Commentary on Revelation, Commentary on the Book of Revelation · Chapter 9 · Part 1 · Commentary

Commentary on Revelation · Commentary on the Book of Revelation · Chapter 9 · Part 1 · Commentary

p. 211THE COMMENTARIE.

ANd there was given mee a reed] This is a generall propheſie touching the reſtoring of the Church beeing declyned under Antichrist. Before Iohn was commanded againe to propheſie: But now to meaſure the temple of God with a meaſuring reed, that is, to propheſie of the meaſuring of the temple of God, which ſhould be afterwards in the times of Antichriſt. The meaſuring of the temple is the reformation of the Church.The meaſuring of the temple ſignifies the building & repairing thereof, as appeares, if this propheſie bee compared with that in Ezech. 40.41. &c. unto which this place doth allude. The Temple of God, ſignifies the Church, as almoſt all interpreters both ancient & moderne underſtand it: and indeed the words here foreign temple of God, are ſo taken, 1 Cor. 3.16. 2 Cor. 6.16. 2 Theſſ. 2.4.

p. 212They who apply this to the temple of Jeruſalem, are refuted by the time it ſelf: for when theſe things were ſpoken unto John, that temple with the city beeing utterly deſtroyed, was never any more to be reſtored.

Lyra, Lyras frivolous interpretation.doting (as his manner is) applies it to the feſtivitie of the dedication of temples inſtituted by Pope Felix about the yeere 525. at which time the Biſhop holding in his hand a ſprinckling reed, goes about the outward walles of the temple, as if he were to meaſure the ſame: and within on the floore from one corner thereof unto another he thwartwiſe writes downe the letters of the Greek alphabet: and ſo meaſures the ſpace within: The words therefore, Riſe and meaſure, he will have to be meant of Pope Felix, ſpeaking to every Biſhop about the dedication of temples: the court leave out (or caſt forth) becauſe maſſe may not be celebrated, except the place be conſecrated.

But I paſſe by theſe fopperies: For Ribera and Alcaſar themſelves acknowledge, that the Temple here ſignifies the Church of God. Now let us ſee what inſtrument hee is to uſe, what to doe with it, wherefore, and when.

First, hee ſhewes the inſtrument, A reed like unto a rod was given mee] to wit, by the Angel, who before commanded him to eat up the booke, and againe propheſie, that is, by Chriſt.

Ribera wel obſerveth that it was not a writing pen, but a meaſuring reed: becauſe it is ſaid to be foreign like to a rod, that is, a great meaſuring ſtaffe with which Architects uſe to mete plats of ground and buildings, a meaſure of ſix cubites, and a handbreth, Ezech. 40.5.

The Rod wherewith the Church is meaſured, What is meant by the meaſuring rod of the Church.is nothing elſe but the word of God, the moſt perfect rule of faith, and Church diſcipline.

Rupertus acknowledgeth it to be the authoritie of the Evangelical ſcripture. So that this reed is indeed the ſame little booke which Chriſt gave unto John to eat it up: the which is here againe delivered to him under the type of a reed or rule, in regard of the meaſuring worke here enjoyned: Thus alſo my Anonymus above 260 yeeres agoe: The rod (ſaith he) is the ſenſe of the ſcripture, becauſe, as a rod of diverſe colours, it chaſtiſeth ſinners.

Riſe and meaſure the Temple of God] First, he muſt meaſure the Temple, Altar, & Worſhippers therein. Secondly, leave or caſt forth the inward court. The reading of both is ſomewhat different, yet the ſenſe is al one. After foreign rod, ſome bookes read, foreign, ſaying riſe, as if the reed it ſelf had ſaid it. The old verſion ſeems to read, after foreign, for he renders it, And it was ſaid to mee, to wit, by the Angel. We here (and ſo our tranſlation) follow the reading of Montanus, who after foreign hath it, foreign: and the Angel ſtood (or ſtood by) ſaying, &c. He is commanded therefore to meaſure the temple &c. beeing a plaine alluſion (as before I ſhewed) unto the propheſie of Ezech. Chap. 40. where the Angel is commanded to meaſure the new temple with a reed: The propheſie of Ezech. touching the meaſuring of the temple, is ſpirituall.in which viſion God promiſed the reſtauration of the temple deſtroyed by the Babylonians, not indeed materially but ſpiritually under the Goſpel. For the outward temple built by Zerubbabel after their returne, doth not at all anſwer to the dimenſions of that viſion, neither ſhall any one be like unto it: and therefore that meaſuring was a propheſie of the future reformation of the ſpirituall temple by Chriſt. By the like metaphor the reſtoring of Ieruſalem is promiſed in Zach. 1.16. My houſe ſhall be built in it, ſaith the Lord of hoſtes, & a line ſhall be ſtretched forth upon Ieruſalem.

So here by the like reaſon, in that Iohn is bid to meaſure the temple, is ſignified, that the ſame ſhould be ſo waſted, rent and overthrowen, as that of neceſſitie it muſt be meaſured, that is, reformed & built againe. This worke Iohn is commanded to ſet himſelf upon, that is, by this type to foretell what ſhould come to paſſe, viz. that after Antichriſt had taken poſſeſſion, waſted & oppreſſed the temple of God, then Chriſt by giving the meaſuring reed unto his two witneſſes, would p. 213againe meaſure, repaire, & wholy renew the ſame. Thus we ſe that this commandment of meaſuring the Temple, is a propheticall promiſe, of the reformation of the Church, waſted and ruinated by the Weſterne Antichrist.

Hence the Papiſts fiction is refuted, that the viſible Church can never degenerate, The viſible Church could erre, ſeeing it had need of meaſuring.erre & fal from her integrity. But the thing it ſelf ſhewes the vanity hereof: The old Temple according to Ribera, was a type of the Church: Now we know that might be, & was laid waſt & deſtroyed, yea the old Church it ſelf very often degenerated: The new Church alſo ſhalbe poſſeſſed & troden under foot by Antichriſt, & ſo need a new meaſuring, or reparation. Wherefore it cannot be denied, but that the Church may be deſtroyed & degenerate from the faith of Chriſt unto Antichriſt.

Furthermore it is manifeſt that the Church diſſipated by Antichriſt, neither can be, nor ſhalbe meaſured by any other inſtrument, then by the reed of the word, contained in the holy Scriptures, as being indeed the onelyonly true & infallible rule, Pſal. 45, 7.Ps 45:7according to that of the Pſalmiſt: The ſcepter (or rod) of thy kingdome is a ſcepter of righteouſnes. Let us therfore wholy caſt of all other adulterate & falſe rules, as humane traditions, decrees of councils & Popes, unto which the fooliſh builders giving way, have deſtroyed the Temple of God, from whoſe corruptions it ſhalbe reſtored, as from death to life, by the reed of Gods word.

Meaſure the Altar alſo] For the underſtanding of this, we muſt have recourſe to the ſtructure of the old Temple: for the ſpirit of God is pleaſed in this propheſie to ſhadow out the ſtate and worſhip of the new Church by the type and ſervice of the Old: not as if ſuch types were to remaine under the Goſpell, but becauſe the things ſignified by them, are fitlie applied unto the new Church. We have the deſcription of the tabernacle in the latter part of Exodus: & of Solomons temple in ſome Chapters of 1 King, from Chap. 4. unto 8. The Apoſtle alſo Hebr. 9. rehearſeth the parts of the tabernacle. To be ſhort we have a worthy portraiture of the Temple, in Ezech. Chap. 40.41.42. divided into foure parts.

I. There was an outmost court, in which the people were converſant.

II. A more inward, or middle court for the keeping of the Leviticall inſtruments, & making ready of the ſacrifices.

III. The moſt inward, or court of the Prieſts, in which was the great brazen Altar for burnt-offerings.

IV. The Temple it ſelf, in the entrie wherof ſtood the golden Altar of perfumes, with the golden candleſtick & table: within, behinde the vaile was the ſanctuary, in which was the Ark of the covenant. This Temple was a type of the Church: & we have ſhewed wherfore he was commanded to meaſure the ſame. He muſt alſo meaſure the Altar to wit, the golden Altar, from the foure corners whereof hee heard a voyce Cha. 9.13. This was a type of Chriſt. But how? Is he commanded to meaſure Chriſt? yea verely. For Chriſt under a pretence of his name was thruſt out of his poſſeſſion by Antichriſt, who ſuppreſſed the faith & turned Chriſtian libertie into miſerable ſervitude. The Altar therefore of Chriſt ſhalbe meaſured, when as the faith of Chriſt ſhalbe freed from the perfidiouſnes of Antichriſt, & Chriſtian liberty from his tyranny. The Altar indeed by a ſynecdoche may be taken for the whole worſhip of God. But we ſhal ſee by & by, why it is rather to be underſtood of the golden perfumatory, then of the brazen Altar of burnt-offering. The building of the old temple.Thus alſo my Anonymus, the Altar, that is, Chriſt.

And them that worſhip therein] He meaneth the reſidue of ſincere worſhippers in the midſt of Antichriſtian defilements. Theſe he is commanded to meaſure, that is, (as Ribera wel expounds it,) to number and ſever as choſen members of the true Church, and not to be delivered unto Antichriſt: he therefore acknowledgeth that God will reſerve ſome true worſhippers of Chriſt in the midſt of Babylon, that is, the Papacie. So then theſe worſhippers are the ſame, who in Cha. 7. are ſaid to be 144000 ſealed in the foreheads, out of every tribe, and nation & tongue. Which ſerves for to comfort the godlie, & to refute that daylie irkſome ſong of the Papiſts, viz. if the Papacie were not the Church, then Christ before Luther had neither body nor p. 214members. Although true it is, this meaſuring of the Temple and Altar leads us to a farther thing, promiſing moreover a purging of doctrine & diſcipline, as we have ſeen the ſame accompliſhed in our times.

Therein] No man did worſhip in the Temple properly ſo called, except the high-priest alone: all other worſhippers ſtood in the court, turning their faces onelyonly towards the ſanctuary. Yet here the faithfull are ſaid to worſhip in the verie temple of the ſanctuarie, becauſe they are the true members of the temple, yea the temple of God it ſelf, 1 Cor. 3.16. 2 Cor. 6.6.16.1 Cor 3:162 Cor 6:62 Cor 6:16as the Apoſtle ſaith, Know yee not that yee are the temple of God: And, ye are the temple of the living God.

2. But the court which is within cast forth] Here alſo the reading is different: for ſome copies have it foreign, the outward court: but the moſt foreign, the inward court: of both which I will ſpeak a word or two. For the firſt to wit, that Iohn is bid not to mete the inward court, but to caſt it forth: what is it, but that this court ought to be cut of from the Temple, that is, to be excluded & ſeparated from the Church by the reed of the word, as not belonging unto the ſame? but now what is meant by the court? It is plaine, that by a ſynecdoche it is put for them that are converſant therein. Now theſe are oppoſed to the worſhippers in the Temple, whom he commanded to be numbred, & to be ſealed in Chap. 7.3. Theſe therfore in the court, are thoſe that worſhip not Chriſt: but adminiſter Antichriſts holy things, & therfore are not to be reckoned, but accounted as out of the Church. But if we read it foreign, the court that is without: as the kings edition, and the old verſion have it, then it ſignifies the place of the common people, into which alſo the Gentiles had acceſſe: by caſting forth whereof is ſignified, (as the Papiſts ſay,) that onelyonly the promiſcuous rabble of the Iewes & hereticks following Antichriſt ſhould be caſt forth out of the Church, But we are to minde, how that court was before without the Temple: and how then could he bee commanded to caſt it forth? as if the common ſort onelyonly, and not alſo kings, princes, and the rich men of the earth ſhould commit fornication with the whore. My Anonymus indeed retaines the vulgar reading: yet he rightly expounds it: THE COVRT THAT IS WITHOVT, IS THE TEMPLE, that is, Antichriſt & his complices, who labour even before the doores of the Church to maintaine their avarice & vaine oſtentation of dignity: alſo falſe Chriſtians & notorious or manifest tranſgreſſours in their places, who in words faine themſelves to bee the Church, but indeeds deny it: CAST FORTH: that is, inſinuate them to be cast out of the fellowſhip of the faithfull.

Notwithſtanding the other reading is rather to be approved off, viz. the court within: as the moſt exact copies both greater & leſſer of Robert Stephanus imprinted at Paris have it: And ſo Luther alſo renders it. This was the court of the Prieſts, in imitation whereof the Popiſh Temples have an inward Chore hallowed for the ſingers & Maſsprieſts: into which the Laity is hardly allowed to looke through the Lattice. The meaning therfore of the propheſie is cleare, viz. that the clergie which appropriate the inward parts of temples to themſelves, ſhall fall away from the faith, & have their ſhare with Antichriſt: & therfore to be utterly rooted out of the Church of Chriſt. And this is that which John is commanded to propheſie, by this ſaying, Hoſe. 1.1.Hos 1:1caſt forth, that is, declare that the court of Apoſtated prieſts ſhalbe caſt out: like as it was ſaid to Hoſea: Take unto thee a wife of whordomes, for, preach that this people is as a wife of whoredomes, &c. But when doth he ſay, that it ſhal come to paſſe, & wherefore? both will appeare by the reaſon annexed.

