Prelections Upon Revelation

COMMENTARIES OF William Fulke upon the holy and sacred Revelation of Saint John.

THis first verse containeth the title of the book, that it is y ^e revelation of Jesus Christ, which God gave unto him, to this end that he might show his servants those things which should shortly after come to pass. It is usual among all the Prophets, least they should be thought to spread abroad among the commun people the devises of there own brain, to ascite God as the aucthor of there doctrine, of which sort are these, The word of the Lord, The burthē of the word of the lord. &c. The self same doth saint John, in saying the reuelatiō of Jesus Christ: saving this that they do simply allege god as their only aucthor, but this Apostle showeth Jesus Christ to have delivered those things unto him, which he himself received of the father. And truly Saint John nourished up in the clear light of the Gospel, doth speak much more plainly & sensibly unto us, thē the Prophets which were brought up under the shadows of Moses law. For although Christ, which is the eternal wisdom of his father, had always this prerogative, to deliver forth the heavenly oracles, by whose benefit we ought to knowledge our selves to have received, whatsoever good gifts God hath at any time bestowed upon his Church: yet notwithstanding it was not so manifest to the fathers in time past under the law, as after y ^t the sone of God took our flesh, & manifested him self to be beholden of us under y ^e clear light of y ^e Gospel, y ^e veil being taken away. Rightly therefore saith John, the revelation of Jesus Christ, whereby he doth not only sever, and distinguish this heavenly doctrine from all devises of men, but also extolleth the great and most excellent dignity of our savior Jesus Christ, to whom he doth attribute this divine reuelatiō: which is all one, as if he should say our flesh to be lifted up and exalted to so great honor that it should evē be made partaker of gods mysteries, which ought not to seme strange, when as Christ placed at the right hand of god, in his fathers steed doth govern the Church and moreover the whole world.

WHich God gave unto him that he might show to his servants. &c. The wonderful goodness of God doth here shine forth unto us, that he doth vouchsafe to revels to his Church such great mysteries and secretes of things to come, neither doth he suffer his servants to be ignorant of anything, which is any way profitable for them to know.

Here therefore God is appointed and declared to be the aucthor of this doctrine, Jesus Christ by whose means so great a treasure is come unto us, to be the mediator, for truly in him which is our head, God doth also embrace us which are his body, so that we refuse not to be his servants, most ready to receive and obey all his commandments. Moreover S. John meaneth not by these words, those secretes only, to be known of our savior Christ, which are declared in this book (for seeing that he is the wisdom of God no part of the divine counsel can be hid from him) but he understandeth that Christ in the person of the mediator, hath received this reuelatiō of the father, that he might communicate the same to his Church. For it is not to be doubted, but that God revealed also many things by visions to other Apostles and holy men, which should make either to their confirmatiō and strengthninge, or else to the admonition of the Church then present. But he would have this revelation only committed to writing for y ^e use of the whole Church. For like as before the coming of Christ, when doctrine & teaching was more dark & obscure, the Church stood in need of many revelations, so after y ^e light of the gospel is sprong up, and hath dispersed and driven away all clouds & darkness, we ought to hold our selves content with very few extraordinary visions. This one therefore, but yet a most excellent reuelatiō the holy ghost thought sufficient for the Church, that he might admonish it of the perils • nd dangers which it should pass through. And this is it that John saith, that God gave this revelation to Christ that he might declare it to his servants ( Those things that should shortly come to pass. ) Although the executiō and fulfilling of many things which are fore told of in this book, should be deferred unto a long time after, yet he meaneth that even then the utility and profit of this prophecy was to take place, when as by and by after, horrible persecutions should be stirred up against the Church by the Roman Emperors, and even a little before were begun to be stirred up by Nero and Domitian ( And sending his angel ) He teacheth by whose ministry this revelation was brought unto him, that is by an Angel being sent of Christ who partly by word and partly by signs shown all these things unto him. And this is no small commendation of this doctrine that Christ sent it from heaven by an angel. That he calleth him self the servant of Christ, it is the same that the other Apostles do, as Paul, Peter, James and Jude, he meaneth that he is a servant of Christ, peculierly ordained to the ministry of the Gospel.

HE procureth authority to this prophecy, by the person of him self, because that like as God hath ordained and appointed him to be a preacher of his gospel, so he hath faithfully discharged the duty and office committed unto him: for these two things are required in a teacher, first to be lawfully called, least any other should rashly intrude, and thrust in him self, besides him which is called of the lord, and secondlye to be faithful, that he may sincerely, diligently and truly execute those matters which are committed unto him. The Apostle therefore doth signify that his faithfulness is already sufficiently known and approved to the Churches, because it is he which always here to fore With great faithfulness and constancy, hath testified and professed the word of God and the gospel of Jesus Christ, whereby they may less doubt but that he will now also deliver and bring a perfect, sound, and uncorrupted prophetical vision, sent down to him from heaven. So he saith in the ende of the gospel which he writ. The same disciple is he which testifieth of these things, and wrote these things, and we know that his testimony is true.

HE commendeth this doctrine by the great profit & commodity that it bringeth, that it doth not for a short time delight those that are studiouse in the same, with a vain, coloured and painted eloquence of words, according to the manner of profane writings, but it maketh thē altogether happy and blessed for evermore. Which thing although it may well & truly be spoken of all the whole sacred scripture & of every book of the same, yet it is evident that S. John speaketh here only of his own prophecy. For that he saith the time is at hand, he admonisheth the faithful, if they will take any fruit thereof, that they ought to give them selves diligently to the meditation and study of this prophecy, least the perils and dangers now presently hanging over there heads, they living securely and carelessly, should oppress thē unawares. But rather being instructed in the doctrine of this prophecy, they may be able to stand strongly against all the violent, force, fraud, and deceit of the adversary. And here is the singular love of God and of our savior Christ towards his Church commended unto us, over which he hath so provident a care, that the faithful may not only be admonished of the dangers and evils hanging over there heads, but also y ^t way & means may be shown, by which they may not only eschew the evils, but also put them selves in possession of true and perfect blessedness. If they will diligently exercise themselves in meditating upon this prophecy, and in keeping and observing those things that are written and contained in the same, whereby it shall come to pass, that they may be prepared to receive and resist all the assaults of Satan, and may quietly triumph and have the victory, even in the midst of the dangerous • waves and flouddes of mischief and iniquity.

SAinct John warned by the holy ghost writeth to seven of the most famous Churches of Asia the lesser, to whose keeping he was commanded to committee the great treasure of this prophecy, that by there faithful ministry it might be preserved and kept, and spread over the whole world.

ACcording to the custom and manner of the other Apostles, he wisheth unto them grace and peace: Grace that is the free favor of god, that he would vouchsafe to embrace them with his so tender love and compassion, from whence floweth and springeth this peace, that is the happy and prosperouse success of all things, which god is accustomed to grant to those, whom he doth acknowledge for his children.

HE craveth and desireth this grace and peace of him which only can give the same, that is of the eternal god, which in all ages doth remain the self same & like him self, w ^t whō (as saith saint James) there is no mutatiō or change, neither any shadow of alteration, which as he is now, and always hath been, so shall he forever and ever continue a patron and mighty defender of his Church.

IT is the office and work of the holy ghost to seal and cōfirm grace and peace in the hearts of the faithful, no marvel it is therefore, though he desire the same from the holy spirit to be given unto the Churches. But this doth trouble some men, that for one spirit, he saith seven spirits, for howsoever the gifts be diverse, yet one spirit worketh all in all. 1. Corin. 12. But we must understand y ^t the Apostle speaketh here according to the vision shown unto him, which he expresseth in the fourth chapter and first verse, where there do appear seven lamps of fire burning before the throne which are the seven spirits of God, which doth no more take away the unity of the holy ghost, then those fiery tongues, which sat upon everyone of the Apostles, in the second of the Acts. That he placeth seven spirits before the throne, he signifieth that those heavenly gifts, which are the effects and workinges of the holy ghost, do descend unto us from no other then from the most high father of light which is the aucthor and giver of all good things.

SEing there is but one only mediator between God and man, even Jesus Christ which alone hath pacified his fathers wrath towards us: not without great cause S. John desireth and craveth grace and peace at his hands, which hath brought us again into the favor of God, and by his death hath established true and perfect peace, betwixt God and mankind. In that the Apostle in this place doth so beautify and adorn our savior Christ, with diverse excellent commondations of dignity and praise, he doth it to this ende that the greater reverence, and aucthorite might be given to this revelation which he received of Christ. First therefore he calleth him a faithful witness, that is one that testifieth the truth, which hath been accoustomed to deliver nothing to his church but that which he hath drawn out from the sacred and holy bosom of his Father: whereupon he him self saith, my doctrine is not mine but his that sent me. He therefore which doth diminish the faithfulness and truth of this his testimony, doth accuse the truth it self of untruth and lying, nether shall his so great blasphemy against the sone of God escape unpunished. To this end also he is called y ^e first begotten of the dead, and prince of the kings of the earth: whereby his most high and souerayngne authority and power, which he hath both over the quick and the dead is approved, as he which overcoming death and triumphing over all his enemies, hath obtained the chief Empire & government both in heaven and earth. To whom now being risen and returned from death, and exalted into the height of glory and majesty, if we do not give due credit and reverence, we are altogether unworthy to enjoy any benefit of his death and passion, or upon whom he should bestow and impart any spark of his glory. Unto him which. &c. whē he falleth into mentiō of the benefits of Christ he cannot withould himself, from celebrating his grace with worthy praise and commendations, which we know Saint Paul doeth almost always, as oft as he was drawn into the consideration of the same grace. And truly we are more then blockish, if at the remembrance of so great benefits, we be not wholly turned in to thanks giving and celebrating of his divine glory. He doth also admonish us, that even the only remembrance of the benefits of Christ ought to suffice among all godly men, that the authority of this doctrine should be sacred and holy.

HE appointeth the love of Christ to be the beginning of one redemption, which for this cause is after a meruailouse sort commended unto us, that when we were his enemies he refused not to wash away all the filthy spots of our sins even with his own precious blood, and to bring us again into the favor of God his father, and not this only, but also of wretched miserable, & abject, bondslaves of Satan, of profane and impure contemners of God, by his benefit he hath exalted and lifted us up to a kingly honor and dignity, and preistly holiness. Seeing he hath made us partakers & heyers of his kingdom, and hath consecrated us priests to offer spiritual sacrifices to god, to him worthelye be all praise glory and dominiō for evermore. Amen. But here the papists have to consider, which study by all means to deminishe and make light the benefit of the death of Christ, whereas the Apostle doth attribute all y ^t may be thereto, as remission of sins, kingly and preistly honor wherewith Christians are exalted, he acknowledgeth to be received only by Christ.

HE proceedeth forward in the same argument, that he might get credit to his prophecy, showing that none can falsely and without danger, despise this doctrine, seeing yt came frō him which shall come to judge the quick and the dead, and shall take vengeance upon the wicked despisers of god. In that he saith he shall come in the clouds, he setteth forth the glory of his cominge, as well to terrefy and beat down the hautye stomachs of the wicked, as to the lyftinge up of the minds of the godly into the hope of blessed redemption, as in the. 24. of Math. And every eye shall se him. &c. No man can fly from his presence, for even the wicked will they nill they shall be brought into the presence of there judge, and those that would most of all withdraw and hide themselves, yea they which pierced him, and handled him moste despitefully, shall even against there willes be drawn forth into his presence. Furthermore all the kindreds of the earth which do so scornfully and proudly reject and despise all his government, shall then but all to late, with great sorrow acknowledge, howe vnhappely they conspired together to reject and cast of his yoke, whose judgment they are compelled to receive and enter into vnwillinglye.

Even so Amen. He confirmeth the former sentence with a double affirmation in Greake and Hebrew, that he may commend the certeinte of the same. For there is nothing more easy to profane persons then to deride our hope that we have of the seconde coming of Christ and to delight and sport thē selves, the mean whiles in their delicate pleasures. But at length they shall prove by experience to there great hurt, that this promise is not in vain. When as all the tribes of the earth in desperate manner shall bewail them selves over him. S. John doth also express with how fervent prayers, all the godly ought to desire the coming of that day, when as all the wicked being thrown down, Christ shall have his perfect glory.

LAstelye he beautifieth and setteth forth the excellency and worthiness of this prophecy, in this, that it is his which is the beginning, and the ende, eternal and almighty, whom also (that the authority may be the greater) he bringeth in speaking in his own person I am the Alpha and Omega, alpha in the Grecians proverb, which is also in use among latin writers, signifieth the first▪ and by the same reason Omega signifieth the last. The beginning and the ende, of whom all creatures took there beginning, which unless they should be kept from destruction by his secret virtue & power, they would every moment vanish away and consume to nothing, which thing although it should come to pass, yet no part of his divine majesty should be thereby deminished. For howsoever all creatures be subject to alteration and change, God alone is free from all unstableness. It remaineth therefore if we will be happy and blessed, y ^t we cleave wholly to him, because y ^t • bout him we shall find nothing but corruptiō & destruction. Which is. That is eternal, vnchāgeable, & the self same throughout all ages, ( And which is to come ) he showeth y ^t he doth not speak of the incomprehensible essence of God, of which the sophisters do foolishly and childishly bable many things, otherwise he should say, And he which shall be. But whē he affirmeth that he will come, he signifieth unto us, that hereafter he will make manifest his glory even unto men, as well for the comfort and consolation of his Church, as for the destructiō and overthrow of the wicked. For the lord is said to come, either to defend the faithful, or else to revenge himself vpō the wicked. Almighty we ought not here to dreme of any idle power which doth nothing, but to understand it of such a might as governeth all things with his only will, disposeth all things by providence, and by force and strength bringeth all things to pas. The meaning is, that Christ (which is alpha and omega, the beginning & the end, eternal & unchangeable) is the aucthor of this prophecy, that the faithful may receive it with reverence, the wicked and ungodly cannot despise the same without there deserved punishment.

NOw he enterith into the narration of the first vision, describing the time, and place & manner of the same. But it is offensive to some, that he so often mentioneth his own name, as though it were not needful for him that declareth so wonderful visions, often to put the faithful in mind, who he is which writeth them, least that they should suspect those things to be but devises of man's brain, when as they were testified of him whose calling and faith were sufficiently known to the Church. Which self same thing we know, to be done often time of the other Prophets, but especially of Daniel which doth more oftener repeat his own name then this S. John. Howbeit the great modesty of y ^e apostle here appeareth, that when as in many degrees he excelled other, yet he maketh himself equal with the rest, calling himself a brother, and a partaker of the commune grace of the saints. Far otherwise is it with the Roman Bishop which even in every trifling questiō but doth nothing else but ratle out y ^e popely dignity of the sea Apostolic, and the excellency of his own holiness. But these three things are to be noted, in which Saint John saith he is a companion, that is in the kingdom, in affliction, and in the patience of Jesus Christ. He chalingeth therefore unto himself a portion in afflictions, because it is almost impossible, that any should profess Christ sincerely, but that Satan will seek to lay manifold troubles upon them: how much more then if he preach the Gospel: but it is a glorious thing to suffer for Christ. S. John doth therefore comfort the godly, that they are not chastised with any other of God's scorges, then he him self, whom they knew to be most tenderly beloved of God. But this is more, that he addeth, in the kingdom, for if we be made like unto Christ in sufferings, we shall also be made partakers of his glory: according to that which Paul saith, if we suffer together with him we shall also reign together with him.

And moreover he setteth forth the qualite of Christ's kingdom in this life to be such, y ^t although we seme daily to be overwhelmed with adversities and troubles, yet the majesty of this his kingdom getting the victory, triumpheth over all afflictions. And thirdly that he adjoineth, in patience, he teacech that troubles and afflicttons do no otherwise profit us to the attaining of this kingdom, then if we bear them patiently for Christ's glory and the spreading abroad of his gospel In the mean while let us not pas over this, that he calleth it the patience of Christ, which none can have but by his benefit, that they may be able with a quiet and pacified, yea a merry and ioyefull mind to bear the cross laid upon there shoulders.

I was in an I will called Patmos. &c. Now he showeth the place, that is a little, desert, barrain and unpleasant iland of the sea Aegium, which is called Patmos, into which he was banished by the tyrant Domitian, as all histories agree with one consent.

For the word of God and for th • testimony of Jesus. &c. He showeth that the preaching of the word of God and the Gospel of Jesus, was the cause of this his banishment, not that he would willingly seek any solitary place their to dwell in, as now of later time the Monks, the Heremites Anachorts & other solicarie persons have used to do, for whō it had been more meter, if they had been able, or if it had been lawful for them, to have given there diligent attendance in declaring God's word and preaching Christ's Gospel, in the greatest and most famous cities, if they would truly have immitated S. John.

NOwe he declareth the time whan this vision was shown unto him, y ^t is vpō y ^e day of the Lord or Sunday, which day was kept holy in the assembleies of the Christians, and S. Paul calleth it the first day after the Sabbath. At which time, I doubt not but that Saint John, even in that great desert, although he were absent in body, yet was present in spirit, with the Churches: and with his godly prayers and meditations, did commend them to the custody and defense of Christ. That he saith he was in the spirit, I understand that he was ravished from himself, and that his bodily senses in the mean time rested, that his mind might be more free in beholding those things which the Lord shown unto him. Here we are taught that the baseness or deformity of any place, cannot let but that the godly mind, may be drawn up into the secretes of the heavenly glory. John receiveth visions in the I will of Patmos, Peter in the roufe of a tanners house, and afterward also in prison: and Paul in a torn ship, for to such things, neither doth the excellency of the place anything availl, nether the unworthiness thereof anything hinder.

And I heard behind me a great voice as it were of a trumpet saying. &c. That suddenly he heard a great voice, even as it were of a loud sounding trumpet, the lord would have him first stricken down and amazed with the straungenesse and greatness of the thing it self, that he might be the more attentively prepared, to receive those things which by and by after, were revealed unto him. To the same end also. I refer this, that he heard the voice behind his back. For those things are more sudden & more unawares, which come upon us behind our backs, then those which come before our faces.

LEast that S. John should stand in doubt whether this vision were delivered unto him by divine inspiration or no, Christ testifieth with plain and clear voice, that he is eternal God, the first and the last, according to with sense, the lord in the 41. and 44. Chap. of Isaiah calleth him self the first and the last.

That which thou seest, write in a book, and send it unto the seven Churches which are in Asia, &c. That he might not think that he was made partaker of this divine revelation only for his own sake, (as saint Paul which was taken up even into the third heaven and heard things which it was not lawful to utter) but that he might make it common to y ^e whole Church, he is commanded to gather together in a book those things which he saw, & to send it to the seven Churches of Asia, both that they might be keepers of this prophetical book, and also that they might witness to the whole world, that it was written by the ministry of that same Apostle, of whose faith and plain dealing they had sufficient proof.

WHen as he saw nothing before him, and yet was commanded to write those things which he saw, he turned back that he might see him which uttered this voice, which seemed also to talk with him even as familierly as with one whom he knew. And when he was turned, he saw seven golden candelstickes, which because Christ himself afterward expoundeth 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 to be seven Churches, we need not any longer rest in them. The like is shown to Zechariah in the 4. Chapt. of his prophecy, excepting this, that Zechariah saw but one for the whole Church, & John did see seuē for many particular churches, which were as partes and members of the whole. But how the sign doth represent the thing signified, we will afterward declare.

IT is not greatly material whether we understand, that S. John did know the outward form and shape of our savior Christ in the Angel which he had seen, or whether y ^t speaking simply according to y ^e manner of the old Prophets, he meaneth that he appeared having taken upon him y ^t form and shape of a man, so that we hold this for certainty, that he represented the person and figure of Christ, which manifested him self to be seen. For he is always cōuersant in the midst of his church & doth govern it with his spirit, & hath a continual care over the same. In vain therefore we seek Christ any other where, then in the church, in vain also do we seek a Church founded upon any other then Christ. What can the Roman bishops here answer, which boast them selves to be Christ's vicares as though he were absent, whom nevertheless John saw in the midst of the candelsticks, because he is always present with his Church, and challengeth the whole government thereof to him self alone.

Clothed with a garment down to the feet. &c. Bycause this kind of garment was such as pertained to the priests, I do not mislike that some do interpret it to signify in this place, the pureness & innocence of the priesthood of Christ: although in my judgment it is more simple to say, that it declareth a certain rare dignity, and reverend majesty of the person that weareth it.

And gyrded about the papps with a gold̄ gyrdle. The priests were also girded about with a gyrdle y ^t they might y ^e more speedily execute there office, for a large garment hanging louse about one, is a let or hinderance to those which should speedily finish any work they go about. Christ therefore is gyrded about with a gouldē gyrdel that we should not think he s • andeth in the midst of the candelstickes like a dead Image, or as an idle loker on, but as one that is girded up, and so most redely prepared to execute those necessary business, which do appertain unto him in the government of the Church. Which readiness truly is more precious then any gold, and is such an ornament to his office and function, that not unworthily, it might well be signified unto us by a golden gyrdle. But in that he hath his breast gyrded about and not his loins, some think it to be done for this cause, that he hath no need, as mortal wreches have, to repress with gyrding about, praue and wicked affections from which he was free, but his breast only replenishede with wisdom, and love towards his servants is gyrded about with a golden gyrdell, to signify his great diligence.

BY this shining brightness of his head and his hear, it is necessary that we understand his wonderful glory and dignity, which far surmounteth the condition of men, which nevertheless shineth in the manhood of Christ. A show whereof he gave, when he was trāsfigured in the mount, when his garments shined whiter then any snow.

And his eyes were as a flame of fiere, &c. Some do refer this to wrathfulnesse & anger, wherewith he is incensed & stirred up against his enemies. But I think rather y ^t they signify the exceeding quickenes and sharpness of his sight, wherewith even as fiere he perceth through all things, so y ^t nothing can be hid from his presence, no not the secretes and hid corners of y ^• heart. In vain therefore do hypocrites hope that they can keep them sel • es close from his sight, whose fierye eyes do pierce through evē unto all the depest secrets. And such an head yt behooveth y ^e church dispersed over the face of the whole world to have, which being furnished w ^t fiery eyes, may loke round about into all parts of the same, and find out the subtle and pryuie practices & deceiptes of Satan, and when they are found out can auoyed them.

THis similitude doth express the constancy and vnweryed study and diligence of Christ in cherishing and helping his Church, when with these feet he walketh continually in the midst of the candelstickes. There is also noted unto us, the beauty and perfection of his ways, because he hath feet of metal tried and polished with fire.

And his voice was as the sound of many waters. First he compared his voice to a trumpet, now to the noise of many waters, and afterward also he will compare it to thonder, and not w ^t out Just cause, which sounded through the whole world in spreading abroad of the Gospel. Which that we may pass over other things, is of such virtue and force, that the dead shall hear it out of there graves. Whereby the shamful insensible blockishness of those mē is the more to be abhorred, whose ears being daily stricken with the sound thereof, do ether scarcelye at the length hear but a little, or else are altogether deaf.

THE stars he himself doth interpret to be Aungells, y ^t is pastors of the Churches, which otherwise are subject to innumerable perils and dangers, but that the Lord holdeth them in his right hand, least that they should fall, and with great care he defendeth those, to whom he hath committed the charge over his Church. Here the true pastors are admonished, that they ought not to leave of from doing there duty, for any labors, crosses, or afflictions, for howsoever Satan and his ministers shall raise up false accusations against them, and threaten imprisonments, torments and death also it self, yet they ought manfully to contemn all these, because he himself hath a care over there health and safeguard, out of whose hand, no force or power is able to draw them.

And out of his mouth went a sharp two edged sword. It is very usual in the scriptures to compare the word of God unto a two edged sword which s. Paul calleth the sword of the spirit. With this sword the faithful are armed against all the violence, crafts and subtiltye of the devil, the mighty force whereof the Apostle doth notably describe in the 4. Chapter to y ^e Hebrews. With the same Christ fyghteth against his enemies. And we may not take this sword anywhere else, then proceeding out of his mouth, for whatsoever came not forth of the holy mouth of Christ, is not in any wise to be taken for y ^e word of God.

And his face shone even as the sun in his strength. &c. The same that the Sūne is to y ^e whole world, even the same is Christ to his church, which being but only one, and placed in heaven, yet nevertheless, with his shining brightness he lighteneth y ^e whole church being a straūger vpō earth, for truly he is y ^e sun of righteousness, which so soon as he shineth in the consciences of the godly, straighte way driveth away all the darkness of the devil, and filleth the mind with most joyful light, whose brightness to cover with the clouds of darkness the devil laboreth all in vain, which is so far of, that they should be to able obscure & darken his clear countenance, that they being dispersed and driven away, his glory doth appear out of them far more clear and bright.

MAnnes infirmity cannot bear the beholdinge of God's glory, but straight way it falleth down. No marvel it is therefore though S. John beholding Christ in such brightenes, fell down as it were dead before his feet. For which cause his word is more to be reverenced, where with he allureth us so gently and familierly to come unto him, which if he should show forth but even the least shadow of his heavenly glory, we should not be able to abide it, but should fall down upon the earth as dead.

Then he laid his right hand upon me saying. &c. The Lord lifteth up his servant that lay prostrate upon the earth w ^c his touching & with his voice. For after that God hath humbled us to his obedience he comforteth us again by his mercy. We are here taught that we shall lie dead at the beholdinge of the heuenlye glory, except Christ reach forth his hand unto us, and with his comfortable voice take from us our fear.

Fear not I am the first and the last. &c. He showeth that they need not to fear, to whom Christ which is the first & the last doth vouchsafe to be merciful.

I live and was dead. &c. And which liveth for this ende y ^t he may forever save those that come unto god by him. From whom it is so far of that death should take away his life, that contrariewise being conqueror of death he hath attained eternal life. This particle Amē is added for the greater confirmation.

I have the keys of hell and of death. &c. He saith that he hath obtained the high government and empire over eternal death, that he might declare unto us, that they need not to be afraid of death or hell: whom Christ hath taken into his custody and keeping: on the contrary parte, that they shall be adjudged to eternal punnishments which become enemies to him, which hath the keys of hell and death.

HE commandeth that he should diligently commit to writing the visions shown unto him: of which he declareth some of them to be descriptions of things even then present, as those which did peculierly pertain to those seuē Churches: and some of them to express the state and conditiō of the church even unto the worlds ende.

CHrist is the best interpreter of all mysteries, he expoundeth therefore the mistery of the seven stars and of the seven canstelstickes teaching that by the stars is signified the Ministers of the Churches, which ought to shine before the Churches in y ^e light of heavenly doctrine, & as stars to take all their light frō the sun which is Christ. By the gold̄ candelstickes is meant the churches which God hath chosen, to sustain the light of his gospel in the midst of y ^e darkness of this world, as in another place the Church is called the pillar of truth. The candelsticks are of gold, that we may know in what price they are with God. Moreover here, we learn that without the Churches which are the candelstickes to bear the light, we shall find nothing in this world but horrible darkness. Let us beseech Christ therefore, that he will forever keep this light among us, and that he will draw us out of the darkness of this world and bring us to the light of his heavenly glory, to whom be all praise and honor forever and ever. Amen.

The second Chapter.

T Hat the Churches might understand how profitable this prophecy should be to the ages following, & therefore they might receive it more reverently, and keep it more religiouslye, and spread it abroad more diligently: the lord would instruct them by some experience in them selves. The Church of Ephesus was as it were the mother city of all Asia. Not that it had any authority over the rest (for there was no difference perceived to be among the gold̄ Candelstickes) but y ^t it was gathered together in the moste famous city & therefore ought chiefly to give forth hir light by example of doctrine and manners. And he writeth to the Angels of the Churches that is to the Ministers and Pastors, not that those admonitions were necessary to them only but because that, from them whether it be good or evil that proceaded, it flowed into the whole body of the Church whereof they had the government, like as also in the Church whatsoever things were well or evil, they ought to be imputed either to there diligence or negligence.

These things saith he that holdeth the seven stars in his right hand, and walketh in the midst of the seven golden Candelstickes.

THat the pastors of the Church might know how greatly they ought to esteem these admonitions, Christ foretelleth y ^t they all proceeded frō him, which a little before was perfectly described in the vision. As touching the pastor of Ephesus, he writeth, that it is the commandment of him that holdeth the seven stars. &c. That is, which by his ayed and succor doth defend as well the Churches them selves, as there pastors, and by his provident care, doth keep them in safety, that he may acknowledge it to be his benefit, that being free from so many evils, and adorned and decked with so many virtues, he should be praised of Christ.

BEcause nothing is more easy to hypocrites then to boast of faith which outwardly doth not appear by any works, or else doth glory in works that are only coloured and deceyrable, he forwarneth all mē, that whatsoever faith they boast themselves, in outward profession to have, that he thoroughly seeth and knoweth what there works are (. And thy labor ) It seemeth that the diligent care of this pastor in governing the Church was very great, that the Lord doth count it worthy of such praise. And truly this diligence is most necessary for the minister which hath the care of the Lord's flock committed unto him, to which also he ought to join patience, because it cannot be, that any can be able to execute diligently the office committed unto him, but that Satan will devise, and stere up diverse persecutions and troubles against him, which that he may bear with a strong and stable mind, he hath need to be armed with patience.

And thou canst not forbear them which are evil, and hast examined them which say they are Apostles and are not, & hast found them liars. &c. He doth also commend the zeal of this pastore, in driuinge Wicked men out of the church, and such as would not be brought to a better mind, and not only those which shown them selves openly to be such, but even those also, which shown them selves under the honorable name of Apostles, when as in the mean time they were grievous plagues to the churches, of which sort are said to be, Nicholas, Ebion, Cherinthus, Marcion, Manicheus, which strived and labored with there new opinions, to defile the puretie of the gospel, whose subtleties and deceiptes by his diligence, and wisdom being found out, he perceived, & when they were perceived he strongly resisted them.

