A Revelation of the Apocalypse, Chapter 14
CHAP. 14.
THEN I beheld, and loe a Lambe ſtood on mount Sion, and with him an hundreth fourty and foure thouſande, having his fathers name written on their fore heads.
2 And I heard a voice from heaven, as the ſounde of many waters, and as the ſounde of a great thunder: and J heard the voice of Harpers harping with their harpes.
3 And who did ſing as it were a new ſong before the throne, and before thoſe foure Beaſts, and thoſe Elders: and no man could learne that ſong, but thoſe hundreth fourty and foure thouſande, to wit, thoſe which were bought from the earth.
4 Theſe are they which are not defiled with women, for they are virgines: theſe follow the Lambe whither ſoever he goeth: theſe are bought from men, being the firſt fruites to God, and to the Lambe.
5 And in whoſe mouth was founde no guile; for they are without ſpot before the Throne of God.
6 Then I ſaw an other Angell flying in the middes of heaven, having an everlaſting Ghoſpell, to preach to them that dwell on the earth, and to every nation, & tribe, and tongue, and people.
7 Saying with a loude voice, feare God, and give glory to him: for the houre of his iudgement is come, and worship him which made heaven and earth, and the ſea, and the fountaines of waters.
8 And there followed an other Angell, ſaying, it is fallen, it is fallen, Babylon that great Citie, becauſe ſhee gave the wine of the wrath of her fornication to drinke to all nations.
9 And the third Angel followed them, ſaying with a loude voice, if anie man ſhallworſhip the Beaſt and his image, and receave his marke in his forehead, or in his hande
10 The ſame ſhall drinke alſo of the winne of the wrath of God, of the pure wine, I ſay, which is powred into the cuppe of his wrath, and he ſhalbe tormented in fire & brymſtone before the holy Angels, and before the Lambe.
11 And the ſmoke of their torment ſhall aſcende evermore: neither ſhall they hav anie reſt day and night, which worſhip the Beaſt and his image, and whoſoever receiveth the printe of his name.
12 Here is the patience of the Saincts: here are they that keepe the commandemēts of God and the faith of Ieſus.
13 Then I heard a voice from heaven ſaying unto mee, write, bleſſed are the dead which dye for the Lords ſake, from henceforth: even ſo ſaith the Spirit: for they reſt from their labours, and their workes follow them.
14 And I looked, and beholde a white cloud, and upon the cloude one ſitting like unto the Sonne of man, having on his head a golden crowne, and in his hande a ſharpe ſickle.
15 And an other Angell came out of the Temple, crying with a loude voice to him that ſate on the cloude, thruſt in thy ſickle and reape: for thy time is come to reape; for the harveſt of the earth is ripe.
16 Then he that ſate on the cloud did thruſt his ſickle on the earth, and the earth was reaped.
17 Then an other Angell came out of the Temple, which is in heaven, having alſo a ſharpe ſickle.
18 And an other Angel came out from the Altar having power over the fire, and cryed with a loude voice to him that had the ſharpe ſickle, ſaying, thruſt in thy ſharpe ſickle, and gather the cluſters of the vineyard of the earth: for her grapes are ripe.
19 Then the Angel did thruſt in his ſharpe ſickle on the earth, and cut downe the grapes of the vineyard of the earth, and caſt them into that greate wine preſſe of the wrath of God.
20 And the wine preſſe was troden without the citie, and blood came out of the wine preſſe, unto the horſes bridles, by the ſpace of a thouſand ſixe hundred furlongs.
Analyſis.
VVEE have ſpoken of the thinges done by the enemies, it followeth in this chapter concerning the vertue of the citezens, declaring what was the condition of the true Church, ſince the time that the battell was ended in heaven, the Dragon caſt foorth into the earth, chap. 12.9. and the Beaſt began to come out of the Sea, chap. 13.1. Which condition is double, the firſt is of an hoſt: where the happy lot of the Saincts is declared, from the Captaine, the Lambe ſtanding upon mount Sion. Likewiſe from the ſouldiers both defined, and alſo ſelected, ver. 1: furthermore from the ioy of the Spirit, expreſſed by a newe ſong, ver. 2.3. and the holines wherewith they are endued, ver. 5. And this multitude of the Saincts is that ſeed of the woman, ſcatered here and there in the world, whith whom the Dragon made warre, after that the woman in flying into the wildernes diſappeared, chap. 12.13. The ſecond condition is of fighting, wherby they goe forth into the army: wher ſome ar Emiſſaries, who the breaking in being made, do skirmiſh with Antichriſt, and firſt by the word: which is done three manner of waies by three Angels following one an other in order. The firſt of which doth caſt upon the earth a generall light of the Ghoſpell, ver. 6.7. The ſecond foresheweth the ruine of Babylon, ver. 8. The third diſpoiled the Beaſt of his coverings, and ſetteth him in the open light, by threatning a terrible iudgement againſt them, who ſetting light by the judgement, doe nevertheleſſe cleave unto him, ver. 9.10.11. But when as the weake are apaled at the afflictions and torments which they are cōſtrained to undergoe, while they returne to the trueth, a double conſolation is added, one of Iohn, ver. 12. The other of a voice ſent from heaven, whereby the former is confirmed, ver. 13. And ſo the firſt coping is performed by the word. The ſecond skirmiſhing is by deed, which is alſo double: The Harveſt, and Vintage: unto the harveſt the ſervant is furnished with an inſtrument, ver. 14. with a commaundement ver. 15. and goeth about the worke, ver. 16. VntoUnto the grape gathering, the Angel cometh forth prepared and in a readineſſe, ver. 17. received the commaundement from an other Angel, ver. 18. and diſpatched the buſineſſe, ver. 19.20.
Scholions.
Then I looked, and behold there was a Lambe ſtanding: This Prophecy beginneth at that time, wherein the Dragon being caſt into the earth, drove away the woman into the wildernes, chap. 12.13. &c. where more fully the condition of the Church lying hid is declared, in regard of the clearer knowledge of the ſeventh trumpet, as hath ben obſerved at the beginning of the 12. chap. The eleventh chapter toucheth the ſtate of former thinges, as it were in one word, ſpending all the reſt of the Prophecy in the ſufferings of two witneſſes, as the chiefe members: but here more largely is unfolded in what ſtate the affaires of the whole body wer in the meane time, both as touching the ſafety, and alſo in reſpect of the fortitude of ſome, by whoſe cōduct a ioyfull victory is begun. Iohn therefore repeating the matter from thence, ſaith, that he ſawe a Lambe ſtanding on Mount Sion. Which Lambe is Chriſt, the Sonne of God, as is manifeſt from his correlative in this verſe his Fathers name. He playeth the Lambe all this time, patiently ſufferring the Dragon and the Beaſt, neither puniſhing them with that ſeverity, that both he was able, and alſo they had deſerved. And yet notwithſtanding he lyeth not downe careleſſe, neglecting the ſafety of his people, but ſtandeth in readineſſe to defend them, covering under his winges the woman, and her ſcattered ſeed, that they should receive no hurt from the enemies. Mount Sion on which the Lambe ſtandeth as on a tower or high hill, is the Church it ſelfe, which ſtandeth firmly like Mount Sion againſt all the force of adverſaries. Before it was the Temple, and the holy Altar, but a ſmall covert to hide in, chap. 11.1. Afterward a wildernes, and deſert, becauſe it had noe cleere outward face on earth, chap. 12.6.14. Now it is called Mount Sion, becauſe it perſiſteth invincible in the middes of theſe tē peſtuous ſtormes. A notable confort againſt either the paucitie, or deformity.