For it is given unto the Gentiles] It now followes in the third place wherfore & when the inward court ſhould bee caſt forth: becauſe it is given unto the Gentiles, that is, becauſe it is poſſeſſed and polluted by Antichriſtian prieſts, aliens from the Church of God. It was lawfull for the Gentiles to come into the outward court: but not into the inward. And therefore the Apoſtle Paul was evillie handled by the furious Iewes, Act. 21.28Acts 21:28becauſe they ſuppoſed he had defiled the holy place by bringing Greeks into the Temple. Hence the reaſon is plaine, why it is ſaid, that the inward court ſhould be caſt forth: namely becauſe it was ſo polluted by the prophane p. 215idols of the Gentiles as that it was turned (though formerly ſet apart for holy uſes) into a neſt of devils, and den of theeves: & ſo deſerved to bee caſt forth of the temple of God, & troden as it were under foot by ſwine.

It is given] Without doubt by God: Who the Gentiles holding the inward court are.by whoſe juſt indignation the Gentiles invaded the ſame. But what Gentiles? this I have already ſhewed. They who underſtand that the Gentiles are here properly meant, are indeed ſo intangled, as that they can neither ſhew who they are, nor when, or how they did, or ſhall poſſeſſe this court. They come nearer to the mark who underſtand it of Antichriſt & his followers, for it is manifeſt that here & in the following ſentence is noted the time of Antichriſt. Ribera therfore ſaith wel: It is given to the Gentiles, that is, it ſhall be obtained & poſſeſſed by Antichriſt & his miniſters, &c. becauſe Antichriſts armie ſhall trulie conſiſt of heatheniſh men, worſhipping not the true God, but Antichriſt. Bell. lib. 3. cap. 12. de P. R. Rom. 3.29Rom 3:29But the good man in the mean time ſees not, that it makes againſt their fiction, that Antichriſt ſhould be a Iew: for in ſcripture the Gentiles are continually oppoſed to the Iews: Is he the God of the Iewes onelyonly, & not of Gentiles alſo? I therefore take this ſenſe to be right, namely that theſe Gentiles ſhalbe Antichriſt & his miniſters.

And hence it followes, that the prieſtlie court ſhall therefore be caſt forth out of the Church, becauſe the Clergy ſhall become heatheniſh, or degenerate unto paganiſme: not indeed by open profeſſion, but by their coulerable idolatrie & heatheniſh life. For they have turned the doctrine of faith, into heatheniſh philoſophie, teaching that men are juſtified by good workes: & have brought the idols of the heathens, their names only being changed, into the Church of God, making of Juno, Ʋenus, Pallas, Minerva, Diana, Proſerpina, Ceres, Bellona, Hecate, Rhamnuſia & Iſis the queen of heaven: ſo many Maries: of Jupiter God the father: of Mars their S. George: Mercurie, Peter: of Neptune, Nicolas; & ſo of other idols, their tutelar gods. The clergy alſo ſhal imitate the Gentiles, as well in their eccleſiaſtical order as common courſe of life. For after the man̄er of the heathens, they have for their Archflamins, high prieſts, for their flamins, prieſts & other orders, unto whō they forbid mariage, but permit them to wallow in whordom: And as the heathens had their feaſts of Baccus, Ceres, Pan: ſo theſe keep ſhrovetide, Rogation weeke, & ſuch like feſtivities, having altered onelyonly the names thereof. To be ſhort they have corrupted al Chriſtendom with heatheniſh rites, & overthrown the Church. SO ANONYMVS: becauſe it is given to the nations, that is, becauſe they ſhalbe like to unbeleevers, yea worſe then they: for it had been beteer for them not to have known the way of righteouſneſſe, then after they have known it, to turn from the holy commandement delivered unto them, 2 Pet. 2. But that which followes doth expreſſe the thing more clearly.

The holie city ſhall they tread under foot fourty & two moneths] He declares by an auxeſis or amplification how the court is given: as if he ſhould ſay, The holy city troden under foot by the Gentiles is the Church.the court ſhall not onelyonly be given unto the Gentiles, but all the holy citie alſo ſhall be troden under foot by them. Ribera againe rightly underſtands the holy citie to be the Church, typed out by Ieruſalem of old.

Moreover we are to obſerve, that the Angel, that is Chriſt who ſpeaketh theſe things, doth allude to his own words: Luk. 12.24.Luke 12:24Jeruſalem ſhalbe troden down by the Gentiles untill the times of the Gentiles be fulfilled: foreſhewing the beſieging, taking & overthrowing of the city & temple by the Romans; ſo that to tread under foot, is to fal upon, waſt & deſtroy in a hoſtile manner, as was done unto Ieruſalem not long before by Titus Veſpaſian. Now like as Ieruſalem was a type of the Chriſtian Church: ſo the treading down of Ieruſalem by the Romans, was a type that the Church alſo ſhould be troden under foote by the ſame nation. For Rome, as it was of Ieruſalem, ſo ſhal it be the calamity & deſtruction of the Church. What cā be ſaid more clearly then this, that the Church ſhalbe poſſeſſed, troden down & laid waſt by the Romiſh Antichrist & his adherents. So then theſe words, viz. the Romaine Gentiles ſhall tread the holy citie under foot: agrees to that of the Apoſtle: The man of ſin (Antichriſt) ſhall ſit in the temple of God: that is, he ſhall ſuppreſſe the Romiſh Church by tyranny, proudly boaſting himſelf to bee as God, the head & univerſal monarch. But when, & how long?

p. 216Fourty and two moneths] here is wiſdome: It is manifeſt by the conſent almoſt of all interpreters, that the time of Antichriſts perſecution is hereby ſet forth. But what time & how long it is to continue? or how to determine either of the beginning or ending thereof, is obſcure, both unto mee & other interpreters: and happily it is beyond the reach of man. For it pleaſeth the ſpirit, that we ſhould rather ſtill be ſearching into ſome things which concerne the times, then certainly to know them: as Chriſt intimated unto his diſciples Act. 1.7. It is not for you to know the times and ſeaſons which the father hath put in his own power. However I will recite the chiefe opinions of learned men.

The first is of ſome Ancients, brought in by the authority of the Pope, which Caeſarienſis followeth, & ſo doe generally al the Papiſts to this day, viz: that fourty two moneths, are aſtronomicall moneths, making three Aegyptian yeeres and an halfe: whence aroſe that received poopiſh opinion, that Antichrist ſhould onelyonly reigne three yeeres and an halfe: This they collected out of Daniel Chap. 7.25. And they ſhalbe given into his hand untill a time, and times, & the dividing of time. And Chap. 12.7. where the Angel ſweareth, that all theſe thinges ſhall bee finiſhed at a time, times & halfe a time: The which diviſion of time is alſo aſſigned unto the Church baniſhed in the wilderneſſe, Reve. 12.14. of which we will ſpeake in its place: Now they make the three yeeres & an half to bee the time immediatelie going before the end of the world, Lib. 3. de P. R. c. 17.becauſe Antichrist (as Bellarmin affirmeth) ſhalbe ſlaine by the Iewes before the fourth yeere be ended, & then fourty & five dayes after Christ ſhal come to judgment. Now hence they ſeeke to eſtabliſh two things: I. that Antichriſt is not yet come into the world. II. And ſo conſequently the Pope of Rome is not he. ibid. cap. 8.For Antichrist (ſaith Bellarmin in his V: demonſtration) ſhall onelyonly reigne three yeeres, and an halfe: But the Pope hath already ſpiritually reigned in the Church, above fifteen hundred yeeres: and more then five hundred temporally: neither can any one be noted or accounted to be Antichriſt, unleſſe he hath preciſely reigned three yeeres, and an half. Therefore the Pope is not Antichriſt, neither is he as yet come.

But (to ſpeak nothing of the moſt falſe aſſumption of this ridiculous demonſtration) it is certaine, that the Romane Biſhops before Conſtantines time, were ſo far from raigning ſpiritually, much leſſe temporally in the Church, as on the contrary they all ſuffered martyrdom for the ſake of Chriſt.

True it is Sylveſters ſucceſſours many times affected the primacy, but were continually ſuppreſſed by their fellow Biſhops: untill that Boniface the third (many labouring, but in vaine, to hinder it) was by the authority of Phocas the Emperour ſet on the chaire of univerſall peſtilence. The fiction of the 42 aſtronomical moneths refuted.To let theſe things (I ſay) paſſe for the preſent: the propoſition, which is taken from this place of the Revelation is altogether falſe: becauſe that Popiſh opinion touching the 42 aſtronomicall moneths of Antichriſtian perſecution, is contradictorie both to it ſelf and the holy ſcriptures.

It conſiſts not with its ſelf, becauſe the things which they faine that their Antichriſt ſhall effect, are as impoſſible to be don in the ſpace of three yeeres and a halfe, as for a ſnaile in three dayes to creep over the whole earth: he muſt be acknowledged by the Iewiſh nation diſperſed throughout the earth, for the Meſſias: he muſt ſit in the temple of Ieruſalem, which for ſo many ages hath lyen waſt under a horrible deſtruction: moreover he muſt kill three kings of Egypt, Lybia and Ethiopia, and ſubdue ſeven other princes: he muſt repaire the ruins of Rome burnt by thoſe ten kings, and chaſing the Pope from thence, ſit there as Monarch: perſecute and blot Chriſtian religion quite out of the world, to be ſhort bring the Church and the Empire of the whole world under him, &c. Who, I pray you, except he were a mad man, would imagine that all theſe things ſhould bee poſſibly accompliſhed in four whole yeeres? What for meſſengers thinke ye ſhall Antichriſt have to ſend abroad, who ſo ſuddenly ſhall tell and perſwade the Iewes diſperſed over the face of the whole earth, of the comming of their Meſſias? The temple forſooth ſhall be built againe in three dayes, the which Solomon, having p. 217all manner of materials prepared to his hand, could not finiſh in ſeven yeeres, nor Zerubbabel ſcarſly rebuild in fourty ſix yeeres. Yea this Antichriſt, hardly of four yeeres ſtanding, ſhall expell the Turk out of Syria, the Perſian out of the Eaſt, Cham out of the South, & Preſter John out of all the North. What can be imagined more frivolous? ſhall the Emperours and Chriſtian kings be fallen into ſuch a dead ſleep, as altogether in a moment to be ſuppreſſed by one man. Will the Pope with his Cardinals watch no better, but ſuffer Catholick Rome to fall to Paganiſme: & ſhall all Chriſtians ſo raſhly yeeld aſſiſtance unto Antichriſt ſo ſoon as he manifeſts himſelf? O fooliſh vanities. Thus we ſee this fiction is inconſiſtent.

It is alſo diverſe wayes repugnant to the holie Scriptures. For they teach us that Antichriſt ſhall not come but by an univerſall apoſtaſie from the faith. 2 Theſſ. 2.3. 1 Tim. 4.1. the elect onelyonly excepted, who are ſealed in their foreheads. But who would ſay that al Chriſtian Biſhops, with their highprieſts could be led aſide from the faith, within leſſe then four yeeres.

Beſides the Scripture witneſſeth that the day, Mark. 13.22. 1 Theſſ. 5.2.Mark 13:221 Thess 5:2monethmonth and yeere of Chriſts laſt comming beeing hid from all creatures, is onelyonly knowen unto God: and the Lord will come ſuddenly as a thiefe in the night, when the world ſhall ſay: Peace and ſafety. But according to the opinion here laid down, the day, monethmonth and yeere of the laſt judgement ſhould not bee unknown: for from the riſing of Antichriſt unto his death, there ſhould remaine but three yeeres and an halfe: and from his death, unto the laſt judgement 45 dayes: for ſo Bellarmin expreſly writes, Lib. 3. de P. R. c. 17.that after the death of Antichriſt there ſhall be no more then 45 dayes unto the end of the world. Seeing therefore, that the opinion being granted, there followes a falſity: the opinion it ſelf muſt needs be falſe.

This reaſon is ſo ſtrong, as that it forced Ribera to forſake that falſe opinion about the 45 dayes, as we ſhall hear on Chap. 20.

To be ſhort this onelyonly ſufficeth, that in Chap. 13.5. theſe 42 moneths are againe repeated touching the beaſt, unto him power was given to continue fourty & two moneths: which cannot in any wiſe be underſtood of Aſtronomicall moneths, or three yeeres and an halfe. For that beaſt to Bellarmin, Alcaſar and others not a few, is the Romane Empire, the power whereof (whither it be taken of the old or new) continued far longer then three yeeres and an halfe.

For theſe cauſes therefore and many other abſurdities, this firſt opinion cannot poſſiblie ſtand. And this errour is the rather to be excuſed in the Ancients (who diverſe wayes erred about Antichriſt as Bellarmin himſelf confeſſeth) becauſe they ſaw not the hiſtories of future ages, Ibid. cap. 3.but is not in our dayes to be ſuffered in the leaſt, but baniſhed out of the Church as a moſt pernitious errour. For it hath brought both a ſecuritie upon the world hitherto, as alſo it keepeth the Papiſts to this day in their blindnes, inſomuch as they neither will nor can ſee and avoyd Antichriſt raigning in the Church, long agoe diſcovered by the light of the Goſpell. Concerning the diviſions of the times in Dan: we will ſpeak in the following Chapter.

