A Revelation of the Apocalypse — Thomas Brightman

A Revelation of the Apocalypse · Thomas Brightman

CHAP. 11.

AND a reed was given mee like unto a rode, and the Angell ſtood by ſaying, riſe, and mete the Temple of God, and the altar, and them that worſhip therein.

2 But the court which is without the Temple, ſhut out, mete it not; for it is given to the Gentiles: & they ſhall treade under foote the holy city two and fourtie moneths.

3 But I will give to thoſe my two witneſſes, and they ſhall prophecy a thouſande two hundreth and threeſcore dayes clothed in ſackecloth.

4 Theſe are two olive trees, and two candleſtickes, ſtanding before the God of the earth.

5 And if any man will hurt them, fire proceedeth out of their mouthes, which ſhall devoure their enemyes. For if any man will doe them wronge, ſo muſt they be killed.

6 Theſe have power to ſhut heaven, that it raine not in the dayes of their prophecying: and have power over waters to turne them into blood, and to ſmite the earth with all maner plagues as often as they will.

7 Moreover when they finiſhed their teſtimony, the Beaſt that commeth out of the bottomeleſſe pit, ſhall make warre againſt them, and ſhall overcome them, and kill them.

8 And their corpſes ſhall lie in the ſtreetes of the great citie, which is called ſpiritually Sodom and Egypt, where alſo our Lord was crucified.

9 And men of Tribes, of peoples, and of tongues, and nations ſhall ſee their corpſes three daies and an halfe, and ſhall not ſuffer their carkaſes to be put in graves.

10 And the inhabitans of the earth ſhall reioice over them, and be glad, and ſhall ſend giftes one to an other: becauſe theſe two Prophets vexed the inhabitans of the earth.

11 But after three dayes and an halfe, the Spirit of life comming from God, ſhall enter into them, and they ſhall ſtande up upon their feete: and great feare ſhall fall upon them, that ſhall ſee them.

12 After they ſhall heare a great voice from heaven, ſaying unto them, come up hither: and they ſhall aſcende up to heaven in a cloude, and their enemies ſawe them.

13 And the ſame houre was made a great earth quake, and the tenth parth of the city fell, and in the earthquake were ſlaine ſeven thouſande men, & the remnant were feared, and gave glory to the God of heaven.

14 The ſecond woe is paſt, and behold, the third woe commeth quickly.

15 And the ſeventh Angell blewe the trumpet, and there were great voices in heaven, ſaying, the Kingdomes of this worlde are the Lords, and his Chriſts, and he ſhall reigne for evermore.

16 Then thoſe foure and twenty Elders, which ſate before God on their thrones, fell upon their faces, and worshipped God.

17 Saying, wee give thee thankes, Lord God almighty, which art, and which waſt, and which art to come: for thou haſt received thy great might, and haſt obtained thy Kingdome.

18 And the Gentiles were angry, and thy wrath is come, and the time of the dead that they should be iudged, and that thou shouldeſt give a reward unto thy ſervants the Prophets, and to the Saincts, and to them that feare thy name ſmall and great, & shouldeſt deſtroy them, that deſtroy the earth.

19 Then the temple of God was opened in heaven, and the Arke of his covenant was ſeene in his temple; and there were lightnings, and voices, and thundrings, and eaarthquake, and much haile.

Analyſis.

SVCH is the preparation unto the newe Prophecy, as was obſerved in the eight verſe of the former chapter: the Prophecy it ſelfe followeth in the firſt fifteene verſes of this chapter: which belongeth either to the whole bodie of the Church, or ſome chiefe mēbers of it. As touching that: The Church is either true, or falſe: the true should lie hid this whole periode of fourtie moneths ſmall, very ſecret, narrowe, which is shewed by the temple meaſured, ver. 1. the falſe in the meane time very ample and ſpatious, ver. 2. The chiefe members are two Prophets: whoſe divers condition is shewed according to a threefold difference of time: the firſt, by a thouſand two hundreth & threeſcore dayes: all which ſpace being black they ſhould goe in monrning apparell, ver. 3. Who yet in the meane while should be like Olive trees, & Candleſtickes, ver. 4. neither should be hurt of any, without punishement, ver. 5. and endued with great power, ver. 6. The ſecond time is of three dayes and an halfe, in which being ſlaine, ver. 7. they ſhould lie unburied in the ſtreetes of Sodome and Egypt, ver. 8.9. and should make their enemies merrie with their death, ver. 10. The third time is not determined after the three dayes and an halfe, in which they should riſe againe, lifted up by the Spirit, firſt upon their feete, which ſhould ſtrike a feare into their enemies, ver. 11. Afterward into heaven, at which the tenth part of the citie ſhould fall, many ſhould be ſlaine, the reſt ſhould be made afraid, ver. 13. Laſt of all a tranſition is uſed, declaring the ende of the ſixt trumpet, and the beginning of the ſeventh, whoſe Analyſis shalbe after ver. 14.

Scholions.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Shame get thee to the country townes, if they als' doo not uſe

The ſame corrupted filthines: Rome now is all a Stewes.

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

Rome farre well nowe I have thee ſeen, ynough it is to ſee:

Jle come againe when bawd, I meane, knave, brothel, beaſt, to be.

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

Say, what is Roma? Amor, Love; if backward you it ſpell:

Rome loves the male kind. Say no more; J know thy meaning well.

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

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

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

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

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

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

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

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

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

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

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

Analyſis.

And thus farre is the ſixt trumpet, & ſecond Periode: the laſt followeth, declared by the ſeventh trumpet, which is declared ſummarily in the reſt of this chapter, afterward particularly through al the reſt of the booke The ſummarie expoſition commendeth the Kingdome of Chriſt, partly by word, partly by a ſigne: that is, both of the Rulers of the Chriſtian aſſembly, ver. 15. and alſo of the foure and twenty Elders, whoſe geſture is mentioned in ver. 16. Secondly their ſpeach, ver. 17. which ſetteth forth the glory of this Kingdome by the rage of the enemyes, the manifeſt wrath of God in ſubduing them, and finally by the rewarding of the good and evill, ver. 18. Laſt of all the ſigne is the temple open, the Arke ſeene, lightnings ſent forth, and voices, ver. 19.

Scholions.

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

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

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

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

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

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

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

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

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

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

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

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

A Revelation of the Apocalypse, Chapter 11

p. 286CHAP. 11.

Analyſis.

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Analyſis.

Scholions.

CHAP. 11.