Although he could not bear there wickedness, yet he was constrained to suffer the troubles & persecutions which they stirred up against him. Which because he bare patiently, he declared that he did not boast of patience, but that he had patience in deed. Lastly that he would willingly sustain so great labor for Christ's names sake, and y ^t he never fainted as over come with any griefs, it is sufficient proof, that he was the servant of Christ, and not of his own belly, a pastor of the church, and not an heyering.

THere is nothing thoroughly perfect in this corrupt nature of man. For he which a little before seemed to want nothing that should make to the praise and commendation of a good pastor, is now accused, that he hath left his former love. For when as we ought to profit and go forward daily in the study of godliness, and charity towards our neighbors, he went not forward, but into y ^t which was worse. For he had caste of much of his former burninge zeal, which nevertheless, he ought daily more and more to have increased. But it may be demanded how his zeal should first be commonded, and his vnweried exercise of labouringe. It may be answered, that his zeal was evē then also worthy commendation, although it were much more fervent before, and it may come to pass, y ^t one may he endued with a heroical spirit against the ungodly, and yet not love his brethren as he ought to do, for these two I join together, piety toward God and love towards our brethren, because nether of them is without the other.

THE disease being found out and shown, although never so secret, he counselleth and persuadeth to lay to it y ^e medicine of repentance, which that it may be healthful, he commandeth him two things. Fyrst to way and consider from how exellēt godliness he is cast down, out of what blessed state and condition he is fallen, and whether at length (except he take hede in time) of necessity he must fall, which suffereth love by little and little to die in him self. The other is that he slatter not him self, like as hypocrites do in this dangerous estate, nether seek colors or clokes to hide and excuse his fault, but without delay recover his former love, and do his former works, which things if he neglect, he shall shortly prove, how dangerous a thing it is, to despise the frendely admonitions of Christ, when as his candelsticke being removed out of his place, he may look for nothing but horrible darkness yea more then the darkness of Egypt, to come upon him. This place doth admonish us how sharply God will punish the neglect of profiting and going forward in godliness. But it seemeth contrary to all reason, that for one man's offense, y ^e whole church should be punished w ^t so extreme & deadly a punishment, but we ought to remember that this evil flowing out of the pastour him self, did run over the whole Church. For such as the ministers of the Church are such also we see the people for the most part to be.

HE meaneth him to have deserved, that even out of hand he should execute sharp punishment upon him, but that he might not think his former virtues to be defrauded of there just reward, he showeth that there is a time of repentance granted, specially for this cause, that he fully hated the doctrine and works of the Nicholaites which the Lord also pronounceth to be worthy of his hatred. Whith works if we may believe ancient writings, were wicked and foul pollutions & defilinges of Matrimony, and prostitutiones of there wives, which they would have in common among them and afte • ward Christ callethe it fornication, and eatinge of things offered to Idols. But the papists shall here unfitly move any question as concerning the deserts of works.

When as also the Lord doth seme often to give some reward to the works of the wicked, which have but an outward show of goodness as the feigned repentance of Achabe, which he doth for this cause that he may show how greatly those which are good works in deed do please him, much more the virtues of the godly ought to be accepted of him which is y ^e aucthor of all goodness, not that they deserve any such thing, seeing they be imperfect, but because through his fatherly favor, they are taken in good part.

LEast any should think these things to be spoken only to the pastors of the Churches, the holy ghost speaketh generally to all, as many as have there ears opened to hear what the spirit saith, not only to the Aungells, but also to the Churches them selves. Whereby we do well understand, that these admonitions are not private to some particular persons, but common to all. For those that shall sin after the the same manner, shall be rewarded with the like punishment, like as also the same rewards are appointed to those that covet to follow the same virtues which are here commended.

To him that over cometh I will give to eat of the tree of life which is in the midst of the paradise of God. &c. He teacheth that the godly have a great strife, with this world & with the devil, but all labors are to be set light by, in consideration of the inestimable greatness of the reward. To the conquerors therefore in this battaill, the Lord which is our governor in the same, will grant them to eat of the fruit of the tree of eternal life, which is in the midst of the heavenly paradise, from the use whereof we know that our first parents for there sin were justly excluded. Here we are taught that it is Christ, that openeth the paradise unto us which was shute, which freely giveth unto us eternal life, whereof the tree of life was a sacrament, and yet, not unto such as are slothful and idle, but to those that fight valiantly against the enemies, and in the end by his virtue and power overcome thē. We are here also put in mind, what a prouocatiō to stir us up to contend, the greatness of the reward set forth to those that overcome, ought to be, when as we daily see the greatest labors to be borne for the obtaining of the smallest benefits of this corruptible life.

SMyrna was y ^e chiefest city of Ionia, therefore he was cōmanded to send the seconde epistle to the Bishop of the same, this bishop as it seemeth was a right faithful Christian, whē as the Lord counted nothing in him worthy reprehension, not that he was without sin, but that as much as man's weakness could, he was free from heynouse offenses, and a faithful administratour of the office and charge committed unto him. Which was down so much the more, because the Lord had exercised him with continual temptations. For we se that idleness bredeth carelessness and securite. He had need therefore of great consolation, because he was oppressed with many adversities. Christ therefore useth such a kind of preface, which should be most fit to confirm and strengthen him, that he is the first and the last, that is eternal God, therefore though he should suffer the most grievous affliction of all, which is death it self, yet Christ which hath overcome death, and hell, liveth forever, not for him self but for us.

THat his works are allowed of Christ, it ought to be as much as all rewards, and a most notable comfort, for God can never forsake, those whose works he testifieth do please him. But he proceedeth foreward, and first he saith that he doth know his affliction and poverty. The Devil can lay nothing upon the godly, rashly or without the determinat counsel of God the lord knoweth both. The weight of afflictions and the strength of his servants, wherefore he will not suffer them to be tempted above that they are able to bear, but he will show a way out, even of the midst of the maze of temptations. He is not ignorant how heavy a burden poverty is, but yet he saith that this pastour is rich because he had an incorruptible treasure laid up in heaven. The riches of this world are thorns, by which the immortal seed is choked, therefore we ought not to be grieved for the want of them. And it is very like that by these two things, that is by affliction and poverty, he was holden in his office, least he should wax wanton, or be taken in the deceitfulness of the world.

And I know the blasphemy of those that call them selves Jews and are not but are the synagoge of Satan. &c. Thirdly he addeth the slander wherewith the wicked did assail him, which falsely called them selves Jews, that is the Church of God when as there wickedness did bewray them, not to be the holy seed of Abraham, but y ^e profane synagog of Satan, & as it is said in the history of Sufanna, y ^e seed of Canaan and not of Judah. Truly a noble mind & a clear conscience of all evils beareth this cauilinge slaunderings most greuouslye, but this ought to suffice the godly that Christ pronounceth them blessed, which for his cause have all poisoned tongues armed against thē. And here he admonisheth that this blasphemy is not spronge up from good men, but it was raised by wicked hypocrites, whose abominations were detested and abhorred of all the godly. This place doeth teache, that it is profitable to the godly pastors of the church, to be tried by afflictions, by poverty, and sometime also by infamy and sclaunderinge, raised up by the subtiltye of Satan and his ministers, by which there faith, constancy, patience, and innocencye, is better proved and tried, then if they should live in happy estate all there life long not oppressed with any adversities.

AFter that he hath testified that he knoweth his labors, least that he might think anything to come vpō him by chance or at the will and pleasure of the adversaries, that he might perceive he was strengthened by the aied of god, that hitherto he did not faint in the troublesome waves of afflictions: he doth instruct & arm him against the storms following against the most bitter hatred of Satan, which he should shortly tai • of by experience. For the mad rage of the devil should proceed so far, that he would cast certain of his flock into prison, for the testimony of the gospel, but he showeth that the divine providence of god would so moderate this his furious rage, that this tribulation should not bring destruction to the children of god which Satan sought to bring to pas, but a trial which is profitable for them. Here we se by whose leadinge the enemies of the Church rage in cruelty against the faithful, that is by the inspiration of the Devil, which hath the governance of all there works, and also worketh in them. We are put in mind with what kind of weapons and armoure we ought to be furnished against this spiritual adversary, that is with spiritual armor.

And ye shall have tribulation ten days. &c. The mumber of ten in the scriptures, according to the phrase of the Hebrew tongue, is the number of fullness or perfection. As in Genes. 31. Num. 14. Job. 29 He declareth therefore unto them, that so long as they remain in this world, they must not hope to have an end of there afflictions. Nevertheless he mitigateth the grief of the continaunce thereof, in that he noteth that time, by days and not by years, as if he should say, for a few days, whiles ye live in this world ye shall be subject to troubles and afflictions, which being finished ye shall inioye eternal blessedness in heaven.

Be faithful unto death and I will give the a crown of life. &c. We see now what shield he counselleth us to hold out against all these weapons, that is faith, which he commandeth us to keep constant, & stable even unto death that it may be adorned with the crown of immortality, He teacheth that afflictions are not to be suffered heauiely or sorowfully, throughout the short course of this life, when as they are to be rewarded with perpetual felicite, and that death is manfully to be suffered for Christ, which eternal life shall recompense, reproach and ignominye is not to be feared, which doth bring us to the crown of glory.

AGaine the holy ghost doth witness that this is a voice which all the godly should diligently way and consider: He that overcometh shall not be hurt of the second death, that is he shall be delivered from everlasting damnation. The first death is of the body only, the second both of body and soul. A wonderful comfort that they which be tormented with sundry kinds of afflictions in this world, after death hath finished this wretched life, shall live forever in most blessed estate, and voyed of all fear of death. For this mortal life is evē for this cause miserable, y ^t it is in fear of death always hanging over it, not only of the body but much more of the soul, except in those in which by y ^e death of Christ, the stinge of death being broken, they are called to the hope of blessed, and immortal life.

PErgamus was the chief city of Phrygia, to whose bysshop the third epistle is sent, with this preface, y ^t it was sent from him, which hath the two edged sword, whose doctrine can suffer no mingling of profane opinions, but cutteth of all perverse doctrines from the Church, as perniciouse plagues to the same.

FIrst Christ doth knowledge, and confess that he doth alowe, whatsoever things are well donne of him, and yet this doth not hinder, that he should less freely show, whatsoever he noteth in him worthy reprehension.

And where thou dwellest, even where Satan's throne is and thou kepest my name. &c. How much more grievous the perils were which compassed him in on every side, so much more commendable was his faith and the invincible constancy of his mind. He dwelled wheare the throne of Satan was, that is, where all godliness was trodden down, and ungodliness bare all the swaye. Whereas Satan sitting as it were in the stately seat of his kingdom ruled all things according to his own pleasure. In that place, as it was necessary that all wickedness should abound, so likewise the greatest cruelty and tyranny. It was an argument of a couragiouse and heroical spirit, and a plain proof of divine constancy, in so great dangers, to hold a free and sound confession of the faith.

And hast not denied my faith even in those days when Antipas my faithful martyr was slain among you where Satan dwelleth. &c. He testifieth that the constancy of this confession of his faith, was not broken by any denial, no not even then when persecution did moste of all rage against the church, that is, even at that time when as the faithful martyr of Christ Antypas was cruelly murdered, with those which being led and governed by Satan like ravening wolves do cruelly rage against the flock of Christ. This place doeth teach that wheresoerver c • uelty and tyranny doth rage against the children of God, there is neither the seat of Christ nor of the Apostles, but of Satan, as it is in the Church of Rome. Moreover that denial of faith, although it be in extreme dangers, is not permitted to Christians, as the false Nychodemits maintain. And lastly what honorable mention Christ maketh of his martyre which was slain, that we should not doubt how precious the death of them is to the Lord, to whom it is granted, by there death to glorify God.

CHrist doth not keep close that which was wanting in him that is to say the zeal which he had commended in the pastor of Ephesus, that he could not suffer the wicked, and specially the Nicholaites whose doctrine also the lord testifieth that he hateth, this pastor of Pergamos did not so manfully and stoutlye resist such kind of persons.

Because thou hast there, them that maintain the doctrine of Balaā, which taught Balac to put a stumbling block before the children of Israel, that they should eat of things sacrifised to Idols and commit fornication. &c. That he might make those men more to to be abhorred he compareth there doctrine, with the doctrine of the old false Prophet Balaam which for rewards sake, taught and instructed Balac, withe what engines the health and safeguard of the Israelites might he overthrown, that is, that by the whorishe women of the Midianites they might be enticed to fornication and idolatrye, which came so to pas, as we read in Numery 14 and 25. and the Nicholaites did teach y ^e same things, that is to have wives in common and without any difference to eat those things that were offered to Idols, whereby it is gathered, that as they were given to foul pleasures of the flesh, so also couetously minded, which for filthy • ukers sake taught those things y ^t were not mete. The pastors are here admonished that they ought not to wink at the aucthors and teachers of errors, and false doctrine no not even then, when as persecution is most cruel and bitter, for it is great danger, tha • the poison should spread further abroad, and devour the whole and sincere sheep of Christ.

WE must needs confess that he had heynousely sinned, that he should be called to repentance, and that under this condition, that except he should speedily return in to the right way, the Lord himself will fight against them, & • lea them with the sword of his mouth. For this is the force and strength of his word, that those which it doth not bring to a better mind it maketh subject to eternal curse. But here the question may be asked, what this did pertain to the pastour of Pergamos which was of a right judgment in the faith, if the Lord justly punish the Nicholaites being heretics. I answer that the Lord comprehendeth him in the number of the same persons, so long as he shall not leave of to communicate with them in there sins, by favoring, and wickinge at the same. For he will require there blood at his hands, if he shall be negligent in doing his office, either in correcting, or driving them out of the Church.

HE doth always repeat this, that we may know, that it is the purpose of the holy ghost to set forth this doctrine not for one man or one Church only but generallye for all men.

To him that overcometh I will give to eat manna that is hid and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. &c. Like as he threteneth punishment to the dispisers of his word, so also he promiseth reward to the faithful that shall overcome all temptations: that being made partakers of the heavenly table, they shall be satisfied with angels bread. Not with that manna which there fathers did eat forty years in the wilderness and yet are dead, but with that living bread which came down from heaven, and giveth eternal life to as many as shall eat it. Of which the former manna was but a figure & shadow. And he seemeth to allude to that manna which was hid in the ark, which being kept by the commandment of God, remained many hundred years uncorrupted, when as that notwithstanding which the Israelites did eat, being kept but unto the next day would putt •• ye and slincke. A white stone, in election of officers did assign him, which should be made a magistrate. By this white stone thefore the Lord doth signify, what great honor he will be stowe upon him, which shall overcome the vain enticementes of this world. By the name written in it, which none doth understand, but he which receiveth the stone, I understand that by the earnest of the spirit shall be sealed in his heart, the full assurance of eternal life, of which everyone is privy to him self alone. He doth promise therefore, not only of the hiden manna plenty & fullness, but also everlasting tranquility of mind, through the feling of God's mercy. The new name signifieth the grace of regeneration, that a new name may agree to a new man. Woe be to our cowardlye sluggishness, if pleasing our selves in the vain pleasures of this world we either despise or little esteem so ample rewards, and like to the Israelites, desire flesh to be given us instead of manna, and being called to the dignity of the children of God, we had rather serve in Egypt, in most miserable bondage.

HE is commanded to write the fourth epistle to y ^e pastor of the Church which is at Thyatira a city of Lydia. He maketh this preface that the son of God is the aucthor of this Epistle, from whose fiery eyes no spot or blemish of the Church can be hid, whose feet being like fine brass, do signify the perfection of his ways, neither do they admit any forged myxtures.

THere are many virtues commended in him, but yet not without some spot of negligence. Very properly and fitly he joineth service to charity, and patience to faith. For if we love our brethren with unfeigned love, we shall not be grieved to do the duetyes of charity towards them. And if we have a lively faith in God, we will for his glories sake, suffer patiently all the calamities which he shall lay upon us.

And thy works. &c. which sprong and flowed out of these virtues, faith in God and love towards our neighbors. It was not a bare and empty name of faith & charity, but he was endued with true faith which worketh by charity.

And the last are moe then the first. &c. This doth almost exceed the other praises, and commendations, that he had not left his former love, as the pastour of Ephesus had, but the study of godliness did increase in him daily more and more. Which thing although it be straitly required of all men, yet we find but few which do not the contrary, that is that either they profit not in godliness at all, or else are changed into worse. We must therefore have great care to imitate and follow this Church and the pastour of the same, that we may do our endeavor, that the procedinges may not only be agreeable to the beginninges, but also excel the same.

THis pastour is reproved, for his neclect of ecclesiastical displine, that he did not put to silence, those prattling women which taught wicked things. Whereby we gather, that it is the office of the minister, to repress the insolent pride of those which arrogantly take upon them the office of teaching not being called thereto by the Church, much more it pertaineth to them, to repress false Prophets, which set forth there perverse opinions. Like as this minister is here first reprehended, that he suffered a woman, whether she were but one, or whether they were moe, to teach, which is not agreeable to the comeliness of ecclesiastical discipline: & after, that he did bear w ^t hir teaching so wicked things. And he calleth hir Jezebel because that according to the example of the wicked wife of Ahab, she deceived the people & seduced them into errors. Which although she pretended to have a spirit of prophecy in here impieties, yet she is known by this, that she feigned new revelations, to establish the damned doctrine of the Nicholaites. For she taught with these Nicholaites, these things, to committee fornication & to eat meat offered to Idols. This was no small necligence of the pastour, that he suffered the servants of God, the sheep of Christ, by his carelessness to fall hedlonge into so deape a dongeon of errors. We may note here the craftiues of Satan, which that he may make his false stuff sailable among men, invented new revelations contrary to the word of God. So Simon showeth of on Selen, Apelles of Philemena, Montanus of Prisca & Maximilla, the Papists have there Brigites, and in our age also they suborn certain prophesing wenches, as now of late in Kent a certain nunne named Elizabeth Barton, all of them that they may defile the pure doctrine of the Gospel, set forth in the holy writings of the Apostles with new and impure opinions, under the show of heavenly revelations. Such pestilent sores as these are diligently to be eschewed.

IT is meruail that the most mighty God would not straightway strike down with thunder these great blasphemies and the Aucthores of the same, so sone as they were brought forth, but his gentleness is wonderful, by which he granteth a time of repentance even to such persons, which when they shall despise, as it is said this arrogante woman did. He recōpenseth his slackenes, with increasing the punnishement.

HE threteneth not her only, but those also which willingly apply there corrupt ears to hear her adulterate doctrine, that except they repent in time they shall be taught by moste sharp punishments, that it is no light matter or such as shall escape unpunished, to defile the heavenly doctrine with these devilish devises. By the bed he himself expoundeth to be mente great affliction, and the Metaphor doth fitly agree, for as adulterers have beds serving for there filthy pleasures, which they esteem as the greatest delights, so the Lord will caste thē into a bed of the greatest miseries, out of which they cannot rise without extreme and final destruction.

THe disciples of the prophets are called there sons. This woman therefore which chalinged to hir self the name of prophetisse had hir disciples which are here called hir childrē. These the Lord doth adjudge to death, and pronounceth that he will punish them most sharply and extremely. That it may be made manifest to all Churches, that no hipocrisy can deceive Christ, which perceth even unto the depe and secret thoughts of the reins & heart. All men peradventure will acknowledge this in voice and words, but yet many do so favor and flatter them selves in gross disimulation that they hope that they can auoyed God's judgment, & therefore to themselves, they let lose the bridle to all ungodliness. But whē god shall perform, y ^t which he hath promised, that he will render to every man according to his works, then they shall perceive howe horrible a thing it is to reject the grace offered unto thē & to continue in there accustomed crooked path of wickedness obstinately unto the ende. But of the deserts of good works here can nothing be gathered, for this far differeth, that God will give to every man according to his works, from this that the papists defend, that God doth respect the merits of works in justifying a man.

IT appeareth that there were many in this Church which did not only not favor this wicked and deuilishe doctrine but also by all means did oppugn & resist the same. Those Christ doth not charge in the same fault with the rest, but doth only exhort them, that they suffer not the simplicite of there faith to be corrupted with any feigned inventions of new revelations, howsoever the aucthors of the same boast nothing else but the depe mysteries of God, which nevertheless rather deserve to be called the secrets of Satan. Except peradventure they them selves called the secreates of there knowledge the depths of Satan, as the words pretend, which cometh all to one ende. Truly Paul had respect to another thing, when he said that the depe cogitations of Satan were not unknown to him.

HE warneth them to be content with the doctrine delivered unto them from the Apostles, and to admit no new opinions, but that they keep the same even unto his coming again, and to reverence it as sacred & holy. Whatsoever therefore the Roman Antichrist & other Heretics strive to bring into the Church, which is manifest not to have been delivered to the Churches from the Apostles, we may strongly reject it, as another burden wherewith the Lord will not have us to be loden.

HE showeth who they be which in the end shall get the victory, not those that for a time shall stand stoutly in the fore front, and afterward be subdued, but they which shall fight even to the ende of the battle. And Christ doth set his works as contrary to the works of the Nicholaites, as also his doctrine is contrary to there doctrine. For as of true and sound doctrine good works do spring and flow, so of necessity evil works follow impure opinions. The reward which he setteth forth by so diverse figurative speeches, is notwithstanding but one, and the same common to all the godly: which is the partaking of him self, so when Christ calleth us to take part of his kingdom, whereof he is the right heir, he giveth all things unto us which are his, foreasmuch as we are made one body with him, he promiseth therefore a government over the gentiles, and that of such power, that we shall rule the rebelliouse and stubborn with an iron scepter, and shall bruise them in pieces, like erthen vessels. That is, all our enemies being trodden down, and all the thretninges of our adversaries, brought to naught, we shall quietly inioye the possession of the heavenly kingdom under Christ which is our head.

WHatsoeuer things, Christ by reason of his manhood is said to have received of his father, he received them for us, and not for himself, he is that morning star which rising in our hearts, driveth away all darckes of blindness.

And we also as morning stars, ye as the sun it (self by his benefit) shall shine in his heavenly kingdom, howsoever the devil and his ministers, with infinite sclaunders and lies oppressing our innocence, do labor to obscure and darcken our name.

AT every several admonition he repeteth this, least we should let them pas without due consideration.

The third Chapter.

T HE first epistle is sent to the Angel of the church which was at • ar • y, whereas first it is profitable to note, that although the estate of that church was moste corrupt, shall it wholye almost deserved to be called dead, yet Christ doth adorn it with the name of a Church, flat against the frentique errors of certain men, which now here acknowledge a church to be where their is any thing, which doth not in all points please them. On the other side the papists do not require anything more earnestly, and with greater contention, then that we would grant the name of the church to the • e company for certain hundred years, in which the truth was almost buried. If that for a few, which it is certain were saved, of that huge mass and multitude, we should attribute this name unto them, yet never the latter we may say with Christ, thou hast a name that thou livest and yet in very deed thou art dead. For althinges are not by and by righte: where we may acknowledge a Church to be.

THis preface also even as the rest, doth very well agree to the matter: which is entreated of in the epistell. For he had to do with a pastor and Church, which he complaineth to be dead, and life is given only by the spirit of God. They therefore which had almost quenched the spirit of God as much as in them lay ought to have sought to him, which alone doeth give the same spirit to those that ask of him. For Christ, from his father sendeth the holy ghost upon the Church, as he himself often witnesseth. John. 14.15.16. chapter. Of the 〈◊〉 of the spirits we have spoken before in the 〈◊〉 Cha. us. 4. That he also holdeth y ^e seuē stars in his han •• he admonish the pastour that he could not hitherto have remained in any parte of life, but that he should utterly have died, except the Lord had sustained and kept him by his virtue and power, from extreme destruction.

Thou hast a name that thou livest, but thou art dead. &c. Thou art counted among the number of those which live unto God and have renounced the world, when as yet thou livest to the world and to thyself, and art counted as dead before God. For if a widow which liveth in pleasures, be dead evē living as Paul saith, how much more the pastour of the church, (which by preaching of the word of God, ought after a sort, to breath into others the spiritual life) may be counted as dead, except he renounce the devil, the flesh, and all the vain inticementes of the world, and frame his whole life to the obedience of Christ. And we nevertheless in the mean while so long as we have a name y ^t we live, do give our selves over to pleasures, we live to the world, we are dead to Christ. For except the Image of God be renewed in us, in vain we boast of the grace of Christ, which is not idle in those, whom it hath truly embraced. Neither ought we to sever Christ frō his spirit. The spirit truly cannot but work effectuousely in those, which Christ by the grace of regeneration shall call to newness of life. This place doth teach, what great danger hangeth over the Churches, through pastors that are half dead, when as the infection proceeding out of one, doth spread over almost the whole flock.

THis admonition doth show, that this pastour was not utterly dead & without all recovery, but oppressed even as with a deadly sleep, and except he should speedily be helped, he would straightway, yield up the ghost. He coūselleth him therefore that he without delay awake out of this slepely sickness, & that he be careful to call back again into life those, things that were even then ready to die, as if he should say, that he was so nygh destructiō, that death hath evē now atached some of his members, and his whole body was even at deathen door, except he speedily shake of this drousines. That he commandeth him to awake, he signifieth that nothing is more unmeet for a pastor of the church, then y ^t he give himself to slepines, whom it behooveth to watch continually over his flock

For I have not sound thy works perfect before God. &c.

He which before said that he knew his works, now showeth of what sort they were, that is, not sound, but imperfect, and which bewrayed his inward hypocrisy. For how beautiful soever they apeared in the eyes of men, yet before God they are found imperfect. But are not the works of the best and godliest, (so long as they are compassed about with the infirmity of the flesh) also imperfect? I confess they be. But here I say, that soundness is opposed to hypocrisy, and not to perfection, which perfectly fulfilleth the whole law of God.

Remember therefore what things thou hast received & heard and hold fast therefore and repent &c. He ministereth a fit medicine to the disease. Cōtinuall sleep had brought forgetfulness. He cōmaūdeath him therefore to call to remembrance the doctrine which he had received and heard, and hold the same and to repent for those things which were committed against it. We are taught here that forgetfulness of the heavenly doctrine brought forth this death of y ^e soul, into which he had fallen, so that it is no meruaill, if where it be altogether silent, (as it is in the papacy) although there all godliness do utterly die.

If thou shalt not watch I will come on the as a these and thou shalt not know what hour I will come vpō thee. They that are oppressed with a deep sleep, are not awaked without great cries and often repeated. Again therefore he commandeth him to awake, for if he go on in giving himself to sleep, it will come to pas, that the lord will strike him with sore vengeance he not thinking it. And no otherwise then thieves are wont to break up there houses which are drowned in a dead s • epe and to slay them, suspecting no such matter, and to spoil them being slain of all there goods: so Christ threteneth that his coming shall be uncertain to him, which except he shall prevent with wailing and repentance, his eternal salvation is utterly lost.

Notwithstanding thou hast a few names in Sardy. &c. By these words he showeth, that this rebuke did not pertain to all the partes and members of the church, but to the moste parte. For he confesseth that there are a few, whom he also knoweth by name, which have kept them selves clean and unspotted from those heynouse vices. Christ doeth not contemn the small number of these, ye he doth more esteem two or three which worship him sincerely, then the infinite multitude of worldlings, which despise his commandments. It is better therefore to be one of these few, whose innocencye Christ testifieth that he doth approve and alow, them to be of the huge multitude of those, which delighting them selves in there filthy pleasures, the Lord counteth as dead.

Which have not defiled there garments. &c. The reason of this Metaphor seemeth to be, that those which have given there names to Christ in baptism, have put on Christ as a garment, that is, have professed righteousness, which garment they do filthely defile, with wicked concupiscences and works of darkness as many, as like the dog to his vomit, and the sow to the mire, do return to there old fleshelye conversation.

And therefore they shall walk with me in white. &c. He promiseth to the godly, that they shall not want the reward of there sound and upright living, for as they have not been partakers with the wicked in there sins, so likewise they shall be free from there punishments.

For they are worthy. Because it is equity and right that they which have lived godly and vncorruptly, should receive the reward of righteousness promised them in Christ. For he doth not here reason concerning y ^e deserts of works, which evē the very papists them selves do not maintain, that they do justify for there worthiness, neither concerning the merits of congruite, because all this dignity doeth depend upon the promises of God, and they are grounded in his free favor he being pacified in Christ. For good works are neither ours, for they are the gifts of God, neither perfectly good, in so much as they be ours, theirfore we cannot deserve anything by them. Moreover this is a notable conselation to the faithful, which live in that company where they see the wrath of God by many mens sins daily provoked, that they may be of good comfort, that God will not punnishe them together withe the wicked, with whom they have not consented in sin and iniquity.

AS well they which shall become conquerors in rising out of the pernicious sleep of security, as they which are never overcome of the same drousye dysease, shall receive white garments the reward of innocency and victory, and the token and badge of true blessedness.

And I will not put out his name out of the book of life. &c. That is they shall receive the crown of eternal life. But for those, which here do labor to overthrow the holy predestination of God, we must understand, that two books of life are mentioned in the holy scriptures, the one of election, the other of calling of the former Paul speaketh in the 4. chapter to the philippians: the 3 verse. & S. John in this reuelat: chap. 13. verse. 8. & 20. verse. 12. & 22. verse. 27. Of the later, y ^e psalmist speaketh, when he saith, let them be blotted out of the book of life, & let them not be writ̄ with the just. And God saith to Moses, I will wipe those out of the book which have sinned against me. Exo. 32. of which this place may not unfitly be understood: as if he should say, by there wickedness they have deserved, that I should wipe them out of the book of life, yet if they shall repent, I will not make void there first calling. For as pertaining to election, we are taught by infinite testimonies of scripture, that it shall remain always unchangeable. But many are called and few are chosen.

But I will confess his name before my father and before his Aungells. If any man be not ashamed of Christ in earth Christ will not be ashamed of him in heaven. For he comforteth the faithful whom the world hath always despised, ye he promiseth that he will acknowledge them for his own, before the Aungells, so that they keep the confession of there faith pure and constant even to the ende.

WHen as this sentence cometh so often, it teacheth that these admonitions which the Lord giveth to the churches, are not carelessly and lightly to be passed over.