The other opinion underſtands theſe to be propheticall moneths, The other opinion of fourty two propheticall moneths. Ezech. 4 5 6. Num. 14.34. Cent. 1. lib. 2. c. 4. col. 438.Ezek 4:5Num 14:34taking a monethmonth for thirtie dayes of yeeres or thirtie yeeres, and ſo theſe 42 moneths make twelve hundred and ſixtie yeeres: like as Ezechiel was commanded to lie on his left ſide 390 dayes, & upon his right fourty dayes for fourty yeeres: by taking a day for a yeere: ſo the Iſraelites are commanded to wander in the wildernes fourty yeeres, according to the dayes in which they ſearched the land, counting a day for a yeere: and ſo the Centurie writers of Magdeburg take it: and our Junius on this place; who begins the fourty two moneths, or 1260 yeeres of this treading under foot from the paſſion of our Lord, & endeth it in Boniface the eight who was created Pope in the yeer 1294. from which the thirty foure yeeres of Chriſts life beeing deducted, there remaine 1260 yeeres: now concerning this determination, I will ſpeake afterward.

Bellarmins objections againſt this opinion are not ſolid. He ſaith, Ibid. cap. 8that the ſcripture p. 218indeed ſpeakes of weekes of yeeres Levit. 25. & Dan. 9. but that we finde not dayes to be put for yeeres, or moneths of yeeres: VntoUnto which I anſwer, it is not true, that dayes are not put for yeeres: for the two alledged places Num. 14.34. & Ezech. 4.6. doe plainly ſhew the ſame. That which he objects, that yeeres are not taken for dayes according to the letter: otherwiſe Ezechiel must have lien on his left ſide 390 yeeres, is frivolous, for dayes doe not ſignifie yeeres litterally, but according to the pleaſure of God ſo ſpeaking: fourty yeeres are impoſed upon the Iſraelites for fourty dayes: and on the contrarie for 390 yeeres, 390 dayes are granted unto Ezech. ſo that it cannot bee denied, but the ſcripture in a propheticall ſenſe doth reciprocally put a day for a yeere, and a yeere for a day. Touching the moneths of yeeres he cavils in vaine. For if the ſcripture allowes of dayes of yeeres, & weekes of yeeres, why not alſo of moneths of yeeres, ſeeing moneths are reduced into weekes, and weekes into dayes? The determination I leave to the authors: notwithſtanding it ſeems not to bee without ſome inconveniences.

For firſt as concerning the life of Chriſt, In hereſi 51 Alogian.I rather thinke with Epiphanius, that he lived 32 complete yeeres and 74 dayes, then 34 yeeres, of which I have ſpoken ſomthing otherwere. So then the end of theſe yeeres would come ſhort of Boniface VIII.

Secondlie, it ſufficiently appeareth by what we have ſpoken on Chap. 4.1. I will ſhew thee things which muſt bee hereafter, that this account muſt not begin from Chriſts paſſion, or any other time before this viſion was exhibited unto John: And therefore theſe yeeres are to begin after the Revelation, & ſo after the times of Domitian.

Thirdly, although Boniface indeed moſt wickedlie trode under foot the holy city: yet after him it ceaſed not: for his ſucceſſours no way inferiour to him in Antichriſtian tyrannie, have gone foreward treading down the Church unto this day: Now it is apparent that here is noted the time, how long the holy city muſt be troden under foot by Antichriſtian Gentiles. So that theſe XLII moneths ſhal not be ended, untill the holie city be freed from this treading down. And therefore this opinion alſo ſeems to have little ſoliditie in it.

The third, The third opinion touching Sabbath-moneths.is John Fox (that excellent writer of the Engliſh booke of Martyrs) in his conjectures on the Revelation, who underſtands the XLII moneths of ſabbaths, weekes, or yeeres, of ſo many times ſeven yeeres, which make 294. and ſo many yeeres he reckons from the death of Iohn Baptiſt unto Conſtantine the Emperour, under whom the Chriſtians firſt were freed from perſecution: as therefore, ſaith he, the times of the firſt perſecution of Chriſtians under the Jewes and Emperours increaſed unto 294 yeeres: ſo likewiſe the laſt perſecution, & treading down of the holie citie, ſhall endure 294 yeeres, beginning from the time that the power of the Turkes firſt began to increaſe, viz. from the yeere of our Lord 1300. So theſe moneths ſhould have been ended in the yeere of Chriſt 1586. and the holy citie now delivered from beeing troden under foot by the Gentiles more then 50 yeeres. Now howſoever I doe not at all derogate from this opinion, as beeing indeed verie pithy and ingenious: yet I ſcarſlie dare follow it.

For first, the hypotheſis or argument propounded touching the Sabbath-moneths, ſeems to be very uncertain, neither can it eaſily be proved by any example of Scripture where a monethmonth is put for a weeke of yeeres. The which alſo that excellent divine of great Brittaine Robert Abbad Biſhop of Sarum (whom I name for honours ſake) ſeems clearly to prove, Demonſtr. cap. 8. pag. 111.in his demonſtration of Antichriſt againſt Bellarmin.

Secondlie, it appeareth plainely that this propheſie is not to be underſtood of treading down the holie citie by the Turkes, becauſe two witneſſes are brought in propheſying againſt that treading down: whereas propheſies will little help againſt Turkiſh tyrannie: courage & force of armes rather muſt free the holy city from that oppreſſion.

Thirdlie, it is verie unlikely (according to his opinion) that the XLII p. 21942 moneths, ſhould now be finiſhed and the holie city ceaſe to be troden down by the Gentiles: For both in the Eaſt, & Weſt a miſerable deſolation of the holy city is yet to bee ſeen. For the Turkes power is ſo far from beeing broken, as on the contrary it dayly increaſeth, and ſets more & more his feet upon the holy citie. The Romiſh tyrannie alſo, although it bee greatly weakned by the propheſie of the two witneſſes: not withſtanding it is not as yet broken, but ſtill oppreſſeth the Church both in the Weſtern and Northern kingdomes. I therefore leave the conjecture of this moſt learned man in the ſame nature, as he himſelf deſireth, I (ſaith hee) doe not at all aſſume this to my ſelf, to define here any thing on a certainty, or that my opinion ſhould be any way praejudicatorie unto others far better then my ſelf: this onelyonly I deſire, that the ſame liberty which others take unto themſelves, may alſo bee granted to mee without offence.

In Alcaſars opinion I finde nothing eyther probable or true, Veſtigat. pag. 567.ſave that he rejects the common opinion of Antichriſts reigning three yeeres and a halfe. For my part (ſaith he) as yet I may freely ſay, that if I take this expoſition about Antichriſts perſecution, as the chiefe thing in this eleventh Chapter, then I know not how to draw the line of the REVELATION, and knit things together in order. And afterward: Notwithſtanding as the halfe houre in Chap. 8. & the five moneths in Chap. 9. are not to be taken in a proper ſenſe but myſtically: ſo for the more convenient connexion of the REVELATION theſe fourty two moneths are not to be taken in a proper but myſtical ſenſe: for to take theſe numbers of dayes, moneths & yeeres as they ſound, it were not ſutable unto an enigmatical ſtile.

In which two things are to be gathered: Firſt, that this place ſerves not at all for to eſtabliſh the common opinion of Antichriſts reigning for three yeeres and a halfe: whereas the Patrones thereof doe hence chiefly build upon. Secondly, that our interpreters who take not the numbers of dayes, moneths or yeeres, according to the letter, but underſtand them eyther of Sabbath-moneths, or propheticall dayes definite or indefinite, The fourth opinion of fourty two indefinite moneths. Act. 1, 7.Acts 1:7doe no way ſtray from the aenigmatical ſtile of the Revelation.

Bullinger therefore & moſt of our interpreters, conſidering that the method and drift of this propheſy is chiefly, to enlighten us ſomewhat in the future events of the Church, but not that we ſhould dare define preciſely the moments & ſeaſons, which the father hath ſet in his owne power, doe thinke, that a certaine deſigned time indeed of Antichriſtian perſecution is noted, yet left unto us uncertaine ſo far as concernes the termes, to wit, all that which is reckoned from thoſe fatall 666 yeeres mentioned Chap. 13. unto the laſt judgement. For confirmation of which opinion two reaſons are brought. One, that in Chapter 13.6. this ſelf ſame number of 42 moneths is attributed unto the first beast, that is, to the Romane Empire: of which we ſhall ſpeak afterward. The other, becauſe Daniel, Chriſt our Lord, & Paul the Apoſtle, doe joyntlie teach us, that Antichriſts perſecution ſhall endure unto the day of judgement: the yeere or day wherof no man can certainlie determine.Demonſtr. p. 108.

Abbat alſo before ſpoken of, after many things, at laſt aſſents to this opinion: I, ſaith he, doe willinglie conſent to them who ſuppoſe that by a defined number of moneths and yeeres, a certaine time indeed is appointed of God, but not ſo expreſſed by the very period of the numbers as to be diſcerned by the Church before hand, but numbred, and circumſcribed by the counſell and providence of God alone, and can not be knowen unto us but by the event & accompliſhment of them. The which opinion, ſeeing as yet I find no other more probable, I alſo far the preſent will follow, to wit that the time of treading down is defined by XLII moneths, a finite number beeing put for an indefinite: not as if it were not definite and certaine to God. But becauſe it remaines to us indefinite, that is, we cannot at the preſent determine of the certaine time: It is circumſcribed by a few moneths, that the faithfull in their tribulations might bee encouraged unto patience, knowing that their troubles ſhall not continue overlong, but as it were onelyonly for a few moneths. Againe it is p. 220enlarged unto 1260 dayes, to ſhew us, that we are to prepare not for trials of ſome few dayes or yeeres onelyonly: but reſolve to be conſtant unto the end.

I confeſſe there are many things by ſome alledged to the contrarie, The difficulties againſt the fourth opinion anſwered. Gen. 31.7. Prov. 24.16. Matt. 18.22.Gen 31:7Prov 24:16Matt 18:22but with little ground.

They ſay, that the ſcripture doth never put a finite number for an indefinite: but the contrarie appeares by Iacobs ſpeach to Laban: Thou haſt changed my wages ten times: And Solomon: The just man falleth ſeven times. And Chriſt: Thou ſhalt forgive thy brother not ſeven times onelyonly, but ſeventy times ſeven, &c.

They ſay in other places of this booke an uncertaine number is not put for a certaine: as Chap. 12.6. The woman ſhallbe in the wildernes 1260 dayes. And Chap. 13.5. The beaſt ſhall rage XLII moneths: And Chap. 20. Satan ſhallbe bound a 1000 yeeres. So in Ieremie 29.10. After 70 yeeres ye ſhall returne out of Babylon. Therfore alſo the number in this place is not uncertaine. I anſwer in the firſt place, that the number is not uncertaine to God: although it be ſo to us, for the preſent.

Secondly, there is a diſſimilitude of places: now touching theſe ſeverall numbers taken out of the Revelation, we ſhall ſpeake of them hereafter. The ſeventie yeeres of the captivity are ſo circumſcribed, as that they could not bee uncertaine, & the event manifeſted that they were to be taken in a proper ſenſe: as Daniel alſo teacheth Chap. 9.2.

Bellarmin granteth that then a certaine number is put for an uncertaine, Lib. 3. de …. R. cap. 8.when the number ſet down is full and perfect as 10.100.1000. but not when diverſe numbers great and ſmall are propounded. But this is infirme and falſe, as appeares by Luk. 13.32. I doe cures to day and to morrow, and the third day I ſhallbe perfected: which is indefinitely ſpoken. And Matt. 18.22. Forgive thy brother ſeventy times ſeven: indefinitely, for verie many times. And Revel. 7.4. & 14.1. 144000. are ſaid to be ſealed indefinitely: & Rev. 9.5.10. The Locuſts ſhall hurt five monethmonth, & in this very Chapt. v. 11. the two wittneſſes ſhall ryſe againe after three dayes & a halfe. Reve. 14.20. Blood flowed out of the Lake, by the ſpace of a thouſand ſix hundred furlongs, all which foreſaid places are indefinitely to be underſtood.

Yet if I durſt ſpeake any thing touching the certaine beginning of theſe 42. moneths, I would (as moſt doe) by a propheticall myſterie applie them to 1260 yeeres beginning from the time that the holy city began to be troden under foot by the Romane Gentiles, not the old, but new, that is, by Antichristian Popes, whom we have ſhewed to be here noted by the Gentiles. They began to tread upon the Church, after they were lifted up into the chaire of univerſall peſtilence: among whom Boniface was the firſt in the yeere 606. Then the ſtar of the Church of Rome, fallen from heaven upon the earth, opening the bottomleſſe pit, brought forth out of the ſmoke thoſe mortal Locuſts, ſpoken of Chap. 9. From the yeere of Chriſt therefore 606, untill this time the holy citie hath been troden under foot by the Romane Gentiles, which is the ſpace of 1073. yeeres, and is yet to be troden down 223 yeeres more, to wit, untill the yeere of Chriſt 1866. But let this terme bee indefinite, ſeeing the Lord hath reſerved it to himſelfe, & undoubtedly will ſhorten it for the elects ſake. Wherefore I will determine nothing of theſe fourty and two moneths.

