Rome: yet in the meane time they were greatly hated of the Beaſt, untill at length they did shew their conſent with the Latines, and yeelded the Primacie to the Latine Pope, Therefore all accounts being caſt▪ I thinke that Lateinos is the name which the Spirit here biddeth us to number. Which is a name, whoſe letters after the account of the Grecians, doe accompliſh this number, and unto which all the other properties doe agree: and ſo much the more, becauſe from the Apoſtles times it hath ben extended to us, and the event hath ſo confirmed it, that it is now more cleare then the light at noonetyde, which was darke before. For ſo Ireneus in his 5. book chap 29. againſt hereſies, But, ſaith he, the name Lateinos conteineth the number ſixe hundred threeſcore and ſixe: and it is very like to be true, becauſe the moſt ſubſtantiall Kingdome hath this name, for they are Latines who now doe raigne. But wee will not boaſt of this. Such are his wordes. As though this were not the opinion of him alone, but he had received it frō another: but from what other man is it likely, then from Polycarp, whoſe ſcholar he was, and he Iohns ſcholar? Such therefore are theſe Beaſts, whoſe lively image wee ſee in the Romane Pope, who according to the plaine interpretation of the wordes, the events of the times, and agreablenes of all things, ſo fitly without any violence caſteth himſelfe into every part of this firſt paterne, and that even to the leaſt appearances, and likeneſſes, that I thinke the very Papiſts themſelves cannot doubt any more, who is Antichriſt. And thus farre cō cerning the Dragon and the Beaſt, according to the conſideration of knowledg encreaſed, which should come under the blowing of the ſeventh trumpet, for Hitherto doe the thirteene Centuries extend, ending in the yeere 1300. to wit, in the number of the name of the Beaſt, that is, a little after that the matter was brought to a point with the Grecians, who ſubmitted themſelves to the Latine Pope: with which number of his name the Spirit alſo cō cludeth this Prophecy of the Beaſt, shewing a very great conſent of the iſſue in every part.

A Revelation of the Apocalypse, Chapter 13

p. 346CHAPTER 13.

Analyſis.

Scholions.

CHAPTER 13.