¶ And with him an hundred fourty and foure thouſande: This bande of men is the ſame, which was before of the ſealed, chap. 7.4. Aretas thinketh it to be an other, becauſe the article having relation thereto is wanting. But it is wonte to be omitted in things very well knowen, as the woman in Iohn J knowe that the Meſſias ſhall come, which is called Chriſt, chap. 4.25. and many the like. Verily theſe, beſide the concurrence of the number, have alſo a name written in their foreheads▪ but what is this elſe then to be ſealed? further more, they ſing alſo a ſong, which no man could learne but they, ver. 3. Therefore they are choſen out of the whole company of them that perish: upon whom alone, while thoſe troubles of the Church continued, Chriſt beſtowed the wholeſome knowledg of himſelfe. Wherefore in all things they are thoſe ſealed ones togither with the meaſured temple, and the womā ſlying into the wildernes, to be referred unto that time of the ſeaventh chapter. From hence then ſee with how great a traine the woman was in the wildernes: and how great a company of Saincts were in the temple with the two Prophets, chap. 11.1.2. Although it be very ſmall, if it be compared with that, which poſſeſſed the holy city, and the court. But as before time there were unknowen to the world ſeaven thouſand men▪ whi…h never bowed their knee to Baal, ſo of late in theſe laſt ruines of the Church, there were an hundred and foure and fourtie thouſand Saincts in Mount Sion, who when the reſt of the whole world ran after the Dragon and the Beaſt, were converſant alwayes together with the Lambe, never departing from his ſide.
¶ Having his Fathers name: Aretas, the Complut. edition, and another to the ſame ende read thus, having his name, and his fathers name: ſo alſo the old Latine tranſlation. Which reading, as being more expreſſe, ſeeing wee are by Chriſt adopted to be ſonnes, & ſo many copies agreeing, I thought is rather to be followed. As touching the chiefe point of the matter, there is no difference; yet one is more ſignificant then the other. But from hence there is light to illuſtrate that in the 7. chap. ver. 3. where mention is made of ſealing, but no shewing what manner of ma…ke was imprinted; from this place wee learne, that there was writtē in their foreheads, that God by Chriſt was their Father. For iuſt cauſe is this made the badge of the Saincts, wherby moſt of all they are diſcerned from the wicked of the world, whoſe mā ner is, as wee ſee in the Papiſts blaſpheming the ſacred trueth, to condemne of arrogancy, the filial confidence. But thou muſt obſerve, that there was not any ſenſible marking, or if that were granted, that yet it was not the ſigne of the Croſſe, but his Fathers name written in their foreheads.
2 And J heard a voice from Heaven: from Mount Sion, where the Lambe ſtood with this multitude, from the Temple, to wit, from the Church. The ſame thing is ſignifyed by divers names. In this Mountaine onelyonly they did bend themſelves with all their power to praiſe God, the reſt of the world following their wicked, and vaine ſtudies. The voice which was heard, is ſet foorth by a triple ſimilitude, of waters, thunders, & Harpers. Which three fold ſimilitude noteth the progreſſe of the Church. The firſt voice belongeth to the Church declining, being confuſed, and not diſtinct, ſuch as is the noiſe of waters: which ſignifyeth nothing, teacheth nothing, but beateth the eares with a certen unprofitable roaring. For when the woman went firſt into the wildernes, although farre moſt learned men flourished in the Church, as Athanaſius, Baſilius, Nazianzene, Chryſoſtome, Ambroſe, Hieronymus, Auguſtine and others, whoſe very learned workes made a great noiſe through the whole world; how notwithſtanding was all this doctrine in every place not underſtood, not perceived of many men, every one nevertheleſſe earneſtly inclining to their ſuperſtitions? Yea the teachers themſelves did not ſpeake diſtinctly, and plainely, ſometime preaching righteouſnes by Chriſt onelyonly, ſometime attributing the ſame to their own workes: ſometime taking away free will, ſometime leaving the ſame whole: in word condemning Idolatry, in very deede ſtablishing it by the invocation of Saincts, worshipping of reliques, and ſuch wicked ſuperſtitions. Certenly there was ſcarce any point of doctrine, which they did maintaine conſtantly alwayes in the ſame manner. Therefore that was a diſordered noiſe, which rather oppreſſed the ſenſe, then informed the minde with profitable knowledge. For as the wordes of a man giving up the ghoſt, die in his iawes, and make no diſtinct ſounde for the underſtanding of the hearers, ſo the trueth being now readie to die, ſounded ſo confuſedly in the conflict of contrary opinions: that ſcarce any word of it could be underſtood. Y…t notwithſtanding in this diſordered noiſe, the Saincts learned ſome thing, which avayled to the furthering of their ſalvation. If wee follow this interpretation, which the event maketh good, you may obſerve, what is the judgement of the Spirit concerning the writers of that age, th…t pure doctrine can no more be drawen from their writings, then any profitable knowledge be gathered from the noiſe of the daſhing together of waves. I would have nothing taken away from their prayſes: for that which they wanted was long of the time, not of their learning & wit, wherein they excelled. But I cannot but wonder at the daintineſſe of our age, that the good corne being found out, it would feede againe with akers. The ſecond voice is of thunder, roaring, terrible, making a cracking by certaine reſpites. This voice is proper to the Church reviving, uttered by the Waldenſes, the Albingenſes, VVickliefe, and Huſſe. Theſe did thunder vehemently, and the world was abashed with the great noiſe, but all feare vanished away togither with the roaring, while a newe violent ſoūd came ſuddenly upon them, as it is in thunder, at which men quake no longer, then their eares are filled with the noiſe. The voice of Harpers belongeth evidently to the trueth reſtored, immediately before the woman went out of the wilderneſſe, Confeſsions being made of the Churches everie where, the Auguſtane, that of Strasburge, of Baſile, of the Swiſers, of Saxonie, moſt ſweetly conſenting all to one trueth. Therefore this threefold voice generally ſetteth before our eyes the whole courſe of the doctrine, from the firſt lurking of the Church, through all that long raigne of Antichriſt. From which wee ſee, how every latter Prophecy is more cleere thē the former. Firſt the aſſembly of the faithfull was shewed by the ſealing, ch. 7. Afterward by the covering place in the Temple, chap. 11. Thirdly, by the flight into the wilderneſſe, chap. 12. Now more fully in this manner that wee have heard, and ſhalbe more evident in the particular expoſition.
3 And which did ſinge as it were a new ſong: and doe ſing, by the defect of the article, and which did ſing, for and ſinging. A new ſong, is the prayſing of God by Ieſus Chriſt, through whom the elect are made children. It is called new, not becauſe men now firſt began, to be, and to be counted the ſonnes of God, but becauſe in the true Chriſtian Church this grace is communicated to farre moe, then in any place elſe before the cōmunicating of the Redeemer, and confirmed by more plentifull arguments. In which manner wee are ſaid to have received the Spirit of adoption, Rom. 8.14. not becauſe wee firſt have received it, but becauſe more plentifully then before this time. Or there is a double ſong, ever ſince the firſt beginning of things, an olde, and an dewe. The firſt praiſed God, becauſe wee were made ſonnes by creation as Adam before his fall: the ſecond extolleth God with praiſes, for that wee are made children by redemption. This is a new ſong, becauſe it is latter, although all the elect have uſed the ſame from the beginning. It is ſunge before the Throne, the Beaſts, and the Elders; becauſe chiefly this prayſing is done in the publike aſſembly of the faithfull: although this aſſembly was in the wilderneſſe, and not perceived of the world. Or it is ſunge before the Throne, becauſe whoſoever profeſſeth this faith in trueth, he belongeth to the aſſembly of the elect, although the difficultie of the times, ſufferred not publike congregations to be gathered, in which they might acknowledge the ſame thing freely.