3. And I will give to my two witneſſes] I have expounded the generall propheſie touching the future reformation of the Church, after that the Companie of prieſts were departed from the faith unto paganiſme, and Antichriſt had troden downe the holy city by his tyranny. Now followes the ſpeciall propheſie touching the inſtruments, manner, ſucceſſe and event of this reformation: ſerving for the comfort of the faithfull: for when in appearance Antichriſt ſhall have wholy troden the holy city under foot, and thruſt Chriſt (as it were) out of all his poſſeſſion, then he will ſhew, that he ruleth in the midſt of Antichriſts kingdome, and will renew & preſerve unto himſelf, a meaſured Tēple in the city troden under foot, viz. by the propheſie of his two witneſſes. Now this part of the propheſie, is alſo full of difficultie, p. 221as, who theſe two witneſſes are, after what manner they propheſied, and to what times this hiſtory appertaines. For here are almoſt as many opinions, as expoſitours. Yet theſe things will not be altogether obſcure unto us, if we give heed unto the ſcope laid down by us in the Argument and Analyſis.

And I will give] So Beza foreign, and, adverſatively, yet it may well be read, but I will give, becauſe it is as it were an exception: as if he had ſaid: In outward appearance the whole city ſhall be troden down, & all propheſie extinct by Antichriſts tyrannie: but I will reſtore propheſie, For the word power is not in the Greek, but added by the tranſlatours to make up the ſenſe.that the city of God may be rebuilded.

I will give to my two witneſſes] He neither names the witneſſes, nor expreſſeth what he will give them. Some therefore geſſe one thing, and ſome another.

Beza here adds the ſame, to wit, the holie city, which agrees well with the ſenſe, becauſe Chriſt will truelie give, that is recommend the ſame unto his witneſſes, that ſo it may be ſet free from oppreſſion, and purged from the filthy ſmoake of Antichrist. Others: I will give them, to wit, a mouth and wiſedome, which Antichriſt ſhall not be able to reſiſt, according to that in Luke 21.15. I will give you a mouth and wiſedome, which all your adverſaries ſhall not be able to gainſay or reſist. Which promiſe is made to all faithfull profeſſours of the name of Chriſt. Others: I will give them, to wit my ſpirit, which is all one with the former: but it ſeems rather that the two future verbes are coupled together as noting the end and effect, I will give to them, and they ſhall propheſie, for, I will give unto them that they may propheſie, that is, authoritie or power to propheſie; and ſomuch ſuch coupling often ſignifies, as Gen. 34.30. They ſhall gather themſelves together against me, and ſmite me, and I ſhall be deſtroyed. For, that they may ſmite me, and I, and my houſe ſhall be deſtroyed. So Ierem. 9.1. Oh wo will give my head to bee waters, and mine eye a fountaine of teares: and I will bewaile night and day the ſlaine of my people, For, that I may bewaile, as Pagninus expreſſeth it. They ſhall propheſie therefore, to wit againe, according to the commandement: Thou muſt againe propheſie.

But concerning theſe witneſſes, who they are, and what time was determined for their propheſying: is a difficult queſtion. I will briefly ſpeak ſomewhat of it.

The Papiſts, taking the whole literallie, doe vainly dream, The Papiſts fable about the two witneſſes.that when the Iewes with their leader Antichriſt, ſhall have recovered the citie of Jeruſalem, then theſe two witneſſes ſhall be preſent, who by propheſying ſhall oppoſe themſelves againſt theſe perfidious Iewes and Antichriſt 1260 dayes, that is, three yeeres and an halfe: The witneſſes they ſay, are Enoch and Elias, whom they affirme to be yet alive in paradiſe, and there reſerved to this end, that returning into the world they may reſiſt Antichriſt: But beeing ſlaine by him, they ſhall againe be reſtored to life after three dayes and an half, at the beholding of which miracle, the Iewes, (as they faine) ſhall turne to Chriſt and put Antichriſt to death in mount Olivet, and thenceforward prepare themſelves for Chriſt who ſhould now come fourty and five dayes after.

From this fable Bellarmin drew his third demonſtration in defence of the Pope, that he is not Antichriſt, neyther that Antichriſt is yet come: becauſe (ſaith he) the two Prophets Henoch and Elias muſt come before Chriſt: but theſe are not as yet come, whereas the Pope of Rome hath now reigned for many ages: Therfore he is not the Antichriſt, neither is Antichriſt as yet come.

The major of this fable he laboureth to prove, first, by foure places of Scripture. Malach. 4.5. Behold, I will ſend the prophet Elias, &c. Eccluſ. 48.10. Elias is written in the judgements of times to pacific the wrath of the Lord and reſtore the tribes p. 222of Iſrael. And 44.16. Enoch was tranſlated into Paradiſe that he might give repentance unto the Gentiles Matt. 17.11. Helias ſhall come, & reſtore all things. And Rev. 11.3. I will give to my two witneſſes, &c.

Secondly, by the authoritie of Fathers, as, Hilarie, Hierom, Origen, Chriſoſtom, Lactantius and Austin, who affirm that the two witneſſes are Henoch and Elias who ſhall come againſt Antichriſt.

Thirdlie, by reaſon, becauſe otherwiſe a reaſon cannot be given, why theſe two were taken up before their death, and yet live a mortall life, and muſt dy at an appointed time.

But verely that in Luk. The Papiſtical fable refuted.16.29. doth plainely contradict this fable, for Abraham ſhewes that none are to be exſpected to come from heaven and preach unto the world: but that Moſes and the Prophets are to be heard. This whole text alſo, touching the martyrdom of the two witneſſes, with the events that follow therupon doth ſtrongly make againſt this fiction. For how unlikely is it, that thoſe two holy men, who were taken up into heaven, & live with God, ſhould againe return into this mortal life, to be cruelly murdered by the beaſt? And how ſhould it be that their carkeiſes lying in the ſtreets of the great city, ſhould be ſeen in the ſpace of three dayes & a halfe, of all peoples, nations, tribes & tongues? what ſhal all the whole world in ſo ſhort a time flie like Eagles to Ieruſalem, to behold two carkeiſes? And how ſhall they all rejoyce & ſend gifts to each other in three dayes time? How can two onelyonly, within fourty two moneths, by their propheſie torment the inhabitants of the whole earth? certainly the thing it ſelf ſpeaketh that this place cannot, nor ought to be underſtood according to the Letter. And therefore there is ſome other myſterie in it, which Hierom ſeeing, thus writes in Epist. 46. to MARCELLA, if (ſaith he) we follow the litteral interpretation, then we must rest in the Jewiſh fables, that Jeruſalem ſhalbe built again, and ſacrifices offered in the temple, to the weakning of ſpiritual worſhip, and ſtrengthening of carnal ceremonies.

To the first, I anſwer that the ſcriptures alledged, make nothing at all for the matter. Bellarmins arguments anſwered.For the propheſie of Malachie ſpeakes not of a returne of Elias out of Paradiſe, but of John the Baptists preaching in the power and ſpirit of Elias, for ſo the Angel interprets it to Zacharie, Luk. 1.17. He ſhall goe before him in the ſpirit and power of Elias, to turn the harts of the fathers to the children, &c. So Chriſt himſelf ſpeaking of John, Matt. 11.14. ſaith, If yee will receive it, hee is Elias which was to come, namely, according to the propheſie in Malach. 4.5. teaching us, how that propheſie was fulfilled in Iohn the Baptiſt.

Bellarmin inſiſts on the contrarie, that Elias is to come before Chriſts laſt comming: For it is ſaid: I ſend him, before that great and terrible day of the Lord ſhall come. But this is not of neceſſity to be underſtood of the laſt day of judgement, becauſe the firſt comming of Chriſt was alſo great, by the myſterie of his incarnation and miracles: and terrible to the wicked, witneſſe Herods and the Iewes trembling. But be it granted, that Elias ſhall alſo come before the laſt day. Yet Malachie ſaith not that he ſhall preciſely come three yeeres & an half before the judgement.

The former place of Eccleſiaſticus makes leſſe for the fable, both becauſe it is aprocrypha (and ſo proves nothing) as alſo becauſe the Latine reading is faultie as differing from all Greek copies. Of Elias it is ſaid Chap. 48.10. Thou art written for reproofes in times, to pacifie the anger of Gods judgement in wrath: to turn the heart of the father to the child, and reſtore the tribes of Iſrael: The which things he is ſaid to have done not after his tranſlation into heaven, (of which it followeth afterward in verſ. 13.) but in the time of his propheſying on earth.

The other place of Eccluſ. 44.16. is thus in Greek: Henoch pleaſed the Lord, and was tranſlated, beeing appointed an example of repentance unto the Nations: But the p. 223old verſion thus renders it falſly, that he might give repentance unto the nations. Now while he lived he was an example of repentance unto thoſe of his time.

The place of Matt. 17.11. doth manifeſtly ſpeak of the Baptiſt: For Chriſt there plainlie affirmes that Elias was alreadie come, to wit, the Baptist, whom they acknowledged not, but put to death. That which goes before: Elias indeed ſhall first come, and reſtore all things, doth not make any thing for the fable, but the place confirmeth Malachies propheſie, that is, as Elias was certainlie to come, ſo now he was already come, and that the ſame propheſie was fulfilled in the Baptiſt. It was the opinion of the Scribes, that Elias the Theſbite ſhould come before the Meſſias: who becauſe he was not as yet then come, therefore they denied Christ to be Meſſias. But Chriſt declares the falſe hood of their opinion, becauſe not Elias the Theſbite, but John the Baptist, was propheſied of by Malachie. But the Baptiſt did not reſtore all things: how then is he Elias? yea but he did reſtore all things according to the limitation of Malachie, and the Angel in Luk. 1. For he prepared the way of the Lord, & turned the hearts of the fathers unto the children, &c.

The opinion of the Fathers without the ſcriptures, proves nothing: neither do the fathers agree in one: ſome will have the two witneſſes to be Elias and Henoch: Others Elias & Eliſha: Others Elias & Moſes: Others Moſes and Aaron, becauſe they turned the waters into blood: Others Elias and Jeremie.

Now if any deſire to know more of the diſſentions both of the old and latter writers about theſe witneſſes, Veſtigat. p. 578.he may read in Alcaſar foure wayes of opinions: The FIRST way, (ſaith he) is interpreted of two men beeing to preach in Antichriſts time. The SECOND, of Antichriſts time indeed, but not of two men. The THIRD of two men, but not of Antichriſts time. To be ſhort the fourth neyther of two men, nor of Antichriſts time. Againe every of theſe wayes are devided as it were, into diverſe diviſions of Pathes: and other things there following. Hee himſelf goes in the fourth way, the worſt and falſeſt of all, The two witneſſes he makes to be two great vertues, WISDOM and HOLINESSE, as preachers of the Goſpel in the primitive Church againſt the Iewes: which new opinion needs no refuting, ſeeing it is manifeſt that here mention is made not of qualities, but men preaching againſt the Beaſt or Antichriſt.

They, who will have theſe to be preciſely underſtood of two men, would have had more ſhew of reaſon, in applying the ſame to Iehoſhua & Zerubbabel: ſeeing they two Zach. 4.3. are called two Olive-trees, & two candleſticks, unto which theſe two witneſſes are here likened ver. 4.

To his reaſon, I anſwer, that it is falſe that no other cauſe can be given of the tranſlation of Henoch and Elias, without this fable. For they were taken up alive, that they might be examples to the world, how much the Lord accounts of godlineſſe, and that there is another life prepared for the faithfull in heaven. Now to theſe two he vouchſaved this grace before others, becauſe he was better pleaſed with them then with others.

That Henoch and Elias ſhould yet live a mortal life & be ſubject to death, is a verie fable. For how can they prove this fiction? And what merciemercy would there tranſlation into heaven be, if there they are reſerved unto a more cruel death? Wheras the Scripture teacheth, that to them who are eyther in paradiſe, Luk. 16.26.Luke 16:26or in the place of torment, there is no going forth or returning. Paſſing by therefore this fable, let us now goe foreward.

In Auſtins notes or the Revelation, Whether the two witneſſes be the two teſtaments.attributed to Triconius the two witneſſes are ſaid to be the old and new Teſtament: which Bede and Brightman follow, and ſome others of ours: as if the ſence ſhould be thus, notwithſtanding Antichriſts treading down the ſcripture, yet God would give it power to propheſie, that is, reprove his tyranny, & inſtruct the faithfull ſecretly mourning under the croſſe, in the way of life eternal. For the Scriptures are Gods witneſſes in the world againſt the wicked, as Chriſt ſaith, ſearch the ſcriptures, for they teſtifie of me. Io. 5.39.John 5:39Now thus far indeed p. 224it is true: But I ſee not how the following attributes (except it be by a harſh allegorie) can be applied unto the ſcriptures, viz. in that the witneſſes are ſaid to be clothed in ſackcloth, killed by the beast, their carkeiſes thrown in the ſtreets, reſtored to life and aſcend into heaven.

There are ſome, who thinke, that in the laſt times there ſhall come two moſt powerfull teachers, who being indued with the power and ſpirit of Elias, ſhal fulfill all theſe things literally, both by propheſying and fighting againſt Antichriſt. But they doe acknowledge, that this their opinion is uncertaine. And therefore in as much as I finde nothing certainely concluded touching this matter by others, and ſeeing the Lord for the preſent doth not ſuggeſt any thing unto mee, I wil follow the opinion of Bullinger, and ſome others of our beſt interpreters, who underſtand the two witneſſes indefinitely, to be diverſe reformers of religion in Antichriſts times.