IN the sixth epistle the pastour of the church of Philadelphia is praised, and receiveth comfort against the dangers that were at hand, and hanging over him. First therefore Christ beginneth his preface with those things which are most fytte to confime and strenthen this pastour, that he him self is holy & true. Holye because that being fully consecrated to God his Father, he doth sanctify the whole church, which is his body: whereupon he is said to be made to us of God, holiness, righteousness, and redemption, (True) not only because that he is most free from all liynge and dissimulation, to which all mankind is subject, whereby also he deserveth to be called the truth it self, but also because he alone hath set forth true doctrine, y ^t this pastour may acknowledge by whose benefit he hath embraced true doctrine, and is numbered among the saints of God, that is by the benefit of Christ, which is holy and true. What cā the Romaine prelates here answer, that they chaleng to them selves the office of sanctifiynge, that they boast and brag that they cannot err, that the pope doth suffer himself to be called not only holy, but most holy, and holiness it self? are they not blasphemous against Christ which alone is holy and true?

Which hath the key of dauid, which openeth and no man shuteth, shutteth and no man openeth. &c. Which hath full power over the house of David, that is his Church, which so hath granted the keys of the kingdom of heaven to his ministers, that yet he keepeth them to him self. Which hath so committed the government of his Church to Pastors, that he may not in the mean time abrogate his own aucthorite. For least that under the pretence of the keys, the Prelates should chaleng authority and rule over the Church to appoint everything at there own pleasure, he maketh this preface, that he only hath the key of David and openeth and shutteth at his own pleasure, as Lord and ruler, whom no mortal creature can withstand whether he open or shut. For although he promise that he will subscribe and agree in heaven to the sentence given by the Pastors, if they shall lose or bind any thing in earth, yet this is so to be understood, when men bring forth for decree, the Judgment of God, and not there own fantasies. As concerning the Pastor of the Church of Philadelphia, he ought to be admonished even by this preface only, that he by the authority of Christ whom nothing can resist either in heaven or earth, is called to that functiō and office in the Church, and by his virtue shall be helped in discharging his duty, and shall be kept free from violence of all enemies.

CHrist doth acknowledge that the works of this pastour did please him, which might be instead of a spurr, that he might cheerfully go forward in the course he had once begun, for what greater reward ought we to wish? Then that we may do somewhat that is thanckfull and accepted of God.

Behold I have set before the an open door. &c. Saint Paul used this Metaphor, when as he would show the great hope propounded unto him of spreadinge abroad the Gospel in the. 1. Corin. 16. And it doth fitly agree, that Christ doth open unto us the gate of the heavenly kingdom, when he preparethe a way to faith, by the Preachinge of the Gospel.

And no man can shut it. &c. He meaneth that there will be enemies which will labor hard, to hinder and let the course of the Gospel, but they shall trouble them selves in vain. For in spite of the devil and his Aungells, a door is opened which no force of the enemy shall be able to shut.

For thou hast a little strength and hast kept my sayings and hast not denied my name. &c. An argument of a sincere affection, that almost above his strength which Christ confesseth to be but small: he stood constant and stable in the true and most free confession of the faith. For not always he whō God hath endued with greater gifts and fit to the same, hath the greatest care to set forth the Gospel. For you may see many which excel in doctrine and knowledge of tongues, and yet be very cold, and almost dumb in spreading abroad the Gospel: when as in the mean time, those that are endued but with mean knowledge, do labor abundantly in the harvest of the Lord, whose labors, as here we may see, Christ him self will vouchsafe to bless more plentifully. This place doth also beat down y ^t false Nicodemites, when as it teacheth y ^e none other can rightely keep the doctrine of Christ, but those which never deny his name.

HE showeth that the diligent labor and constancy of this Pastor had proceaded so far, that he should by his study and diligence draw some even out of the Iawes of Satan. For he saith that even of the number of those, (which falsely would be named Jews when as nevertheless they were the synagog of Satan, because by all means they persecuted the Church of God) certain should come, which should humbly desire and crave pardon for there heynouse offenses, & should confess & acknowledge earnestly, that he was dear to god whom they vexed hitherto with so great hatred. For in my judgment, it can hardly be understood of stubborn persons, which are compelled against there willes to make this confession. For that ought not to be restrained to few but pertaineth to all the wicked which are the synagog of Satan, except peradventure he would note those, especially of that whole rout which above all others were most troublesome to this pastour whom he said should at length be driven to repentance, 〈◊〉 confession of their sins, when it should be to late.

CHrist will not suffer there hope to be in vain, which shall patiently wait for his aide and succor. For he promiseth deliverance to this pastour frō most great dangers, which did hang over the world for sin: because his faith and constancy were proved by many experiments & sufficiently witnessed to him and to the world.

The words of my patience, therefore I will deliver thee from the time of temptation which will come upon all the world, to try them that dwell in the earth. As this pastoure suffered not the doctrine of patience to slyde from him, which Christ requireth of his servants, but held it even in the most sore temptations, and in very deed expressed it in his acts & doings, so Christ promiseth insteedee of a most ample reward, that he would keep him likewise by his mercy out of much more bitter calamities which shortly after should light upon the whole world. He nameth it the hour of temptation, to teach, that the times of afflictions be appointed of God, how longe men should be chasticed, that they should labor in vain to deliver them selves out of the same, which do not patiently wait, for the ende determined & appointed of god. Moreover he calleth afflictions temptations or triales because they bewray men what they are. For the reprobate fret, and rage, or else despair & always seek out unlawful means to escape contrariwise the godly do acknowledge the mighty hand of God, to which they do patiently submit them selves, or if at the most being overcome with impaciency of sorrows they desire to escape, by dishonest means, yet they never sum or rise up against God.

THis is added insteedee of an exceading great consolation, that he might not fear that the time of his deliverance should long be deferred, and that whatsoever battle remaineth, he might sustain it with more quiet mind. For it hath great force to persuade us to patience, when we know that our labor shall shortly come to an ende. Therefore the holy ghost so often in the Scriptures setteth before our eyes the shortness of our battle, that we may contend more strongly, and bear patiently our labor and trauaill.

Hold that which thou hast, that no man take thy crown. &c. Only (saith he) hold the simplicity of doctrine, & go forward in the conversation of a sound life: do not so behave thyself, that thou which hast hitherto fought manfully in defense of the Gospel, shouldest now at length even in the last brunt wax weary, and in being vanquished, shouldest lose the crown of victory, which Christ our Captain would shortly after have set upon thy head.

THey were wont to set up trophees & pillars with inscriptions upon them, for those which had behaved them selves manfully, and became conquerors in battaill against there enemies, as well to show them selves thankful to them which had sustained so great labors for the safeguard of there country, as also that they might sterre up others to imitate & follow there virtues. But Christ will make his chāpions pillars, not in the market place, or in the field of Mars, at Rome, but in the holy temple of his God, that is in the Church tryumphāt, in which they shall be made partakers of all the good gifts which God shall vouchsafe to bestow vpō his Church. And where as the trophees & monuments of Princes, either through envy of there successores, or by madness of the people are often thrown down: Christ promiseth that this conquerer shall be fixed in so sound a foundation in him self. which is the very foundation of the temple, that he can never be pulled out or cast down from thence. Moreover he doth assign three kinds of inscriptions for this pillar. The first of the name of god, by which it is declared to be consecrated to God. The second of new Jerusalem which shall descend from heaven, by which he is taught that y ^e freedom of that heavenly city pertaineth unto him. The third inscription is the new name of Christ which is given him for his excellent obedience & humility even unto death, which is above all names, that in the name of Jesus every knee should bow of things in heaven & things in earth, & of things under the earth. By the inscription of this name, Christ will take this pillar into y ^e partaking of his glory. Whereby we are admonished y ^t it is Christ alone which may consecrate us to God the father, into holy pillars of his temple, that it is Christ alone that may bestow upon us the city of the heavenly Jerusalem, and to conclude, that it is Christ alone that may call us to the fellowship of his heavenly kingdom, we ought therefore valiantlye to fright under him, y ^t we may attain so great ornaments of victory.

A worthy voice truly which should always sound in our hearts & ears y ^t the flattering voices of this world being contemned, we may strongly gird up our Ioynes to y ^e battle.

THe last epistle is written to the luke warm pastor of the Church of Laodicia, to whom also a fit & convenient preface is made, as unto all the rest, that is, that these things are spoken of him, which is Amen, that is constant, and not a coloured truth, as S. Paul saith, that all the promises of God in Christ are yea and Amen 2. Cor. 1. which is a faithful witness & true, and therefore cannot suffer halting between both partes. For as he hath truly and faithfully declared the embassage committed to him of his father, so he requireth also such ministers as should employ all there whole strength in this, that the dignity & authority of the Gospel, may be extolled above all things.

The beginning of the creatures of God. &c. That word by which all things are made, to which all the creatures are bound to yield there full and perfect obedience, neither ovgh they by any means to give part to the world, and parte to thē selves of that obeysaunce which is due unto him. For cursed is he y ^t doth the work of the Lord negligently, whom we ought to worship and reverence, with all our heart with all our soul, & with all our strength, neither to make any excuse, by which we may be with drawn by any means from his obedience. For he doth renounce the obedience of Christ, that doth not wholly submit him self unto him, which doth never alowe any halting obedience.

WE ought to be as S. Paul saith fervent in spirit, that is, bent with all feruentnes of mind, to set forth the glory of Christ. The lukewarmnes therefore of this pastour and his Church is worthily reprehēded, that nether they burned with y ^t zeal, that they ought, to have defended y ^e glory of god, neither were they altogether cold in maintaining the same. But Christ pronounceth that he doth hate this lukewarmnes, so that his stomach cannot bear meat that hath so evil Iuice and nourishment in it, but that he would vomit it up. For that they flattered them selves as though they should be notable Christians, if they were not professed enemies of his name, but should profess and acknowledge his doctrine so far peradventure as should be for there profit and commodity: Christ showeth that this is but in vain, because, except they would wholly frame thē selves to y ^e obedience of his word, they should not remain as his members in his body which is the Church, but should be cast out with his very great loathing & detestation. In that he wisheth they were either hot or cold, he meaneth not that they do any ways please him which are cold, but that he is so far from alowing the lukewarm, that he had rather they were cold, that is his professed enemies. For they do more hurt to the overthrowing of the faith of the simple which craftily thrust in them selves under some color and show of religion, then they which with open blasphemies tear the name of the Christ, of whom everyone can easily beware. It is merueill but Christ here by the spirit of prophecy, hath expressed the state and condition of our Churches under the figure of the bishop of Laodicia, and nothing is more to be feared, then y ^t we shall perceive at length to our great hurt, that these terrible threteninges do also belong to us. The like metaphor Joshua and Helias used, when they forbade the people to halt on both partes, and commanded them either to follow God only, or Baale only.

ALL burning zeal was not only quenched in him, which is evil, but moreover he was infected with a foul hypocrisye, which is much worse. And it almost always cometh to pas, that they which are scarcely anything at all hot in promoting the worship of god, and the confession of faith, yet nevertheless, do boast them selves to be very great prelates of the truth, and most sharp defendores of the saith. As this pastour boasteth him self to be rich, and not contented with this, he • braggethe that his riches are increased into a great heap, so that he wanted nothing, but had the abūdance of all things, even to satiety: when as by the judgment of Christ he was the most miserable & most poor, yea beggarly, blind, and naked. We see howe that Christ spoilethe them of all there goods, which arrogantly challenge to them selves riches, and the abundance of all things.

NOwe least the state and condition of this pastour should seme altogether desperate and incurable, her exhortethe him to repentance, & first of all to the acknowledging of this his poverty, that he might find true riches in Christ, who confesseth him that he buy gold of him tried in y ^e fire, that is, most precious gold, which is, that he should seek the flowing abundance of all good things at his hands, which selleth it freely without taking any money, but yet to those, to whom nothing is more precious and dear then y ^e grace of Christ. For he that will bye that field in which the treasure lieth hid, and that pearl which of all others is moste precious, must not cheapen like the hucksters, but sell all that he hath y ^t he may enjoy so great treasures, that is to esteem as nothing all other things, so that be may possess the riches of the grace of Christ.

And white raiment that thou mayest be clothed, and that thy filthy nakedness do not appear. &c. For he was naked so that his filthiness was open and manifest to God & his Aungells, until he put upon him the righteousness and innocence of Christ, whereby his filthiness being covered, he may approach into the presence of God decently arrayed.

And anoynct thine eyes with eye salve that thou mayest see &c. Unto all these miseries was added so great blindness, that whereas he was void of all good things, a beggar, filthy, and naked, yet he could espy none of all th • se things, but thought him self to be in moste blessed estate. For hypocrisy is always blind, and by the just judgment of God this blindness is caste before the eyes of hypocrites, that when they think they may without danger mock both God and men, they deceive them selves so much, that other whiles they are dead before they feel them selves sick. And when they walk naked and in the sight of all men, they think thē selves to be gayly clothed. Such mē have need of this eye salve to anoint there eyes w ^t all, that they may be delivered out of so great darkness. This metaphor doth signify that when we are lightened with the spirit of Christ, we do clearly see all things, or elles we see no more in those things that pertain to eternal life, then stocks or stones.

THat he may know that there is mercy in store for him, if with earnest affection of mind he return to God, he showeth that this reprehension proceaded of fatherlye love and not of spiteful hate. For whom God loveth most, he doth not only rebuke them with words, but also chastise them with strypes sometimes. For so doth he brydle our wantonness, which if it were not refrayned with such brydelles, we would run hedlong to our own destruction. Therefore we are much bound to the mercy of God, that he had rather chastise us with rods, then kill us with swoordes, which proceedeth of nothing else, but of his fatherly love toward us. But as touching this pastor of Laodicea, he requireth these two things of him, first that he repent him of his former sloughtfulnesse and necligens, and secondely that hereafter he be kindled with a greater zeal to set forth y ^e glory of Christ, and so follow David, whom y ^e zeal of God's house had eaten up altogether, and all other the saints of God, which cannot otherwise show that they love God entierly, then if they be wholly set on fire with zeal of advancing the glory of his name. For as we heard a little before he can in no wise abide them that are neither hot nor cold.

THe love of Christ toward the Church is wonderful great which is so zelus and careful for there health, which burn with no zeal to set forth his glory. The verb in greek is of the preterperfectēs. Whereby he signifieth y ^t he hath long ago looked y ^t they should repent from the bottom of their heart, & receive his grace into there heart. Moreover this place doth plainly teach us, that we cannot rightly receive Christ, before he first offer him self to be received of us.

I will enter in unto him & will sup with him. &c. The gentleness & mercy of y ^e Lord is meruelous, which so willingly pardoneth so great injuries done unto him by his servant, that forgetting all injuries he doth of his own accord offer pardō & in sign of perfect recōciliatione, he will gently come & sup with him. For men are wont by such tokens to renew friendship y ^t is broken between thē. But those whō Christ voutsalueth to be partakers of his table (as he voutsalueth all the faithful) he feedeth there minds with spiritual daynties, whereby they shall be nourished unto eternal life, namely with righteousness freely given, quietness of consciens, & unspeakable joy, where with the godly are fed by the holy ghost, whereof also he hath given a most excellent pledge, the holy cōmuniō of his body and blood, which when we receive by faith, we have him everlastingly dwelling with us.

HE that shall continue faithful unto the end and with feruente zeal shall promote the glory of Christ, him doth Christ admit unto the partakinge of his heavenly glory. And as he him self is set in the throne of majesty of his father for a reward of his victory: so will he advance them unto the height of his throne, which through faith shall obtain victory against the devil and the world. For by faith we are made heirs of God and fellow heirs with Christ.

HE concludeth this first vision with this his usual acclamation that this doctrine of the holy ghost is worthy, which should be imprinted in the minds of all the servants of Christ, and always be remembered of them, that it may obtain dew effect in us through Christ our Lord to whom be honor and glory. &c.

The fourth Chapter.

AFter that first vision which principally was set forth to describe the state of the seven Churches, he saith there was another vision shown unto him, which did express the state and condition of the whole Church, of what sort it should be in the world, from that time, even unto the ende and consumation of all things.

And behold a door was open. &c. By these words he showeth, that a passage was made open unto him, to the knowing of these mysteries, which except this door be opened are so included and shut up in heaven, that they far exceade the capacity of earthly men. The philosophers have diligently searched and discussed all things whatsoever are comprehended within the circutie and compass of the heavens, and with meruailouse sharpness of sight, have perced even unto the secretes of nature: but as for those things, which are above the highest sphere of y ^e firmament, either they were altogether ignorant of thē, or else if they boasted thē selves to know y ^e same they waxed vain in there own cogitations, and I know not what monsterouse things they have set forth instead of divine mysteries. As it is to be seen in Plato, Trissmegistus & others, which men, while they would measure the secretes of God's majesty by the cōpas of there own brain, they wholly despised that one only way, by which access is given to so great secreates, that is the revelation of God, which is chiefly set forth and declared in his word. Let us therefore always retain & hold this principle, that we cannot, although with never so sharp speculations, see those things which are in heaven, except God open the door unto us. How much more is the boldness, or rather • may say, the Impudencie of the scoole men, which although neither by visions, neither by the word of God, so much as a rifte is opened unto them, yet as though they had thoroughly seen and known all the secretes in heaven, they dispute and reason of the incom • rehensible essence of God, and of other mysteries, which I believe the aun▪ them selves dare scarcely medle withal.

And the first voice which I heard, as it were of a trumpet talking with me said come up hither. &c. Although the door were opened to him in heaven, yet he durst not enter in, but being called by y ^e heavenly voice, for such modesty becometh the servants of God, that they wait for his voice in all things which they attempt: But in that he saith it was like a trumpet, he signifieth that he was called with a loud and a shrill voice, that he might be more attentive in considering those things which the holy ghost would reveal unto him. Come up (saith he) hither & I will show unto the, those things that must come to pass hereafter. John was taken up in spirit even into heaven, that he might behold this vision, therefore with the greater study and reverence, it behooveth us to be occupied in searching out these mysteries, & to have regard both unto the heavenly wisdom, & to the love of Christ, which would reveal this visiō, to the edifying of his Church.

AFter this voice saith he, I was drawn into a traūce and my spirit being taken up into heaven, I beheld those things which were set as it were before mine eyes. In the highest place of heaven an high throne was set, magnifically adorned, in which one did sit of unspeakable glory to behold, whom by evident notes, I knew to be the majesty of God. But here two doubts arise, first that he saith a throne was set in heaven, whereas the Lord doth glory in the Prophet Isaiah that the whole heaven is his seat: and also he showeth that he saw the Majesty of God, when we read so often in the scriptures, that God is invisible. We answer to both, that God is not here described as he is, which filleth the heaven and the earth neither can be seen with the eyes of men, but for the capacite of our wit, that we may acknowledge him as king and Emperor sitting upon his seat, to whom all things are subject. God is described here bearing the person a king, whose government & laws, it is necessary the whole world should obey.

TO the imbecility and weeknes of man, nothing semethe more beautiful, then precious stones. His countenance therefore was like to the two precious stones, Jasper & Sardine, of which Pliny saith, the one hath a certain waterishe shining, the other a fiery. The raynebowe compassing y ^e throne and shining, like the green emeralde, doth extol the glory of his throne, above all the benches of men. And it is very like that by these two figures, the power and mercy of God are lively expressed. For by that watery & fiery beauty of his coūtenaunce shininge like y ^t Jasper & Sardine, it is probable y ^t his power & justice are signified, which as it was once shown in time past, in drowning y ^e whole world so it shall be made manifest at the length, in the consumatiō of the world with fire. The rainebow which was a sacrament of the couenaūt which God made with men, doth without doubt show forth his incomprehensible mercy, which cōpassing his whole throne about, in a meruailouse great ornament to the same. The feeling whereof although it be figured by y ^e cheerful color of the emerald, yet it doth exceade infinitely, the beauty of all precious stones.

THat the Majesty of God's glory might more clearly he set forth, there is joined unto him the reverend company of 24. elders. For kings are wont, when they consulte of weyghtie matters, or when they will show forth there glory to the people, for the greater majesty, to join there counsel unto them. So the holy ghost, when as he would according to the capacity of man's wit, describe the glory of God in governing the whole world and principally his Church, expressed it under such a like figure. And this number of senators, doth signify the whole company of God's elect. But especially of those, which having fynished there labors in earth, are taken up unto the fellowship of the heavenly glory. And in my judgment he alludeth, to that promise of Christ, by which he promised to his Apostles, which tarried with him in all his temptations, that they should sit upon 12. seats, & should judge the 12. tribes of Israel Mat. 19. and Luke the 22. where as the number of twelve is not restrained to the Apostles only, like as it doth not extend to them all. For at that time Judas had the office of an Apostle, but it pertaineth to all the elect. And although I will not to carefullye search for mysteries in numbers, yet the mumber of twelve here doubled, seemeth to me to comprehend the Church gathered together into one body of the Jews and gentiles. The elders therefore are placed in thrones, that they may alowe by there consent, the just judgment of God, which he will execute upon the world, and also may forever celebrate and set forth his magnificence. The aparell and deckinge of these 24. elders is described, that they were clothed in white garments, and had crowns of gold upon there heads. White raiment in time past, was the sign & token of noble men, first therefore it commendeth the dignity of those whom God by his mercy hath called to the adoptiō of his children: and afterward the righteousness & innocency, which they have, not of them selves, but borrow, it of the blood of Christ. The golden Diademes, are signs of victory and kingly dignity, for they that through the virtue and power of Christ, have overcome the world by faith, shall receive a crown of him, & moreover shall be admitted in to the felowshippe of his kingdom. No marvel therefore though these elders can never satisfy them selves in celebrating the praises of God & of Christ, when as by his benefit, they are drawn out of so great calamities, and exalted to so great honor.

IT is not to be doubted but y ^t the holy ghost according to his divine essence doth sit even in the throne of majesty with the father and the son, yet by his virtue which is spread over all through which he setteth forth the power, wisdom and goodness of God towards his creatures, he is said to proceade out of the throne where the majesty of God doth sit, and his force and strength is expressed by two figures: of which the one doeth nothing but strike a fear and terror, the other is sweet and pleasant. Out of the throne, (saith he) proceed lightnings, thunderinges, and voices, and seven lamps burning with fire, which are the seven spirits of God, An ensample of either of them is set forth in the law, and the gospel. For y ^e law as it containeth nothing but y ^t which is fearful and terrible, so in time past when it was delivered forth in mount Sinai, it was painted out by such signs and tokens. But the light of the gospel is acceptable to the hearts of the faithful, which he promised should come upon those which sat in darkness and in the shadow of death, and at length it was set forth to the world, by Christ and his Apostles, and is daily set forth by the sincere preaching of his word. I confess that there is also some light of the law, but yet such as hath fear and terror mingled with it, as lightening hath: but the pleasant and harmless light of the gospel is fitly expressed by y ^e seven lāpes. The mumber of seven is y ^e mumber of perfection & fullness. It signifieth therefore all the gifts & graces of the holy ghost, wherewith god doth beutify & adorn his Church, and the preaching of the gospel. And it is no new thing, that the signs & effects have the name of that thing which they represent or follow. But wherefor they are called many, whē there is but one spirit it is de • lared before in the first chapter.

THe state of this world is in the sight of God, which is expressed by a sea of glass, for although it seme to us diverse, inconstant mouable and frail (which is signified by the glassye sea) yet to God which governeth it by his will and pleasure it appeareth sure, stable, and disposed in the best order, and more clearer then any crystal, because nothing which cometh to pas in the world, is hid from his providence, and although it be such that the Church may seme every moment to be overwhelmed and drowned with the waves of y ^e same, yet all danger of drowning thereof is far of. So y ^t although we think that this sea doth rage with surges and terrible tempests, yet by the providence of God, the welfare of the church is as safe, as though the byldinge thereof were founded upon a dry and hard rock of crystal, and not as a ship should be tossed to and fro in a swellinge and tempestuous sea. For this world and all things therein are governed by the will and pleasure of God, that nothing can hurt or hinder the salvation of those whom he hath taken into his defense and kepinge.

And in the midst of the throne and round about the throne. &c. He seeth the throne of God to be borne up of four beasts like the seat of kings, or the triumphal chariot of emperors not that his glory needeth any such aids, but because he doeth marvelously shine in the blessed spirits which he hath created, in which sense also Paul calleth the Aungells thrones in the Col. 1. chap. Moreover when as here is almost the same description of the beasts, which Ezekiel hath in his first and • enth chap. It is no doubt but that y ^e holy ghost had respect thereunto, that he might show forth the self same thing

Were 4. beasts full of eyes before and behind. &c. Ezekiel understood those 4. beasts which were shown to him in the vision to be cherubins, that is Aungelicale spirits, whose ministry God useth in the gouermēt, of the world & all creatures, they are shown under the form of living beasts, y ^t we may understand that the mouinge and working of all creatures doth depend upon the will of God, which worketh by the virtue of angels that we be not seduced by the gross error of the epicures, that we should think God to be so shut up in heaven that he doth nothing in earth, when as nevertheless his providence is extended to the smalest things which he hath created, which this figure of the beasts hath fitlye expressed, when as they were full of eyes before and behind, which notablye paint forth the clear sight of his providence most sharp of all others. For as these beasts full of eyes, can see all things for the multitude of these eyes, whether they be before or behind, or on either side, above or beneath, neither can any thing be hid from there sight, so the eye of God's providence, filleth all places, for as God is everywhere by his inestimable power, so also he seeth everywhere by his inscrutable providence.

THe forms and shapes of the four beasts are set forth, that they might represent the Image of all creatures which are contained in the four partes of the world. And although in plants, stones, metalles and in other such like creatures, the power of God also worketh, yet it is less perceived of the ignorant (to whose capacity these things are framed) then in those things in which there is sense and motion, in which it is manifest that God doth move them. Accordinge to that saying of S. John the first Chap. In him was life. &c. But in that which doth pertain to the particular form of everyone of these beasts, because the Lyon holdeth the chief place among wild beasts, the ox is most profitable among the came beasts, the man is ruler over all living creatures, the Eagle is called the chief of fowls, under these four shapes this vision doth comprehend all other living creatures.

THe wings do signify the swiftenesse, wherewith these Aungelicall spirits, do carry with meruailouse quickness, the power and will of GOD to all partes of the world. The number of the wings doth show that Christ had respect to those things which Isaiah speaketh of the Seraphines, in the sixte chapter of his prophecy, which had two wings to cover there faces, two to cover there feet, and two wherewith they did fly. For when as the Cherubims and Seraphim also them selves, shall approach into the presence of God's Majesty, they cover there faces, as though they were not able to behold so incomprehensible glory, and they hide there fete as it were, acknowledginge there own imperfection: finally, being wholly prepared to his obedience, they fly with two wings. How much therefore is the arrogancy of hypocrites to be abhorred, which when they be altogether defiled & profane, neither by any means • ramed to the obedience of God: yet they dare boldly step forth into his presence, neither do they fear least this impudency of theirs should be corrected with thunder thrown down from heaven upon them.

And they were full of eyes within. &c. He said before that they were full of eyes on every side, before and behind, and now he repeteth that not only without, but also within they were full of eyes, that he may stretchforth the providence of God, not only to these things which are wrought openly and as it were in outward face, but that the force thereof doth reach even unto those things also which are within, although never so secreate and removed from the eyes of man, which thing we shall well understand, if we shall diligently consider the generation, conservation, form, beauty, order, virtue and disposition, of all creatures.

And they ceased not day & night. The Angelical spirits have never any lesure to cease frō singing the praises of God, but they celebrate y ^e same with perpetual melody. And truly the glory of god which is in all creatures, y ^e very dūbe stones do proclaim. And what other thing speak all things in general? then y ^t the power & wisdom of god which made thē, is equale with his goodness. Which when it is done of thē without intermission or ceasinge. I greatly marvel how it cometh to pas, that men for whose sake all other things were created, should think, that they may always leave of from celebrating and publishinge the praises of God. But this truly doth exceed all monsters, that they which excelled all other living creatures upon earth not only in exellencye of creation, but also exalted to the dignity of Aungelles, by the benefit of redemption, should be so far from immitatinge the Angels and other creatures in setting forth the praises of God, that they may seme almost to have conspired with the devils, that they may pull him out of y ^e throne of his majesty. Hear but that I do reverence the secret judgment of God, which I do not understand, I have nothing else wherewith to rid myself out.

Sayinge Holy, Holy, Holy. &c. This is the celebration of the divine praises, that they attribute holiness only to God, which except all creatures borrow of him, they are profane and polluted. But as I suppose that this thresold repetition doth avow the mistery of the trinite, so I think it is scarce mete to stifely to urge the same against heretics, as the old fathers did. For the chief pointes of our religion ought to be proved with more manifest testimonies, especially when we have to do with those which are y ^e enemies of our faith, to whom we be come laughing stocks, if sticking so fast in weak proofs, we may seme to have less force to resist them. For it is like that the continual and unwearied study of the Aungells is noted in this place, rather then the diuinite of the three persons.

Lord God almighty. &c. They extol the holiness, the omnipotence and eternity of God, not only that he is such in him self, but because he is the unsearchable fountain of all goodness out which every good thing doeth slow into the Church of even holiness, and the perfect fruition of eternal blessedness. We ought not to imagine a bare and idle almighty power of God about which y ^t Sorbonistes do vainly contend, but which may suffice to execute in all things his moste holy will. For as often̄ as god is named almighty, it is for this cause, that our falleth may be strengthened against temptations, that we may not doubt at all, of the performinge of his promises, which is induced with strength and power to bring to pas whatsoever he hath decreed. But his eternal divinity and godhead is therefore set forth, that we may learn to cleave and stick only to him, whē as all other things are inconstant and uncertain, except they be sustained and kept from destruction, by his secret virtue and power.