¶ And no man could learne that Songe: Through all the ſpace that the Church lay hid chap. 12.6. For now the multitude of the faithfull was certen, definite, and that might eaſily be numbred, they being picked out from every Tribe, which should ſing this new ſong, above in chap. 7 For as once God ſeparated the twelve tribes of Iſraelites to be his people, frō the reſt of the whole world, neither could any ſtranger ioyne himſelfe unto that company, untill the partition wall was broken downe: ſo nowe hath God disjoined the falſe worshippers from his, by the ſtrong walles of the courts: of which theſe are thruſt up into the inward temple, as into a certen ſtraight and narrow priſon; they in the meane time reioycing in their outward and larger court, chap. 11.2. VVo could not, or at leaſt would not conceive, what the Saincts did ſing within: but with a certaine baſtard melodie, made a great noiſe, praiſing God for their adoption, but made partly by Chriſt, partly by their owne ſtrēgth: ſhewing by this thicke Sibol…th of what kinde they are, Iudges. 12.6. There should be thē a very ſmall nūber in reſpect of the other multitude of them that did ſing this ſong for a certaine time. Yet after Antichriſt should beginne to decreaſe by little and little, the number of the faithfull should increaſe daylie, in ſo much that at length it could not be numbred, chap. 7.9. In this wiſe is the joy of the Spirit; their holines is deſcribed in the other words, and firſt, that they are bought from the earth, that is delivered of God from the falſe and counterfait Church, as it were out of the middes of a burning fire, to wit, by the woonted ſignification of the word earth.
4 Theſe are they which are not defiled with women: VVell hath Aretas obſerved, that theſe thinges are not ſpoken againſt marriage. For what defiling can be there, where the bed is undefiled? Heb, 13.14. VVas this company unmaried, and onelyonly of Prieſts? Nay mariage in time paſt was not forbīdden even unto the Levites, neither is this number made of the Tribe of Levi alone, chap. 7.4. &c. Certenly neither were the Chriſtian Elders without wives untill Hildebrand, who to the ende that his Clergie might not be defiled with chaſt mariages, opened a way to Sodomitry. But peradventure there was none in this multitude, defiled either by the ſpottes of unlawfull company, or by the infirmity of the fleſh. Shall wee thinke that repentance is waxen ſo fraile ſince Chriſt came, which before he tooke upon him fleſh, had ſuch power to cleanſe? Wherefore it cannot be that women ſhould be taken properly in this place: but to be defiled with women, is as much as to worſhip Idols: whereunto wee knowe that, to commit fornication, is referred every where in the ſcriptures, as, they goe a whoring after their Gods, Exod. 34.14. And in Ezechiell, thou haſt played the whore with the Sō nes of Aegypte; that is, thou haſt worshipped the Gods of the Aegyptians; and ſo in many other places. According to which rule, not to be defiled with women, is the ſame, as not to worſhip the Gods of women. Who then are theſe women? the Locuſts, the people of the Angell of the bottomeleſſe pit, the army of the Rom…ne Pope, which had haire, as the haire of women, chap 9.8. Theſe bought from the earth, conſented not to the ſame Idolatry with the Locuſts women, neither worshipped their King, adoring either the Beaſt, or his Image, or in receiving his marke in their forehead, or hand; or if peradventure for a time they were carryed away with the common errour, yet at length they renounced the ſame by repentance, which doth ſo wipe away all ſinnes, as if they had never ben defiled with them.
¶ They followeth the Lambe, whither ſoever he ſhall goe: Obeying their Captaine Chriſt in all thinges, and hearkening to his commandements onelyonly. Montanus inſerteth for, thus, for whither ſoever he ſhall goe &c.
¶ Theſe are bought from men: By the merit of Chriſts blood, ſaved from the generall contagion, and choſen out of the multitude of thoſe that perished; leaſt any should attribute ſalvation to them from that integritie, which was mentioned even now. That purity was not ſufficient to ſalvation, ſo farre as it is inherent in themſelves, but the price payed by Chriſt.
¶ The firſt fruites to God: In reſpect of the exceeding great multitude, which at length should embrace the trueth, darkeneſſe being put away, chap. 20.5.6. &c.
5 For they are without blaſme: God ſeeth noe uncleanneſſe in them, upon whom he putteth the moſt pure robe of his Sonne; in him doth he behold the elect, in the imputatiō of whoſe righteouſnes conſiſteth this moſt pure integritie of theirs, not in the perfection of their owne vertue. Aretas omitted before the throne of God, and putteth in the place of it, that which is taken from the former wordes, theſe are they that follow the lambe.
6 Afterward I ſaw an other Angel: Hitherto the generall conſtitution of the whole Church, in as much as it pitched the tentes with the Lambe: now followeth the battell begun by a few citizens: and firſt by thoſe who doe ſet upon the Beaſt by the word. For about the ende of a thouſande yeeres, after the firſt flight of the woman into the wildernes, as shalbe clearly manifeſt from the twentieth chapter, the Lambe ſent foorth ſome light harneſſed ſouldiers, who riding about the campe of Antichtiſt, should provoke him to battell; and should endure his firſt aſſault. Theſe three ar Angels, the firſt of which were thoſe famous men, who roſe about the yeere 1300, Ockanus, Marſilius Patavinus, Iohannes de Ganduno, Arnold…s de Villa Nova, Dantes, Petrarcha, and eſpecially Iohn Wicklefe an Engliſhman, whoſe doctrine was more fruitfull, then of the reſt, did ſinke in more deeply, and tooke ſuch rootes, that it could never be rooted out ſince that time: one Angel onelyonly is here rehearſed, the type of whom I doe apply to many learned men, becauſe in ſuch ſignes of future things, the agreement rather of the thinges is regarded, then the unity of the perſons: he flyeth through the middes of heaven, becauſe the trueth now at length after a long time being revived, drew with it yet much filth of the earth, by which burden being preſſed downe, it could not ſtraightway fly up into heaven, that is, it could not attaine at the firſt to the celeſtiall purity, but ſhaking the winges it abode in the middes betweene both: ſee chap 8.13. Hence it was, that, that holy man, although he knewe aſſuredly the trueth in many thinges, by whoſe ſwift winges he flying up aloft, left the common ſort of men farre beneath on the earth, yet he was blinde in ſome thinges, and much deceived, ſo as he ſate in the loweſt ſeates of the Saincts hitherto. Therefore the firſt beginnings of the Church riſing againe ſeteth this Angel in the ſame place, where Gregory the Great was ſet, about the time almoſt of her greateſt ruine, as wee have ſhewed at the 8. chap. ver. 13.