The Papiſts indeed imagine, The two witneſſes are indefinitely to be underſtood. Lib. 3. de P. R. c. 6.that they are two ſtrictly, and no more. But it is not credible, that Antichriſt ſending forth infinite Locuſts out of the ſmoke of hell into the Church, Chriſt ſhould raiſe up onelyonly two witneſſes: beſides it is impoſſible (as we even now proved) that the things ſpoken of v. 9.10. ſhould be effected by two perſons alone. As for Bellarmins objections, we ſhall have occaſion to examin them hereafter.

We therefore by theſe two witneſſes doe indefinitely underſtand, a ſucceſſion of certaine maintainers of Evangelical truthes againſt Antichriſt. Yet they are ſaid to be two definitely, both becauſe they are but few in reſpect of the Locusts, of whom the whole Chriſtian world are full: as alſo becauſe in all matters of judgement two ſuffice to confirme a teſtimony, that ſo we might neither be deceived by the applauſe of the multitude of Locuſts, nor offended at the fewnes of ſincere teachers, wherewith Antichriſt upbraides us. Beſides in the laſt place, as of old, the Lord was pleaſed to uſe two witneſſes as inſtruments in his hand for ſpecial deliverances of the Church: Thus he ſent two, viz. Moſes and Aaron unto Pharaoh, for the deliverance of the Iſraelites out of Aegypt: Joſuah and Caleb to ſearch the promiſed land: Zerubbabel & Jehoſhuah to bring back the people from Babylō, unto which two there is here a plaine alluſion in verſ. 4. As theſe two latter (I ſay) ſufficed to deliver the people of God out of the firſt Babyloniſh and corporall captivity, ſo two, that is, few propheſying witneſſes, ſhall ſuffice to deliver the Church from the ſecond Babyloniſh & ſpiritual captivity. And thus much concerning the two witneſſes. Now what doe they?

They ſhall propheſie] to wit, againe according to the commandement: Thou muſt againe propheſie: We are not by propheſie, ſtrickly to underſtand a praediction of things to come: but in a larger ſenſe, for the preaching of Prophetical & Apoſtolical doctrines, which were darkned, yea troden down by Antichriſt, but again renewed by their propheſying, that is, by faithfull preaching unto the Church: for Christ will give this unto them, that is, ſo arme them with an heroick ſpirit and qualifications, as that they ſhalbe able ſtrongly to oppoſe and ſhake Antichriſts kingdom, which ſeemed to be ſo eſtabliſhed throughout the Chriſtian world, as if it had been an invincible fortreſſe. But when, & how long?

Two thouſand two hundred & ſixtie dayes] This againe is hard to be underſtood: but we muſt looke back to what hath been treated of touching the fourty two moneths: for it is cleare enough, that by thoſe moneths, & theſe dayes, one and the ſame time is deſigned. The Papiſts opinion touching theſe dayes refuted.For fourty two equall moneths preciſely conſiſt of 1260 dayes: but herein is the difference, that the Papiſts reſtraine theſe moneths and theſe dayes aſtronomically unto three yeeres & an half, which is the time their ſuppoſed Antichriſt ſhall reigne, and theſe witneſſes propheſie: but this cannot be, both becauſe the fable of Antichriſts ſtanding ſo ſhort a time, hath been before refuted: as alſo becauſe it is contradictorie, that the time of Antichriſt and of the two witneſſes ſhould be of one continuance, & yet Antichriſt ſhould ſlay the witneſſes after they had propheſied 1260 dayes, & rejoyce thereat with his followers.

p. 225Others interpret theſe dayes (as the moneths alſo) prophetically of ſo many yeeres, taking the beginning eyther from Chriſts paſſion, Another opinion not probable.or from the time of Conſtantine, or from the beginning of the Ottoman Empire: whoſe opinions we have ſhewed to be very improbable, becauſe according to them, the yeeres of treading downe the Church, & the propheſe of the two witneſſes ſhould be expired now long agoe, but this is not likely.

To be ſhort, others underſtand the XIII moneths, & the 1260 dayes, The third and beſt opinion.indefinitely, for the time of the Churches oppreſſion, and of the propheſie of the witneſſes, defined indeed in Gods eternall comſell, but hid unto us for the preſent that we ſhould not curiouſly ſearch …to that, which God hath reſerved to himſelfe, or by knowing the term, to ſay with the wicked ſervant, Luk. 12.45.Luke 12:45My Lord delayeth his comming, &c. And this is the reaſon why the end of the world is hitherto kept ſecret from men. The time therefore of reading down, and of the witneſſes, ſhalbe the ſame: for all the while Antichriſt ſhall tread the Church under foot, the two witneſſes ſhall propheſie: becauſe during Antchriſts reign, Chriſt ſhall never want two witneſſes, leaſt he might ſeem to be overcome and thruſt out of his poſſeſſion by Antichriſt: now without al doubt this is the ſafeſt opinion, & ſufficeth for the conſolation of the godlie.

If thou demand what is the reaſon of the change of moneths into dayes? Why the moneths are changed into dayes.We have nothing here to anſwer preciſely; except, that the ſame time, & the ſame thing is ſet forth by diverſe expreſſions, as it is familiar with the prophets: By two dreames God ſignified the ſame thing unto Pharaoh; ſo generally throughout this whole propheſie, the ſame events are prefigured by diverſe types. Notwithſtanding it is not a miſſe to obſerve (as ſome have done) that the leſſer number is attributed to the treading down, to denote the ſhortnes of afflictions: the greater to the witneſſes, to ſignifie the during and invincible power of the Goſpel, both which ſerve to comfort the godly.

Furthermore, what we ſaid before concerning the 42 moneths, ſeems here againe to bee repeated of the 1260 dayes, & it may be, to the end that the time both of the moneths and dayes might hereby be defined: For why ſhould the ſpirit of God rather attribute 42 moneths unto Antichriſts treading down, then 10, 20, 60 or 100? and why ſhould 1260 dayes be rather appointed then more or leſſe? If therefore it might be lawfull to geſſe at the termes of the moneths and yeeres from hiſtories paſt and preſent, then I ſhould thinke, that as Antichriſt began to tread down the Church, when Boniface the third was ſet on the Chaire of univerſal peſtilence, anno 606. and that the Church hath now from that time unto this been troden down 34 moneths, and an half: ſo the propheſie of the two witneſſes againſt Antichriſt hath continued 1036 dayes, and ſo are not yet ended. And as the Churches oppreſſion was not all at one time or inſtant, neyther was the ſoreſt in the beginning, but it increaſed by little & little, untill at length the holy citie was troden wholie under foot by Antichrist: ſo the preaching of the two witneſſes, was not alwayes alike perſpicuous & powerful againſt him, but manifeſted it ſelf in ſeverall ages by manifold martyrdoms: untill at length (the myſterie of iniquitie beeing unfolded) it moſt manifeſtly brake forth in theſe latter ages.

For it appeareth by hiſtories, that the Biſhops of France & Germanie, yea alſo of Italie, but eſpecially they of Ravenna, Mediolanum and Aquileia, did often times moſt ſtronglie oppoſe the ſucceſſours of Pope Boniface: As alſo Synods not a few have condemned the tryannie and idols of the Popes of Rome: moreover among theſe witneſſes were John Scottis, Bertramus the Abbat, Berengarius a prieſt, Waldus in France, Wickleffe in England: as alſo Nicolaus Clemanges, & Marſilius of Patavia. Beſides many of the Emperours (as Henry IV. & V. Frederick I. & II. Ludowick IV. &c.) have with all their might ſuppreſſed Popiſh tyrannie. Now the reaſon why I reckon theſe Emperours among the witneſſes, I will ſhew in the following verſe. See alſo the Catalogue of witneſſes, publiſhed in two volummes, who by propheſying have oppoſed the Romiſh Hierarchie.

p. 226A little before the Council of Conſtans anno 1409. the holy citie was moſt miſerably troden down by Romiſh beaſts, Tom: 11. concil. Conſtant. ſeſſ. XL. art. 67.at what time three Antipopes laid claime, and by tyrannie poſſeſſed the Antichriſtian chaire, viz. Gregorie XII. Benedicte XIII. Alexander V. & after his death Iohn XXIII. who denied that there was any hell or reſurrection of the fleſh.

At this time the Antichriſtian Church was a horrible three headed monſter, the which ſchiſme dured above ſeventy yeeres. Then Chriſt raiſed up two witneſſes in Bohemia, Iohn Huſſe, and Ierome of Prage to propheſie againſt thoſe Beaſts. Who beeing called, appeared before the Councill (Sigiſmund the Emperour having ſwoorn ſafe-conduct unto them) and laid down their teſtimonie in the aſſemblie of the Locuſts, condemning the Antichriſtian tyrannie of Popes. But the thing here foretold happened unto them. The Beast overcame and ſlue them: Huſſe was cruelly burnt anno 1415. 8 of the ides of Iulie: Hierom, anno 1416. 3 of the Calends of Iune. Now however Iohn Huſſe taught publicklie at Prage in the beginning of the yeere 1400. not withſtanding he begane firſt to maintaine the opinions of Wicleffe and oppoſed the Beast in the yeer 1412. from which time untill his martyrdom were preciſely 42 moneths, or 1260 dayes: So that the Propheſie may ſeem to have been fulfilled according to the letter in theſe two witneſſes. Now Huſse, while he was in the fire, foretold, that the adverſaries after an hundred yeeres ſhould give an account to God and to him: which alſo came to paſſe: for an hundred yeeres after, the Lord ſtirred up other couples of Prophets againſt the beaſt, In Saxonie Luther and Melanchthon: at Argentine Bu…er and Cariton: In Helvetia Zwinglius and Oecolampadius: In France Farellus and Calvin, who beeing divinely armed with the ſpirit and power of Elias, be gane with the reed of the holie Scriptures, to meaſure the temple, reforme the Church, purge the doctrine of the Goſpell and caſt out the court of prieſts: theſe beeing dead, the Lord rayſed up other maintainers of the truth in diverſe Kingdoms, Provinces, Commonwealthes, Churches & Academies of Europe, who unto this day both by word and writing have ſtronglie oppoſed themſelves againſt the Beaſt, treading the holy citie under his foot.

Clothed in ſackcloth] The titles of the witneſſes now follow, about which we are in a generall way to obſerve, that what ever of old was attributed in holie ſcripture as memorable & excellent unto the Prophets & chiefe ſervants of God, that is here applied unto theſe: not indeed in a litteral ſenſe (which in many things can not hold) but by a certaine ſimilitude. They ſhalbe clothed in ſackcloth, like unto the Prophet Daniel Chap. 9.13. Two Olive-trees before God, as Zerubbabel & Iehoſhua, Zach. 4.11, Fire ſhall proceed out of their mouth, as out of the mouth of Ieremie, Ier. 5.14. With it they ſhall devoure their enemies, as Elias 2 King. 1. They ſhall ſhut heaven that it raine not, as the ſaid Elias 1 King 17. They ſhall turn waters into blood and ſmite the earth with plagues as often as they will, as Moſes & Aaron, Exo. 4.5.6.7.8.9.10. By which we may more clearly perceive.

Firſt, Againſt the fabulous opinion of Enoch and Elias.that the two witneſses are not rightly applied to Enoch & Elias: ſeeing nothing of Enoch is here referred unto them. The miracles indeed of Elias are attributed unto them, but not his alone: ſo that if we ſhould judge by the attributes, one of them ſhould no more be Elias, then Moſes, Aaron, Ieremie, Daniel, Zerubbabel, or Iehoſhua.

Secondly, that two individuals are not onelyonly noted, but a few at ſeverall times, yet many ſucceſſively who ſhall propheſie againſt the Beaſt. For thoſe prophets unto whom they are likened, have propheſied either alone, two, or few, but ſucceeded one another at ſeverall times in the work of the Lord.

Thirdlie, The titles of the witneſſes are not to be taken literally.that theſe titles are not literally, but ſpiritually accommodated by a certaine ſimilitude unto them, becauſe of ſome proportionable effects between the foreſaid prophets, and theſe witneſſes. For what the former did literallie, theſe later ſhall doe ſpiritually. Now that all theſe things are thus to be taken, John himſelfe ſhew eth v. 8. calling Rome the ſeat of Antichriſt ſpiritually Sodome, p. 227Aegypt, & Jeruſalem. As therefore the ſeat of the beast is to be taken ſpiritually: ſo alſo the titles of theſe witneſſes are ſpiritually to be underſtood: And that eſpecially, becauſe theſe things taken according to the letter, for the moſt part would appear to be eyther abſurd or miraculous. New miracles the markes of Antichriſt.But God will not work new miracles: becauſe he hath foretold us, that new miracles ſhall be the markes of Antichriſt.

Furthermore the honourable titles given to theſe witneſſes before their martyrdome, are chiefly five, declaring partly their dignitie, partly their prophetical power. The which we will briefly conſider.

Clothed with ſackcloth] The firſt title declares their contemptible condition in the eyes of worldly men. Sackcloth was the habit of mourners, as the Ninevites, Title of the witnes is their conttemptible habit.Daniel, Mordecai, are ſaid to have mourned in ſackcloth. Chriſt ſpeaking of them of Tyre and Sidon, ſaith, that they would have repented in ſackcloth and aſhes. It was alſo the habit of the prophets, and now is of poore and deſpiſed men.

Some therefore by their wearing of ſackcloth will have the argument of their propheſie to be noted metaleptice: Metalepſis is a figure, by which a word is put from its proper ſignification.becauſe they ſhall denounce unto the world mourning, and puniſhments at hand in regard of Antichriſts abominations: and are to call men unto repentance: And indeed rightly may it be thus taken: for their propheſie ſhall conſiſt in preaching of repentance.