IF the Angels with all other creatures are inflamed with so great feruentnes to singe forth the praises of God, that they never leave of the study and care they have to celebrate y ^e same, what should the Church do, upon which greater benefits of God are bestowed, then upon any other creatures? ought it not to be wholly turned into thanks giving? when the Church therefore doeth acknowledge, especially the felowshippe of those which triumph in heaven: by comparinge them selves with the other creatures, how much she owe • h unto god: She is ashamed that she should be most slackest of all things in celebratinge the praise of God. Therefore she doth prepare hir self to holy emulation, & with how many moe benefits god hath adorned hir, so much more cheerfully she proceedeth forward, to the continual celebrating of his glory. For seeing John saith, when the beasts gave glory to God, the elders do the same, (and he had said before that these beasts had no rest day nor night from this holy off • ce), he show • th that the glory of God is sounded forth of the elders with continual & vnweried study. But it is worthy to be noted with what circumstances: the Apostle commendeth this there diligence. First he showeth that they fell vpō there faces before the throne of God, where by there humble submission is noted: that when they should set forth the praises of God, they seme to ask pardon, because they cannot think or speak any thing worthy his glorious majesty. For so we ought to come to declare his praise, that we may acknowledge our selves far unmeet to such an office. Awaye therefore with every such proud opiniō of desert, whereby men be puffed up as though they should deserve God, when they come forth to glorify his name, which if they understood howe unworthy they are to take so excellent a thing upon them, even for this cause they would give immortal praises to God, that he should vouchsafe them so great honor, as to suffer thē to be publishers abroad of his glory. Secondly they worship him which liveth forever and ever. whereby they profess there obedience to be due unto God, and there duty bindeth that they show them selves, thankful for so great benefits bestowed upon them. Lastly they cast there crowns before the throne, by which sign they declare, y ^t they wholly renounce all there own dignity, or which by any means pertaineth unto them, y ^t they may render to God his due obedience. For we cannot any other way come into the presence of God to sing forth his praise, then if we spoil our selves of all our ornaments, that God may have his perfect glory alone. For all heyght must fall down when we shall come into his presence, and it behooveth all things to appear humble before his face. Moreover we must note that not to Angels, or Archaungels, or to the blessed virgin, but to him alone which sitteth upon the throne all glory is to be ascribed.

THey do not sound the praise of God with their lips only or with there tongue as the manner of hypocrites is, but frō the bottom of there harts they confess as they have tried, that all honor, glory and power is to be ascribed only to God▪ when they say thou art worthy o Lord. We are hear also admonished that no honor is dew to creatures which deserve none, but to God only which is worthy thereof.

Because thou haste created all things, and for thy willes sake they are and have been created. &c. They show that all glory is dew unto god for two causes, first because he hath created all things, by which right aloe wall creatures owe obediens to there maker. Secondly for the end of there creation, for all things were created for his will, and therefore ought to obey his will. This place teacheth, that the praises of God ought to be celebrated, not only withe the tongue but with all actiones of our life, which ought to be framed unto his obediens. Where be then the merits of works either of congruity or condignity (as they cal thē) when as even by the very right of creatiō, all our service and obedience is hear affirmed to be dew unto God

The fyfte Chapter.

THis book containeth the whole will of God which is set forth to be known of men, especially those decrees of his purpose which concern, the disposition of his Church in this last age of the world, as it is manifest by the next chapter. Whereby we understand that there be some secreats of God's will which because they are not contained in this book of his revealed will, it is wickedness for men to seek to know thē. I will say moreover they labor all in vain to know those things which God of purpose would have to be hidd, wherefore hear must needs fall down a great portion of the scoole divinity, which is occupied in searchinge out those things only, which God by no means hath vouchsafed to make known unto mē. Moreover we are admonished, that the decrees of God, concerning the governing of his Church, are so certain, that they are registered in a book, that we should not think that anything falleth upon the Church by fortune or chance, or beside the will of God. And whereas this book us written within and without, it signifieth, that it containeth the narration of many and diverse things, which could not be expressed in two or three leaves, but scarcely be contained in a whole book written all over. This book is sealed with seven seals, that is to say it is closed up on every side so that although it be written both with in and without. Yet nothing can be red thereof before the seals be opened. For the number of seven as we have shown before, signifieth fullness & perfection. Finally in that this book is seen to be in the hand of him that sitteth upon the throne, we are taught that the disclosing of God's secreates, cannot be attained unto by man's wit except God him self teach the same to us by his hand. When God therefore holdeth the book in his righte hand, which afterward the lamb doth open, he signifieth, that the knowledge of all mysteries, doth flowe frō him alone through our Lord Jesus Christ.

THat all the world might more certeynly and manifestly know, that Christ only is the interpretour of the heavenly will of God his father, a mighty angel is sent forth, which with a loud voice should proclaim to all creatures in heaven and earth, if any have any opinion of there own excellency and dignity, whether they be worthy to open y ^t book and to loose the seals thereof.

THere was not found such worthiness in any creature, that they could either open the book or see anything therein. And if the merits of no creature are so much worthy, as that they may attain to y ^t knowledge of God's wille: how much less shall they be able to perform his commandment, and to purchase everlasting life? That he reherseth the creatures that are in heaven, in earth, and under the earth, he doth it to amplify the matter. For if heavenly creatures are unworthy, much more vnworthtie are earthly creatures, or such as are under the earth.

WHen as Saint John knew by inspiration of y ^t holy ghost, that the knowledge of those things which were contained in that book, was very profitable and necessary for the Church, and yet there was none, found among Aungells or men which could make him partaker thereof, he burst out into weeping, and grievously complained that none was found, which was worthy to open this book or at the lest to look upon it. The godly affection of the Apostle toward the Church is here commended unto us, in that he testifieth by his weeping, what desire he had to promote the same unto all necessary knowledge, so that he wept so aboūdautly because he thought for the time, that the knowledge of this book had been denied him. What shall we then say unto those men, unto whom when as the care of instructinge the Church is committed, yet thy follow there own pleasure, and are so far of from being grieved at the ignorance of there flock, y ^t they thē selves through there ydlenesse and sloughtfullnesse do nurish among them dame ignorance the mother of all mischief. And with what spirit shall we say that the popish prelates are led, when they are grieved at nothing more, then if the Church of God obtain knowledge of those things, which the goodness of God hath appointed for her use. This truly is the spirit of Antichrist, that he should forbid those things to be known which the holy ghost hath delivered to that entente they should be known. where as S. John testifieth that he wept exceadingly, because those things were kept from the knowledge of the Church for a time that she might better understand by whose benefit she obtained the knowledge of them at the length.

THe Lord suffered not his servant to be long vexed for the want of that thing which by any means should be profitable unto him, but when he had first shown y ^t all other means did fail, he bringeth forth our only mediator by whose means, that whereof S. John did almost despeyre should be be performed. For they that thrist after y ^e knowledge of good things (as he hath promised) shall at length be satisfied. Wherefore one of the 24. elders is sent unto him, to comfort him, declaring that one was now sound, that should open the seals of the book, read it, and also make the Church partaker of it.

Weep not. &c. As if he should say, this vision was not therefore shown thee, that thou shouldest vex thy mind thereby with immoderate sorrow but this rather was the meaning of the holy ghost, to admonish the that this treasure is opened unto the proffite of the Church by the benefit of Christ alone. Here let the Church learn worthily to esteem the knowledge of these mysteries, seeing it is purchased unto her by no other means, but by the mediation of Christ alone.

Behold the Lyon of the tribe of Judah, the root of David hath obtained to open the book, and to lose the seven seals thereof. &c. He reportethe a matter worthy both to be marvelled and also diligently considered, that only Christ toke in hand and accomplished a work of such difficulty which could be brought to pass by none other means. Wherefore he calleth it his victory not unworthily, because none durst take y ^e enterprise in hand but he. But let us here see with what commendations he setteth forth the virtue and power of Christ. First he calleth him a lyon of the tribe of Judah, secondlye the root of David and last of all the conqueror of so hard an enterprise. That he calleth him the lyon of the tribe of Judah, he alludeth doubtless, to the old prophecy of the patriarch Iacobe concerning his son Judah: that he should be as a lyon terrible to his enemies, so that even when he was a sleep no man durst awake him. Now what dignity or prerogative so ever God gave unto that tribe, it is certain it was for this only ende, to set forth the glory of Messias which should arise out of that tribe. Wherefore the whole tribe was as a lions whelp terrible to their enemies, but especially Christ which was borne of that tribe, may chaleng this honor unto him, that as a conqueror and triumpher over all his enemies, he sitteth in heaven on high. He calleth him the root of David to show that it is he whom the scriptures pronounceth to be the son of David. Isaiah truly magnifieth a rodd that should springe out of the dry stock of Isaiah the Father of David, vpō which the spirit of understanding, wisdom, counsel, prudence, and fear of the Lord, shall rest that worthily we may acknowledge that it is he, whom it behooveth only to open these heavenly mysteries unto us. When he therefore with these commendations, setteth forth his fearful power, and wonderful wisdom, he declareth that he only is worthy, which should obtain the victory of so hard a conquest.

ANd when as one of the elders had spoken these things, by and by (saith he) I saw a lamb in the midst of the throne as though he had been slain which toke upon him to open this book, which lamb he showeth by many circumstances to have signified Christ. First that he did appear under y ^• shape of a lamb, whom John the Baptist magnifieth to be appointed of god the lābe which should take away the sin of the world, by the sacrifice of his death. But it is meruail that he was shown in the form and shape of a lamb, whom one of the elders a little before had said to be a Lyon. But thus we must answer: that Christ is a lyon against his enemies, and a lamb that he might yield that obedience to his father, by which he should deserve to be the redeamer of the world. Moreover, that this invincible force and strength painted forth under the figure & shape of a lyon, never shown it self forth more happily, then in the sacrifice of his death, by which he most strongly subdued the deadly enemies of mankind, the devil, death, sin, and hell: Furthmore the lamb appeareth in the midst of the throne, that the equalle of the divine glory he hath with the father might be shown. Away therefore with the cursed impiety of the heretics, which pratleth y ^t Christ is not equal with the father, when as S. John saw him in the midst of the throne, and of the 4. beasts and 24. elders, by which figures the greatest majesty & glory of the mighty God is described. He seemeth as though he had been slain, because by the price of his death, he obtained this in comparable dignity to his manhod, that he might be worthy which should open the secreate mysteries of God's counsel to men. Besides this he hath seven horns and seven eyes, by y ^e horns no doubt is signified his full strength & power, for although he show him self meek and gentle, under the shape of a lamb, yet he hath might enough whereby he is able to break and overcome, the force and strength of all his adversaries. The mystery of the seven eyes, S. John him self expoundeth, to signify seven spirits, which are sent into the whole earth, that is the perfect wisdom of the holy ghost, by which Christ doth govern his Church which is spread over the face of the whole world. Let us not fear therefore to become subject to Christ which is endued with so great power, that nothing is able to resist him and moreover furnished with so wonderful providence, that he guideth and disposeth all things, in all places to the safeguard of his Church.

CHrist which is the lamb of God, slain from the beginning of the world, is found worthy alone, which should open and read this book. Which when it was testified sufficiently by the voice of an Angel, he could have rested & been content withe that praise which was granted to him of all things, if he were no rather desirouse of our health and salvation, then of his own glory. Christ therefore came out of the bosom of his father and out of the middes • e of the throne, an interpretor of God's divine will and pleasure, and for our instruction hath opened the book which he took out of the right hand of him that sat vpō the throne, which being opened he expoundeth it unto us.

WIth what thankfulness of mind we ought to receive this benefit of Christ, we are taught by y ^e example of the beasts, of the elders, of the Angels & of all y ^e creature of god. So much more our vnthankefullnesse is to be loath • , which when we are those to whose commodity and health this whole benefit is referred, yet as though this thing did very little or nothing at all touche us, we neither show our selves thankful to the aucthor of this benefit, neither do greatly esteem y ^e benefit it self. But it behooveth us to consider, by what means they prepare themselves to sing forth the praises of God. They fall down upon their faces before y ^t lamb, as well the 24. elders as the 4. beasts, and do offer unto him divine honor. For it is he whō all the angels of God, are commanded to worship. For no creature which is not God can take this honor, without great sacrilege, this lābe of God therefore is God whom all the Angels do worship. Moreover by this gesture they testify there modesty and submission, that they are no otherwise fit to set forth the praises of Christ, then if they acknowledge thē selves altogether unworthy of so great honor. They have everyone harps, whereby the consent and harmony might be the greater, by which they show that all there strength, and the inward affections of there mind, do agree with there tongue in celebrating and magnifying the praises of God. Moreover they have golden vials full of odoures, which are the prayers of the saints, as he him self expoundeth it. For the Church which is the congregation of the saints, offereth to God a sweet smelling sacrifice, when she poureth out unto Christ, prayers, & supplications for the health of the whole body and every member of the same. For so y ^t prophet of old time did sing in y ^e 141. Psal. let my prayer be as an incense in thy sight, and the lifting up of my hands as the evening sacrifice. And they have these sweet odoures in golden no • else, that we may be admonished, that those prayers must proce • de out of a pure and sincere heart, which shall be acceptable in the sight of Christ. Let us offer up therefore the incense • f our prayers, out of golden viales, corrupted and defiled with no hypocrisy or wicked affection, so they shall be for a savor of swetenesse to the Lord and his Christ. But that, certain do here contend y ^t the prayers of the saints living in earth are offered up to God, either by the Angels, or by other saints departed out of this life, it is more weak, then that it should need any long confutatiō. For here the. 24. elders which are interpreted, the saints, are said to offer to God not the prayers of others, but there own, whereby is signified, that the intercessions of the whole Church are offered to God through our only mediator Christ Jesus, for we say • before that this fellowship of the elders did signify and represente the Church, partly warring in earth, and partly triumphing in heaven with Christ their Emperor.

BY singing they express there joy and sincerity of mind. Confessing that nothing can be more pleasant unto them, then forever to magnify & set forth the praises of Christ. And they sing a new song, the recording whereof continually, is never tediouse or ircksome unto them. Althoughe they shall sing it a thousand times, yet the newness thereof doth always please thē, because they do celebrate y ^e praises of Christ forever w ^t out weariness. For as the benefit of Christ, is eternal, it so behooveth that his glory should also be eternal. And like as by no age or continaunce of time the excellency of his goodness is deminished, so the remembrance of his love ought never to wax old in the minds of the godly. But always they may think they have new matter offered unto them, to magnify Christ, as often as they shall consider, that the profit and commodity of his benefits shall never die. Which if it were taken of all men with that affection it ought: There should not so many be found, which with full mouths do boast them selves to be the disciples of Christ, to whom nothing is more tediouse, and fuller of weariness, then to leave of from there trifels and vain pleasures a very small time, to the setting forth of the glory of Christ.

Thou art worthy to take the book and to open the seals thereof because thou wast killed. &c. This truly is the song, which with heart, mind and tongue they sing to the praise and commendation of Christ. That the lamb of God is worthy alone among all creatures, which should take y ^e book and open the seals thereof, which hath deserved to open unto men the will of his heavenly father, which was seven fold shut up and hid from the knowledge of mankind. They show why he is worthy, when they say he was slain, for the obedience of Christ deserved so much, that it brought to us (god being reconciled) health and salvation, to him self the dignity of incomparable glory.

And thou hast redeamed us to God by thy blood out of every kindered, and tongue, and nation, and people. &c. The effect of his death is described, that we which were the servants of sin, guilty of death, and bound slaves of the devil, by his inestimable grace are delivered from so great evils our price and ransom being paid, not gold or silver or any corruptible thing, as Peter saiethe, but his own precious blood, which hath washed us from all uncleanness, and bringeth us forth into the presence of God clothed with new righteousness, not only chosen out of the tribe of Judah, or out of the tribes of Israel, but taken out of every kindred, tongue, people • nation, whereby the calling of the gentles is plainly declared.

WE are made of servants kings, that is partakers of the heavenly kingdom by saith, of profane and unclean despisers of God priests, to offer up spiritual sacrifices to God.

And we shall reign upon the earth. &c. He signifieth that we shall not have a bare & empty name of a king, as we know many to challenge to them selves the kingelye name, when as they have no government or kingdom at all, he saith it shall come to pas that the faithful shall in very deed reign over the earth. Yet this seemeth to be against reason, that they seme to say that the kingdom of CHRIST shall be earthly which he flatlye denieth to be of this world, but we must understand that under the figure of an earthly kingdom the heavenly kingdom is described. And the faithful are admonished, in the mean time to bear all greifes patiently which they sustain for the professinge of the gospel, whereas shortly after kinglye dignity shall follow there miseries and calamities, which ought to be unto them instead of great consolation and comfort. Let us learn here when it cometh to pas that we be oppressed w ^c the cruel tyranny of Satan or his ministers, not to despair, but to lift up our minds to the moste blessed hope of the heavenly kingdom. He is faiethfull which hath promised, I even now this in heritage is purchased, if that we patiently wait for the time apoincted of God, when we shall enter into the same.

SAinct John doth diligently set forth this vision, that of all creatures as many as are in heuē or in earth, Christ is acknowledged to be worthy alone, which should be the interpreter of his fathers will, and declare & open to his Church, the mysteries of things to come. But it is obscure & dark which he saith, that he saw and heard the voice, when a voice is only heard and not seen, but we must remember, that sight is not to be referred to the voice, but the infinite multitude of Aungelles which compassed about the throne of God. Like as the glory of a king standeth in the multitude of people, so the majesty of God is here described compassed about with an innumerable army of blessed spirits, which are all most redely prepared to obey him, these also do rejoice with the Church for the grace of Christ, whom they extol with worthy praise.

THousand thousands of blessed spirits do witness with a loud voice, that Christ which by his death redeamed mankind from destructiō, is most worthy all the praise of power, riches, wisdom, strength, honor, glory, & blessing. Woulde God all those which profess y ^t they seek the glory of Christ, would retain this Aungelicall confession, to ascribe all laude, honor, dignity and thanks giving, to him alone, which by his death hath bewtified the power, riches, and wisdom of God above all the capacity of men and Angels. The Angels therefore could satisfy them selves withe no multitude or deaping together of words, that they might worthily extol his glory.

THis may worthiely be called a catholic confession, which all the creatures which are within the compass of heaven do make, that to God only and to Christ all blessing, honor, power, is dew forever and ever. Moreover when the same things are attributed to Christ together with him that sitteth on the throne, who seeth not y ^t they acknowledge Christ to be eternal god? that he nameth creatures under the earth, he meaneth not souls in Purgatory, neither the devil • of hell, but it is added for amplification and enlarging the matter, like as he numbereth all the creatures as it were by there kinds, as before in the third verse, likewise in these words (and all things which are in them) when as he had rehearsed before all things in heaven and earth and in the sea. But in that the dumb creatures do also sound forth the praises of God, with what ardent zeal ought men endued with reason apply them selves to set forth the glory of God.

TO this godly and holy song, the 4. beasts which are Cherubine and Seraphin appointed of God for the preservation of his creatures, do sing Amen. The 24. elders which are the company of the faithful, falling prostrate, do worship him which liveth forever and ever, with all submission of mind giving to God only by Christ all glory, honor and thanksgiving, for the health and salvation purchased unto them.

The syxte Chapter.

WHatsoeuer God hath decreed with him self, concerning the ordering and disposing of things in the world & principally in the Church, the same is far removed from the knowledge of men, except the lamb which is the son of God, vouchsafe to open the same unto us, which doth not only reveal the secreates of things to come, but also he showeth unto us the invisible God himself, John the 1. chap. After therefore that y ^e lamb, to whom this office doeth only belong as we have learned in the former chap had opened one of the seals s. John heard a voice uttered by one of the 4. beasts, as the voice of thunder which giveth him leave to behold, this voice although it were uttered up one of the 4. beasts, yet it is known to be the voice of God himself, whose servant only y ^e Angel was for it is not lawful to any creature to give leave of him self either to approach near or to behold any thing in the divine mysteries of God: it was like thunder that it might wake and sterre up all his senses to attentatiō and diligent consideratiō, for we ought to shake of the drowsenes fyxed in man's nature if we will come 〈◊〉 to the beholdinge of God's mysteries.

THe opening of this first seal, to the comfort of the godly describeth under the figure of a white horse, and of him that sat upon him, the victory of the Gospel spread over the whole world. For the white horse signifieth the ministry of the gospel, over which Christ hath the ruling even as one that sitteth upon an horse, by whose ayed, the heavenly doctrine is carried with wonderful swiftness over the face of the whole earth, so that w ^t in few years after y ^e ascension of Christ, y ^e base & contible cōpan • of the Aposteles, spread abroad y ^e doctrine of y ^e gospel into all regions of the world. The whiteness of the horse describeth the ministry of the gospel to be most beautiful, such as it is in it self not such as it seemeth unto the world, for beautiful are the feet of them y ^t bring the glad tidings of peace of them that declare good things. Ioyfull and happy therefore is y ^e coming of this horse chiefly when he beareth such a one upon his back. For by him that sitteth upon the horse, we must understand Christ him self, or ells the doctrine of the gospel, which should be spread into all partes of y ^e world, by the ministry of the word. He is armed with a bow, which showteth far, and perceth depe. that he might signify that his force should with swift course he sent forth into the uttermost borders of the earth, and enter eve unto the depest secreates of the heart. Lastly he hath a crown given unto him, which is a sign and token of the kingdom and victory which he shall get in the world, in spite of Satan • all his ministers. Because the full time was come in which he that sat upon the horse should show forth his strength, in delivering the Church out of the • awes of Satan, he setteth forward and whether soever he goeth, he getteth the victory, neither is he sent forth of God to any other ende, then that he might get a noble victory over God's enemies. This truly ought to be a comfort, and as a spurr to the ministers of the gospel, that they should not fainct under there burden, neither by cowardlynes leave there campe, if they were persuaded, that the doctrine which they preach, shall surely get the victory, in spite of the devil and all other enemies. For in vain doeth all the wickedness of the world labor to hinder his course, or to overcome him, whom God him self hath purposely sent forth already crowned, not to a doubtful battle, but to a certain victory. And this figure doeth represent the primitive Church, a that first age, in which the white horse clear frō all spots of perverse & wicked opinions, carried y ^e doctrine of y ^• Gospel through the whole world.

LEast we might suppose that all things should joyfully go forward according to these happy beginninges, the opening of the seconde seal doeth show, that the doctrine of the gospel should be received with the wicked hatred and malice of Satan and the world. Touching that he is called to behold by the voice of the seconde beast, we may learn to use our selves soberlye and modestly in searchinge out the mysteries of God, that we covet not to know more, then the Lord doth vouchsafe to reuele unto us. Moreover that he might more diligently consider all y ^e several of this vision, it behooveth that to everyone he should be stirred up with a new call, for such is the weakness of our nature that except we be very often provoked to meditate and consider those things which God hath revealed unto us, nothing is more ready then that the same should fall • slip out of our minds.

IT is certainly sure that the gospel of it self is the doctrine of peace, not only between God and men, but also to men among them selves. For what other thing doth the gospel teach then that we should rest by true faith in God our father, which is revealed unto us by the death of Christ, and that we should embrace righteousness and peace with men which are our brethren. But it cometh to pas by y ^e wickedness of men and y ^e craft of Satan, that whē this holsom and peaceable doctrine is rejected, men do cruelly rage among them selves, with murthering and slaughters, and god him self sendeth tumults and uproars of war, that he may take vengeance upon the wicked despicers of his word, which is here plainly expressed under the figure of the red horse, and Satan sitting upon him. For the red horse doeth signify the cruel and bloody purpose of Satan, by which he striveth even at once utterly to root out all the professors of the gospel, except his cruelty should be bridled by the unchangeable decree and purpose of God. Hereof it cometh to pas, that the gospel being once preached, there arise horrible commotions, slaughters, and tumults. But God's divine providence doth so moderate all these things, that by these temptations he truth his children, he suffereth his adversaries to flea and murder one another. And this is it which John saith that power was given to this rider, to take peace from the earth, that mē might rage and war cruel among them selves with killing and murthering & for a token of the same power, he received a great sword. This is that sword, which Christ affirmeth he came into the world to send. This worthy to be noted y ^t the devil himself although he burn with cruel hatred against the godly, yet he can work nothing against them, but so much as there merciful father doth grant. Also for the revenge of the death of the godly, y ^t the lord doth turn the sword of the enemies through there own bowels. For we scarce read at any time, y ^t cruelty was used against the godly, but y ^t there blood was revenged, is greater bloodshed of the persecutors. And this seemeth to be the figure of the Church, which Satan assalted with open violence under the Roman emperors, even to the time of Constantine the great, for in that space Satan wrought innumerable slaughters of y ^e holy martyrs under Domitiane, • ra • ane Antoninus, Decius, Dioclesian, Maxentius, Licin •• s, & other cruel tyrants. But god thoroughly revenged there death, when infinity thousands of them which became ministers of Satan's madness in persecuting the Church were daily consumed, either by foreign wars, or civil seditiōs, & the Emperors also thenselves, proconsuls, and governors of provinces, by poisoning, by treasons, by tumults, and often times murdering them selves, did bear the due punishment of there cruelty. And yet his course was not hindered, nor his victory disgraced, which sitting vpō the white horse went forth that he might cōquer & overcome. But rather among these bloody swords, & sore woūdes, his victory appeared much more glorious.

HE had need of a new admonisher that he might diligently print in his mind the mystery of the third seal. And it was on this sort, when men waxed werie of heavenly food, God sendeth hunger and famine among them, that they may suffer there deserved punishments for despicing his gospel. There appeareth therefore a black horse, carrying the sorrow & grie • e of famine into the world, y ^t they which will not acknowledge y ^e happy victory of him y ^t sat vpō the white horse going before, should he miserably afflicted of the sturdy & cruel sitter vpō the black horse. This horsemā carrieth a paier of balāce y ^t he may beliuer to mē for there sustenāce bred & water by weight, by which we read that the scarcite of things, & famine is signified, as in Levite. 26. Ezekiel 4. and • . When the Lord threateneth that ten women shall bake together in one oven, and shall deliver forth bread by weight, and the Lord doth denounce by y ^e Prophet, that the Israelites shall take for there sustenance bread and water, by weight and measure. But here he foretelleth not so much the scarcity of corn and victualles, as that woeful scarcity and hunger of the word of God, which Amos saith shall come upon the world for the contempt of the same.

LEast he should think this famine to be the most bitterest of all the plagues, he heareth an oracle out of the midst of the 4. beasts, that this punishment shall be tolerable, as that which should not bring utter destruction. For he proclaimeth one measure called Chenix of wheat for a penye, and three of the same measures of barley for a penny, and that there shall be no scarcity of wine and oyel. Chenix was a measure of wheat and barley, so much as should suffice a servant, for one days sustenance. The old interpretor doth translate it two pownde, Budeus four pound, Pollux writeth that it weieth but three pound. Ezekiel in Chap. 4. doth alow for the sustenance of one man for a day twenty sycles, that is one pound of bread, and the sixth parte of a hin of water. And the Roman penny comed under Domitiā was almost as much as 7. of our pence. And at that time they did work for a penny a day. When as therefore every days labor should be spent for there breadcorne of wheat▪ he signifieth that the scarcity should be great, but yet such as might be borne, seeing there should be greater plenty of barley, and no scarcetie of wine and oil. And this figure seemeth to represent the state of the Church, after it had taken root in the world, but chiefly after the peace granted thereto by constantine when as besides the horrible herisyes which did openly defile and corrupt the doctrine of Christ, many other traditions of men and vnproffitable cerimonies crept in, by which a great famine of sincere and pure doctrine which is the spiritual meat of the soul, was brought into the Church, and yet not so great, but that there was sufficient of necessary food, to the keeping of eternal life. For although they suffered the penury of pure wheat̄ bread, yet there was barley bread, which they might use although not for so pure nourishment, yet for necessary food. Notwithstanding in the mean time, there wanted not matter of spiritual joy and gladness, (which is figured by the wine and oyel) to the godly, which holding the only foundation of there faith, which is Christ, have obtained remission of sins, peace and quietness of conscience, through the benefit of the same Christ.

THe fourth seal being opened, he is admonished by the voice of the fourth beast to come nearer and to behold the thing more certenlie and throughlye.

THis pale horse which carrieth death upon his back. signifieth the plague and other pestilent dyseases, which by the just judgment of God do slay men for the contempt of the Gospel. And after death followeth hell, that it should not be thought to be a pestilence of the bodies only, but that with eternal death of the soul and torments of hell do follow after. And truly hell always followeth the death of the body, except in those only, to whom the stinge of death is broken, and the victory of hell spoiled and taken away, by the death of Christ. And least it might be thought, that pestilence only should devour the reprobate, he hereth that there was power given unto him, to destroy the third parte of men with sword, famine, pestilence, and teeth of wild beasts. with these 4. kinds of punishments God being angry, doth strike, as Moses witnesseth in the 26. chap. of Levite. Whereby we gather that the condition and state of those times shall be very miserable, this terrible thretening shall be fulfilled. Suche as those times were when the empire of Rome was spoiled and wasted fair & wide by the Goths, Huns, Vandalles, and other barbarouse nations. For histories do testify, that there were never more manifest examples of God's vengeance, then in those miserable times, whē all places were filled with murderings, burnings, famishment, pestilence, and beasilye cruelties of barbarouse people. What meruail, if then the pure doctrine of Christ almost driven out, and condemned in many places were sylent, whereas before it flourished wonderfully, if heresies, perverse, and wicked opinions, and traditions of men did then receive so great strength? when by the just judgment of God the minds of men must be bewitched with lies and falsehood, for neclecting the truth: if the Church smitten & shaven with the persecutions of pagans & heretics was greatly deminished and brought into a straight and narrow Rome? But against all these calamities & miseries the minds of the faithful ought to have been armed, that they should not faint in such sturdy storms of temptations, but hold and keep an undefiled and constante profession of there faith even to the ende.