Having an everlaſting Ghoſpell: That is, the doctrine of ſalvation by faith in Chriſt onelyonly, as God hath ordained by his eternall decree. It is called eternall, as though purpoſely the Spirit would meete with the offēſe of thoſe times, that the trueth reſtored should in every place be condemned of novelty: but he declareth that it is eternall, whatſoever men prate; which ſhould now ſhine upon the world by their labour: togither alſo he ſignifyeth by the ſame, that the eternall trueth had ben banished frō the earth before, thruſt out by humane inventiōs. Let men therefore ſee how much they are deceived, who doe traduce, as newe ſprunge up, that which was before all ages: but doe often vaunt that their owne dreames, which the Kingdome of darkenes brought forth but yeſterday, are as it were of very great ātiquity. This Angel hath the Ghoſpell to the ende that he ſhould preach it to the inhabitans of the earth, that is, to the earthly citizens, and before this light was brought of that whoriſh Church. To whom now power should be given to open their eyes, and to harken to the Heavenly trueth.
¶ Saying with a loude voice: Now he commeth unto the ſermon of the Angel, ſo much the more to be obſerved, becauſe it is the firſt of the voices, which the ſeaven thunders uttered in chap. 10.4. for it belongeth to the ſame time. Thoſe Tunders followed the Turkish tyranny, to which they are added in the tenth chapter, or rather began with it, and are contained within the compaſſe of the ſecond woe, as appeareth from the eleventh chap. ver. 14. This combate of the Angels began at the ſame time, as wee shall make more plaine at the 20. chap. ver. 4.5. But in this very chapter, of that threefold voice, whereby is noted the proceeding forward of the Church, the ſecond is like a thunder, ver. 2. Which ſecond voice is begun by this battell undertaken of the Angels, as hath ben obſerved before: and ſo reioyceth in the name of thunder, whereof mentiō was made in the 10. chap. ver. 4. The Spirit would not have theſe wordes to be related before, thereby shewing the deafenes of thoſe ages (to which theſe voices belongeth) which in hearing heard not: which yet at the ſound of the ſeventh trumper, when they were paſt, should be knowne moſt plainely: for which cauſe they are reſerved to this time.
7 Feare God, &c. The argument of the ſermon was moſt fit, when all reverence toward God lay wholly quenched, in compariſon of that which the commaundem…nts of m…n did teach: according to that of Iſaiah, This people draweth neare to mee with their mouth, and honoureth mee with their lippes: but they have remooved th…ir h…rt f…rre from mee, and their feare toward mee is that which they have ben taugh… by the commaundement of men, chap. 29.13. So when VVicklefe came forth into the middeſt, they trembled in every place at the commaundements of men, but the commaundements of God were deſpiſed with out feare. Yf any had not ben preſent at the ſacrilegious Maſſe, had not numbred certaine prayers upon beades, nor abſtained frō meates forbidden on ſet dayes, and had not performed other ſuch fooliſh and ungodly ceremonies, he thought he had committed ſome hainous wickednes: but if the ſame man knewe not God and his ſacred trueth, had no truſt in his mercy through Chriſt, went to Saincts for refuge, and after as he was in any diſtreſſe, defiled the holy name of God almoſt at everie word, and violated other duties of true godlineſſe, he fell no ſting of conſcience. From hence therefore for iuſt cauſe the holy Angel began his preaching, that he might revoke mē from a falſe feare, to the knowledge of the true God. Conſider the doctrine of Iohn VVickliefe condemned in the Councill of Conſtance, thou shalt ſee how greatly he laboured to overthrow humane toyes, and to teach neceſſarie godlines.
¶ For the houre of his iudgement is come: So the Angel in chap. 10.7. avoucheth that the finiſhing of the myſtery was at hande, from which wee ſee how this Angel ſoūdeth againe as an Echo to the very great crying out of him, as in the ſame place ver. 3. And it could not be, but that he should vehemently admoniſh men of the moſt grievous iudgement of God hanging over their heads, when he ſaw horrible impiety to beare ſway every where. VVhichWhich iudgement began to be shewed in that ſame houre in that firſt reſurrection, of which in chap. 20.5. At which the Papiſts for iuſt cauſe might have trembled, unleſſe they had hardened their harts, ſeeing they might have acknowledged from that ſlipping away of men to the trueth, which they ſawe to be every day more and more, both their olde impietie, and alſo that moſt iuſt puniſhmēts wer prepared for thē, ūleſſe they repēt betime.
¶ And worſhip him that made heaven. An other chiefe point of the ſermō, that men forſaking Idolatry would convert unto the true God. Whom he deſcribeth by the workes of creatiō, who at that time should finde the world, the Creatour being deſpiſed, giving divine honour to Gods made with handes, to wood, ſtone, painted Images, as chap. 9.20. And many harkened to the Angell. For from that monſtrous Idolatry mē perceived the foulenes of that whole corrupt religion. But when the reſt would not be amended, God ſent the Turkes into the world, as wee have shewed at that place even now ſpoken of. Yet ſee his exceeding great mercy, who before he would let looſe the raines unto them, ſent this Angel, who by wordes ſhould turne men if it might be from their ungodlines, to the ende that by their repentance he alſo might turne away his ſcourge. Should he yet after ſo long patience deale by admonishing, rather then by ſtriking? But ſuch is the incomprehenſible goodnes of our God, that he punisheth not before extreame neceſsity doth plainely compell him. He bridled therefore the Turkes, which then began to be dreadfull, that they should bring no great dammage to our Europe, untill the Angel had executed his office. Which when it was in vaine with the moſt part, what ſhould ſtay the rodde any longer?
¶ And an other Angel followed: The Complut. edition and the Kinges bible have, and another ſecond Angel followed. The ſecond Angel prophecieth of the fall of Babylon, that is, of the city of Rome, and Romish power, as is manifeſt frō ch. 17.5.9.18. He ſpeaketh of futur things, as of thoſe that wer paſt, after the māner of the Prophets, becauſe it is no leſſe certē, which is foreſhewed to be hereafter, thē if it had bin already effected. Though he doth not only give knowledge of a future thing, but alſo ſheweth a thing begū at this ſermon. This Angel are thoſe Miniſters of the following age. The chiefe among which were Iohn Huſſe, and Hierome of Prage, who fought valiantly againſt the Primacy of the Pope, as we may ſee in the Articles condemned in the Councill of Conſtance. Him they deſired to thruſt out of his Antichriſtian throne, togither with whom Babylon Rome muſt needs fall downe. Neither could it be that the Pope should longe eſcape, whoſe beginning was wicked, his increaſe worſe, and his ripeneſſe no longer to be borne with, as theſe two holy men made apparant. They preached about the yeere 1414, and did ſhake the Romish tyranny ſomewhat more forcibly then Wickliefe: which alſo the Spirit did ſignify should be, making every Angel following, a more fierce enemy then the former. Worthily did they cry out that Babylon was fallen, when Bohemia being inlightened by their ſermons, forſooke ſtraightway the Pope of Rome, and deſtroyed every where the Monaſteries, the habitations of the Romish ſuperſtitions. Which beginning was a famous proofe of the whole ruine at length, which they ſaw would be ſhortly, whereof they should receive a moſt ſure pledge in this firſt beginning.
Becauſe of the wine of the wrath: That is, the wine of fornication, whereby ſhee hath provoked God to wrath. This wine is Idol…try, which ſuperſtitious men drinke up no leſſe ſweetely, then moſt pleaſant liquor. Rome gave this wine to all nations. VVho knoweth not that Rome vaunteth that ſhee is the mother of all Churches? VVhichWhich thing is moſt true, if wee regard ſuperſtitions, errour, Idolatry, and all the other corruption, all which in generall the whole VVeſt part ſucked from Rome, as it were from the mothers breſtes. But shee shall be punished shortly for her wickednes, which thought it not inough to corrupt her ſelfe, ūleſſe shee poyſoned all the reſt of the nations with the contagion of her impiety. The Complutent edit. and the Kings Bible doe omit the coniunction cauſall for, evē as alſo the word city in thoſe that goe next before, with which agreeth the common tranſlation, but that it hath the relative in ſtead of the coniunction. Aretas readeth as our copies: but this diverſity chaungeth not the meaning.