Others interpret it of their own mourning, becauſe by their baſe and mean habit they ſhall manifeſt the bitternes and griefe of their mind for the deſtruction of the Church and horrible blindneſſe of the world: even as ſuch in old time were in bitternes of ſpirit who cloathed themſelves in ſackcloth. This alſo may well ſtand.

Notwithſtanding I rather take it of the neglected condition of the miniſters of the Goſpell. For ſackcloth undoubtedly is oppoſed to the pompe and luxurie & Antichriſt, and his Locuſts: Theſe glorious praelates, with their ſoft, ſilken & broidered garments of gold and ſilver bewitch the world: whereas on the contrarie theſe witneſſes ſhalbe vile, and deſpiſed, ſcarſly having whereon to live or cloathe themſelves. And indeed allmoſt all the ſervants of Chriſt who hitherto have waged warre with the Beaſt, have been abject, poor and deſpiſed in the eye of the world.

Bellarmin upbraides us with this ſackcloth as beeing an argument of the falſitie of our religion, The Patrones of our opinon (ſaith he) have been great and worthie men, and followed by the whole world: but BERENGARIVS was a Deacon, a man neglected, and having for his followers a few poore Schollers. But for our parts wee need not be offended thereat: for how contemptuouſly ſoever the world judgeth thereof: yet the excellencie of the ſame before God we ſhall hear by & by.

Neither is Bellarmins taunting worth the anſwering: Lib. 5. de P. R. c. 6.that he never as yet ſaw any miniſter of the Goſpell clothed in ſackcloth. For the two witneſſes ſhall no more be literallie cloathed in ſackcloth, then they ſhall be literallie two Olive-trees, two candleſtickes, or breach out of their mouth fire, therewith to devour the adverſaries, &c.

4. 2Theſe are thoſe two Olive-trees] The other title is the dignitie of the two witneſſes, oppoſed to their contemptible condition. The dignity of the witneſſes.They ſhall not bee therefore neglected of God becauſe the world deſpiſeth them: For they are two Olive-trees, & candleſticks: wherby myſtically the dignitie of the miniſterie of the word is noted, as ſerving in ſtead of Olive-trees and candleſticks unto the Church. An Olive-tree is allwayes green, bringing forth moſt wholeſom fruit. A candleſtick beares up the light, by which darkneſſe is expelled, and the whole houſe enlightned: ſo the miniſterie of the witneſſes ſhalbe lively & efficacious, becauſe the Oyle and anointing of the Spirit is powred forth through it on the elect. It is known, that the grace of the ſpirit is verie often compared unto Oile (eſpeciallie by Iohn) in regard of a like efficacie. Theſe witneſſes therefore ſhalbe Olivetrees, powring forth by propheſy ſpirituall oyle, that is, they ſhall be profitable inſtruments for the ſalvation of true beleevers. They ſhall alſo be candleſticks, p. 228as holding forth the light of Gods word, by which they ſhall drive away Antichriſtian darkneſſe, and kindle againe the loſt light of the Goſpell in the Church.

I ſaid before, that this is an alluſion unto the type Zach. 4.14. where God ſaith of Zerubbabel and Iehoſhua the two captaines that brought his people back againe: Theſe are the two ſons of oyle (or anointed ones) ſtanding before the ruler of the whole earth: by which commendatorie title the authority of theſe two, is ſet forth. The two witneſſes therefore are two Olive-trees not litterally: But firſt by a certaine metonymia, for, they are two reſtorers of the Church from under the bondage and yoke of Antichriſt, ſignifyed by theſe two Olive-trees of old of the Babyloniſh captivity. And ſecondly by a metaphor: for, as they rebuilded Ieruſalem beeing formerly waſted by the Babylonians & repaired the temple and typicall worſhip: ſo theſe ſhall reſtore the Lords ſpirituall worſhip, and repaire the holy citie troden under foot by Antichriſtian Gentiles.

Now hence it appeareth, VnderUnder the two witneſſes and Olive-trees godly princes are alſo to be underſtood. The dignitie of the witneſſes.that under theſe two witneſſes, godly Kings & Princes, reformers & maintainers of the true religion, being nurſing fathers to the Church, are likewiſe to be underſtood. For as one of the two Olive-trees was Jehoſhua the Prieſt, the other Zerubbabel a civill magiſtrate or prince, who rebuilded the temple and holy citie: So God in theſe laſt times will raiſe up beſides the teachers and preachers of his word, ſome godly and zealous kings and princes, to defend the orthodoxe religion againſt Antichriſt and his followers.

Standing before the God of the earth] By the words of Zacharie chiefly the dignity of the witneſſes is ſet forth. In the eyes of the world their ſackcloth is vile and contemptible: but with God they are in great eſteem, as moſt ſweet Olive-trees and golden candleſticks: or els their fidelitie is noted, as performing their miniſtery faithfullie & with great conſtancie, as it were in the ſight of God, whom no man can deceive. Antichriſt to mans thinking gloriouſly reigneth with his helliſh Locuſts, upholding his tyrannie by the favours of the great men, and kings of the earth: but it ſufficeth that theſe witneſſes enjoy the favour and bleſſed preſence of God the King of kings, & Lord of the whole earth. The Epithite of the earth doth not leſſen, but augment the authority of God: therfore by and by in ver. 13. he is called alſo the God of heaven.

3Fire proceedeth out of their mouth] The third title ſets forth the power and effect of their miniſterie againſt the adverſaries: Fire proceeding out of their mouth againſt the enemies. Iere. 5.14. Ier. 23.29.Jer 5:14Jer 23:29as the former ſhewed their dignitie & efficacie in reſpect of the godlie. It is an alluſion, partly to the miniſterie of Jeremie, & partlie to that of Moſes and Elias. Of Jeremies preachings God ſaith: Behold I put my wordes in thy mouth as fire, but this people I will give for chaffe which the fire ſhall conſume: Againe, My word is as fire, & like the hammer that breaks the rock in pieces. Thus fire ſhall proceed out of the mouth of the witneſſes: But they that would underſtand it according to the letter, ſhould be more abſurd then Pollodorus faining, that a monſtre called chimera, vomits flames out of her mouth, and deſtroyes all what comes neer her, and infecteth the cattle. Now howſoever perhaps it may be credited that fire ſhould proceed out of a beaſtes mouth, yet that a man ſhould ſpit fire without hurt (except it were a jugler) hath not been ſeen, neither can it be.

This fire therefore proceeding out of their mouth is to be ſpiritually underſtood of the word of God, proceeding out of the mouth of the witneſſes, as it is clear by the fore alledged ſcripture in Ieremie. Neither are the other titles of the witneſſes to be taken otherwiſe, then by certaine allegorical phraſes applied to the things ſignified thereby, as plainlie appeares by the word, SPIRITVALLY, in v. 8. The which thing unleſſe it be well obſerved, we ſhall be as abſurd in urging the letter touching the killing of the witneſſes, the caſting of their carkeiſes in the ſtreetes, their reſurrection and aſcention into heaven, as in the ſackcloth, Olive-trees, candleſticks and aſcention of the Beast out of the bottomleſſe pit, &c.

But againſt whom ſhall the fire proceed? Againſt them that will hurt them] that p. 229is, againſt their adverſaries called foreign enemies, namely the Beaſt with the Locuſts proceeding out of the infernal ſmoke, with all other their complices, favorites & adherents.

Theſe wil hurt them] By oppoſing their preaching, both by ſophiſtical diſputations, & cruell proſcriptions. But it ſhal be in vain. For fire proceeding out of the mouth of the witneſſes ſhall devoure them.

But thou wilt ſay; The Beast ſhall deſtroy the other, for he ſhall kill and overcome them. How then ſhall they devour the adverſaries? this muſt again be ſpiritually underſtood. The fire of the witneſſes ſhall devour the adverſaries, not by killing them corporally (for in this ſence they rather ſhalbe devoured) but ſpiritually, becauſe by the fire of the word they ſhal lay open to the world the abominations & impoſtures of Antichriſt, confound his idols, & refute his lies, by which his kingdom ſhal greatly diminiſh, & the kitchings of Locuſts begin to grow cold. This fire therfore proceeding out of the mouth of the witneſſes & devouring the enemies, is nothing els, but that ſpirit of Chriſts mouth, 2. Theſ. 2.8.2 Thess 2:8by which (as the Apoſtle foretold) Antichriſt ſhalbe conſumed, becauſe the preaching of the Goſpel ſhal utterly conſume Antichriſtian lies, like as the fire conſumes the ſtubble.

But he alludes (as I ſaid) to the two hiſtories of Moſes and Elias: Numb. 16.35.Num 16:35For at the prayer of Moſes there came out a fire from Iehovah & conſumed two hundred and fiftie ſworn rebels. At the prayer of Elias, fire fell from heaven, and conſumed the captaines with their fifties beeing ſent to take the prophet. 2 King. 1, 92 Kgs 1:9After their example theſe witneſſes ſhall devour their enemies by the fire of their mouth, not by any externall miracle, Luk. 9.54.Luke 9:54which the diſciples in a prepoſterous zeal deſirous to imitate, were reproved for it by Chriſt: but by a ſpirituall effect, not unlike the other, becauſe the fierie preaching of the Goſpel ſhall prevaile againſt the enemies labouring by all meanes to hinder the ſame.

For (Gr. and) if any man will hurt them] This ſerves for the confirmation of the efficacie before ſpoken of. Many ſhall riſe againſt the Goſpell: Antichriſt indeed ſhall indeavour to ſuppreſſe the witneſſes, but to his own deſtruction.

He muſt thus be killed] The particle foreign thus, or ſo, doth limit the deſtruction of the enemies: he ſhall not be ſo killed by the ſword or outward force, as to ceaſe from hurting: but he ſhall be conſumed by the fire of Gods word, in ſo much that his oppoſition againſt the Goſpel ſhalbe in vain. What I pray you can be ſpoken more plainly concerning the events of our age? God rayſed up his two witneſſes, Luther, Zwinglius, Bucer, Muſculus, & a few other weak Monkes, out of whoſe mouth the fire of Gods word hath ſo devoured their oppoſites, as that they could not reſiſt them by any forces, plots, thundrings or puniſhments. For by how much they cruelly oppoſed themſelves againſt the Goſpel, by ſo much the more it was ſpread over diverſe kingdomes & provinces in the Chriſtian world, devouring and confounding the ſophiſtries & ſubtilties, armes & plots of all Sophiſters and enemies fighting for Antichriſt.

To be ſhort this whole effect of the preaching of the Goſpell may be declared in theſe words of the Apoſtle: The weapons of our warfare are not carnall, 2 Cor. 10.4. 2 Cor. 2.16.2 Cor 10:42 Cor 2:16but mightie through God to the pulling down of ſtrong holds, &c. Again: We are to God a ſweet ſavour of Chriſt, in them that are ſaved, and in them that periſh, to the one we are the ſavour of death unto death, to the other the ſavour of life unto life. For the miniſtery of the word is powerfull to the ſalvation of the elect through faith, & deſtruction of the ungodlie through their own perfidiouſnes.

6. 4Theſe have power to ſhut] The fourth title is their power to ſhut heaven that it rain not in the dayes of their propheſie. Power to ſhut heavē.This is a manifeſt alluſion to the hiſtorie of Elias, who ſhut the heavens by his prayer that it rained not on Ahabs kingdom for three yeers and ſix moneths: whence aroſe a grievous famin, 1. King. 17.1. Iam. 5.16.1 Kgs 17:1Jas 5:16by which God puniſhed the wickednes of the Iſraelites. And from this verie place it appeares, that whatſoever is ſaid of the 42 moneths and 1260 dayes, is not litterally to be underſtood p. 230of three yeeres and an half commonly attributed to Antichriſt. For then heaven ſhould be ſhut during the whole time of his kingdom: and this muſt needs be ſo, becauſe the heavens ſhall give no raine in the dayes of the propheſy of theſe witneſses. But would not this be verie falſe and abſurd according to the letter? For how ſhould Antichriſt in ſo great and continual a famine lead ſuch mightie armies, and obtaine ſo many great victories over moſt potent Monarchs?

Therfore this alſo is here to be underſtood as in ver. The foure yeers ſtanding of Antichrist refuted.8. foreign ſhewing that theſe witneſses have power to ſhut heaven that it rain not in the dayes of their propheſie ſpiritually. This they ſhal doe by the power of the keyes, ſhuting the kingdom of heaven, that the grace of God raine not upon the contemners of the Goſpell: becauſe they condemn the preaching of the witneſſes as a moſt peſtilent hereſie. The heavenlie raine therefore moiſtening the drie harts, ſhall not fall upon them: for they ſhall not be any whit the better by the preaching of the Goſpell, but ſhall ſeek for eternal life in their own merits, Popiſh pardons, and paenal ſatisfactions, whatſoever they ſhall pretend touching Chriſt or his free grace. Theſe wordes therefore. It ſhall not rain in the dayes of their propheſie, doth wholy concern the Antichriſtian adverſaries, on whom the rain of the Goſpell (as we ſaid before) ſhall not come, but onelyonly plentifully moiſten the Church of Chriſt.