THe opening of the fifth seal declareth the state of the faithful after they are departed this life. For when as they being oppressed with infinite calamities, were all the day long as sheep appointed to the slaughter, this doubt might rise in the minds of the godly, what good or evil may come to them after death? when all there life they are entreated after a wretched manner, and afterward by the Barbarouse cruelty of there enemies they are diliuered up & put to most bitter death. Christ taketh away this scruple or doubt, when as he showeth, that those which were slain for the word of God, and the testimony of the Gospel, which they always boldly and freely professed, do after this wretched life, inioye blessed tranquility in heaven and do look and wait for just revenge upon there wicked enemies. And the souls of those that were departed out of this life are placed under the altar, that is, they rest under y ^e defense of Christ, which is made to god, for them, the priest, altar and sacrifice, and they them selves also are offered up in earth by martyrdom for a sacrifice of acceptable & sweet smell. Ve • e fitly therefore rest is assigned unto them in heaven under • he altar. But as concerning the place in which the spirits and souls of the saints are placed, none other thing is here sign ••• ed by the altar then that which in the 16. Chap. of • . Luke, is men • by the bosom of Abraham, and in the 23. Chapter by paradise.

THe blessed spirits wish and desire that the glory of God may be extolled above all things, they are here therefore brought in by a figure called prosopopeia taking it grievously that the judgment of God was so longe deferred: that vengeance was not yet taken vpō the bloody enemies of Christ & his Church. But it is not so much here expressed in what kind of affection they are endued, as it is described, what there persecutoures have deserves. That we should not either imagine those to be lost which give there lives for the glory of Christ, or think that the wicked shall always prevail in there wickedness. They cry with a loud voice, that they seme to be touched with an earnest desire of revenge. How long o Lord. &c. They do not expostulate or quarrel with God, as though he were unjust unto them, in that he deferred there revenge in long, but according to the manner of the godly they pour forth there complaints into his bosom. For when they call him holy and true, they signify that he neither can nor will suffer anything, which is not in all pointes agreeable to his righteousness and truth. For it is not agreeable to the justice of God, that he should always suffer the injuries done to the godly to be unrevenged and it is contrary to the truth of his word, that wicked men should scape unpunished, of whom he hath promised so often that he will take due punishment upon them for there wicked and heynouse offenses.

WHite garments are signs of dignity, wherewithe Christ extolleth the souls of them, which have not refused valiantly to suffer death for the testimony of his Gospel. For although they do not as yet inioye the full and perfect joy of happiness (such as shall be given them after the restoring of both body and soul) yet they live & reign with there head Christ in heaven, enjoining happy and blessed tranquility, but yet so that they carefully under hope, do wait for the restoring of the bodies, and the time of the last judgment. And this dignity cometh unto them only by Christ, as we shall hear in y ^e next chapter following, of those that have wasshed there garments in the blood of the lamb.

And it was said unto them that they should rest for a little season until the number of there fellows and brethren and of them that should be killed as they were, were fulfilled. &c. They are commanded to rest in this quietness, and to bear patiently for a little time the deferring of the last judgment, that the whole number of them whom God hath likewise ordained to the glory of martyredome, should obtain with them the same palm and praise of victory. Whereby it is euidente, that although almost infinite thousand martyrs which suffered under those ten famous persecutions, that yet there remainethe a great number of the godly, which are reserved and kept and shall suffer the like things, in the opening of the sixth & seventh seals. Moreover the time is called short, although it last many hundred years after, because the Lord hath appointed the ende and terms of the same, which if we have respect to the everlasting comfort and consolation, ought to seme very short. For what equallity or proportion is there of that which hath an ende, with that which is infinite? Neither are our sufferings to be esteemed if they be compared to the glory that shall follow. Moreover we understand by this place y ^t can none promote or prefer them selves to the glory of martyredome, but he which is appointed and ordained of God for the same work. Lastly we are sufficiently instructed by this vision, y ^t the souls of those that are departed do not sleep without any sense or felinge of happiness, when with a loud voice they desire revenge they praise and magnify God, are clothed in white garments are commanded to wait and abide for the victory of there fellows and brethren.

THe opening of the sixte zeal setteth forth a terrible earth quake and also diverse wonderouse things of heaven. Christ prophesied in the 24. chap. of Matthew, that there shall be famine, and pestilence and great earthquakes in many places all which things, as also they are foretold to come by this vision, so if they be understood without figure, as Christ himself testifieth, they are only the beginniges and as it were the foretellinges of sorrows, and truly there cronicles are full of many great earthquakes in diverse and sundry nations and cuntries, which as Il grant that they were signs of evils should follow, so I doubt not but that by the earthquake here are forshewed great alterations and changes of empire and religion, which should follow almost through the whole world. such as were when the wicked pestilence of mahomet prevailed in the world through the sarasines, and suddenly spread over the whole empire of the cast and at length the Turks succedinge oppressed y ^e greatest part of the west also. Then truly Christ the son of righteousness suffered a great eclipse, when the pure doctrine of the gospel was darkened almost to all which seemed to be like sackeclothe of hear to them, whose eyes the brightness of this world had so tied and bound that they were blind even in the clear and broad daily light. For Christ himself suffered not any part of his own glory to be deminished: which was even then also the light of the world and the son of righteousness, to the faithful although they were very few, but that he seemed to be so to the wicked multitude, when as most sharp and cruel persecution raging, very few durst truly and boldly profess him. The moon that is the church which boroweth here light of the sun, that is of Christ, is not only (the sun being darkened) deprived of hir light, but also through the horrible slaughters & calamities is all over covered with bloody colloure.

THe doctors and teachers, which in the sincere doctrine of y ^e Gospel seemed to shine as the stars in heaven, and other professors also, now overcome with calamities, and oppressed with miseries, do fall down to earthly things: they forsake Christ and his Church and embrace this present world. And least they may seme to be few which shall do this, he showeth that there shall be innumerable, which no otherwise thē untimely fygges do fall from the fygge tree when it is shaken of a vehement and mighty wind, even so together and as it were w ^t one violent motion, many, & at length almost all, shall fall frō the confession of the heavenly doctrine to the dross and corruption of this world.

THe doctrine of y ^e gospel being taken frō among thē which was wont to open heaven, the very sight also of the heaven itself is taken from the eyes of men. The similitude of the scroll rolled together doth express the sudden taking away of the same. The mountains also and the Isles which were wont to be refuges and places of safeguard in such calamities, are not free them selves from the same terrible motions, so that there appeareth no comfort at all to wretched and miserable men either in heaven or in earth.

THese proud despisers of the wholesome doctrine, which giving them selves to riot, and vain pleasures, have neclected the true worship of God, whether they be kings, or wether they be great men, rich men, or chief captains, potentates or mighty men, with all there train, both free and bound, shall now bear the punishment of there impiety, when as for fear of the evils hanginge over them, they shall fearfully hide them selves in the dens and holes of the mountains.

NOw they which hitherto have carelessly despised God, being pricked with the furies of there own conscience, do at length acknowledge these calamities to be sent upon them frō God being angry. They do not so much fly death, which they desire to be upon them forever, but the sight of him that sitteth upon the throne, and the wrath of the lamb, which is judge both of the living and dead: what thē are the torments of hell when the horror and fear of judgment is so great? and we may note that the wrath of the lamb which is so gentle to his friends, is terrible to his enemies, although in time past he offered up him self to the Jews to be slain.

NOw they confess that the time is come in which they shall be punished for there wickedness, and that it cannot be avoided, but that they must needs feel the severity and sharpness of the lābe which no mortal creature is able to bear. Let us therefore kiss the son while he offereth himself unto us easy to be pleased, that being free from these evils, we may live blessedly with him forever.

The seventh Chapter.

AFter this terrible earthquake, which altogether draw away slouthfulnesse and dilicacie from the wicked Princes of the world and all the champeons of Satan's garde which being greatly amazed with terror of wind, they rather wished any kind of death then that they would be drawn to the tribunal seat of the angry Judge: John might meruail what should become of the Church of Christ. He is admonished therefore by this vision, that not one of the whole number of the faithful whom God hath predestinate to eternal life can be brought from the constant confession of the true faith either by the cruel torments of the persecutors or by the subtle & privy deceits of heritiques, and false deceyuers, although never so great storms of persecutions fall upon them.

I saw four Aungells stand on the four corners of the earth holding the four winds of the earth, that the voices should not blow on the earth never on the sea neither on any tree. &c. It pertaineth not greatly to us to know wether they were good or evil Augels, for God as it seemeth god unto him self executeth his judgments both by good and evil Angels. For ā evil Angel brought in the plague in the time of king David. A good Angel also overthrew the army Sennacheri • with a mighty great slaughter. Although I do incline to the Judgment of those which contend that evil Angels are understood in this place. Howesoeuer it be, it is thought good to the just judgment of God, to take away almost altogether out of the world, the free preaching of the gospel, which before sownded in the whole earth. And the metaphor of the wind, doth very fitly agree: for the word being taken away the force of the holy ghost, which showeth him self forth in the preaching of the gospel, is restrained and holden back, that he should not blow upon the earth nor upon the sea, neither upon any tree. For that which wholesome and seasonable winds are to the world, the same is the holy ghost, to the Church. The mistery of the word therefore being taken out of the world, the Church must needs suffer a sore decay and deminishinge. And here no doubt is signified the greatest defection and departing almost of the whole world, from the pure doctrine of the gospel, such as happened in those miserable times, when the pestilente doctrine of Mahomete invaded all Asia and Africa, the popish dross daily received great increase in Europe. And it is very like, that here is noted that general Apostasy, which Saint Paul foresaw should go before the reuealinge of Antichrist 2. Thessal. 2. chap. which is plainly described in the opening of the seventh seal.

I agree with them which understand Christ to be signified by this angel, to whom those things, which are shown to John in y ^• vision, concerning this angel, do properly belong. And it is so usual in the scriptures, that the angels do bear or represent the person of there lord and head Christ, that I will not tarry in it. But as concerning this present place, y ^• which is here spoken, doeth truly agree to our savior Christ, that he ascended from the rising of the sun, who Zechariah in his song almost with the same words magnifieth rising and springing from an high. For he is the sun of righteousness, before whose risinge as well in the greater world as in the less which is man, nothing is found but most thick darkness. He is said in this place to have ascended from the rising of the sun, that by his brightines he might bring some comfort and consolation, to the godly, for we herd before y ^t the sun was darkened in the world, as though it had put on a sack clothe of hear. But that is applied to the sight of the wicked & of hypocrites, for Christ ascending from the rising of the sun to the Church his spouse, doth illuminate the same with the most pleasant & brighte beams of his glorious light. Furthermore Christ hath y ^t holy seal of the living God, that is the everliving, & from whom all life doth flow, which sealeth with the holy spirit all those whom the heavenly father the founteyne of life, hath elected & chosen to eternal salvation, and whō he hath redeamed by his death, and restored, by his resurrection into newness of life. Lastly with great authority he restraineth the force of the 4. Angels, to whom it was granted that they might hurt the earth and the sea, that they should not touch any thing at all until he had placed the servants of God in safety. This place doth most clearly show, that God doth never so grieuouslye show forth his wrath against the world; that he should caste away the ear he hath over his Children.

HE commandeth them that they hurt not the earth, nor the see, nor the trees, before that he shall by the setting on of his seal destinguish and sever the servants of God, from the wicked and hypocritical. Here the punishments of the ungodly are deferred. while there is provision made for the elect. The flood came not before Noah with his family had entered into the arcke. And the Angels witness that they can do nothing to y ^• city of the Sodomites, except Lot were first brought forth into safety. The angel spared the first borne of y ^e Egyptians so long, until the posts of the Israelites were sprinkled with the blood of the paschal lamb, a little before night. And there is the like thing in the 9. Chapter of Ezekiel whereas the six armed men were sent forth to destroy the city of Jerusalem, they are commanded to follow the man clothed with the linen garment, having the inckehorne of a scribe at his gyrdle, whome God sent before to set a mark in y ^e forehead of those, which did morne for all the abominations which were committed in the city. Those whom this first did not mark, he committethe to the other to be slain. But they are signed in this place, not that they should be kept free from pestilence or murder, but that being delivered from eternal death, they might be knit & joined to God & Christ there deliverer. And there are none signed besides the servants of God. And this is also moreover to be noted, that they receive the print of the seal in there foreheads, to this end, y ^t as they are the servants of God, so they may also be known of all men to be such, neither that they should be ashamed, wheresoever need shall require, to confess whose doctrine and religion they profess. And although they are signed in there harts by the holy ghost, yet the print & figure of the same seal apearethe in there foreheads, when as with the heart we believe to righteousness, & with the mouth we confess unto salvation.

THe number of the elect is certain to God, so that one of them cannot perish whom Christ hath taken under his protection, for this foundation of God shall always stand vnmouable, having this seal: the Lord knoweth who be his: and let him depart away from unrighteousness, whosoever nameth the name of the Lord. The number truly of the elect is great, and greater then men would think. The elect in deed are not many if we compare them with the infinite mylions of the reprobate, but when a man would think that there remain very few and almost no true worshippers of GOD at all, yet Christ hath his Church. There were seven Thousande that is many thousands of the Israelites, (when as Elias believed he was alone) which had never departed from God to the wicked worshipping of Baale. And whē we might think the nation of the Jews almost taken out of the world, by the horrible persecutions and calamities, which chanced after the opening of the four seals: S. John heareth an hundred and four and forty thousand of those that were signed of all the tribes of Israel. This mumber is cōposed of twelve thousand, twelve times repeated, the mumber of twelve signifieth y ^t gathering together out of y ^t miseable dispersiō, into one body of Christ & his Church which was founded in 12. patriarchs, & afterward being foully dispersed, was gathered together by y ^e 12. Apostles, which were the preachers of Christ. And Christ would signify the same thing by the seventy and two Disciples sent forth throughoute the whole region, when this mumber of so many elders instituted by Moses, was counted famous among them, and it might plainlye enough admonish the Jews, that the Messias was come, which would gather together again into one body, the wādering & straying Jews and the Israelites dispersed over the whole world. We are caught here, that there remaineth a body of y ^e Church, to God, although the members be separated one from another with never so long distance of place, so that they hold the holy bond of unity in Christ there head. For wheresoever the dead carcas is, thither will the Eagles be gathered. Matth 24.

HE counteth it not enough to rehearse the whole number of those that were sealed, except he should also number out of every particular tribe, twelve thousand of those that were signed. Which thing he doth for this cause, least any thing of the promises of God, which yet remained most famous and clear, concerning the restoring of the commune wealth of Israel, might seem to fail. Not that it is necessary that an equal number should to be taken out of every tribe, but because the number of twelve, noteth perfection, and it showeth that the number of the elect is determinate withe GOD, likewise as the multitude of Soldiers is known to there Captayne, which that he may know the certain number of them the better and that order may be kept, divideth and distributeth his whole army into ensigns or standerdes, which Christ doth here. Otherwise there is no difference or prerogative of tribes in the first election. For the order of the ensigns is otherwise distributed here, then of Moses in the 2. Chapter of the book of Numbers although the privilege of Judah kept, for the mystery of our redeamer and head, for Christ came of the Jews. But it causeth some to marvel, why the tribe of Dan should be altogether omitted & left out of this rehearsal. The ancient writers supposed by the Prophecy of Iacobe that Antichrist should he borne of that tribe, and therefore it was not to be reckoned among the elect tribes, which is to weak and vain, and it brought forth mōstrouse fables concerning Antichrist, when as the words of Iacobe sound no such matter Gene. 49. But only, that like as serpentes do set upon men unawares, so the nature of this tribe should be such that by subtleties and deceytes it should overcome the enemies. The simplest and plainest cause, why one tribe was omitted, is this, that there might be place for the tribe of Leuy, which was not to be left out of that rehearsal, for the notable Misterie therein contained, For when as it had no inheritance in Canaan the lande of promise (because the lord was there portion) now the priesthood being translated to Christ, the holy ghost would plainly express, that the tribe of Levi also is admitted to the partaking of the heavenly inheritance, although that among the rest it had no part in the earthly omision, but of so great a mumber of Jews which are here rehearsed we may gather that mystery which Paul toucheth in the 11. Chap. to the Rom. That blindness is partly happened unto the Jews until the fullness of the gentiles become in and then all Israel shall be saved.

IN the first place are numbered those that were signed of Israel which is the first begotten of God, and after follow the gentiles in there order, which as the Jews are above them in dignity of time, so likewise they are above them in multitude and number. A great multitude, (saith he) which no man could number, but yet not of an vncerteyne number but which is known to God, and cannot be comprehended of men, out of all nations, kindredes, people and tongues, God is no acceptor of persons but of every nation those that love him, & work righteousenes, are accepted of him. For in Christ Jesus there is neither Jew, nor gentile, Scithian or Barbarian, but those whom God hath chosen he hath called, whome he hath called he hath sanctified, whom he hath sanctified, he hath glorified. We se here what a wonderful great company of the faithful, by the meruailouse counsel and providence of God besides all hope of man, is escaped out of so great waves of persecutions. And where as we thought the Church to be almost destroyed, yet great remnantes of the same to be preserved by the help of God. We may learn hear that the Church is not to be sought with the bodelye eyes, neither the multitude thereof to be measured by the Iudgemente of the senses. For if the Church should always flourish in the eyes of men, there had been no need that the minds of the godly should be confirmed by this vision, against that temptation by which the whole Church should seem to be utterly overthrown, when all things apeared full of slaughters, herisies falshoodes, defections, that sound rock, which is promised shall stand against hell gates▪ which was nowhere seen with man's eyes.

Standing before the throne and before the lamb. &c. They which before were aliens & strangers from y ^• Church to whom there was no access open to God, now are citisius thereof, and the sons of God through the lamb, which takethe away not the sins of the Jews only, but of the whole world, so that they may boldly stand in the presence of God and of Christ, when as the wicked desired nothing more then to be hid from the presence of him that sat upon the throne, and from the wrath of the lamb, as we heard in the Chapter going before.

Clothed with long white robes and palms in there hands. &c. There aparell and decking eis here described, y ^t they are clothed in long white garments, which are tokens of dignity and innocence that they bear palms in there hands they testify and declare that they are conquerors of the world the • leshe, and the devil, but because he speaketh more at large hereafter of there happiness, less shall here suffice.

THere thank • ullnesse is declared by the loudnes of there voice, that they cried out with loud voice, giving worthy honor to God. But this is chiefly to be observed, that there is one voice of all those that be saved, that they refer all there salvation that they have received, wholly to God and Christ. Salvation (say they) to him that sitteth upon the throne of our God and to the lamb. These do attribute no parte of there salvation to there own deserts, no part to works of superarogation, no parte to creatures although never so holy, but they ascribe all the glory of the same being restored in God and Christ, this is the Catholic doctrine of y ^• Church, howsoever the Roman Antichrist condemneth it of heresy y ^• cause not heard, and persecuteth the professores of the same with fire and sword, and exquisite torments both by sea and lande.

ALthough the whole root of the papists abhor and detest this doctrine as heretical & Scismaticall, yet it hath for defenders even infinite thousands of Angels, which about the throne of the elders & the four beasts, do diligently wait upon the will and pleasure of God, as we have learned in the 5. chap. these do alow with there consent, the triumphāt song of the blessed spirits. For after they have yielded reverence to God, with due submission, which they are wont before they dare bring forth anything into his presence, first they testify there godliness in the approving & alowinge the former song, saying Amen. Afterwarde that they may satisfy there own zeal, they expound the same sentence with many mo words.

TO this ende belongeth this heaping together of words that they may testify y ^e by all means they ascribe all glory to God alone. Therefore they express the same thing with mo words all those are, praise and thanks giving, honor and glory, power & strength. For we can never attribute to much to God in praises. And by this note or marcke we may descerne the true doctrine of God from that which is counterfere & forged, for that doctrine which feareth to give to much to god, as the popish doctrine doth, is altogether false and knoweth not the infinite Majesty of God. For the papists do fly and eschew this confession, that they should ascribe all laude, glory, & praise, to God, least nothing should be left which they might attribute to S. Images, to there works & other there profane toys and trifles.

SAincte John doth meruail secretly with him self at the usiber and glorious beauty of those, which after the sealeō Israelites • ame forth before y ^• throne. Yet he durst not ask who they were modestly waiting whether that should be revealed unto him or not, by the permission of God. One of the elders therefore maketh answer not to the question but to y ^e doubt of John familierly talking with him, and asking him, whether he knew well what they were, which were arrayed in long white garments and from whence they came.

IHon maketh answer according to his simplicity, honorably (as the manner is of speaking to a noble personage) calling the elder Lord that he is ignorant, but yet hopeth that he shall be instructed of him concerning the conditiō of them, whō he believeth to know the same.

And he said unto me these are they which came out of great tribulation. &c. This elder declareth first what they are & afterward whence they came. These are (saith he) those which by the benefit of God are delivered out of that horrible affliction which before was described should come▪ and now being free from all there labors, they are received unto blessed rest until the day of resurrection, truly this seemeth wonderful and strang, that out of so great an earthquake which did shake all partes of the world, such a number could be saved, but that we may confess the meruailouse counsel of God to be far above the capacity of our wit.

And have enla • ged there long robes & have made there long robes white in the blood of the lamb. &c. He setteth forth two notes of dignity to be considered in there garments, the breath and the color, they ought to acknowledge, to have received both of them by the benefit of Christ. Large garments are the appareill of noble personages & mighty men. This largeness they go in the blood of Christ, which hanged naked upon the Cross that he might bewtifully cloth us. And they borrowed there white color, (which is as we said before a token of dignity and innocence) of the red blood of the lamb which though it always continue red, and as it were even new 〈…〉 hath this meruailouse quality, that in washing 〈…〉 , it tourneth the purple color of garments, in • o the whiteness of snow or wolle, according to that in the 1. Chapter of Iesay if your sins shall be as red as scarlet they shall be made as white as wolle, lastlye we must note that all this whiteness is placed in there garments and not in there bodies, that we may acknowledge that they do not shine in there own righteousness, but that there uncleanness is covered with the innocence of Christ, even as with a large garment.

NOt because they trust to there own merits, but because being covered with the righteousness of Christ they are beautiful to behold, they dare come forth in to the presence of the throne of the immortal and everliving God. Truly the dignity of this garment is meruailouse, because they do were it although they be privy of there own infirmity, yet they are not afraid to come into the presence of y ^e most just judge.

And they serve him day and night in his temple. &c. God doeth accept free service which are clothed with the innocence of Christ, without which ornament the service of none can please him, but he will expel them out of his family as vagabondes, and runnagates, which do thrust any service upon him which they would have to be accepted at his hands without Christ. But now there obedience is acceptable unto him, so that they serve him in his temple as holy priests day and night, that is forever, that they apply them selves to his holy worship as though they had never been profane. We may learn here by what means we may offer up in the Church reasonable service accepted of God, y ^t is if unclothed of filthy garments of our flesh and having put on the righteousness of Christ, we come forth into his presence.

And he that sitteth on the throne will dwell among them. &c. It is not only accepted of God which his faithful servants do, but he taketh upon him the office of a merciful and liberal lord, when he on the other side becometh there patron and defendoure, and as the hen covereth her chickens, so God will keep his servants free from the invasions of all evils.

ALthough so longe as they followed the warfare of Christ in earth, often times they suffered hunger, often thirst, & parthinge heat of the sun and other such kind of adversities, now being made free and loosed from the bond of warfare, they feel no more such calamities neither any discommoditye at all and of y ^e place some do not amiss that the fire of purgatory is here utterly quenched, whē as this Angel pronounceth, that y ^e godly shall fele no kind of burninge heat after this life.

THis is a reueng of the cause, because the lamb which hath redeemed them sitting in the midst of the throne equal to God his Father, hath taken the care and charge of them, and and shall lead them to the perpetual fountains of living waters which being satisfied, they shall not thirst forever, and God himself also will wipe away all tears from there eyes, when from hencforth there shall be no cause of sorrow and mourning offered unto them, but they shall have the fruition of perpetual joy world without end. Amen.

The eyght Chapter.

BEcause the greatest matter that ever hapened, & most worthy due consideration, were made manifest in the opening of y ^• seventh seal, his mind was to be prepared to y ^e diligent making of y ^e same, with a rare & unaccustomed manner. There is silence therefore made in heaven as it were for y ^e space of half an ower in w ^t space whilst all things were silent, the Apostle should sterre up his mind to the diligent considering, what misterye should be revealed to the Church in the opening of the seventh seal, which he now saw opened. Moreover whē as his mind was holden in suspense half an hour in y ^e waiting for of those things which should follow, he could not but diligently print in his mind the things which so desirousely he had waited for to know. But this silence may be also referred to the deliberation of God, for Princes and wise men are accustomed when as they will decree or pronounce anything, concerning great matters and weighty affairs, to have some silence in the mean time that they may not seme to have done it, but with great deliberation not that the counsels of God are prolonged with doubtful consultatiōs according to the manner of the counsels of men, but because he would prepare our minds to the diligent consideration of his works an • words, by such signs as it were by aides: if therefore we will understand those things which are revealed in the opening of this seal, let us bring minds altogether, void of worldly troubles, and casting of the cares of all other things for a time, let us give our attendance only to this, that we may diligently receive those things which the holy ghost hath spoken. I know that this silence is diversely and far otherwise expounded of others, & some do fly to vain and vnproffitable speculations: But this interpretation which I have brought, as it is the playnest, so it seemed most convenient and fit to the purpose.

ALl this preparation is set forth to express the greatness of the thing, first there came forth seven Angels into the presence of god, they stand a certain while as it were waiting what service god would cōmaūde thē, afterward there are delivered into there hands seven trumpetes, yet they do not straightway sound the same, but they wait for the will of God in all things. All these do after a sort prouosticate and foretell the heuinesse of God's judgments which should shortly after be made manifest. But the number seven, of the Angels, as otherwhere so also hear, doth represent the whole fellowship of them, which are all continually most redely prepared, to the obedience of god, although as it seemeth good to his infinite wisdom, he apointeth now these, now those to the executing of diverse businesses. But here the Angels are appointed to be truēpetters, which is because they are ordained to publish y ^e judgments of god in the world. For as it is the manner of kings and Emperors and always hath been, to publish to the people there decrees, especially perteyninge to wars, with the sound of a trumpet: so God hath described under a like figure the judgments which he hath prepared against his enemies and despisers of his Gospel, when they are to be made manifest in there times. And the seven trumpetes, do signify all the revelations of God's judgments, like as the number of seven is universal, and signifieth fullness in the writings of the prophets. When as therefore seven Angels go forth with so many trumpets, there is meant, that all the kinds of punishments, which were included in the seven seals, are to be repeated in this last seal. No meruail therefore, if our minds with so great preparation, be stirred up to diligent marking. Moreover if we shall gather the duty of the doctors and teachers of the Church, by the Angels that sound the trumpets, we shall not do contrary to reason. And the analogy leadeth us to the same, when as there office also is to be declarer of gods judgments. For god hath not been accustomed to send famous plagues into the world, but first mē were admonished of the same by prophets and teachers, that all pretence and cloke of ignorance might be taken from the wicked and if any be curable, they might reap̄t frō there errors, by which being seduced they wandered out of the way, and so escape the evils hanging over them.

THis Angel doth represent Christ, which is not an Angel by nature, but by office, and Malachi the prophet calleth him the Angel of the covenant. For when as y ^e most dangerouse persecution of all, was at hand, under the tyranny of Antichrist, which is revealed in the opening of the seventh seal • Christ cometh forth into the presence of God, being the head and preserver of his Church, as one that would defend the same, against the dangers which were at hand. Whereby both the greatness of the perilles is expressed, as though now necessity required that the present help of Christ should be with them, and as it were to provide them in doubtefull matters: and also the singular love of Christ towards his, and the especial care he hath over them, which when troubles aproche near, is ready prepared and present to defend thē before god, and by continual intercessions to commend the cause of the Church to his fatherly mercy. And Christ is here brought in exercising the office of an high priest, (which he hath without succession) when as he is placed at the altar. Whereby he can save forever those that come unto God through him, living always for this ende, that he may make intercession for them. Hebrews chap. 7. Which is notablye described under this figure. For he standeth at the altar, not that he may again offer up sacrifice propitiatory, because there is no oblation for the forgiveness of sin without the shedding of blood. For this sacrifice being once finished, by which eternal redemption is obtained, we need not to have it repeated. But when as he is entered into the holy of holiest that is into heaven, he offerethe up incense in the presence of God, which are the prayers of the saints upon the golden altare of the incense. For this figure doth allude to the custom of the priests of the old law, which daily entering into the sanctuary, did offer up incense upon the golden altar of incense. Exod. 30. Which now the veils & separations being taken away & the priesthood translated to Christ only, is removed into the holy of holiest into which Christ him self hath once ascended.

And much odoures was given unto him. &c. The continual prayers of the godly which they offer up to god through Christ, are odoures or incense, as in the 5. chap. Vers. 8. And he saith much, because when afflictiō doth provoke, the study of praying is more fervent in the faithful, which when matters are quiet and pacified, is relented. And this is that pure incense which Malachi in the 1. Chap. of his prophecy, foretold should be offered up through the whole earth even from the sun rising to the setting thereof.

That he should offer with the prayers of all saints upon the golden altar which is before the throne. &c. To this end much incense, (which are the prayers of the saints) is offered to Christ, y ^t he might give an incense of thē upon y ^e golden altar which is before the throne. That is, y ^t by his intercessiō which is the mediator & advocate of the Church, the prayers of the saints might deserve to be herd of the majesty of God. This place teacheth very plainly, that we need none other mediatoures of intercession with God, then this one Angel, which is Christ, for he alone offereth up to God y ^e prayers of all saints, & promiseth that his father shall perform unto us, whatsoever we shall ask in his name. Moreover whē as none either Angel or Saint, can chaleng this priestly office of Christ w ^t out great sacrilege: it followeth y ^• no Angel or Saint (this one Aungel of y ^e covenant being excepted) can offer up incense upon the golden altare which is before the throne of God.

THe effect of this oblation is declared, that the prayers of the Saints being offered as incense by Christ, are a sacrifice of sweet smell in the presence of God. When as therefore prayers are directed to God with lively and fervent faith in Christ, they cannot but be heard for Christ's sake, which maketh them acceptable to God.