9 And the third Angel: and an other third Angel, as ſome copies have it. The third should be the ſtrongeſt of all. He should not onelyonly nippe Antichriſt with moſt grievous wordes, but alſo moſt ſeverely threaten deſtruction to all, who will not depart from the humble ſervice of him. This Angel was Martin Luther, that began openly to traduce Antichriſt, about the yeere 1517, who deteſted this infection more bitterly, by how much through the revelation of the Spirit of God he had more ſure knowledge of the filthineſſe of the Romish Beaſt. The Spirit here attributeth to him a troublous ſermon, and full of tumult. And indeede there is no man, who hath taſted the workes of that holy man, to whom they ſeeme not to caſt a ſavour of the heavenly trueth: they are in every place ſo hot and earneſt, and doe flame with a certen fiery heate: yea he came ſome time to that fervency, that he could not ſtay himſelfe from foule and unchaſt ſimilitudes. Many deſired a greater moderation and modeſtie: but from hence we may ſee, with what inward motion he was carried. The world was ſicke of a great drowſie diſeaſe; which could not be shaken of unleſſe he had ſpoken vehemently, dealt roughly, and ſtung them. Of which labour he received happie fruit. Men were wakened out of ſleepe by his warnings, and ſeeing in what great daunger they were by worshipping the Beaſt, they delivered themſelves from his ſnares, aſſoone as they could. Therfore they forſooke the authour of their evill, and fled unto the ſalutary trueth. A matter of a great troble and ſturre. But a wheele is not turned about without noiſe, & the Spirit in ſome part doth manifeſt the trouble that followed by this very great earneſtnes of the ſermon.
¶ Yf any ſhall worſhip the Beaſt: He dealeth in earneſt, and cutteth to the quicke. The ſumme of the ſermon is contained in this conditionall propoſition, if any ſhall worſhip the Beaſt, he procureth to himſelfe eternall deſtruction: The antecedent parte is found in this verſe, the conſequent is declared by the two ſequents. As touching the worſhip, it is ſet foorth firſt by a double ſubject, the Beaſt & his Image. The Beaſt, ſimple and unskilfull men doe worship, who are carried with the preſent glory of thinges: His Jmage, the more learned and skilfull, who ſee further, and worship the preſent Beaſt, for the reverend antiquity of ſucceſsion, and that auncient image renewed in this that is preſent. Both are in the ſame ſtate, unleſſe they repent. Before, the worshipping of the Image was common to all, chap. 13.15. but where in ſome reſpect it is diſtinguished from the adoration of the Beaſt, it ſeemeth to conſiſt in this diffe…ēce of learned and unlearned. Afterward the manner of worshipping is declared: which is done two wayes, by receiving the marke, either in the forehead, or in the hande. In the forehead are marked the cōmon ſorte of men, who by a naked profeſsion doe acknowledge their humble ſervice. In the hande, the Princes, Peeres, the whole route of Eccleſiaſticall men, and the reſt of that ſorte, whoſe dutie is to maintaine the Beaſt to their power. Why then is the order changed, & the firſt place given to the marke in the forehead, to which the ſecond was before, as which place belongeth to men of leſſe reckenning? chap. 13.16. Surely that the greater condemnation of thoſe defenders may be shewed, as though he should ſay, Every one ſhalbe tormented with fire and brymſtone, who hath but received the marke in the forehead, much more they which have received it in their hand. But why is noe mention made of the number of his name? Becauſe this token is proper to the Grecians, who should worship the Beaſt by their conſenting with the Latine Church, chap. 13.17. But this Angell was appointed for the people of the Weſt part: eſpecially Greece alſo being deſtroyed by the deſolation of the Turkes. But thou muſt obſerve, that this worshipping is performed not by falling downe on the ground, but by ac…nowledging a ſoveraigntie, in which māner they may worſhip, who never ſawe the Beaſt.
10 He ſhall drinke alſo of the wine of the wrath of God: The conſequent part of the conditionall propoſition deſcribeth the deſtruction of them who worship, both by the kinde of puniſhement in this verſe, and alſo by the eternity thereof, in the verſe following. That firſt is ſet foorth allegorically in the beginning of the verſe; after it is declared by proper wordes in the other parte. To drinke of the wine of the wrath, ſeemeth to be a metaphore made by antanaclaſis or reciprocation unto the wine of fornication: wherby idolatry is ſignifyed, wherewith men are delighted no leſſe, then with the pleaſantnes of wine. As therefore men reioyce in their ſinnes, ſo God ſhall reioice no leſſe in punishing them: for he shall mixe for them the wine of his wrath, according to that in Deut. 28.63. Or the reaſon may be taken from them that doe kill wicked men by poiſonned drinkes, as once the Athenians, & other people, and at this day the Turkes. But what is this pure wine mixt? Theſe thinges ſeeme to be contrary: a thing is ſaid to be mixed, which is powred in for him that shall drinke, although it be not allayed with water: but that expoſition ſeemeth to mee to be more probable, which will have divers pure wines to be mixed togither; which mixture doth much ſooner cauſe drunkeneſſe, and maketh a greater diſturbance of the body. Water being mingled alayeth the ſtrength of pure wine; which tempering is not fit to ſignify the very great ſeverity of punishement. Let therfore the mixt pure wine be iudgement without mercy to the unrepentant.
¶ He ſhalbe tormented in fire and brymſtone: Theſe thinges more properly doe note, that the punishement shalbe like that, which of olde was of Sodome. A ſorrowfull ſpectacle whereof is yet at this day to be ſeen in the world in the ashy earth, and in the ſtinking lake. A viſible marke doubtleſſe of an eternall punishement. This punishement shalbe taken before the Angels and the Lambe, that the torment may be the more grievous, by how much it is more known to their enem…s.
¶ And the ſmoke of their torment: Theſe thinges doe declare the eternity of the punishement: for the ſmoke of the torment shalbe eternall. But the ſmoke is taken for fire, of which it is a token. Here it is uſed, for to teach that the worshippers of the Beaſt shal not only be tormēted for ever, but alſo that their torment shall never be hidde from the Saincts, who at leaſt shall ſee alwayes the ſmoke thereof. As touching that he ſaith they ſhall hav no reſt day nor night, by the ſame he sheweth that their torment shalbe continuall alſo, beſide that it shalbe eternall. The repeating againe of the antecedent of the conditionall propoſition, belongeth to the earneſtneſſe of this ſermon: where he maketh mention onelyonly of the mark… of his name, it is becauſe this badge is common not onelyonly to them who are marked in the forehead, but alſo to them who receive the marke in their hand. Wherefore ô yee Papiſts conſider diligently, how horrible punishement abideth you, unleſſe you forſake the Pope of Rome. Theſe ſtinging wordes of Martin Luther were not of a man, and of an angry adverſary, but which the Holy Ghoſt miniſtred unto him. Ye ſee that the man was ſent from the cāpe of Chriſt himſelfe. And thinke not that theſe threates are dead with him, but let your eares ring with the ſame continually. For they live at this day, and shall no leſſe have their force for ever, threatning eternall deſtruction to every one who doe yet worship that Romish Idoll. Yea a more grievous punishement is prepared for men, by how much the ungodlines of the Popes chaire is more apparant: let every one heare, who regardeth his eternall ſalvation.