Hence alſo we may underſtand that the time of the witneſſes propheſying, was not before properly defined by 1260 dayes, but by a certain alluſion unto the hiſtorie of Elias: 1 King. 17 Iam. 5.17.1 Kgs 17Jas 5:17For the three yeeres and ſix moneths in which it rained not in his time, doe make juſt ſo many dayes.

And they have power over the waters] The fift title, 5is their power of turning the waters into blood, To turn water into blood.and ſmiting the earth with plagues as often as they will, by a manifeſt alluſion unto the hiſtorie of Moſes and Aaron, who turned the Aegyptian waters into blood, & ſmote Aegypt with tenplagues, untill at laſt Pharaoh being drowned in the red ſea, the people were brought out of the houſe of bondage. Thus we ſee, theſe things muſt alſo be ſpiritually underſtood: For when the Church ſhall be held captive under the Romiſh Pharaoh, and ſigh to God under her oppreſſion, then ſhall the two witneſses Moſes and Aaron come, that is, God will raiſe up one or more faithfull teachers of the Goſpell, who by the preaching of Chriſts free grace, ſhall indeavour to ſet free the Church out of bondage. But Pharaoh ſhall not hear them: therefore theſe ſhall turn the waters into blood, and ſmite the adverſaries with plagues, as often as they will: that is, not once, but many times, like as Moſes of old ſmote Aegypt ten times. Now this they ſhall doe by threatning plagues againſt theſe ſpiritual Aegyptians, on whom God will take vengeance, becauſe of their contemning of the Goſpell, by ſending wars, ſeditions, droughts, famines, peſtilence and ſuch like evills, which have ſince the riſing of the Goſpell been ſpread over the Chriſtian world, as the complaintes of the common people doe teſtifie: who impute theſe miſeries to the doctrine of the Goſpel. And indeed not altogether without ground, for the Goſpel is the occaſion thereof, yet onelyonly by accident, for not the word, but the contempt of the word, drawes down plagues from heaven upon the ſons of men.

Now the witneſses are ſaid to ſmite the earth, How the witneſſes ſhall ſmite the earth.God ſmiting the ſame upon their threatnings and ſighes, which the Lord hearing doth puniſh the malepertnes of the world with plagues. We need not therefore make any matter of their calumnies, who impute the fault of theſe evils unto the Goſpell: We confeſſe indeed, that it is the cauſe: but how? not by any fault of the Goſpell in it ſelf (and therefore unjuſtly imputed) but by accident: For the cauſe in it ſelf is the idolatrie of Antichriſt, and his rage againſt the doctrine of Chriſt Ieſus.

We have heard what the witneſses ſhall doe, and effect both in the Church, and touching the faithfull, as alſo in and againſt the adverſaries. Now followes on the contrarie what the enemies ſhall doe and effect.

7. Moreover when they have finiſhed] Hitherto we have ſpoken of the general p. 231and ſpecial propheſie of the meaſuring of the temple, or the power and miniſtery of the two witneſſes.

Now followes the martyrdom of the witneſſes. For Antichriſt will not ſit ſtill, while theſe doe propheſie, but prepare himſelf to warre againſt the witneſſes, overcome and kill them, caſt their carkeiſes with contempt into the ſtreets, & ſo rejoyce with his followers over the ſlaine: But however the witneſſes be put to death, yet propheſie ſhal not be extinguiſhed, but a tenth part of the great citie ſhall fall by an earthquake: the martyrs ſhall again live, & be taken up into heavenly glory. This therfore is the amplification of the Third Act, or Antichriſtian perſecution, which in a diverſe event ſhall continue unto the end.

But that which followeth, ſeemes to be contrary to what we heard before touching the power of the witneſſes, in that it is ſayd, they ſhall devour their adverſaries with the fire of their mouth, & ſmite the earth with plagues as often as they will: Now here they are killed & overcome by the Beast. This is already anſwered on ver. 5. For it doth well agree, that the witneſſes ſhall overcome & bee overcome. They overcome in the goodneſſe of their cauſe by their ſpiritual power, warre & victory foreign ſpiritually, as it is v. 8. becauſe the doctrine of the Goſpell, notwithſtanding all Antichriſtian oppoſition, ſhall break forth, confound the lyes of the Beaſt, & weaken his kingdom.

On the contrarie the Beaſt ſhall imploy his ſpiritual & ſecular weapons againſt the witneſſes, & by tyranny overcome & kill them. The Beaſt overcoming the witneſses is Antichriſt.This Beaſt aſcending out of the pit, is that ſelf ſame Angel of the bottomleſſe pit, Abaddon the king of Locuſts, ſpoken of in Chap. 9.11. that is Antichriſt, as Ribera alſo, Gagnaeus & Anonymus confeſſe. For this Beaſt hath his ſeat in the great city Babylon Rome, as ſhall appear Chap. 17. v. 9.18. which in the following verſes is called Sodome, Aegypt, Jeruſalem ſpiritually. For Antichriſt ſhall rage more cruelly then any beaſt, againſt Chriſt: but touching the Beaſt more largely on Chap. 13. Now let us ſee when, & with what ſucceſſe the Beaſt maketh war againſt the witneſſes.

When they have finiſhed their teſtimony] Before it was called a propheſie, here a teſtimony, by which name John familiarly notes the doctrine of the Goſpell. This being ended, the Beaſt ſhal make war againſt them, but they ſhall finiſh the ſame, as the Papiſts ſay, after they have preached 1260 dayes, or three yeeres & an half. The fable of the four yeeres refuted.But this fable we have before refuted, & here it is apparent, that it cannot conſiſt. For after 1260 dayes, the Beaſt ſhal ſlay them, & triumph thereat. Therfore they ſhal remain, after the witneſſes are ſlain. But according to their ſuppoſition, the Beaſt ſhalbe no more, but killed after three yeeres & an half. Now we have ſhewed, that the 1260 dayes of their propheſie is put indefinitely by an alluſion unto the hiſtorie of Elias, who by prayer ſhut heaven from raining for ſo many dayes. Therfore alſo the end of their teſtimonie is to be taken indefinitely, for the time appointed by God therein to fulfill their miniſterie: And ſo the ſence ſeemes thus; The Beaſt indeed ſhal raiſe up war, ſo ſoon as they begin to propheſie, yet he ſhal not overcome them before they have finiſhed their teſtimonie according to the will of God. The which ſerves for the great comfort of the witneſſes. For as the high-prieſts could not hurt Chriſt, before his houre was come, although they never ceaſed to lay wait for his life: ſo likewiſe Antichriſt ſhall not be able to overcome Chriſts witneſſes, before the courſe of their miniſtery be finiſhed. Therfore the words when they have finiſhed, are not to be referred to Antichriſts rage againſt them, ſpoken of in the firſt place, but to the two latter, hee ſhal overcome & kill them. For he ſhall alwayes war againſt the witneſſes, but ſhal not kill and overcome them, before they have finiſhed their teſtimony. This alſo ſerves to prove, that Antichriſt ſhall have power indeed to kill & overcome the witneſſes: but not their teſtimony in the leaſt: for it is ſaid, they ſhall accompliſh their teſtimonie: And therfore the preaching of the Goſpel ſhal endure unto the end.

Thus we ſee who the Beaſt is, & what time is to bee underſtood. It remaines now to be handled what manner of warre it is, & what the effect therof ſhalbe.

p. 232Touching the war it is ſaid, He ſhall make war againſt them] Before he had ſufficiently declared, what the witneſſes ſhould doe and effect againſt the Beast: now on the contrarie he ſhewes, what the Beast ſhall doe and effect againſt the witneſſes, for Antichriſt will not ſit ſtill and ſuffer his kingdome to be deſtroyed, but with all his power wil fight for the ſame: And therefore as ſoon as the witneſſes ſhal begin to propheſie againſt his kingdom, he wil prepare himſelf to war againſt them: and by how much their propheſie is powerfull, by ſo much the warr ſhall be the greater.

But what manner of war, and victorie ſhall this bee?

Rupertus ſaith, ſuch as is uſually betwixt truth and falſhood. The war ſhalbe both eccleſiaſticall and civill, and therefore ſuch alſo ſhall the victorie be: His Eccleſiaſtical war ſhalbe three manner of wayes.The manner of the beaſts war againſt the witneſſes.

First, by the ſeditious ſermons of the Locusts, their venemous writings and ſophiſtical diſputations in the behalfe of Apollyon againſt the witneſſes of Chriſt, branding them for moſt peſtilent hereticks: They ſhall preach with great applauſe to the multitude, that the Beast is head of the Church, Christs Vicar, and armed as with the key of Peter, ſo with the ſword of Paul and Caeſar, crying out with full mouths, that his kingdom is the Catholick Church.

Secondly, through the Councils of Locusts, by whoſe decrees the Beast ſhall eſtabliſh his kingdom, and anathematize, as heretical, the truth of Chriſt. For it is true, Aene. Syl. in hiſtor. concil. Baſil. pag. 79.as Julian the Cardinal freely wrote from the Council of Baſil unto Pope Eugenius, that by the meanes of Councils the libertie and power of Eccleſiaſtical perſons hath alwayes been ſtrengthened and augmented.

To be ſhort by the bulles and excommunications of the Romiſh court, by which he ſhall condemne Chriſtes witneſſes with their teſtimony, for hereſie, and delivering them over to the ſecular power, deſtroy them by fire and ſword, to wit, as unworthy to breath or live in the world. Moreover the beast will raiſe up civill warres, and by his ſubtiltie cauſe the kingdomes and provinces of the Chriſtian world, to fight againſt the Goſpell, that ſo the witneſſes of Chriſt may bee overcom and killed. Therfore it followeth:

The beast ſhall overcome them, and kill them] The latter declares the former. This very thing doth ſufficientlie ſhew, that theſe witneſſes cannot be literallie taken for Enoch and Elias. For what godly man will beleeve, that thoſe holy prophets whome the ſcriptures teſtifie to have been tranflated from death to life eternal, ſhould again return into the earth, to be cruelly killed by Antichriſt?

Furthermore the Beaſt ſhall kill the witneſſes, in the like manner he overcame them, partly by eccleſiaſtical cenſure, partly by the ſecular ſword: ſo then not by the goodneſſe of his cauſe, nor by the holie ſcriptures (for by theſe the witneſſes ſhall overcome and conſume Antichriſt) but he ſhall overcome them by outward force and tyranny, by the authority of Councils, by thundring out his bulles, by cruel warre, and his hangmen. Thus, I ſay, he warreth againſt the Saintes, overcoms & kills them, not by arguments & ſcriptures: but by ſword, fire & excommunications.

So alſo my Anonymus 260 yeers paſt, wrot concerning the Popes victorie: He ſhall overcome them in reputation of his friendes: & kill them, ſome corporally, eyther by burning, or murdering them with the ſword, & other kinds of death, others civilly by adjudging them to perpetuall impriſonment: & againſt theſe, whom he cannot torment in this manner, he will at leaſt thunder out his excommunications, inſomuch as they ſhall not be accounted otherwiſe then dead men in the Church, ſo far as concerneth a ſpiritual life. What would not this author have written, had he ſeen the hiſtories of our time, & the foregoing age, when the Beaſt anathematized the two witneſſes of England: John Wickleffe that excellent teacher and oppoſer of Poperie (and his protectour John Earl of Leiceſtre,) whoſe carkeiſe not long after being taken up out of the grave he cauſed to be burnt: When he overcame, & burnt (contrarie to the publick faith of the Empire) the two witneſſes of Bohemia, John Huſſe, and p. 233Ierom of Prage, propheſying that the Eccleſiaſticall court of prieſts ſhould he caſt forth. When by the bloodie inquiſition he delivered unto death many thouſand martyrs in Italie, Spain, France, England, & Belgia: when he enwrapt almoſt all the provinces of Europe in cruell warres, to ſuppreſſe the Goſpell: when at length in Germanie God reſtored the ſlaine witneſses unto life? The Ieſuites I doubt not, may find this litle commentarie of Anonymus, in their publick libraries, ſpeaking foreign plainely, impartially, not reſpecting perſons. And thence let them judge, whither the Pope of Rome were by us of late, firſt accounted that Beaſt and Antichriſt: as Bellarmin falſly affirmeth. Lib. 3. de P. R. cap. 21.

And their carkeiſes] The particle, ſpirituallie, here mentioned, ſhewes that this alſo is not literallie to be underſtood, as we ſhall further ſee by that which followes.

The cruelty therefore of the Beaſt againſt the witneſses, falſly condemned for hereſie, is hereby noted: foraſmuch as they ſhall not be ſatiated by curſing and putting of them to death, but alſo inſult contumeliouſly over them after their death. All ſorts of injuries are here noted under this one, which for the kind of it is the moſt inhumane: namely, to hinder their carkeiſes (contrarie to the law of all nations) from beeing buried, but cauſing the ſame to be thrown forth unto the ſcorn of all in the ſtreetes of the great city.

The carkeiſes of the witneſses are not onelyonly their bodies, What is meant by the carkeiſes of the witneſſes.unto which theſe things doe frequentlie happen according to the letter, (for the Beaſt wil not ſuffer any heretick to have Chriſtian buriall, as they call it) but alſo their names curſed by him, and bookes which he prohibits to be made uſe of, read, or ſold, but cauſeth them to be burnt, to be ſhort their families alſo which he ſeekes by all meanes to make infamous and to ſuppreſſe: So that to lie in the ſtreetes, is to be expoſed to the publick ſcorn of all men. But where ſhall theſe things be done?