CHrist promiseth that his father will give the holy spirit to those y ^t ask it importunatly, which whē he also proceedeth frō the son, after great perfume stirred up w ^t prayers of the saints, is sent down into the earth, in the shape & likeness of fire taken from the heavenly altar, whose fiery force, or if any thing be more pearsinge then fire, is perceived in the Preachinge of the word, in constancy of faith, in invincible patience, and other Heauenlye gifts of his. And the great abundance of the same spirit is signified by the fillinge of the censer for in Isaiah chap. 6. one of the Seraphim taking a burning cole with the tongues touched therewith the lips of y ^e prophet, that the unworthiness of his sins being taken away, he might be meet to declare the message of God. But here the great golden censer, in which the prayers of the saints are offered, is filled with fire, and is cast into the Church, wandering as a stranger in earth, according to that saying of Christ I came to send fire into the earth. Luke 12.

And there were voices and thunderinges, and lightnings and earthquake. &c. The holy ghost cannot be in the world but that he will rebuke the same of sin, of righteousness, and of Judgment, and then do those tumults arise, that heaven and earth seme to be mingled together, but in the mean time it is well provided for the Church, that against the moste grievous persecutions of Antichrist hanging over her, she being strengthened with God's ayed, shall not be overwhelmed with any raging tempests of adversity.

AFter that provision was made for the safeguard of the Church, least it should faint under so great a burden of evils, the seven Angels do straightway prepare themselves to sound there trumpets, whereby we may easily gather, that they were stayed before, so long as Christ made intercession for the safety of the Church, & with his gifts might arm the faithful to bear all adversities whatsoever. Which thing although he do continually, yet it was enough that it should be shown once in a vision.

WHen as everyone of God's Iudgementes is revealed, an Angel blowing a trumpete goeth before, and after followeth the vision which openeth the whole matter. The sounding therefore of the trumpete is a sign that God will open something which ought to be received of men with due reverence & attention. And he noteth by these figures the procedinges and increase of the tyranny of Antichrist, which by the just judgment of God he shall obtain through • the whole world. As S. Paul writeth in the 2. to the Thessal. 2. Chap. That they which received not the love of the truth, that they might be saved, should be deceived with lies that they might be damned. The like Allegories he useth in the opening of the seals and will use in the powringe out of the vials Chap. 16. When he understandeth that the sentence of God doth pertain to the whole body of Antichrist and every parte thereof: he reckoneth up therefore the earth, the plants, the sea, the fluds, the heaven, the air, and all things that are therein, that nothing may seem to remain whole or untouched. These things therefore I have forewarned, that we should not to curiously seek subtle and curiouse expositions in every word, when we understand that it is the manner of the prophet, and also often used in this vision, when as he will describe any general calamity, to rehearse all the partes of the world after this manner. There followed (saith he) after the sounding of the trumpet of the first Angel, hail, which when it useth to beat down the fruits of the trees, and the corn of y ^e earth, is wont to bring in great famine and scarcity of corn & victuals. But here faileth not only hail, but also flames of fire together therewith, & the blood mingled with the s • me maketh the plague more horrible. For if the hail leave anything not • ast down, the fire consumeth it, or else the blood corrupteth & rotteth it, whereupon he saith, y ^t the third parte of the trees & every green herb was burned. It is declared in the sixte Chap. In the opening of the sixte seal, y ^t there was given power to death to sley the fourth part of men, with sword, with, famine, with pestilence, and with wild Beasts: But here at the sowndinge of the Trumpettes, it is foreshowed that the third part shall be afflicted. And there is signified only the dearthe of victuals, as that Chenix of wheat should be sold for a penny, but here is described a meruailouse gret scarcity, when as every green herb is burnt up. Whereby it is gathered that these calamities should be greater then those, for the third part is greater then the fourth parte, and the scarcity of victuals is more grievous thē the dearnes of y ^e same. Except perhaps he alludeth to the third parte of the world, because in Europe which is esteemed to be the third parte of the world, the tyranny of Antichrist chiefly rageth, the want of true and sincere doctrine, which through the traditions of mē, and unprofitable ceremonies, although not altogether wicked in the first institution, by long continaunce of time was brought into the Church, whiles that the greater part of men was bent to defend the ordinances of the elders, rather then to keep the commandments of Christ him self. Here upon it was necessary that a most grievous famine should be brought into the Church. For y ^e souls of men except they be daily fedd & nourished with the iewce of God's word, wax dry & wither even like unto those herbs upon which blasting wind hath blown, or with to much parching heat hath burned up. We may also in this place not vnfitlye understand, diverse other plagues coming all together, as by the hail famine, by the fire pestilence, by the blood war, as histories do testify, that all these evils did vehemently rage in the world, in the beginning of the Roman tyranny. But when as the two latter do immediately follow again, the former interpretation liketh me best: in the mean time I deny not but that the godly ought to be admonished by those bodily calamities, of what sort that kingdom of Antichrist should be, which with such unlucky signs and tokens begun to be spread abroad.

AT the sounding of the second trumpet which admonished that the second judgment of God should be made manifest, there seemed to fall into the sea as it were a meruailouse great mountain burning with fire. A horrible sight no doubt and full of terror, and truly there needed such a wonderful sign to the describing of the kingdom of Antichrist, which followeth immediately after the want of spiritual food. For this great mounteyne doth signify the kingdom of Antichrist, as it is usual in the prophets that kingdoms, and commune wealths are signified by mountains, as in Isaiah & Daniele. By the sea which is a gathering together of many waters, the holy ghost understandeth in this book, the infinite multitude of people divided into diverse nations, kindreds and tongues. This whole mountain burneth with devouring fire, whatsoever shall come next to hand, for like as fire corrupteth and consumeth into ashes the matter which is put unto it, even so the pestilent moren of Antichrist doth eat up, rauen, and devour all things. And although it be cast into the sea, yet it is not quenched, but turneth the third parte of the sea into boiling blood. And this plague is sent into the world of God in his wrath, because it would not esteem the most fruitful mount Zion that is the kingdom of Christ. Therefore the world is compelled to bear the most sharp and bitter tyranny of Antichrist, which had refused to bear the most sweet and pleasant yoke of Christ.

WHen as the world stobornly refused eternal life offered by Christ, it cannot fly the most bitter death which by y ^e kingdom of Antichrist is brought vpō very many. And here may be observed the quantity, quality, & effect, of the Antichristian kingdom. The quantity is noted, in that it is compared to a very great mountain, which is so much the worse, as it is spread the broder, as when the papists do brag & boast that the borders of there dominiō are stretched forth unto the ends of the world, & of the firmamēt. The quality is described that like deuouringe fire it burneth, destroyeth, and wasteth all things, although those brawling hyerelings cry out never so loud, that without this mountain there is no salvation. The effect is declared, in that it turneth the third parte of the sea into blood. And how much blood he hath shed by diverse kinds of torments, & especially by fire (y ^t we may omit the times that are past) our age that we now live in doth see, & our own eyes do daily testify the same unto us. Moreover we will not declare what wars, and how cruel he hath stirred up in the ages past. But in our age, what tumults he hath raised up in France, in Germany, in Spain, and in Flanders, who is there thorough out all Europe which knoweth not? and in England, what he hath practiced and wrought even this present year that we write these things, I would to God it were as ready to be avoided, as it is easy to remember it. That rightly he may be said to have destroyed the third parte of them that dwell in the sea, & the third part of ships by which we may understand towns or cities. But at length this fiery mountain shall be cast into the fiery lake. Which all godly hearts do wish to be done most speedily.

THe third Angel sownding his trumpet, the Prince and head of this fiery mountain fell from heaven in the likeness of a great star burning as a torch. In time past the bishop of Rome shined in the heaven, beautiful to behold with the beams of heavenly doctrine, but after that he had by little and little degenerate into a strange and usurped government (of which defection the ancient writers cōplayned more then a thousand years ago) he begun to fall from heaven towards the earth, till at the length, for the establishing of his pride and tyranny, he poisoned and infected all the puere doctrine with his own inventions, and so in the ende he fell into the third parte of the rivers and fountaynes.

THis Star taketh his name of the effect, because with so great bitterness of his poisō, he infecteth the pleasant springes of pure doctrine, that he maketh the waters into which he shall fall deadly poison, so that as many as shall drink thereof except a spedy remedy against poison be taken should perish with everlasting death. And the waters are called bitter which this star doth poison. Not according to the sense and judgment of the flesh, to which they seme to have the taste rather of honey then of wormwood. But to the spirit of god, which searcheth all things by his sharp judgment, this bitterness is found out. Which all the godly do easily acknowledge, which are drawn from the pestilente drinkinge of this doctrine, that there is no taste of heavenly and spiritual swetenes in popery, but a mere bucherie of conscience, and all things most bitter, when any of them is but a little stirred up & wakened out of the sleep of security (in which the most part of them are drowned) and pricked with the sense & feling of there sins. We may learn hear, that no drop of this bitter water, that is of the papistical doctrine, is to be mingled with the pure Gospel of Christ, least that it should taste of this pestiserouse and poisonful bitterness.

WHen as sound doctrine was corrupted with the pestilence devises and inventions of men, what could remain sound in the Church? The third parte of the sun, the moon, & the stars was smitten with thick mist and darkness, to those especially which dwell in this third part, in which y ^e kingdom of Antichrist bare all the swaye. Hereof by the just iudgmente of God, y ^e foul ignorance, even as it were a dark cloud was sent into y ^e eyes of those, which were willingly blind in y ^e light of knowledge & understanding. Hereof the third part of the day loseth the light▪ the sun being darckened, the night also is darckened likewise in the third part, the moon and the stars losing there light, so y ^t there appeareth no sparcke of the light to expel and drive away the darkness. And to be short, a most thick cloud of ignorance which took away a great parte of the heavenly light, covered the world. And one we m • ruaill if the papists glory and boast that ignorance is the mother of there religion? seeing that this darkness went before that great and horrible defection which is afterwards declared.

ALthough assuredly the judgments of God are horrible, which were hitherto revealed with the sound of the four trumpetes, yet there remain much more greater & greuouser behind. Which undoubtedly are so terrible, that is behooveth us to be stirred up with a new admonition to the diligent consideration of the same, Saint John therefore saw a certain Angel flying in the midst of heaven, that he might as well be herd of the heaven, as of the earth, whom he herd with a loud voice cryinge woe three times, to the inhabitants of the earth, for the severe sharpness of those judgments which were yet to be revealed at y ^e soūding of the other three truēpets. Here except we weere as dull as stones, the weight of God's judgments would drive away all drowsiness from us, & stir us up to the reverent receyuinge of the same, that being delivered out of so miserable calamities, we may serve him forever.

The nyenth Chapter.

WHen as the participle is of the time past, 〈 in non-Latin alphabet 〉 and not 〈 in non-Latin alphabet 〉 I understand that it was the same star which had fallen before into the rivers and founteynes. which had the name of wormwood given it, which we said before doth signify the head of this Church, which is the bishop of Rome. And if any man contend that it were not the same in number, yet I hold that it was the same in office, for although there have been many popes in number, yet they all make but one head of Antichrist, which hath rule over the mōstrouse body of the Roman Church. Therefore albeit the Roman prelate shined in time paste in the heaven even as a star in the hand of the Lord, yet now being cast down to the earth he hath lost all his shininge beauty. It is ridiculouse therefore that the pope doth brag of the dignity of his seat, to be such as it was acknowledged to have been of the old fathers in there time: & that he maketh mentiō of the virtues of his predecessors, which were martyrs of y ^e primitive Church, all which do pertain no more to him which is cast out of the heavenly seat unto the earth, then if the devil should boast of his principality which in time past he had among the Angels, out of which he hath long time been expelled.

And to him was givē the key of the bottōless pit. &c. The pope which is Antichrist boasteth of the keys of y ^e kingdom of heaven in time past committed to Peter, & with great sacrilege he snacheth and challengeth them to him self only, when as they pertain and are common to all the ministers of God's word. But in very deed saint John plainly declareth what kind of key is given unto him, that is the key of the bottomless pit of hell. That as power to open the heaven is givē to the godly teachers of the Church, so to Antichrist and his ministers, there is granted powers to open the pit of hell, We may note here, that the power of the adversary, obteyneth rule in the world, not by chance or against the will of Christ, but by his will and pleasure, to take horrible and dreadful vengeance upon the profane contemners of his word.

ANtichrist doth not slackly and slowly use the key committed unto him, but the same being received, he straytwaye openeth the bottomless pit, which before was shut up & locked. This place doth teach, y ^t so long as the pure doctrine of the gospel doth flourish and take force, hell is shut, but after the same hath been silent, or infected and darckened with the profane inventions of men (as we have shown in the chapter going before) the moste depe pit of hell is opened, out of which all kind of evil doth breath forth. We see therefore, that not without just cause the Angel thundered out woes to the inhabitants of the earth, when as the pit of hell should be opened to there utter destruction.

And the sun and the air were darckened by reason of the smoke of the pit. &c. The pit of hell being opened, two most cursed and abominable evils ascend out of it, ignorance & error. For by the smoke which darckeneth the air and the sun, I understand ignorance: by the army of the locusts, the teachers and defenders of errors. For that ignorance which before was spread only over the third parte of heaven, now the smoke ascendeth out of the pit of hell, the miste doth darken the whole Sun and the air. And truly howe gross and shameful the ignorance of the former ages hath been no man can be ignorant, which hath tasted and known the barbarousenes of those times, by there writings.

THey say that locusts are bred of corrupt smoke, which if we receive for truth, it is found out, that ignorance is the mother of errors. Howsoever it be, that the locusts go forth of the smoke, it is manifest that the masters and teachers of errors took occasiō by the ignorance of the people, to spread a broad there devilish doctrine and wicked opinions. And like as the swarms of locusts very often infeste & punish whole regions, even so the whole routes of these, do infecte, corrupt, and devour all things. It is very like that by the locusts is signified all the rablemēt of Romish mass priests, Monckes, and especially of begging fryers.

And unto them was given power as the scorpions of the earth have power. &c. Heretics and mainteyners of wicked opinions cannot sow and spread abroad there poison, but so far as power is granted unto them, which is upon those that perish. And this power of theirs, which they have to hurt is compared to the venimouse poison of Scorpions, which though it be of it self but a very little vermin, yet it hath power enough to kill a man. They prick and sling also secretly like scorpions, for they wind in them selves by privy deceits, until they shall give a deadly stroke. To these the Popish clergy is like in all things, but specially the begging fryers, which through a coloured show & visore of humility, do seme little, yet secretly they thrust in the poisoned stings of there abhominable errors, and so they sley men.

WE herd before, that the four Aungells were forbidden and stayed that they should, neither hurt the earth, the sea, nor the treese, before the servants of God were sealed in there foreheads, so likewise these locusts are forbidden to hurt the grass, nor the green herbs, nor the trees, but only those men which were not signed with the seal of god in there foreheads. Whereby we are admonished, that neither the illusions of Sathā nor the subtle sleyghtes of Antichrist have any force to seduce the elect, which like green plants being watered with the dew of the heavenly doctrine, are preserved frō the locusts which burn up all things, Psalm. 1. There are rehearsed diverse kinds of plants, as grass, herbs, & trees that we may know, that all and everyone of the elect are drawn out and delivered from this plague: in which although God work diversely, as in diverse kinds of plants, yet there is one only foundation, that God knoweth who are his.

PLinie in the 28. Chapter of the eleventh book of the natural history writeth, that the pestilence of the venom of scorpions is importunate, but that with greater punishment, they sley with slow & lingering death, in three days space. Not w ^t out great cause therefore, the perverse doctrine of the Popes gard, is compared to the stinging of scorpions, which doth not by and by sley men by violent death, but tormenteth them a certain space with cruel torments, and at length taketh away eternal life. Of such sort are the persuasions of the merits of works, of satisfactions and the peynes of Purgatory, and of other such like trumporie, wherewith these locusts torment the miserable consciences, & which alone were heed in pulpits, in lectures, & in there shifts. When as in the mean while there was no mention, concerning the merits of Christ free justification by faith, eternal election, & other pointes of wholesome doctrine which are taught in so many places of y ^t holy scripture. There is limited unto them a certain space of time in which there is, power to hurt, granted thē, for five mounths, which is added for the comfort of the godly. that they may not fear that this plague shall always increase, but the force thereof shall be brokē, before half a years space be finished. But if we will more narrowly interpret this place, this infection shall abound in five hundred years, but in the sixth age, which goeth before y ^e latter end of y ^e world, it shall decay, which we see hath come to pas in our age y ^t almost everywhere y ^e popish clergy is contemned, yea even with y ^e very papists, & at length without doubt it shall be utterly confounded & brought to nothing.

WHen as we heard before that those scorpions do sley with slow death, it is no meruaill if those y ^t be stricken of them & tormented with cruel torments, desire to die sooner then it is granted to them by the strength of the poison. By which sentence is expressed the greatness of the torments, by which the papists do sley the miserable consciences of mē, 〈1 page duplicate〉 〈1 page duplicate〉 with there poisoned opinions, as it were with the singes of scorpions: which when as they altogether lead from Christ in whom alone all consolation of the godly mind doth consist: there remaineth nothing unto them besides the fear of hell fire, and desperation full of horror.

HEtherto he hath spoken of there poisoned strength & • orce, now y ^t we may know them the better, he notably painteth thē forth in their colors. The form (saith he) of there bodies is like to horses prepared to battle, whereby y ^e manners of the popish clergy are clearly described, y ^• like horses they tune with swifte course thorough all things, & are always most ready to battailles & strifes, if any man say against them by any manner of means. They have crowns upon there heads, as it were of gold, because all of them, although they be most object verletes, do challenge unto them selves a certain kinglye dignity, & they would be had in price and estimation, neither would they be subject to the civil magistrate, whē as notwithstanding they are but vile locusts, which are noble neither by any virtue, learning or godliness, and profitable for nothing but to hurt. Yet at the will and pleasure of these men all things were governed in time p • st, when as the world honored them as kings, and kings them selves feared them, as those with by shrifte and confession knew all there secreates.

And there faces were as it had been the faces of men &c. They are not terrible to behold, but lock inside & smoth with the countenaunces of men, & allure men into there own destruction, for they are meruailouse great flatterers, which for there lucre and bellies sake, & that they may win the favor of mighty men, are not ashamed most filthily to flatter.

THe delicate wantonness & unbridled lust of monckes & other of y ^e popish clergy is noted, which can be contained to no bounds of shamefastness or laws of nature, but that it will break them all. Afterwarde there more then womanly attire is reproved, and other whorish tricks, by which they would draw men to there dishonest love. For the world was never so blind that it would greatly esteem them, but that they bewitched the minds of men with there whorish inticementes as it were with charmed drinckes of love.

And there teeth were as the teeth of Lions. &c. Although they look smothly with gentle and womanly contenaunce, yet they have teethe like mermaydes. Which for there hardness and ravening are compared to the teeth of lions. For witnesses hereof let be the towns, houses, fields and Lordships, and moreover whatsoever the world hath which is gainful, & serving to pleasure, all which these locusts have ground with there teeth, to serve for their meat. And to cōclud there is nothing more rauenouse then they, which although they be very small in body, yet with the hardness of there teeth, they devour whatsoever cometh next to their hand. In our coūtry of England, they did posses the half almost, of all lands, and when it was ordained by the law, that there should no more lands of inheritance be delivered into there hands, without the licens of y ^• Prince, the popish clergy cast there lionish teeth vpō there own possessions. And the Monckes as the greatest Cormarantes drew all the fattest benefices unto them selves, the hurt of woose devouring griedinesse, the Church feeleth unto this day, being deprived of good pastores for lack of living.

THey are defended with so great favor and succor, as well of Princes, both ecclesiastical, and civil, that they seem to have breasts so hard that no weapon can pierce through them, and they dare boldly provoke all men to battle.

And the sound of there wings was like the sound of chariots when many horses run unto battle. &c. Althoughe they have the face of a man, yet they utter not a man's voice, but like locusts whome they chiefly resemble, they make a horrible noise with there wings, even like the sound of chariots, which with many horses are drawn into y ^e battle. For they bellowe in there temples, with a terrible sound, crying out but without understanding. Sometime they utter great soundes in pulpets, but without all reason, that worthily they may be said not to speak with the mouths of men, but to make a terrible noise with there wings.

BEfore he compared there pestilent power of hurtinge to scorpions, but now when he doeth diligently recite all the partes of them, he showeth that the locusts are armed also to the tales of scorpions, whereby they closely send forth there secret poison, and sodeynly when thou art not aware they thrust in there venomed stinges. Afterward he repeateth that power is granted them to hurt for shorter time then they them selves would wish, for they shall not infest or hurt the world about five months.

THat we may understand under what king this huge army of locusts doeth war, he saith that the Angel of the bottomeless pit is there king, which is Satan him self, and the pope is his vicar, whose name is given him in hebrewe and in greek of the great desire and study he hath to destroy, for he is called in hebrew Abaddon, and in Greek Apollyon, which word in englishe signifieth a destroyer:

S. John showeth that this pestilence of the locusts is y ^e first of those three horrible judgments of god, which y ^e angel said to remain, & it is in deed a terrible judgment of God that he suffereth so vile vermin by there venemouse and poisoned subtleties, to rule mē as they list, even to there eternal destruction and yet there follow two heuier judgments of God thē this.

HOw much more grievous dangers were at hand, so much more greater attention, it was convenient should be moved, that y ^e faithful being admonished, might arm & prepare thē selves against most bitter temptations, whē y ^e sixte angel therefore soūded y ^e trumpet which did foretell y ^e most bitter & sharp persecutiō of all which should come before y ^e ende & cōsumatiō of the world, John herd a voice from the four horns of y ^e golden altar which is before God. We spake before of the golden altar which signifieth Christ, which is offered up to God for a sweet smelling sacrifice, the force and effect of which sacrifice, because it remaineth forever, an altar is always placed in the presence of God. And the voice is uttered from the four horns of the altar, that is from the highest parte of the altar, that it might be known to be the voice of Christ which governeth the altar.

THat voice soundeth to the sixte Angel which had sounded the trumpet, that like as he had been a messenger to declare so great a plague, so he should be a minister of the furtherance of the same. Loose saith he the four Angels which are bound in the great river Euphrates. The four Angels signify y ^t whole power of the devil, which he uttereth in Antichrist and his tyranny, which should be spread into the four quarters of the world. Which nevertheless hath hither to been restrained, that it should not brust forth into extreme cruelty, but now the bridle is loosed to the same for a certain time. A place no doubt, full of exceeding great consolation, by which we are taught, that Christ which is our patron and defendour, holdeth the devils bound both hand and foot, that they cannot hurt the Church or move persecution, but upon his sufferrance. But it seemeth obscure and dark, that he saith y ^t these wicked Angels are bound at the fludde Euphrates, of which there are sundry interpretations. But I whileste I wey all things, think that the place is assigned somewhat darckely, which shall be afterward described more pleynlye, out of which this pestilence is poured in to the whole world. For Euphrates being takē without figure, is a river flowing round about Babylō, by which is meant Rome by a metapher in this book as shall be shown more plainly afterward. This sense therefore I gather, that there was at Rome, which is the seat of Antichrist a great desire of wastinge and destroyinge the Church with fire and sword, neither were subtleties wanting, by which they might attempt there cursed work: & more over that there were prepared all instruments of war. But that this made rage was restrained and bridled from heavē, by Christ, that it should not show forth it self to the world, before the time appointed of God.

CHrist commandeth when they are loosed, whatsoever therefore the Angels that were loosed do, so far forth as they execute the just judgment of God, is to be ascribed to Christ. They are said to be prepared, at an hour, at a day. &c. Whereby is expressed not only the promptnes of there mind, by which they are inclined to hurt, but much rather y ^e certain time and even the very momentes thereof determined of God, in which they may rage after this manner. And he noteth a very short space to be granted unto them, that he calleth it an hour, a day, a month and a year at the most.

To sley the third parte of men. &c. Before, at the sounding the trumpet of the fyfte Angel, the locusts with there king Abaddon, by privy practices and subtle deceits, slew a great part of men with the venom of there poisoned doctrine, by torments that endured long: but now with open violence and cruelty, to the wasting and destroying of mankind, these wicked and malignante spirits are sent forth with fire and sword to slay the third part of men. But how far they were from necligence in exercising this power committed unto thē and what slaughters they have made, all Europe oppressed with the tyranny of the Bishop of Rome, hath felt to much in these latter times, and as yet is compelled to feel. And we know this tragedy was taken in hand & begun by the ayed and help of these wicked Angels, and as yet is continued by the same, although we now hope that the matter draweth near to an ende.

NOw he teacheth with what means & instruments these destroyinge Angels are furnished, and also with what preparation to battaill, that they may make such a slaughter of men in the world. Verily that the whole army is all of horsemen, whereby the strength and • orce of the preparatiō is signified to be the greater: That is to say, by so much as an host of horsemen is more terrible, and more violent in war, then an host of fotemen. Lastly cometh the number of there army, which is almost infinite, twenty thousand times ten thousand which number S. John plainly expresseth that he heard because it seemeth incredible, that such an army could be gathered out of the whole world, but by this huge army are signifiede, not the host of one age, but of many. And this is y ^e multitude of the Church of Rome, which is so often boasted of, which multitude is manifest to be mustered into battle against Christ & his church. But this great army shall easily be driven back and discomfited by him, which loosed out of prison and sent forth. these Angels, which are the leaders of it, which he can call back again into prison, when it pleasethe him, and that we trust he will do now shortly after Antichrist hath been so long revealed.

SAincte John proceedeth in describinge the furniture of the horsemen such as they were shown to him in y ^e vision. And the whole description of them is full of horror and fear. For lest they might be thought to be natural horses, or the horsemen after the common sort, he declarethe, that there was a far other form and shape both of the horses and also of thē that sat upon them shown unto him in a vision. For the horsemen had fiery habbergions, and of hyacinth and of brymestone, by which is meant that there breasts were so armed & fortified, against all violent force of weapons, y ^t they need not to fear anything at all, yea whether soever they • ourned thē selves, they might show forth before them nothing else, but fire smooke and brimstone, for so I interpret the hyacinth or yelow color, for that which followeth in the next clause. For as the horsemē which ride on barded horses, are wont to were colors or signs in there breasts or there shield which might make thē terrible to there enemies, so these soldiers of Antichrist showing forth in there breast flammie, smoky, & brimstone like colors they plainly make manifest to all mē, what they thretten to the world in every deed fire & flame, that is extreme destruction.

And the heads of the horses were as the heads of lions & out of there mouths went forth fire & smoke and brimstone. &c. The form of the horses was monstrouse & horrible, as which besides the swiftness of horses, had also y ^• heads & strength of lions, and y ^t which is above y ^t fearcenes of lions, which tear only with there teeth and claws, out of there mouth saith S. John, went fire and smoke & brimstone, and under these figures is described, y ^t mōstrouse and barbarous tyranny of Antichrist, which with open violence defendeth the cursed seat of his pride, and cruelty warreth against all those, which shall but move a finger against his presumtuouse arrogancy.

HE signifieth that they shall be destroyed with most certain & present death, which by any means oppose thenselves to his tyranny. For the fire speedily devoureth, the smoke strangleth, & choketh, y ^e brimston both miserably torment those y ^t it burneth neither can it be quenched if it shall once burn. Such shall be the rage & cruelty of antichrist, y ^t he is not wont to wound w ^t y ^e sword but utterly to cōsum w ^t fire, to blind y ^• eyes w ^t smooke, to take away y ^e spirit, & to burn cruelly w ^t fiery flaming brimstone, & w ^t these three evils he slew y ^e third part of men, by his warriors, horsemē of brimston, and lions like horses, that is by y ^• princes which are subject unto him, & the furious common people which like horses carry vpō them y ^e bondage and slavery of Antichrist and at the will and pleasure of there Lord's, do fill all things with smoke brimston and fiery flames.

ALthough certain copies have not these words (and in there tails (yet they seme to me by other examplars in which they are found, y ^t they should be added, or at the least understood: For y ^e sense is this, that this army doth hurt there adversaries with manifest violence, and as it were w ^t open war, and yet not unexpert or wanting fraud & deceipte, which was not perceived in y ^e locusts, which seduced only by subtlety & craft. But these out of their bloody & cruel mouths breath out, smoke, fire, and brimstone. But yet they want not their enginnes & snares, because they have tails also like serpēts, which tails also have heads, which after y ^e manner of serpēts, privily byte, those which are vncircumspect, yet they hurt more w ^t there heads then with there tails, w ^t violence thē with deceit, because many do know there subtleties, but they cannot bear there cruelty, therefore either they are like wretches slain, or else revolt as cowards.

HE teacheth that y ^e world being corrected with these plagues yet would not be brought to a better mind, for those y ^t remained vnkilled by these calamities, were stricken with no repentance, for there heynouse offenses that they might depart frō there wicked works. They feigned some sorrow peradventure so longe as evil oppressed them on every side, but it was mere hypocrisy which they boasted. For so soon as the affliction ceased, they returned to there kind, and gave them selves wholly to there accustomed impieties. They honored devils, they worshipped idols, made of all kind of matter and substance, and although they were blind, deaf and could not move themselves, yet they sought & hoped for health of them. And it is worthy to be noted, that the Apostle rehearseth all kind of matter or substance whereof idols were made: both that he might show the vanity of men that they would seek divine nature in every creature, rather then in God, and also that he might declare that no kind of Idols are to be esteemed.

THey cannot keep the commandments of the seconde table, which dishonor God after such a sort, as S. Paul saith to the Rom. 1. Chapter, therefore he reprehendeth not only there Idolatry, but also there murderers, sorceries, theftes, and other such like abominable wickedness. And we see by this prophecy that men took never the more heed for the plagues wherewith God afflicted the world chiefelye for the tyranny of Antichrist, which although many of the Papists them selves detest and abhor, yet they forsake not his Idolatrouse religion, neither depart from there wicked ways.