12 Here is the patience of the Saincts: Theſe thinges perteine to conſolation, which the Angel uſeth with the ſame as a concluſion shutting up his ſermon. Albeit they may be the words of Iohn, adding theſe things after his manner like an acclamation. But it skilleth little whoſe of theſe two they were. The ſpeach is defective, for, here is the tryall of the patience of the Saincts: here is the tryall of them that keepe the commaundements of God. For now it should appeare, who were endued with true patience, and who performed the duties of unfained godlineſſe. Antichriſt should be driven into ſuch rage by the preaching of Luther, that it was neddfull for men to be godly indeede, that would endure ſtoutly his aſſault, and yet not forſake their profeſsion. Of which furie Germanie is witneſſe, which from hence did wholly abounde with murders, & the blood of the godly, chap. 11.7. And no leſſe our Englād for her part, which thē every wher did burne with the fires of the faithfull. VVhat wer the horrible ſloughters of France? the ashes of Merindoll & Cabrieres are a ſigne of moſt outragious cruelty. Now was there need of vertu, without which none could ſtande. And that we may know in how great dā …er things were, we read that the very Captaines & ſtāderd-bearers quaked for feare. How timorous was H. Melancthō, untill Luther raiſed him up, & cōforted him? The like feare without doubt apaled many men.
13 Then I heard a voice from heaven: The other conſolation is of a voice ſent from heaven. For to the ende that the Saincts should be more prōpt to undergoe danger, it is avouched from heaven, that the utmoſt trouble which the wicked can bring upon the faithfull, is preſent happines to them: and that it shall not be in vaine, although it ſeemeth otherwiſe to the world, that they doe throwe themſelves into ſo great perils for the trueths ſake: for their workes should follow them, of which they should receive ſtraightway a moſt ſweete fruit, and obtaine at length a moſt bleſſed and ample reward. Neither is it without cauſe, that there is ſo expreſſe mention of the time, from this time, from now, that I may ſo ſay: the common tranſlation hath, from now. Theod. Beza thinketh that this member is to be ioined neceſſarily with bleſſed, to which he addeth next, bleſſed from hence foorth &c. But it ſeemeth that it is not to be put out of the place, which the Spirit adviſedly giveth to it, ioyning it with which die, Bleſſed are the dead which die in the Lord from hencefoorth. Not but that the dead in former ages alſo were bleſſed, but becauſe theſe times required neceſſarily this ſpeciall comfort. As long as they had to doe with the Heathen perſecuting Chriſt in his mē bers profeſſedly, no man could doubt, but that he ought to ſpend his life in that cauſe. But in the combate with them who boaſted that they alone were true Chriſtians, iuſtly the more ſimple might doubt, whether they should reſiſt unto blood. Therefore to the ende that the Spirit might take away this ſcruple, and that the faithfull should not doubt to die in this cō flict, he pronounceth them happy who die from hencefoorth, as though he should ſay, a crowne of celeſtiall glory doth remaine no leſſe for all thoſe who die in the fight againſt the Beaſt, then for thoſe who for Chriſts ſake were ſlaine before time by the Heathens; wordes full of confort. And ſo indeede it came to paſſe in the Church reſtored after the yeere 1543, after the Parliament of Aquen, againſt them of Merindoll and Cabriers, & many others having ſufferred calamities in Fraunce: when a rumour alſo was ſpread abroad, of the entrepriſes of the Emperour, and of the Pope againſt religion: for then many weake brethren being amazed at the dangers preſent and expected, began to thinke by diſſembling their religion, to provide for their goods and life. Which thing feare perſuaded them to be lawfull by the example of Nicodemus. Againſt this great feare, a voice ſounded from heaven, when certē writings full of holineſſe were published by Iohn Calvin, of avoiding ſuperſtitions, and an excuſe to the Nicodemites: in which by moſt ſtrong arguments he diſprooveth that weakenes, and proveth a neceſſitie of teſtifying our religion openly, whatſoever daungers ſhalbe neere at hande: that the glory of God ought to be more pretious to us, then this fraile life, which to ſpeake properly, is no other thing then a ſhadow. VVhichWhich iudgement other holy men alſo confirmed by their writings, Philip Melancthon, Martin Bucer, Peter Martyr, and the whole Church of Zuriche, as wee may ſee in the Opuſcules of Calvin. This is that voice from Heaven.
14 And J looked and behold a white cloude: Thus farre the three Angels fighting by the word; now a fact is added, and engines are brought forth to beginne the ruine of Babylon. VVhichWhich preparatiō is double, the Ha…veſt & Vintage: The harveſt is the gathering of the good, according to that ſaying of Chriſt, the harveſt is great, but the labourers are fewe: pray therefore the Lord of the harveſt, that he would ſend foorth labourers into his harveſt: Mat. 9.37. And it is ſet foorth in three verſes: the preparation whereof is in two Angels, one the Prince ver. 14 and the other an Adminiſter ver. 15. VVhoſe labour is ioyned togither as a double thūder apaling with a double crack, one by & by following an other; afterward followeth the executiō ver. 16. As touching the words, a cloude hanging aloft ſignifyeth a certaine highneſſe, ſuch as are honours, dignities, Magiſtrates, Principalities, and ſuch like: to which an high place is granted among men, though not the higheſt, ſeeing the cloudes doe ſtay beneath the skie. VVhichWhich ſignification is confirmed by that which was ſpoken before of the two Prophets, who riſing from the dead, went up into the Heaven by a cloude, that is, were earryed unto the due height of dignity, by the helpe of certaine inferiour Princes, chap. 11.12. A white, cleare, and cheerefull cloude betokeneth gentle, mercifull, and comfortable principalities. One ſetting like to the Sonne of man, is a certen chiefe man placed in this high degree of dignity. The ambiguity of which phraſe hath carryed away ſome Interpreters into a contrary opinion. Cō monly it is wont to be taken of Chriſt, but by prefixing the articles, of which here are none. Furthermore ſeeing this like to the Sonne of man doth nothing, but at the commandement of an other, it cannot agree unto Chriſt: he is therefore a man of our ſtate and condition: whoſe forme being repreſented to Iohn, reſembling the Image of a future man, worthyly is ſaid to be like to the Sonne of man. The golden crowne noteth his Kingly dignity, which is of a larger dition then a Magiſtrates of a city. The ſharpe ſickle in his hande sheweth a faculty and readineſſe to cut downe. VVee shal ſee the application ſtraight way, after the unfolding of the generall matter and ſenſe of the type.
15 And an other Angel: An other beſide the three former; and the fift in number from him ſitting in a cloude: this cometh out of the temple, a citizen, and as is likely, a Miniſter, and Paſtour of a purer Church, whoſe office is not ſo much to reape with his owne handes, as to ſtirre up him that ſitteth on the cloude to the labour, both by the faculty given him of God, and alſo by the opportune ripeneſſe of the corne. Hereupon he biddeth him to put in his ſickle, and reape. For now the time to reape is come. The thing being attē pted before, obtained no ioyfull iſſue, becauſe yet the time was not fitte; but now God would proſper their godly endevours. It is to be obſerved, ſeeing that this Angell commeth out of the inner temple, not the exteriour court (which partition was made in the eleventh chapter) that the Spirit is yet employed in a more full declaration of the ſame time, to wit, of the Church lying hid, and shut up in a narrow place, as wee have shewed at the firſt verſe of this chapter.