In the ſtreets of the great citie] It is queſtioned what this is. Ierom takes it to be the world; but Ribera refutes him, Epiſt. 17. ad Marcell.and will have it to be Ieruſalem the which thing Alcaſar alſo pleadeth for. But this the text refuteth by the word, ſpiritually, here added: as doth the Angel alſo Chap. 17.18. The woman which thou ſaweſt is that great city, which reigneth over the kings of the earth: now by that great citie Rome is underſtood, as the Ieſuites themſelves confeſſe: But certaine it is, one & the ſame great city is both there, and here ſpoken of.

In the ſtretes of this great city the carkeiſes of the witneſses ſhalbe expoſed to the ſcorn of the multitude, both properly and figurativelie. Firſt properly, This great city is Rome ſee Chap. 14.8. & 17.18. How they carkeiſes ſhall lie in the ſtreetes of Rome.becauſe they ſhall ſuffer the contumelies here deſcribed in the publick places, courts, palaces, temples, theaters & ſtreets of the Romiſh citie. For the lightnings & thunders of excommunications, the martyrdomes, puniſhments & warres againſt the teſtimony of Ieſus Chriſt, are all forged in the ſhoppe of Rome, & from thence with great celerity ſent abroad over the Chriſtian world: Now by a ſynecdoche the great city is put for the whole juriſdiction of the Pope, which extendeth it ſelf over all Italie, France, Spaine, Germanie, Poland, Hungarie, &c. as if all were but one citie, (as the Poet ſung of old touching the Romans —Cuncti gens una ſumus: Wee are all one nation:) Claudianusin whoſe ſtreets, & princely palaces, courts, market places, ports, theatres, &c. the martyrs of Chriſt are reproachfully defamed, curſed & condemned.

To be ſhort, leaſt we ſhould be ignorant of what citie theſe things are ſpoken, Lipſius & Stapleton have not long agoe publiſhed in print: the former the greatneſse of the city, the later of the Church of Rome.

Which ſpiritually is called] By three titles this great city, the ſeat of the Beaſt is marked out, that ſo we may the better underſtand its ſhameful filthineſſe, horrible idolatrie, blindneſſe, cruelty & deteſtable impiety.

Sodom] Firſt Rome is called Sodom, not literally (for Sodom was now long agoe conſumed by fire from heaven) but spiritually, or myſtically, that is, allegoricallie, p. 234and in a certain ſimilitude: for the word ſpiritually, is not here put in a Theological but Rhetorical ſenſe: And this is plain, becauſe to ſpeak Theologically, there is nothing ſpirituall in this city, except the bare name, as beeing called the holie city, & Catholick Romane Church. Spiritually therefore it is Sodom, that is, metaphorically, becauſe it is like unto Sodom. But wherein ſtands the likenes? In filthines & Sodomiticall luſt, which horribly reigneth in this great city. And hence it is called the mother of fornications, Gen. 19.5. Ezech. 16.50. Rom. 1.17. ha. 17.4.Gen 19:5Ezek 16:50Rom 1:17Chap. 17.5. The abominations of the Sodomites are known unto us by the holy Scripture: and the like evils were practiſed by the Romanes in the Apoſtles times. But thereunto Iohn here hath no reference: For he propheſies of Rome which ſhould be the ſeat of the Beast, & afterward called a woman of whoredomes. Therfore ſhe is called Sodom, as moſt infamous by her Sodomitical beaſtlineſſe.

Now let us but looke upon the great citie of papacy, what is it, but as an abominable warehouſe of all ſpirituall & corporal fornications? In the city it ſelf, in which is the ſeat of the Beast, filthy luſts not to be named, are commonlie & freely committed, nouriſhed, commended, & gain made thereof. If any doubt, let him read hiſtories, or goe to Rome: and he ſhall finde the truth of that, which PETRARCHA complaines of: viz. that deflowring, raviſhing, incests and adulteries are now but as a ſport to the Pontificall laſciviouſnes. He ſhall finde that of Mantuan true:

I pudor in villas, ſi non patiantur eaſdem

Et villae vomicas: Roma eſt jam tota Lupanar.

Goe ſhame into the villages if they refuſe

Such lothſome beaſtlineſſe: whole Rome is now a ſtewes.

And again:

Roma vale, vidi, ſatis est vidiſſe revertar.

Cum Leno, meretrix, ſcurra Cynaedus ero.

Now farwel Rome, I have thee ſeene, it was enough to ſee:

I will come back when as I mean, bawd, harlot, knave to be.

And what was anſwered to one inquiring about Rome:

Roma quid eſt? Amor eſt, quem dat praepoſterus ordo,

Roma mares: noli dicere plura ſcio.

But what is Rome? ſhe is that love which natures rule doth breake,

For its at Rome 'mongſt males: I know much more, but wil not ſpeake.

There have been ſome (as I have heard) and glad I am I have not ſeen the ſame who have publiſhed bookes by the Popes authoritie in commendation of the unnaturall villany of Romiſh buggerers. O WICKEDNESSE, O SODOME.

And Aegypt] Aegypt was not a citie, but a kingdom: by which we underſtand that this great citie is to be applied unto the whole kingdom of the Beast: For allegorically it is Aegypt, that is, like unto Aegypt. In what? in idolatrie, blindneſſe, & cruelty.

Herodotus witneſſeth that the Aegyptians were beyond meaſure ſuperſtitious, worſhipping oxen, cowes, doues, onyons, garlick, & other herbes. Juvenal alſo Sat. 15. ſheweth, that the Aegyptians were ſo deprived of underſtanding, as to worſhip the Crocodyle, the bird Ibis, munkies, fiſhes, dogges, hogges and onyons. Oh holie nations (ſaith hee) who have their Gods growing in gardens.

The great citie of the beast, changing the name onelyonly, doth worſhip the ſame, or the like thinges. For there is nothing at all which the Prieſtes (after the example of the Aegyptians) doe not give religious adoration unto by their conſecrations. Yea the Beaſts idolatrie is worſe, in honouring of wood, ſtones, braſſe & gold, together with his breaden god, wheras the Aegyptians for the moſt part worſhipped things in which there was life. Mantuan therefore Eclog. 9. taxeth the Romaniſts for viler idolatrie, then was amongſt the Aegyptians in theſe verſes:

Fama eſt Aegyptum coluiſſe animalia quaedam:

Et pro numinibus multas habuiſſe ferarum.

p. 235Illa ſuperſtitio minor eſt, quam noſtra, ferarum

Hic aras habet omne genus, contraria certè

Naturae res atque Deo, qui dicitur olim

Praepoſuiſſe hominem cunctis animantibus unum.

That Egypt did adore ſome living creatures, heard have we.

And for her gods ſome wild beaſts ſhe, acknowledged to be.

That ſuperſtition ſure of theirs, is leſſe then ours by farre,

Becauſe for Beaſts of every kind, high altars now there are:

Which thing againſt both nature is, and Gods moſt righteous law:

For he ordaind over all Beaſts, one man to have the ſway.

So then the great city & ſeat of the Beaſt is Aegypt, that is like unto Aegypt in wicked Idolatrie.

It is alſo like it in miſerable blindeneſſe: we read, that the Lord ſent on the obſtinate Aegyptians ſuch darkneſſe, as that for three dayes together they groped at noon day like blinde men. So the city of the Beaſt, what is it, but a kingdom of darkeneſſe, wherein miſerable blindeneſſe and ignorance of the ſcriptures, yea & of God & Chriſt doth extreamely abound: Luther writes wel: In act. Auguſt. lit. P 207.Italie is caſt into the groſſe darkeneſſe of Aegypt: in ſomuch as they are become all of them altogether ignorant of Chriſt, and of the thinges appertaining to him.

To bee ſhort, as Aegypt of old moſt cruellie oppreſſed the Church by a lamentable bondage for the ſpace of 225 yeeres: even ſo hath the Church now of long time been burdened, yea & yet groaneth under the yoake of Antichrist & kingdome of the Beast. And therfore this great city is fittlie called Aegypt, becauſe of her cruelty.

Where alſo our Lord] Hence Ribera and Bellarmin doe faine, In Apocal. 11. nu. 22. Lib. 3. de P. R. c. 13.Rev 11that the great city or ſeat of Antichriſt, is not Rome but Jeruſalem. For in what citie (ſay they) was our Lord crucified, except Ieruſalem. But this is a vaine ſhift, for as before the ſeat of Antichriſt is called Sodome and Aegypt not litterally but ſpirituallie: ſo here it is called the citie where our Lord was crucified, that is, Ieruſalem in a ſpiritual ſence: This then is the third title of the great city beeing called Jeruſalem where our Lord was crucified.

Ierome and others diſpute, how Chriſt was crucified in Aegypt, Epiſt. 1. ad Marcell.& how Ieruſalem is called Sodome: but it is beſide the purpoſe: For the words foreign where alſo, doe not cohere with Aegypt next preceding (for the ſcripture no where ſaith that Chriſt was crucified in Aegypt) but are to be referred to the former words foreign of the great citie, as the particle foreign (and, or alſo) inſerted doth ſhew: as if he had ſaid, it is called alſo that citie, where our Lord was crucified, that is, Ieruſalem.

Furthermore it wil clearly appear on Chap. 17. The great citie is not Ieruſalem.that this great citie the ſeat of Antichriſt, is not Jeruſalem literallie: for there the great citie is ſaid to have ſeven mountaines, and to reigne over the kings of the earth, neither of which agrees literallie to Ieruſalem, but both unto Rome: For Ieruſalem had never ſeven mountaines, but onelyonly three hils, viz. Sion, Moriah, and mount Calvarie: It never held the Empire of the world, as Rome hath don: To be ſhort, It was never abſolutely called the citie, or the great citie, but this title was proper to Rome onelie. Lib. 8. de bello ſacr.Wilhelmus Tyrius writing of the largeneſſe, of Ieruſalem, ſaith, that it is a city leſſe then the greateſt, yet greater then the middle ſort: But of Rome Lipſius writeth, Lib. 3. de magn. Rom cap. 2.Rom 2that the greatneſſe thereof appeares to this day, and that her ancient walles contained in circuit XV or XVI miles. So that the Ieſuites here doe falſly and guilfully ſend us unto Ieruſalem, that we might not ſeek Antichriſt at Rome,

Furthermore why the great city of the Beaſt is compared unto Ieruſalem, appeares by the following paraphraſe, where alſo our Lord was crucified. Ieruſalem crucified our Lord literallie. The great citie of the Beaſt doth it ſpirituallie. Now there is nothing more cruel or ungodlie, then to crucifie the Lord of life: yea it is more cruel for to crucifie Chriſt ſpiritually, then his witneſſes literally. And p. 236therefore the ſeat of the Beaſt is called Ieruſalem, becauſe of their unheard cruelty & impiety, killing the Prophets and witneſſes of Chriſt againſt all right & reaſon, yea (not ſatiated with their death) have exerciſed all maner of contumelies upon their dead bodies.

Beſides (as much as in them is) they not once, but daylie ſacrifice, deſtroy, crucifie and kill Chriſt himſelf. Epiſt. 19.Let us heare Petrarcha long agoe accuſing Rome of this moſt horrid parricide in his own words: Behold thou ſeeſt a people not onelyonly adverſarie to Chriſt, but that which is worſe, under Chriſts enſigne rebelling againſt him, and fighting for Satan, beeing druncken with the blood of Chriſt, and malapertly ſaying: Our lips are ours who is Lord over us? a hard harted & wicked people indeed, proud, hungerſtarved & thirſtie, allwayes gaping, having ſharp teeth, crooked nailes, ſlippery feet, a ſtonie breaſt and hart of ſteel, a minde of lead, but hony in their mouth: a people unto whom thou mayeſt well apply not onelyonly that of Chriſt and the Prophet: This people honoureth me with their lips: but their heart is far from me: But that alſo of Judas Iſcariot, who betraying his maſter with a kiſſe, ſaid, haile maſter. And that of the Jewes, who clothed Chriſt in purple and crowned him with thornes, ſmote & moſt contumeliouſly ſpat in his face, & bowing the knee worſhipped & ſaluted him, ſaying: Haile king of the Iewes: whom they in the mean time accounted neyther as God or a king worthie of divine or humane honour, but as a blaſphemer guilty of death, reproach and judgement. But what? is not the like daily practiſed among Chriſts enemies and Phariſees of our age? doe they not buy, ſell, & make marchandiſe of Chriſt himſelf, whoſe name notwithſtanding they ſeem day and night to extoll with moſt high prayſes, whom they cloath with purple & gold, whom they load with precious ſtones, ſalute and worſhip: Him I ſay, as if he had his eyes covered & ſaw not, they crown with the briars of wicked mens workes, defile him with the spittle of a moſt impure mouth, and inveigh againſt him with viperous hiſſings, ſtrike him with the dart of venemous actions, and what in them lies doe again and again deridinglie drag him, as naked, poore & ſcourged on mount Calvarie, and wickedlie conſent to naile him unto the croſſe. And oh ſhame! oh griefe! oh indignitie! Even ſuch are the Romaniſts at this day as it is reported. Theſe things Petrarcha wrote concerning Rome. Now let the Romiſh Locuſts ſee how they can deny, Rome to be ſpiritual Ieruſalem, & themſelves crucifiers againe of the Lord of life?