The tenth Chapter.

IT behooved that the minds of the faithful, should be armed with some notable consolation against so sharp and bitter temptations least they should be altogether discoraged. For how could the feeble and weak multitude of the elect be able to suffer and endure so sturdy force as hard as the Adamant, of these horsemen, except they were furnished frō heaven with such rare and singular virtue, of the holy ghost? Christ therefore cometh forth even in due time, in the shape and form of an Angel as he doth often in this prophecy, because he doth faithfully execute the will of his heavenly father in protecting and defending the Church, and he is described to be a far other person from those former seven Aungells, which sounded the trumpetes, as to be such an one as is armed not so much for the taking vengeance upon the wicked as appointed for the health and safeguard of the Church. For his wonderful and mighty power is set forth, that the faithful might not doubt to rest quietly and safely under the protectiō of him which is endued with invincible strength to break and overthrow all the violent force of the adversaries. He descended from heaven, that he might succoure the Church warringe in earth, and evē now presently beginning to faint under y ^t burden. For as often as we be oppressed with evils, heaven seemeth to be shut unto us, and through the weakness of man's nature we fear least the great distance of place should separate us from the defense of Christ. Now therefore Christ descended frō heavē, y ^t he might bring present ayed to the afflicted & almost desperate estate of the Church. For he hath promised y ^t he will be with us even to the end of the world. And although he ascended into heaven, y ^t he might fill all things w ^t his majesty, yet nothing letteth, but that he may be said to descend unto the earth to ayed & succor the godly in there afflictions. So Isaiah 64. desireth that the Lord would break the heavens and come down into y ^e earth, the same doth David often̄ in y ^• psalms: whereby we plainly gather, that the descēding of Christ into the earth doth minister matter of true and sound comfort to the faithful. For God never forsakethe, nor leaveth destitute his Children whom he hath once taken under his tuition.

Clothed with a cloud. &c. He descended unto the Earth clothed with a cloud, that is full of majesty, for a cloud doth often times in the scripture represent to men a manifest sign and token of God's divine majesty, so that sometime it is called the garments, sometime the chariote or horse of God. And at length our savior will come in the clouds with wonderful beauty and glory, to judge both y ^e quick and the dead, that the faithful may learn boldly to contemn all the glitteringe show of gorgiouse apparel, as of purple robes scepters, and other princily ornaments, so often as it is boasted of to obscure and darken the glory of Christ. For there is no such glory in the robes of any prince, as there is in Christ clothed with a bright cloud.

And the rainebow upon his head. &c. He weareth a notable ornament upon his head, not a crown of goulde, not a miter garnished and set with the finest precious stones, but y ^e rainbow, which is the old sacrament of the mercy of God towards mankind, whereby not only the meruailouse greatness of him is declared, whose head is seen compassed with y ^e rainbow, but also his infinite clemency and gentleness, which being begun to be made manifest towards men from y ^e creation of the world continueth throughout all ages like it self. And hereupon he beareth that ancient token and sign of the covenant y ^t was made with the whole world, that we should not think that the whole church which is upon earth, shall be overwhelmed together with the storms and waves of cares, griefs, and calamities, as oft as we se the heaven wax dark and black with thick mistye clouds of miseries.

And his face was as the sun. That which the sun is to the world, the same is Christ to his church, which restoreth to the same the acceptable and glorious beauty of his light, whē the storms & tempests of adversities are driven away. Therefore in so great darkness of the tyranny of Antichrist, verily Christ the son of righteousness ariseth in dew time to the faith full, which being refreshed with the most pleasant beauty of his countenance, may well hope y ^t the end of miseries which they wished is come. For by his virtue & power that brymston-like smoke which is cast out of the mouth of the monstrouse beasts is scattered and vanisheth away, that it cannot chooke the remnants of the Church, as it doth the other worldly men.

And his feet were like pillars of fire. &c. From the head even to the feet, Christ is described to be endued with invincible power & strength. For he hath feet as it were pillars of fire, by which he will tread down & bring to nothing all the violence of y ^t adversaries. For he must sit so longe at y ^e righte hand of God until all his enemies be made his footestole. Therefore there remaineth a terrible end for the wicked, because they shall be slāped to poulder with the fiery & pillerlike feet of Christ. What can Abaddon the king of locusts do against this Angel, what can the twenty thousand times ten thousand horsemē do? what can those terrible horses do, which having heads like lions do breath out of there mouths fire, smoke, & brimstone? what can the fiery, smokie & brymston like habbergions of y ^e horsemen do? only the feet of the Angel which are like pillars of fire, shall easily tread down & overthrow all these preparations & furniture.

THis book is another (as I judge) from that we had before sealed with seven seals which contained the secret judgments of God, y ^• were to be revealed by Christ. But this book seemeth to contain, those great consolations which are rehearsed everywhere in the scriptures as oft as mentiō is made of God reconciled to us by Christ, or y ^t I may speak more briefly, the promises of the Gospel, with which it behooveth the minds of the godly to be sustained & holden up, y ^t they may not faint, whē they are oppressed with evils, but may lift up thenselves to the hope, of eternal blessedness. And they are said to be comprehended in a small book, because they do not lead us about by long & doubtful circumstances, but bringeth us directly to the throne of grace by one only mediator Christ. They are written in a book, y ^t they may remain throughoute all ages, otherwise it should suffice to have preached & uttered thē only to y ^e men of one age. This little book is opened, because the doctrine of the gospel is offered to all, though it be received, but of a few: Therefore all excuse of ignorance is taken away, seeing that the book is shown open unto us. Moreover the faithful have in a readiness wherew ^t they may comfort one another, whē no man forbiddeth to draw out of this open book, y ^t which may serve for there purpose. And Christ only reacheth forth unto us these cōsolations, so that worthily the Angel is said to hold the book in his hand, which afterward he delivered to John which required it, to be eaten.

And he put his righte foot upon the sea & his left • oote vpō the earth. &c. His meruailouse greatness is noted in that with the one foot he trode upon the sea & with the other upon the land. And also the largeness of his kingdom is signified, that he possesseth all things both by sea, & by land. And treadeth upon both the same elements even as lord and ruler both of sea and land. And I think this is not to be passed by, that he put his righte foot (upon which we stand more strongly) upon the sea, & his left foot he set on the earth, for the waters are even as stable and firm rocks to his feet, that the raging waves of the sea cannot overwhelm and • rowne them. There is no cause therefore that we should fear, least any force of this devilish army should prevail against him.

HE which seemed a longe time to be dumb, & as a Lion to sleap in his den, whiles the tyranny of Antichrist raged against the Church: Now having spied a cōuenien • time to revenge the cause of the faithful, sodeynly this Lion of the tribe of Judah, as it were raised from sleap, roreth with a terrible voice against his enemies, and threateneth that he will pluck the pray even out of there Iawes. And the similitude of a lion roaring is fitly placed, whose voice doth strike a fear & terror into all the wild beasts. So when Christ shall once thunder after a terrible manner with his mighty word, all the pride of Antichrist must needs tremble and quake. Although I do not think that he used an inarticulate voice, or y ^• he filled the apee with a rude cry w ^t out understanding, but that he thretned horrible vengeance to the wicked, w ^t an imperiouse & angry voice.

And when he had cried seuē thunders uttered there voices. &c. It appeareth that Christ with his loud cry called forth the seven thunders, that they might make known to John the severity and sharpness of his judgment against the wicked, for as soon as he had cried with a loud voice the seven thunders uttered there voices. By the seven thunders I understand, all kind of most grievous judgments, which God shall thunder against the wicked contemners of his divine Majesty, which are foretold that they are prepared, by seven thunderinge, rather then speaking Angels, least when we measure the invincible power of the army of Antichrist with fleshly eyes, we should think that God were scarce able, to cast them down out of so high dignity and power and that he wanteth ways and means whereby he may succor the most miserable state and condition of his Church.

BEcause John believed that those things which the seven thunders had uttered, should be profitable to the Church, he would have committed the same to writing, and set it forth with the rest as a parte of this prophecy. But he herd a voice from heaven forbidding that he should write the same, but that he should shut up and seal them, as sacred and holy mysteries which it was not lawful for men to know. For God would not have all things which he hath decreed to be known before they come to pas. So he commanded Daniele to seal up certain things that they might not be spread among the people. Chap. 12. And Paul was taken up into the third heaven and herd things which it was not lawful to utter. But some will say, wherefore then spake the seven thunders the things which no man is granted to hear? I Aunswere, that they spake when John herd them, that both his faith by the knowledge of the same, and also our faith by his testimony might be confirmed, when as we know that God hath prepared all his judgments, wherewith he will strike and punish the wicked, although it pertain not to us to know, what time, by what means, and by what minister he will e • ecute the same.

AFter that the voices of the seven thunders were sealed, which the holy ghost forbade to be uttered abroad: that most mighty Angel which stood upon the earth and the sea (least anything should be wanting to the godly which might make to there full and perfect consolation) confirmed with a solemn oath that there calamity should shortly be finished. For it hath great force to persuade to patience, if the faithful know, that the hope of there deliverance shall not long be deferred. Howsoever therefore God would have very many of his counsels kept close from men, yet he suffered this to be made manifest: and that the rewards prepared for his soldiers should not longe be kept back. But it is profitable more diligently to consider the form of the words.

Lifte up his hand to heaven. &c. It is certain, that in as much as pertaineth to the form of the vision, he alludeth to those things which are written in the 12. Chapter of Daniel: although for another end, for there the Angel lifting up hath his hands to heaven sware, that after a time, two times, and half a time, the persecution of the Church should be ended, but here the Angel affirmeth that there shall be no delay or tarrying at all, after the soundinge of the trumpet of the seuenthe Angel. And in that he swereth with his hand stretched forth to heaven, he observeth the solemn cerimonie, which the old fathers used in swering, whereby they signified that they called the God of heaven to witness, and also to revenge if they had failed and broken there oath. So Abraham in the 14. Genes. made answer to the king of Sodoma, when he was earnestly requested to retain the pray and spoil of the slaughter of the kings, I have lift up my hand (saith he) to God the possessor of heaven and earth. &c.

THis is a circumlocutiō of the mighty god, which liveth for evermore, by which kind of speech he is separated, not only from dead idols, but also from tyrants which are mortal, which would be worshipped them selves as gods, of which sort were Caligula, Nero, & Domitian. To whom also this doeth properly pertain, because that by himself he liveth eternallye, and is the aucthor of that life, which is in all other things according as S. Paul saith in the 17. of the Acts in him we live, move and have our being. And it ought not to trouble us, that this Angel which beareth the person of Christ, flieth to the authority of God in swearing, when as he is God himself, seeing Christ himself doth the same thing very often in y ^e person of the mediator. But rather the holy ghost would admonished S. John that this decree concerning the consumation of the world & the last judgment, proceeded not from any creature, but even from God himself. For we see how carelessly the world doth deride those things which are spokē in y ^e holy scriptures concerning y ^e dissolutiō of this frame of y ^e world, & the faithful are sometime a sleep, when they give thē selves to much to pleasures, so that they forget y ^e last judgment whom it behooveth to be wakned with this sacred oath of as Christ it were w ^t a loud cryinge voice, that they may more diligently meditate of those things which pertain to y ^e receiuinge of our redeemer from heaven.

Which created heaven and the things that are therein, and the earth and the things that are therein and the sea and the things that are therein. &c. The next thing y ^t is ascribed to God, is that he is y ^e creator of all things, & that he liveth not blessed to himself alone as y ^t Epicures do dream, but governeth all things which he hath, created ether in heaven or earth by his divine will & providence. For it is against all reason when we shall ascribe y ^e creation of all things to God, y ^t we would take from him all rule & government over y ^e same. For it is necessary y ^t every work serve to y ^• will & pleasure of the workman. Moreover he doth here solemnlye, and as it were with expressed words, as the custom is in matters of great weight, number up all kinds of creatures, taking the division of places wherein they be. Which is done to amplify the matter, for though it be the very same as if he should say (he that hath created all things) yet we are more drawn into admiration of so great power, wisdom, & goodness, when we here recited the heavē & all creatures which are therein, whether we understand the Angelical powers, or the stars, whē we consider the earth & the infinite kinds of living creatures plāts, stones, & metals, which are in the same, whē we behold more diligently the great huge sea, & the innumerable forms and shapes of living things which are ingendered in the same. And that he mentioneth these three places only, he doth it according to the usual manner of the holy scriptures, because these three commonly are most in sight to the common sort, and the holy ghost by his infinite mercy doth abase him self to the capacity of the rude and ignorant people. Although to say the truth, all creatures are contained in these three places. For nothing is engendered in the element of fire, and the scripture comprehendeth the higher regions of the air in which the meteores are made, under the name of heaven, so that they are also called the fowls of heaven which fly in the lowest parte of this air which compasseth us about.

That time should be no more. &c. The Greek word 〈 in non-Latin alphabet 〉 signifieth the long delay of time. Wherevpon it is said that 〈 in non-Latin alphabet 〉 doth signify to delaye, or be slack. For he doth not understand, as certain do to subtlety gather. y ^t the moving of the higheste sphere of the heaven called Primum mobile, by which we measure time, shall then cease, but that from thence forth there shall be no stop, nor stay to defer out redemption, nor no delay to take vengeance upon y ^e ungodly & reprobate: for they shall not then mock the judgment of God, as they now carelessly deride that, which is foreshowed concerning his severity and sharpness.

HE showeth how long the day of the last judgment shall be proroged, even until the time in which the seventh aungel by the sound of his trumpete shall give manifest signs of the resurrection, and judgment. Those things therefore which remain to be made manifest in the soundinge of the trumpet of the sixte Angel, are without all doubt to be referred to the last age of the world, which if we diligently consider, do clearly express and point out the state and condition of this our age, as we shall declare more at large in the Chapter following.

Even the mystery of God shall be finished. &c. The secreate counsel of God which is furthest removed from the wisdom of the world, against which Satan with all y ^e wickedness of the world opposeth & setteth himself, shall at lentgh obtain an ende. The glorious and perpetual redemption of the whole Church through Christ. And the everlasting destruction of Antichrist, with his whole body: In either part y ^e unspeakable glory, and wonderful magnificence of God shall be seen. Which things if they be not now seen of the wise men of this world, we are admonished that it is, the mystery of god, which is reuerentlye received of the simple and sincere faith of the godly, but is proudly rejected of the swollen and puffed up knowledge of the ungodly, but in his due time it shall be revealed to the whole world, to the wicked for there reproach and condemnation, to the godly for there glory and endless consolation.

As he declared to his servants the prophets. &c. The holy ghost did not here first begin to admonish men of the judgment of God to come, but in time past in all ages he did the same by his servants the prophets. For we cannot rightlye understand God, except we acknowledge him to be a rewarder of the good, and a taker of vengeance upon the wicked, as the Apostle witnesseth in the 11. chapter to the Hebrews, And this is also to be noted, that he useth the word (of declaring the gospel) when he speaketh of y ^t terrible judgment of god, for that day is even the perfect finishing and fulfillinge of the gospel, in which the Lord shall perform whatsoever he hath promised. So Christ preacheth to his Apostles saying when ye see all these things come to pas, lift up your heads for your redemption draweth nere. And truly in that this seconde coming of Christ seemeth terrible unto us, it is for this cause that either we abound in sins and iniquities, in which alas, we do to securelye sauoure and flatter our selves, or else that we are weak in faith which we ought to pray continually that God will increase in us.

NOw the heavenly voice doth teach to what ende Christ held open the book of the promises of the Gospel. Verily that when it was delivered by him to the ministers of the Church in the person of John, and received of them, yea thoroughly digested in there breasts, it might afterward he spread abroad to the consolation and comfort of the whole Church. (And the voice which I heard &c.) the same heavenly voice which commandeth to keep close the secreate mysteries of the seven thunders, commandeth him to take the little book of the Evangelical truth, which is open in the hand of the Angel. Let us diligently therefore look upon this book, which is committed unto us by the commandment of the holy ghost, but let us not curiously search after those things which the same spirit would have to be kept secret. Moreover we may note, that the doctors, and teachers of the Church are commanded (under the person of John) to require the doctrine of the Gospel at y ^e hands of Christ, which they are bound to deliver forth pure unto the Church, even as they have received it. Therefore the heavenly voice expresseth by name, from the hand of which Angel he ought to receive the same, not of eneey one, but of his verily which standeth upon the sea, and upon the lande, whom S. John knew well enough to represent our Lord Christ. For if an angel from heaven shall bring any other Gospel, let that Angel be accursed. Galath. 1. Chap.

SAincte John doth obey the holy ghost (& as this thing was done in a vision) he goeth to the Angel assigned him by the heavenly voice, and as he was commanded he required the book of him. And the Angel doth not only deliver to him the little book, but also commandeth John to eat up the same. Afterwarde he showeth the force and working of the same, saying that in taste it would be as sweet as honye, but it would fill his belly with bitter juice and such as could not be kept in.

IHon showeth that he gredely devoured the book, which he received according to the commandment of the Angel, & that he found it to be so in very deed, which he had heard before concerning the force & working of the same. For as long as it was shown in his mouthe, he seemed to be replenished with the most pleasant swetenesse of honye, but after it had descended into his stomach and intrailes, he felt more then the bitterness of galle. And this place alludeth to those things which are written in the third chap. of Ezekiel, for there the prophet being commanded to eat up the book which contained even the severity and sharpness of God's vengeance. yet felt the sweet taste of honey in eating the same, howe much more did S. John eating a book full of consolations, perceive an heavenly taste? but y ^t so sweet meat doth make the belly bitter, it is for this cause, that he should not think that he had • ate it up for him self alone, which was to be belched up again for the medicine of many. For both y ^e Angel doth plainly show this thing in the next verse following, and also the holy ghost doth other where, use this same figure of the belly being made bitter. As in the 4. Chapter of Ierem. the Prophet complaineth that he felt the grievous torments of his belly that was made bitter because he had heard the sound of the trumpet, and the voice of him that cried alarm. And in the 32. Chapter of Job. Elihu bosteth that his belly is full of the holy ghost like to the vessele of the vintuer which would burst except it be opened.

HE teacheth that so great treasure of the heavenly doctrine was not committed to John for him self alone, but that it was for this cause laid up in his custody, that as often as need should require, it might be brought forth for the use of the whole Church. And after he declareth how largely y ^t fruit and commodity of the same doth extend, when as the utility and proffite thereof must be spread abroad, among nations and people, and tongues, and also many kings. And there is described in this vision by a notable figure, a true pastour of y ^e Church and faithful minister, whom first of all it is meet to be raised up by the holy Ghoste to so high an office, and calling, and the same spirit leadinge him, to receive and take desirousely the book of the heavenly doctrine offered and reached forth to him of Christ, and when it is received, to lodge it in the inward bowelse of his breast, and last of all when it is well degested, to bring it forth to the proffite and commodity of many, and to stir up Princes together with the people to the obedience of the same.

The eleventh Chapter

NOw it is declared under this figure, to what ende the Apostle is commanded to utter forth the little book of the heavenly word, (which he had eaten) in prophesiyng diligently. Verily because y ^e Christ will yet always byld up his Church y ^t it should not utterly be destroyed, although it be greiuously oppressed with the tyranny of Antichrist, threatening present destruction and utter cuine. But chiefly he signifieth that y ^e ruin of the same shall be repaired toward the ende of the world, evē as this figure pertaineth to the trumpet of the sixth Angel. For the measuringe is referred to y ^e byldinge, like as in other places of the holy scriptures, Ezekiel 40. Zachar. 1 • there is the like metaphor.

And the Angel stood by, saying arise and meat the temple of God and the alter and thē that worship therein. &c. Although in certain copies these words (and the Angel stood by) are not found yet I doubt not but John understandeth that this was the speech of that noble Angel Christ which he had described in the chapter going before. For Christ is the master bylter of his Church. Under whom all the ministers of the word labor in preaching and spreadinge abroad of the gospel to the bylding up of the same holy temple. Therefore Christ commandeth to measure the temple of God, the alter and those that worship in the temple: By which sign he teacheth that he will have a care, that the whole church, which is signified by the temple, that the true worship of God which is figured by the alter, & that all the parts & members of the Church, which are shadowed by those which worship in the temple, shall forever be builded up and preserved in safety the which would all suddenly vanishe away, except by his ayed and defense, and by the ministry of the word, they should be propped up, even as it were with pillars.

SEinge the reading of this place is doubtefull in the Greek books, for when some have (without) & some (with in) we can a poynct nothing for certeynty, but that having respect to the form of the old temple of the Jews, which was divided into three partes, I rather incline to that reading, which hath (without) for there was no inner court that I know, but the holy and the holy of holiest. Although I leave it indifferente whether way it is to be red. Yet this is certain y ^t by this court, whether we read the (inner) or the (utter) is signified the fellowship and congregatiō of hypocrites, which though they proudly boast them selves in the glorious title of the Church, yet they are not comprehended in the bosom of the true Church. But rather as bastards and degenerate children, they are refused, cast out and banished, and no other wise then the temple of the Jews, by the Romaine gentiles is destroyed in such sort y ^t not on stone is left upon another: So these when they are banished & cut of from y ^e people of God, shall be gathered & joined to the profane gentiles, of whose number they are. Therefore least that S. John might think that Christ comprehended under the name of the temple and those that worship there in, all, as many as beast in an outward s • ew and vision of Christ and the Church, he slatlye forbiddeth him to accompt that utter court, that is, heritiques and schismatiques, and all the other rablement of the sect of Antichrist, among those whom the Lord will receive to be built up into an holy temple, whereof he himself is y ^e corner stone, he pulleth away y ^t visor therefore from y ^e faces of the papists and other heritiques which have nothing else in there mouths but the Church, the Church, when he commandeth thē to be cast forth, as those that are neclected and despised.

And the holy city they shall tread under foot two and fortye months. &c. The wicked and profane gentiles shall tread under foot, that is shall greiuously oppress, persecute, and afflict the Church of God, for the full space of two and forty months, that is for that time which Christ doeth grant unto Antichrist to rage in cruelty against the godly. Some do count the number of months, from the first persecutions of y ^e Christians by the Roman emperoures, even till the time of the emperoure Constantine which granted peace, unto the churches. But let them which maintain that opinion see howe certain it is. But to me it seemeth more plain that under nūbers the certain fixed, & determinate time of the persecution of antichrist is assigned, which he cannot pas, although he fret sum and rage never so much. For the Lord hath counted the same time by months days, & hours. The reason of the numbers seemeth to be of this sort, this time which sometime is called two and forty months, sometime a thousand two hundredth & sixty days, sometime a time two times and half a time, maketh in all, three years and an half, that is y ^e one half of a prophetical week, which time also is called three days and an half. And this place alludeth to the weeks of years in the 9. Chapter of Daniel. Wherevpon we gather to the great consolation of the Church, that a short time is appointed to Antichrist to wast the same, which is also shown twice afterward in the 12. chap. and in the 20. y ^• a short space of time is permitted to the devil that he may s • riue with all his force to beat down the Church, this interpretatiō as most simple and plain pleaseth me best, those that seek more subtiler may follow there own judgment.

AFter that the Lord, in the figure going before of measuring the temple, hath promised that he will build up his church now he showeth by whose industry and labor he will perform the same verily with the ministry of his word and by those ministers, which he will always raise up to him self for this work, yea even in the midst of the storms of persecutions. He promiseth therefore that he will raise up to him self two witnesses at the least, which the law requireth for the confirmation of every cause, even then when as the greatest multitude made droncke with the doting vaniti • s of Antichrist, would refuse sound doctrine. They commonly interpret the two witnesses to be Heuoch, and Helias, when as we may rather by those things which follow in the sixte Verse gather that it is Moses and Helias. But it is absurd and against all reason to restrain to certain persons those things, which are spoken of all the Ministers of the word, which Christ hath promised that he will appoint even in that perilouse, and daungerouse time, which are called two, not for the certain number, but for the fewness sake. And yet he promiseth that he will furnish these with meet and agreeable virtues, and gifts of grace, so that by the space of a thousand two hundred and sixty days, they shall valiantlye. and boldlye execute the office and duty of prophets, in teaching, reproving and comforting. That is for the space of 24. mo • ethes, whiles the holy city is trodden down of the gentiles. He count •• h the same time also by days, that we might not think that the Church should be deprived and want her teachers, even the smalest space of time. For although to Antichrist and his blind proctors, and adherents the doctrine of the Gos •• ll seemed to be buried, yet the Church had always a • the 〈◊〉 witnesses of Christ. Of which although y ^e names of everyone▪ by reason of the injury of y ^e time, have not come unto us, yet histories do sufficien • lie witness that there have alw • ies 〈◊〉 some, as in England, Wickli •• e, in Italy, Marcellius of 〈◊〉 , in France the pore people of • ionse, in Bo • mia John Huss • , and Jerome of Phrage and in other places diverse others.

Clothed in s • ckcloth &c. Perswading men by all means to repentance from Idolatry and other works of darkness: moreover Christ doth take to this so honorable an office of being his witnesses, not gold̄ popes, not purple Carbinals nor yet mytred bishops, but base men of the abject people, clothed in sackclothe whose dignity is to be esteemed not by there apparail, which is very course, but by the office which is committed unto them.

BYcause the world doth scornfully receive those, which • are sent of the Lord except being adorned w ^t outward pomp & glory, they may draw men's eyes upon them, therefore Christ showeth in how great price & estimation they are with him. They are saith he 2. olyue trees always fresh flourishing & green, such as David glorieth y ^t he will be after he hath eschewed y ^e false accusatiō of Doeg, & always dropping down • the oil of wholesome doctrine upon the Church, they are saith he, two candelstickes susteyning and holding up the light of the Gospel in this dark world, of what sort soever they seme to be earthly men, they are of this sort to God & the Lord of the earth & the whole world. The ministers of the Church may here be admonished of what sort they ought to be if they will be allowed of Christ as his witnesses.

THat the world might not scape unpunished in despisinge there simplicity, the lord pronounceth that there word against the reprobate shall be like fire, which may burn them to ashes, & deliver them to be burned with infernal flames. For it is the savor of death unto death to those y ^t perish. In vain therefore doth the pope commit the bodies of the Saints to be burned with corporal flames, seeing that he himself shall be much more grievously tormented forever, with there fiery spirit. This place doth teache with what earnest zeal the godly preachers ought to burn with all against the wicked enemies of the Church of Christ, & not to fear there cruelty, seying they have in a readiness the vengeance that is to be taken against all ungodliness.

IT is no doubt but that he alludeth to y ^e history of Elias which fore told of the three years brought in the days of Ahab. 1 kings. 17. chap. like as also in the other part of y ^e verse. to Moses which stroke the land of Egypt w ^t diverse and sundry plagues, as we may read in y ^e . 7.8.9.10. chap. of Exod. By which 〈◊〉 he signifieth, y ^t his witnesses shall be endued w ^t the zeal of Moses and Elias, whose contempt the lord will revenge w ^t most grievous punishments, as Egypt felt, as Israel felt, which escaped not unpunished for despising Moses and Elias: and the popish Church daily feleth, the wrath & vengeance of God denounced by these witnesses, to fall upon them armed w ^t many and sondrye plagues, and at length shall feel utter destruction. Furthermore, to the great consolation of his Church and establishinge the authority of his witnesses, Christ compareth thē to the most clear lights of the old Church, that y ^e congregatiō of y ^e faithful may believe, y ^t Moses & Elias, are as it were returned frō death and come unto them, for the singular gifts of mind & spiritual graces of y ^e holy ghost which God hath bestowed vpō y ^e same his witnesses. Hereof it is y ^t we so highly honor y ^e wonderful virtues of Luther & Calvin and others, that we think them to be inferior to none which have lived since y ^e Apostles time, God grant that we may be thankful for so good gifts and that we may use them well.

THe devil can do nothing, Antichrist can do nothing against the witnesses of God, so long as they have not finished there testimony, that is not before they shall have run the course prefi • ed them of God and shall fulfill the office and duty committed unto them. They need not therefore fear the madness of y ^e persecutors, but boldly to give testimony to christ & his gospel, so long as it seemeth good to y ^e Lord, & at length whē they have discharged there duty to permit thenselves to his will & pleasure.

The beasts that cometh out of the bottomeles pit shall make war against them, and shall overcome them and kill them. &c. The cruel and unreasonable beast Antichrist, which shall come forth of hell to establish the kingdom of the devil which is inferiore to them in spiritual battle, yet their superiore in carnal war, shall oppress, overcome, and slay the holy Martyrs of God.

ANtichrist puffed up with so great a victory, shall triumph over their dead bodies with barbarous cruelty, the streets of the great city shall be scattered with there slain members. Every where through out the whole dominion of Antichrist, howe wide and large so ever it be, shall be seen, the dead bodies of the saints, which thing how true it is, the history of the former times and experience of our own age, doth sufficiently, teache.

Which spiritually is called Sodom and Egypt where our Lord also was crucified. &c. He showeth which is that great city, the see of Antichrist, which falsely bosteth her self to be the holy city Jerusalem, that is the Church of god, when as yet for there cursed wickedness and filthy abomination it rather deserveth to be called Sodom, and for the persecution and bondage which it layeth vpō y ^e saints, to be named Egypt, neither doth it resemble Jerusalem in any thing, except in cruelty against the godly which as it killed all y ^e prophets, so likewise it slew christ himself the head of y ^e Church w ^t a shameful death. And here he doeth plainly even as it were poynct at the sea of Rome with the singer, when as he calleth it the great city in which our Lord was crucified. For Jerusalem of the Jews, deserved not by any reason to be called the great city, much less when John received this vision, when as it was utterly raised of the Romaines and made even with the ground. But seeing that the holy ghost doeth after ward manifestly by the great city interpret Rome, it is certain y ^t the same city is also understood in this place. And it fitly agreeth, that the Romaine tyranny is called the great city, not only because the city of Rome is the head of the whole Roman Empire, but because the city it self is increased unto such meruailouse greatness, that it became a Monarchia, which was not in the other three Monarchies, the beginning whereof were taken of kings, and not of any city. And it is not amiss to say, that Christ was crucified at Rome, seeing he was condemned to death of the Roman presidente as the enemy of Caesar, the Emperor of Rome, he was delivered up and slain by that kind of death, which was established by the laws of the Romans John Chapter. 19.