16 Then he that ſate on the cloude thruſt in his ſickle on the earth: The thing is put in executiō, and wanteth not ſucceſſe, the corne falling of his owne accord before the ſickle through the great ripeneſſe of it. The word earth was taken before commonly in the worſe part. In which ſignification it may note that thoſe, who before were inhabitans of the earth, that is, members of the earthly Church, which is very farre off from the true and heavenly, shalbe gathered now at length into the bundels of the more pure corne in this harveſt; or if the harveſt be onelyonly of the reprobate, ſo as that theſe alone are cut downe with the ſickle: the meaning of the viſion commeth to the ſame ende, but that former ſenſe is more naturall. For it declareth that at length there should ariſe confortable Princes and Magiſtrates, who by the perſuaſion and exhortation of godly Miniſters, should gather from Antichriſtian ſuperſtition, their ſubiects into the true Church, and the ſyncere profeſsion of wholeſome doctrine, but should drive away the contrary impiety and the practiſers thereof out of their coaſts. Such white cloudes were Saxonie, Miſnia, Haſsia, Pruſsia, the free cities, Straſburge, Zurich, Berne, Geneve, Baſill &c. They that ſate on theſe cloudes were Frederike of Saxonie, Mauritius, Philip the Lantgrave, Ioachimus of Brunſwike, Albert of Brandeburg Princes. The Senate of Zuriche, of Auſpurge, of Berna, of Geneva, and the reſt. The Angel comming out of the Temple, is Iuſtus Ionas, Philip Melancthon, Nicolas Amſtorfius, Iohn Dulcius, which wer perſuaders of Frederik Duke of Saxonie for to abrogate the private Maſſe, and to beginne reformation. Likewiſe Zuinglius, Bucer. Capito, Blaverus, and the other holy men in their places. The ſickle put on the earth, are the handes of Princes and Senatours of cities, put foorth for the amending of corruptions: to wit, when the Maſſe was abrogated at Wittenberg, in the yeere 1521. the Idoles, Images, and Altars being taken away out of the whole dominion of the Tigurines, in the yeer 1523: and more over a few yeeres after when there came a more perfit reformation, the day and yeere of ſuperſtition aboliſhed, were written on pillars with letters of Golde. When in all the places above rehearſed the reapers did bend to the worke ſtoutly, ſtriving who might doe beſt in cutting downe wicked ſuperſtition, and in pulling up darnell by the rootes, for which before, they were not able to ſee the corne, they did ſo beare ſway in the whole fielde. This harveſt was begun about the yeere 1521, & was hotely applyed by the ſpace of tenne whole yeeres next after and more: it folowed Luther by and by, who a little before the reformation was begū, thought it needfull for feare of the Emperours proſcription, to hide himſelfe in a more ſecret place. While he then lay hid, an other Angel tooke this office upon him to exhorte him that ſate upon the cloude, to thruſt in his ſickle on the earth, by taking away Idolatry, and gathering together the godly as handfuls into holy aſſemblies, as hath bene declared. Neither is this an alluſion like to be true, but ſuch an application as the regard of the time requireth neceſſarily. The Church lay hid yet in the tē ple, as is manifeſt by the Angels, which come out from thence. But about the ende of the limited time of a thouſand two hondreth and threeſcore yeeres should be the harveſt & vintage following; to which moreover the laſt place is given in this Prophecy, becauſe after all the former thinges were finished, theſe alſo should be performed in their time. And all theſe thinges moſt fitly agree to that application, which I have brought: neither shall any by ſearching out finde either any other Angel, or harveſt alſo, that every thinke may agree neceſſarily with themſelves.
17 And an other Angel. So was the harveſt, the vintage followeth as it is wonte. But this is proper to the wicked, as that was to the godly. For the Saincts are well compared to wheate and corne, the profitableſt thinges, and moſt neceſſary thinges: which by the ſolidneſſe of their fruite, reſemble fitly the ſoundneſſe of good men, who are more profitable for their uſe, then goodly in outward shew. But the full, and ſwelling dainties of grapes doe moſt aptly declare the preſent felicity of the wicked. The Harveſt belonged to Germany, and brought us to the yeere 1520: this vintage is proper to our England, ſo wonderfully agreeing to the things here done, both in the courſe of time, & cōgruēcy of all the matter, that it is not to be doubted, but that the Spirit pointed with the finger to theſe grapes. Which that we may perceive more eaſily, every thing is to be cōſidered apart. There is both a preparation & alſo an execution of this vintage. That belōgeth to 2 Angels ver. 17.18. ioined togither in labour, as thoſe in the harveſt, which in like ſort doe thūder with a double craſh. The executiō is done firſt by pruning the vine, & caſting the cluſters of grapes into the wine preſſe, v. 19. after by treading the wine preſſe, v. 20.
The ſhredders are two Angels companions, converſant in the ſame Temple, that is, both free citizens of the true Church yet lying hid. For it was not yet freed from her narrow ſtraights, although the Gentiles in the meane time reigned in a great aſſembly in the court, and holy city. Which is diligently to be obſerved, ſeeing the place of the Angels manifeſteth alſo the time when the thinge was done, and as it were beareth a candle before us, to put away darkeneſſe. Touching the firſt Angel mention is made particularly in this verſe, that he had a ſharpe ſickle, that is, power to cut off the cluſters of grapes, and to prune the vine, in which thing he should carry himſelfe couragiouſly, as the ſharpe ſickle declareth. But he neither ſitteth on a cloude, neither hath a crowne on his head, as the Angel of the harveſt, ver. 14. Whether are theſe thinges ſet downe once in common, to be trāſferred hither? Or whether rather this Angel doth not attaine that degree of dignity in which the former was: but that it is of a ſomewhat lower claſſe and degree?, So it ſeemeth, ſeeing it is not a ſafe thinge to adde any thing to the wordes inſpired of God, but upon moſt certain reaſon. Therefore this Angel is Thomas Cromwell, in the dayes of K. Henry the eight moſt mighty Prince, a man with us moſt famous, Earle of Eſſex, keeper of the Great Seale: who came out of the Temple, which is in heaven, a ſyncere favourer of pure religion. He had a ſickle, being appointed the K. deputy in matters Eccleſiaſticall, did apply the ſame sharply and luſtily to the worke: yet not endued with any either crowne or diademe, being rather a miniſter of anothers power, then an authour of his owne.
18 And an other Angel came out of the Altar: The ſecond Angel is deſcribed by a threefold property, that he commeth out of the Altar, that he hath power over fire, and that he exhorteth his fellow Angel to cut the vine. Touching the firſt, it is ſaid ſignificantly to come out of the Altar. For ſo the Greeke hath out of the Altar. Theod. Beza tranſlateth from the Altar, which expreſſeth not the force of the ſpeach ſufficiently. A man commeth from a thing, nigh to which he was: but out of a thinge, within the compaſſe whereof he was contained. But how can he come out of the Altar? This may be underſtood from chap. 6.9. I ſaw, ſaith he, under the Altar the ſoules of them, which had bin killed. This kinde then of ſpeaking declareth that this Angel is an holy Martyr, ſuch as they are who have a place under the Altar. But they that lye under the Altar, muſt needs come out of the ſame, when they goe any whither. But whereas there are many kindes of Martyrdome (for ſome are conſumed by ſword, ſome by an halter, ſome by wilde beaſts, other ſome by fire) that it may be underſtood of what ſort this Martyr is; it is added, that he hath power over fire, that is to ſay, that he ſufferring and overcoming the torment of fire (for this is to have power over fire) he gave teſtimony to the trueth. But that in the third place he crieth to him that hath a ſickle, it is taught that this Martyr is deſcribed to be ſuch an one, rather becauſe of the future combate, then paſſed victory. For a Martyr that is dead cannot exhorte to any excellent great act. The example of his conſtancy, may ſtirre up the minde to the like courage: but it is not granted him to inſtruct by word unto any peculiar actions, as this of pruning the vine is, unleſſe he were living togither with us. This exhortation therefore puts us in minde, that Martyrdome was at length to be endured of him, not that he had ſufferred it before, whē he exhorted to theſe things. All which circunſtances ioyned togither, lead us unto Thomas Cranmer Archbiſhop (as they call him) once of Canterbury. This was a notable Martyr, having power over fire, to which he gave his body to be burned for the trueth. Whoſe power over fire was ſo much the more famous, becauſe firſt having fallen by humane infirmity, in ſubſcribing to a wicked opinion, repenting by and by, and revoking his ſubſcription, when he was brought to the fire, he would have his right hande firſt to endure the burning flame, becauſe it had ben ſo ready an inſtrument of wickednes, which being conſumed at length, he gave his body to be devoured in the ſame flames. He cryeth with a loude cry to him that had the ſickle, becauſe in the time of King Henry the eight he ſtirred up Thomas Cromwell by his wordes to make this grapes gathering. For being excellently learned, and burning with an ardent zeale, he could not but haſten forward the worke to his power, & inflame him, whom he ſaw to be endued with the power to doe it.
19 Then the Angel thruſt in his ſickle. Thus farre the preparation, now the execution is accomplished in cutting downe the grapes of the vineyard. Which Vine is the ſhining and Princely glory of the Popiſh Church: the felicity whereof was great among us in time paſt, even as in every other: it ſwelled with full and redde grapes, it hung on railes aloft & made faſt togither, overshadowing the whole earth on every ſide with large branches, and thicke cluſters of grapes. For it is knowne (the rubbiſh doe yet teſtify) how all fruitfull hilles were planted with theſe wilde vines all our Iland through, how deepe rootes they tooke, & with how farre ſpread branches, they did ſo ſtoppe up the Sunne, that it could no where ſhine on the corne. But when it pleaſed God at length to punish this wicked people, he raiſed up Henry the VIII, who for iuſt cauſes being angry with the Pope both shooke of from himſelfe the Antichriſtian yoke, & alſo tooke it from the neckes of his people. Neither content with this miniſtery of the Angels, partly of Cromwell with his ſharpe ſickle, partly of Cranmer having power over fire: In the yeere 1539. he laboured that this whole vine should be not ſo much cut, as plucked up by the rootes and utterly deſtroyed. For hence the Abbeys and Fryeries were pulled downe, the Nunries layed evē with the ground, and the landes and revenues of olde appointed to wicked ſuperſtitions, were brought againe to the common treaſure, and at length being ſet forth to a publike ſale, they were ſolde to divers perſons. And this is the cutting of the cluſters of grapes, and the caſting of them into the wine preſſe, a thing indeede memorable, if wee ſhall conſider it diligently, according to the nobleneſſe thereof.
20 And the wine preſſe was troden without the city: This city is the holy Church of God, which the Scriptures doe note often times by the name of a city, beyond the territories of which, this preſſe was troden; how wō derfully doth this agree? For howſoever England ſpoyled the Papiſts of their goods and riches, and according to their demerits put them from al their dignity; yet nevertheleſſe shee had not as yet attayned for that time ſuch reformation, for which rightly it could be called a wholy city. The Pope was banished, but the Papiſme was retained, as is manifeſt frō thoſe ſixe articles made the next yeere after that the Monaſteries were broken downe. Wherein it was thus ordained: That under the forme of bread & wine there is the true and naturall body and blood of Chriſt, and that after the conſecration, the ſubſtance of bread and wine remaineth no longer. That the receiving of the whole ſupper of the Lord, is not neceſſary to ſalvation, and that under whether of the formes you will, whole Chriſt is contained. That it is not lawfull for Prieſts to marry. That the vowes of chaſtety are to be kept. That private Maſſes are to be retained. That auricular and ſecret confeſſion of ſinnes is profitable and neceſſary. Theſe uncleanneſſes defiled Englād, that it could not be the dwelling place of God at that time.
¶ And blood came out of the wine preſſe: Blood by an elegant metaphore is the juyce of grapes; but it commeth neerer to the iuyce of theſe who are now ſpoken of by a certē property of ſpeech. For it is that calamity which came of the overthrowe of the Pope, which was ſo great, that not onelyonly the whole countrey was moiſt therewith, but alſo it overflowed to the horſes bridles. Wee have heard that they, to whom this buſineſſe was committed of deſtroying the dennes and to confiſcate the goods, riding with a great traine, viſited almoſt all the houſes through the whole countrey: which office while they execute, ſo great havock was made of the Papiſts riches, that horſes might ſeeme to ſwime in their ſpoyles, as it were in a deepe river of preſſed grapes. But beſide this, I ſuppoſe an other greater thing to be ſignifyed, to wit, that not onelyonly the common ſorte of men, who were no leſſe cheerefull to execute this buſines, then horſes are to the battell, became greatly enriched and increaſed by theſe meanes; but alſo the Noble men themſelves and Peeres of the Realme, who are as it were the raines to governe the common people, made alſo very great gaine thereof. It is knowne well inough that the beginning of many mens Nobility came from hence, and other mens farre greater abundance. For thē was ther ſcarce any, at leaſt of any value and reckening, who went not to purvey wood when this oke did fall.
¶ By the ſpace of a thouſand and ſixe hundreth furlongs: That is, through the whole countrey of England A thouſand ſixe hundreth furlonges, make two hundreth English miles. But the length of the countrey from the furtheſt part of the South to the fartheſt ende of the North part is more by an hundreth miles: but if wee shall take away the Northen waſt ground, where the countrey nigh the boundes is deſert and unhusbanded (which theſe grapes, that is, religious nation dreaded greatly, as too colde an ayre, delighting in the Sunnie and moſt pleaſant places) wee ſee alſo a mervailous conſent even in this parte. In this wiſe therefore is the vintage of England, ſo manifeſtly declared by the agreement of all thinges, that it is not to be doubted, but that this alone is the naturall application of this type. And nowe wee perceive, with what ſingular skilfulnes the Spirit hath deſcribed all memorable thinges, which should come to paſſe in the Church, even till the yeere 1556. In this chapter he ſtayeth at the yeere 1540. but the eleventh chapter hath ſupplyed that which is wanting here ſince that time. The thirteene Centuries deſcribe moſt cleerely even to the yeere thirteene hundred, the acts of the Dragon and of the Beaſt. From thence our countrey man Iohn Foxe beginning at Weckliefe, with whom you may ioyne Iohn Sleidane and Gaſpar Peucer, followeth on the thinges remayning, even to the ſeventh trumpet.
Becauſe of this their more aboundant and greater knowledge of things paſt, which the diligence of theſe should bring to men under the blowing of the ſeventh trumpet, the Spirit hath made this repetition now agreeing with their narrations.
The whole Prophecy of theſe three chapters is from the time of Iohn unto the yeere one thouſand five hundreth and fourty, that is, of a thouſand foure hundreth fifty yeeres.