THere shall be no nation subject to the tyranny of Rome, which shall not see the slaughter of the holy witnesses of Christ, the space of three days and an half, that is for half a week. For they shall not long feed there ferce eyes with this cruel sight, but God even in the midst of y ^e heat will break the persecutiō, but yet in though mean time so long as they have power, they will persecute the godly with such hatred, that they will also show there cruelty over the very dead bodies, and shall not suffer them to be buried, but will show them open to all men, as it were signs, and tokens of there victory.

THe wicked inhabitants of the earth rejoiced with themselves and were joyful for the destructiō of the prophets. For those two prophets although they were but few in mumber, yet they grievously tormented all the wicked inhabitants of the earth, whiles they thundered y ^e thretning of gods word against their ungodliness. The wicked therefore do testify by this joy, w ^t how great pricks of conscience they were tormented, whē as there sins and offenses were reproved, and corrected of the godly pastors and teachers. For such is the force of gods word, that it tormenteth even the contemners of the same, withe due deserved punishments.

THE wicked shall not always triumph over the martyrs of Christ which they have cruelly slain, but they shall perish thenselves, sooner thē they suppose. For all power shall be taken frō Antichrist, which he hath over y ^e Saints, which although his flatterers and peuish adherents do boast, shall be eternal, yet Christ measureth it here by the space of three days and an half. Which verily pertaineth both to the beatinge down the pride of the wicked, when as they hear that there kingdom shall endure, but a few days, and also to the comforting of the afflicted servants of Christ, and to teache and instruct them to patience, when as they understand that in short space of time the tyranny of Antichrist shall be taken from among them.

The spirit of life which came from God entered into thē and they stood up upon there feet. &c. According to the manner of the prophets he useth the time paste for the time to come, and the meaning is, that we should not think that they are utterly lost and destroyed, which Antichrist by a diuilishe cruelty hath slain and taken away, they which seemed to lie as dead, for the space of three days and an half, at length whē the power of there adversaries is taken away, and God giving them a new life, and standing upright upon there feet, shall prove and show that they were not dead, but that they slept only for a certain time. Which thing shall clearlye be seen in the resurrection of the just, although this place may well and fitly be understood of a new raising up of ministers, which y ^e Lord will place in y ^t rooms of those which are crowned with martyrdom, but chiefly in the ende of the world after that the man of sin is revealed, which we see is come to pas in this our age.

And great fear came upon them which saw them. &c. The wicked must needs be stryken with an horrible tear and terror, when as they shall see them restored again to life whom they slew, where upon they certeynly understand that they warred against God. For when as precious and dear in the sight of the Lord is the death of his saints. Psalm 116. They cannot but be grieuousely tormented with fear of gods vengeance, which they perceive that they have provoked against them selves with blind madness and rage.

WHiles fear and terror of eternal damnation, with the greatest horror of wicked conscience doth occupy & posses there adversaries, they are called up to heavenly joys, with a sweet voice and full of consolation. This reward is laid up for the faithful martyrs of Christ, that out of prison, torments, and death it self, being raised up to a blessed life, they shall receive a crown of glory in the kingdom of heavē, with him, whom they have witnessed in earth. This hope nourisheth there minds in the greatest torments, least they should faint for any pains or punishments of the body, which fight against the wicked and have eternal happiness for there reward.

And they ascended up to heaven in a cloud. &c. Like as Christ our head ascended in a cloud, and we also shall be taken up in the clouds to meet Christ as the Apostle witnesseth, so those two prophets the witnesses of God are saith to ascend up into heaven.

And there enemies saw thē &c. Like as they shall see Christ which perced him thorough, even so shall they see his menbers the holy martyrs lifted up to heavenly joy, which despised, afflicted, and slew them in earth, when as they them selves being thrust into the dongeon of hell, shall be tormented forever not only with there own evils, but also with the blessed estate of there adversaries. So the riche Glutton saw Lazarus in the bosom of Abraham, whom he despised as a most vile creature whiles he was living, neither cared he to feed him at the least with the cromes y ^t fell frō his table. Luke. 16.

WHen as the ripe and full time shall come in which God will take vengeance upon Antichrist and his followers, men's matters shall be shaken with a mighty great motion, all things shall be moved, with wars, with treasons, and with seditions, neither shall Antichrist any lenger inioye his kingdom peacibly which being sore troubled with this horrible commotion as it were shaken with an earthquake, shall shortly after fall to utter ruin. We may suppose that this earthquake hath happened in our age, for we have partly before our eyes, & partly we bear in fresh memory, with what motions through the cause of religion, all Christendom is shaken. And the other things which follow in this verse, are plainly seen in this our time. And the tenth part of the city fell. &c. There is no mā which knoweth not, how great a deminishing and decay of it self the Church of Rome hath suffered, from which very many nations have utterly departed, & forsaken it. And also superstition it self hath failed in the tenth parte among the papists, and they them selves are constrained to leave and forsake many of there toys and trifles, and to confess certain errors with which in time past they bound very straightly the faith of the people.

And in the earthquake there were slain the names of 7. thousand men. &c. To a great multitude of men, this earthquake shall not only be troublesome, but also mortal, by the violent force whereof seuē thousand men shall be destroyed: concerning the numbers, of ten, & seven, we have often said before that they are referred to fullness & perfection. As this number of 7. thousand comprehendeth all those, whō God hath appointed & ordained to punishment in this grievous cōmotiō of the world. For as many as are not humbled with the scorges of God and called to repentance, those being hardened in there ungodliness shall at length bear the deserved punishments of there heynouse offenses.

And the remnants were afraid and gave glory to the god of heaven. &c. God hath always his remnantes, which according to electiō being drawn out of the greatest flames, are preserved and kept to the glory of his name. The rest thereof being tamed with the rods of God, and taught by the fall and ruin of the other, are instructed to repentance, & being stricken with an earnest fear of god forsaking the filthy worshipping of Idols, will apply them selves to yield up due glory to the God of heavē. We see very many such in our age, which being werie of the errors of Antichrist, do acknowledge the true religion of Christ, and magnify the God of heaven with y ^e other godly worshippers. Here we ought to reverence the counsels of god, which are far above y ^e capacity of our reason, when as the third part of mē was slain by the army of y ^e horsemen as we read, in the 9. chap. none repented, but here when the 7. thousand are destroyed, y ^e rest return to a better mind.

THe seconde woe of those three, which were foretold to pertain to the trumpet of the three last Angels, when as the 6. trumpet hath received an end, the holy ghost showeth that the last woe shall shortly come, which is eternal woe, to all the reprobate, which shall be published by y ^e trumpet of y ^t 7. Angel. Therefore if we se all things fulfilled which pertain to the 6. trumpet, y ^e next thing is that we shortly after wait for to hear the sound of the last trumpet in the coming of Christ.

CHrist affirmed with an oath in the tenth chapter. That the trumpet of the 7. Angel should be last, under which y ^e mystery of God should be finished, as he hath declared to his servants y ^e prophets. Therefore when the sound of this trumpet was herd, Thou showeth y ^t the praises of God, & of his Christ were song with meruailouse joy of the heavenly spirits.

Saying the kingdoms of this world are our Lord's and his Christ's. &c. The heavenly spirits be joyful with God, now when Antichrist and his patron the devil, which exerciced tyranny in the world, be vanquished, all the kingdoms of the world are become gods and his Christ's to whom they properly pertain▪

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And he shall reign for evermore. &c. They do not acknowledge an earthly and transitory kingdom of God, but an eternal Dominion, which endureth throughout all ages. But it may be demanded whether God doth not now also reign & always hath reigned in the whole world? verily the chief government hath always been God's, and all things are ruled at his will and pleasure. But now Satan, and Antichrist by his permission and sufferance obtain principality over the darkness of this world, whose power in the day of the last judgment shall be utterly abolished. Therefore God shall then reign with his Christ, when no adversaries shall molest or trouble the happiness of his Church. And in this song we may behold the right holy and godly nature of the heavenly spirits, that they do not so much rejoice for there own eternal blessedness, as that they triumph for the magnifyinge of gods glory, of which (if we will be like unto them) it becometh us to be more careful then of our own saluatiō. More over this place is of force to overthrow the error of the Chi • iastes, which shut up the kingdom of Christ in the space of a thousand years, when as that voice doth clearly confess that he shall reign forever and ever.

THe reverend company of the 24. elders, which being placed in seats before the throne of god do represente the whole fellowship of gods elect, do not omit there duty, but falling prostrate before the throne, they humbly worship god with all earnest affection of mind.

THose also do marvelously rejoice, that all the enemies of god being overthrown, he hath his sound and perfect glory: And thry sing a long of thanksgiving saying. We give thee thanks o Lord. Bycause he hath now shown himself to be a revenger of his own glory, as though they had received some notable and singular benefit, they agree that praise and thanks are to be ascribed to god. And not without just cause, for nothing ought to be so dear to the sons of God, which love him with there whole heart, as the glory of there heavenly father, if neclecting all other things they would diligently seek, they should both show them selves to be indeed begotten of God, and also they should the best provide for there own health yea eternal blessednesses.

Lord God almighty, which art and which was, and which are to come. &c. We have spoken at large before in the first and fourth Chap. of these speeches, by which they attribute all Dominion power and eternity to God.

For thou hast received thy great might and hast obtained thy kingdom. &c. The heavenly spirits do praise God, that now at length when all his enemies are vanquished he hath received the sovereign rule and government which was always due unto him, and also hath happily begun that most peaceable kingdom against which none of all the adversaries dare oppose and set them selves. For so long as the devil and Antichrist exercised tyranny in the world, they seemed to reign alone in y ^e earth, & they chiefly labored in this one thing, that the kingdom of Christ might not stand, but after y ^t god hath now openlie exercised & declared his great power which before lay hid, whē sathā is subdued & y ^t kingdom of Antichrist abolished, y ^e glory of god shall alone excel, & shine over all his creatures.

IN my judgment they allude to the beginning of y ^• 99. psalm. The lord shall reign although y ^e people be angry. That is in spite of all the profane enemies, thou only dost obtain the empire & Dominiō. For the wicked gentiles following y ^e campe of Sathā have set thē selves against the kingdom of Christ as much as they could, but David himself foresaw as we read in the 2. Psalm, that all there enterprises should he in vain.

And thy wrath is come and the time of the dead, that they should be judged, & that thou shouldest give reward to thy servants the prophets & to the saints, & to them that fear thy name, to small and to great. &c. Nether to the wrath of the wicked gentiles, heretics, Turks, hypocrites hath raged against thee, and the members of thy body, and now on the other side the time of thy wrath is come, that thou mayest destroy all thine enemies: For now is that day come which is terrible to the wicked, in which the dead being raised to life, may feel the severity and sharpness of thy judgment: in which also a reward not due or deserved, but promised freely may be given to thy servants. Not only to those which thou hast raised up to the government of thy Church, whom thou hast endued with the spirit of prophecy, but also to all the rest of the saints, which worship the in true faith, and reverence thy name, as well to the small as to the great.

THey pronounce with one word that the horrible & manifold wickedness of the reprobate shall be punished withe grievous torments & pains: and together therewith they show, how equal and just it is, that God should forever destroy those, which studied nothing else, but to destroy y ^e whole world with there wickedness.

SOme do join this verse with the Chapter following, that it might be the beginning of the next vision, but it seemeth to me to be the conclusion and shutting up of this vision. So that John doth teache that after the praises of God were song of the heavenly company, the execution of his judgment, which they so often published abroad, should follow. Verily when as the temple was open in heaven into which the true worshippers of God were received, and the arcke of covenant openly shown, that is Christ, by whose mediation they should be received, for the rest, it should straitwaye lighten. thunder, and hail from heaven upon: the reprobate and all the army of Satan, by which terrors the wicked being driven to madness, should be thrust down to the everlasting pains of hell. And he doth briefly comprehend in this place the form and manner of the last judgment, which he would afterward in the ende of this Prophecy, prosecute more at large.

The twelfte Chapter.

GReat & meruailouse things were to be shown by a great and wonderful sign, for it is above the capacity of our wit, how the Church, which is described under the figure of a woman weak, unapt to war, and unarmed, could any while stand in safety, against so sturdy and armed enemies. But she appeareth in heaven that her birth & country might be signified, for here in earth she is but a pilgrim and stranger.

A woman clothed with the sun. &c. The spouse of Christ is shown under the form and shape of a woman, which of her self is weak and without force and strength, but yet sufficiently furnished against all enemies, with the virtue and strength of hir spouse Christ. She is seen clothed with the sun, all whose glorious apparaill is Christ the sun of righteousness, which spreadeth the beams of his light upon the whole Church.

And the moon under her feet, &c. She treadeth under her feet all temporal and transitory things, which although they seem to show forth there brightness as the light of the moon, yet they are in no price or estimation with the Curche, in which the glorious light of the sun being always present, doth darken all the beams of those things.

And upon her head a crown of twelve stars. &c. She hath her head crowned with twelve most bright shinning stars evē as it were with a beautiful crown, not made of gold or earthly precious stones, but of stars, that is of heavenly matter, which is the doctrine of the twelve Apostles which they being lightened of the only son the fountain of God's wisdom, have preached, & after committed the same to writing. But if any object, that not all the writings of the Apostles are extant, neither that they were all Apostles, which writ Gospels, the answer is in a redines, because that doctrine, which was delivered by a few writers, was nevertheless the doctrine of all the twelve Apostles, verily even y ^e same which being received from Christ they preached in the whole world. we shown before, y ^t in the mumber of twelve is signified, y ^e unity of the Church gathered out of a miserable dispersion, to which end Christ chose twelve Apostles, according to the number of so many tribes of Israel, & afterward he sent y ^e same to y ^e gentiles which he would have to be gathered into one body of Israel.

ALthough she was barren of her self, yet fruitful by he spouse, and now even nigh to her travail, she is payned with great pensiuenes and carefulness that she might bring forth that which she hath conceived by the seed of God's word. And this is a true and lively description of the true Church.

AFter the Church described by a notable and clear figure, followeth a full description of a foul & cruel monster which is enemy of the same. And so like as y ^e figure of the womā before painted out, was a wonderful sign, so likewise the form and shape of her enemy seemed to John a thing worthy great admiration, which was shown by and by after the most pleasant vision of the woman. And it is so much more meruailouse that so horrible a monster appeareth nowhere else but in Heaven. But we se in th • s figure, how far of it is from the condition of the Church, to want an enemy, whose assaults & invasions she is compelled to suffer, even in heaven. And we may chiefly here acknowledge the malice of y ^e devil, which persecuteth y ^e Church even unto the heavens, not countinge it not enough to vex the same with grievous torments in earth, unless he may strive if he could so pluck down her eternal salvation, which is in heaven. Let us not therefore make any covenant of since with this enemy, for he seeketh by all means nothing else but our utter destruction.

Behold a great red Dragō. &c. He useth an adverb of showing for to sheere up greater attention. For the thing is worthy to be diligently noted and considered, this terrible Dragon is that old serpent which seduced y ^e first woman to the destruction of the whole world, now laboreth diligently, not only by subtlety as in time past, but also by force and cruelty to bring into destruction, this woman restored to her old and also a far better s • ate & condition by Christ. And seeing all kind of serpēts are both terrible & hateful to us, y ^e great dragon cannot but raise up great terrore of himself, and also no less hatred to all those which have a care to eschew his poisoned and venom b • ringes Add moreover unto these, that shining in his fiery colloure he thretnith nothing else to all those, which he shall enticelinglye draw into his net, but mad fury and rage of destroyinge, and the studiouse care and desire of sheading blood.

Having seven heads and ten horns, and upon his heads seven crowns. &c. He is not simple in subtlety or a poisonful spirit of one mouth, but a deformed monster with seven heads he testifieth by the number of y ^e same heads that he inuenteth & deviseth all kinds of crafts and subtleties, like as being armed with seven horns he boasteth y ^t he weareth crowns upon everyone of his heads, it showeth his innumerable victories by which he hath subdued to his obedienc all the whole world.

IT may also be here gathered what strength he had in his horns, and his heads, seeing that by casting his tail only, y ^t is the lust of earthly things y ^t he drew the third part of the stars to the earth that is many of the teachers which for a time seemed to shine as stars in heaven, which being addict to the study of earthly pleasures, have utterly lost all there heavenly brightness, by which wicked act he taketh greater corage, and hope y ^t he can more easily overthrow also the whole church. Moreover it is hear shown how great the immeasurable hugenes of that monstrouse body is, whose meruailouse longe tail would suffice to cast down the third parte of the stars. Suche and so great is the enemy of the Church.

And the Dragon stood before the woman, which was ready to be delivered to devour her children, when she had brought it forth. &c. It is shadowed under this figure with how great madness the devil would rage against the Church. The Dragon waiteth upon the woman, which is in trauaill that he might devour the infante so soon as it should be horn. How diligently Satan labored even in the first beginning of the Church to destroy her tender babe, and first issue that there might no posterity of the same remain in the world, we know by histories. What left he undone by his ministers the Jews, the pries • es, and the Pharisees, that the doctrine of Christ might not be spread abroad in the world, but might be utterly extinguished with the Apostles them selves. With what violent rage did he stir up Nero and other bloody Emperors that they might utterly subvert the whole Church, by murdering infinite numbers of hir children, the faithful confessors & martires of Christ. The devil therefore would have destroyed the infante of the Church, even in the very birth thereof, if the success had been agreeable to his will and careful trauaill.

THe Dragons hope deceiveth him, for although he had assayed every way, y ^t he might destroy the fruit & offspring of the Church even in the very birth, yet the Church brought forth a male child strong and lively, which in s • ite of Satan should receive the inheritance of rule, and Dominion appointed and ordained for him of God the father.

Which should rule all nations with a rod of Iron. &c This prophecy is of Christ in the 2. psalm. Therefore Christ is formed in the hearts o • y ^t faithful by the ministry of the Gospel as Paul witnesseth to the Galath. 4. chap. And Christ doth compel all nations to his obedience although they obstinately resist, breaking them with a rod of Iron. And the members of Christ which are the faithful through him are made partakers of the same kingdom. The devil lieth craftilye in waise for these that he might devour them, so soon as they he brought forth into the light of y ^t Gospel. But he doth not obtain his desire, for howsoever he shall conspire with the whole army of hell to bring them to destruction, yet the lord will not give thē for a pray unto his teeth. It followeth therefore.

And her son was taken up to God and to his throne. &c. Under the protection and defense of God, he is in safety, so that he whom the Dragon desired to be drowned in the bottomeles pit of hell, is taken up to god, and to the throne of his majesty, & drawn out of the Iawes of the devil. For Christ whom the devil wished so much to be destroyed, fitteth at the right hand of the divine glory, to the which dignity also of heavenly glory, by his benefit are exalted, as many as are made the Children of God and of the Church by faith. In vain therefore Satan seeketh there destruction, whom God hath drawn up to him self, and hath so received them to the throne of his glory. How greedely the devil assayed to blot out the name of Christianity in the first spreading abroad of the same, we have before touched, but what proffited he in the ende in bestowing so great labor? For how much more his ministers raged in there madness with sword and fire, and all kind of torments against, the child of the Church, that they might destroy him yet being but an infante & not able to make battle, so much the more godliness increased exceadingly, and the Church daily received such increasings, as were not to be ashamed of. And Christ whose glory the Devil so greatly envied, sitting in the throne of gods majesty defendeth y ^t godly from heaven, taketh vengeance upon his enemies, and bestoweth all kind of good gifts upon his Church. We need not fear therefore, least that the whole Church should ever be subject to the tyranny of the Dragon.

AFter that he had declared how y ^t the son of the womā was takē up into a place of safety, now he teacheth how provision is made also for y ^e womā hir self. God could at his will bind & restrain the devil that he should not hurt the Church at all. But this is the most wise dispensation of his holy will, that when she hath been proved, & tried by sundry afflictions in the world, he will at length, take her to himself into heaven: yet in the mean time he doth not fail her even in the most desperate matters, but sendeth ayed from heaven in due season. Therefore he openeth a way for the woman to fly, that the might for a time eschew the violence of y ^e Dragon. Christ him self also permitted this manner of auoydinge haunger to his apostles Matthew the 10. But when and who ought to sly when persecution approchethe it is not so easy to express in words, as that the holy • ghost shall inwardly instruct everyone when time shall be. But that we should not think, that the woman should perish in the desert, where there is the scarcity of all things. S. John doth express, that there was also in the desert a seat prepared for her of God, whereas she might safely for a time appointed by God, breath and refresh her self from y ^e persecutiō of the Dragon. And least we might suppose that she should in the mean time want any thing, he showeth that she shall be nourished and fed there for a thousand two hundredth and sixty days, that is, by the space of two and forty months, which make three years and an half, which short time, when as it is the half of a prophetical week, is said to be granted to Satan and Antichrist, that they cannot any longer oppress or afflict the Church. Moreover this place doth plainly show, that the church shall not always be visible to the world, which thing the papists do urge most of all, for if it should be always in the fright of all men, how may she be said to fly into y ^e wilderness? Yea it is certain by this place, that the Church of Rome is not signified by this woman, which was never banished and driven into the wilderness, from y ^e eyes of men. And lastlye we are here also taught that we must answer to our adversaries which ask us where our Church was before these two or three hundred years. Verily if we know y ^t the true worship of God, was to be found in no region of Europe or Asia, it is enough that it was in y ^e desert, that is in places not commonly known, that it lay hid by the decree of god, even unto the time by him appointed. For y ^e number of y ^e elect, which is y ^e church shall never fail 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 but God doth preserve & keep to himself 7. thousand men, which have neither bowed the knee to Baal nor kissed his Image with the mouth, & that, when as Elias believed that he remained alone in the people of Israel. How much more is it like that there remained many elect of God, throughoute the large regions of Asia, & Europe, & also some parts of Africa, in which the name of Christ is spoken of, which although they were unknown to Antichrist & his adherents, yet they offered and yielded to god his due honor? The papists therefore to there own hurt do boast of there visible Church, and rashly do condemn ours, because it was some time invisible to the Romanists. For in this it is more like to this true Church, that it sometime lay hid: and there synagoge always visible, doth sufficiently bewray itself not to be this womā, which fled into the desert.

THe first attempt or enterprise of Satan was most daungerouse, namely that he might steal away, and devour the infant of the Church, so soon as it were borne, & that he might deprive the Church forever, of her eternal happenes. But Christ the defendour of his spouse setteth himself against the wicked enterprises and practices of the Devil, & so the scarce battle arose in heaven, whilst Satan studieth utterly to destroy the Church, and Christ to save, and defend the same forever. Therefore I expound this battelle, which was toughte in heaven, of the study and enterprise of the Devil, whereby he chiefly laboreth with all diligence to assalte y ^e eternal salvation of the Church, which is founded in Christ, & his madness and impudēcie is noted, that he dare fight with God him self. (Michael and his Angels) Michael that great prince of the army of God doth signify Christ, which is the general c • ntayne of our oste, which thing is also taught in the 9.10, & 12. chap. of Daniel, That he joineth to him self the Aungells, it doth not argue that there is weakness or want of strēght in him, but he doth it to increase our confidence and trust. For the Dragon mustreth his army on every side of the Angels of darkness, and putteth forth all his strength to oppress Christ. But what was the ende of the battle? They prevailed not neither was there place found anymore in heaven. The terrible Dragon guarded with the infinite thousands of his soldiers can do nothing against Christ, which defendeth the health of his Church. Satan therefore being overcome with all his whole army, is compelled to leave of the battle, and not that only, but also being deprived of all hope of renuinge the war, he with all his soldiers is cast down unto y ^e earth. Now therefore is the salvation of the elect certain, when as the devil himself having assayed and proved all his strength to break and overthrow the same, being put to shameful slighte, is overthrown by the virtue and power of the most mighty Michael.

AFter that he had said that he was driven out of Heaven that his place could there no lenger be found, neither could he frustrate, or make void the everlasting salvation of the Church, he showeth whither he was thrust out into Banishement withe his whole army, that is to say into though earth, that he might exercise his mad rage only upon the reprobate, and that he might afflicte the Church with temporal evils only, and yet that he might not obtain that he would: that is, that through the terror, and fierce of torments, he might drive her out of the earth. Moreover we must observe with what sundry names and titles the holy ghost setteth him out, that all his malice and subtle deceytes might be perceived. Firste he is called, that great Dragon, which is described before in the third Verse of this Chapter. Secondly, that old serpent which seduced our first parents to disobedience, now so much more subtle, as he is more ancient by long use and experience. Thirdly he is called in Greek even as it were by his proper name, Diabolos, which in english is devil, y ^t is a false accuser, which with false crimes, and secret accusations never ceased to accuse the godly before the Lord God, that if he could by any means, he might bring them into God's hatred. Fourthly he is called in Hebrew Satan, that is an adversary, the sworn enemy of Christ and all godly men, at whose hands we ought to loke for nothing, but enmity, whom, it behooveth us chiefly both to hate and take heed of. Fyftlye he is called the deceyuer of the whole world, of whom how great the deceits are, and with what diligent care of us to be eschewed, we may know sufficiently even by this place, y ^t he hath seduced the whole world, that is the greatest parte of the world, into errors, and false worshipping of God, whereby we understand, that, that is not the very catholic Church in deed, which boasteth in the greatest multitude of men, neither therefore to be called catholic or universal, because all give there consent into the same, seeing the Devil here deceiveth the whole world: but that which all y ^e godly do acknowledge for there mother, although the reprobate in respect of number, by infinite partes do exceed them.

AFter so glorious a victory over Satan and his army, the heavenly spirits do sing a triumphant song to God and his Christ. By which we are taught that the glory of god is always to be celebrated of us in the Church for so unspeakable a benefit. That he saith a loud voice, he showeth both the multitude and also the fervent zeal of the singers, for we ought all earnestly to brust forth to the singing and celebrating of gods praises.

In heaven now is salvation, and strength, and the kingdom of our God, and the power of his Christ. &c. There is uttered in this song, what fruit and commodity there is of so notable a victory. For in saying that there is salvation in heavē, they understand that the everlasting health of y ^e Church doth now remain unshaken after y ^t the devil which assayed to oppress the same with war, is vanquisshed & cast down prostrate unto the earth. The virtue and power of god hath shown forth it self, to beat down the violence of Satan. And now the kingdom of God over the saints, which the proud Dragon desired, remaineth vnuiolate, when the Dragon is thrust out. And especially the dignity of Christ doth excel over all the power of the adversary, by whose government the battaill is fought, and likewise by his invincible virtue and power all the whole army with there captain are overthrown.

Bycause the accuser of our brethren is cast down, which accused them before our God day and night. &c. He which weried continually the ears of god with daily false accusations laid to the charge of the godly, that he might spoil thē of eternal bliss, and as if they were guilty of eternal death might make them bond slaves to the torments of hell. But god will now no longer abide to hear any accusations against his saints, which are wasshed with the blood of his son. Who shall say anything to the charge of gods chosen: it is god which justifieth, who is he that shall condemn? Rom. 8.

WOnderfull is the clemency of Christ that he taketh his saints into the praise of this victory, but yet in such sort as redoūdeath to his own glory. The heavenly spiritess therefore rejoice with the faithful for there victory, but yet obtained not by there own blood, but by the blood of Christ, although they them selves also poured forth there lives in battaill. And this Aungelicall song doth clearly reach with what armor and weapons the faithful may overcome the devil, that is with the shield of faith, which is in the blood of the lābe, which offered up him self a sacrifice for there sins, and with the sword of God's word and the confession of the name of Christ, which they were never ashamed of before mē, although for witnessing the same they should suffer most bitter death. After the same manner ought all the godly to be prepared to whom the glory of God & his Gospel is precious, that they may not love there lives unto death, as oft as necessity of confessing his name doth require y ^e same. And although the danger of death be absent, yet the same affection ought always to be with us, that we may not love our lives even to the death, in comparison of holding the incomparable treasure of the truth of God's gospel.

A benefit is bestowed vpō those in vain, whereof they that are partakers, have no fruition in the same. And often times it cometh to pas through our perverse crokednesse, that being adorned with great benefits of God, we feel no fruit of the same. Therefore they exhorted the heaven, and all the heavenly spirits that they would be touched with the moste joyful sense and fealinge of so great a good, and for the same would rejoice with joy unspeakable, that to Christ, glory, and to the Church, eternal salvation, is obtained by this so glorious a victory.

Woe be to the Inhabitantes of the earth and the sea, for the Devil is come down unto you, which hath great wrath knowing that he hath but a short time. &c. They do not so much curse the wicked, as that they express there most grievous dangers, to the seducing of whom, the devil descended into the earth full of fury and wrath. (Of the earth and y ^e sea) according to the literal sense is understood the inhabitants of the main lande, and Islandes, but figu • atiuely he understandeth all the reprobate, which are so much addicted to earthly and fraill pleasures, that they never look up into heavē, to make whom blind and that worthily, the Devil descended, not more moved by his own fury, then sent down by the judgment of god. Whose madness, they show, should be so much the more fierce and cruel, because he knew for certainty that a very short time was granted him to stir up his tragedies in. He will therefore pretermite nothing in the mean time, whereby he may draw a large and fat pray into his nets. What doth he therefore.

WHen he saw that he was driven out of heaven, that he could not by charging and false accusing hinder the eternal salvation of the church, perceyuinge the same to be yet warring in earth, he raiseth up horrible persecutions against her by his ministers the tyrants. And whē as he could not devour the child which the woman brought forth, for which he had long time lien subtillye in wait, he persecuteth the woman which brought forth, with beastly cruelty. Being overcome of the head, he setteth upon the body. We may note here the deuilishe cruelty of some men, which if they cannot bring the greatest hurtes upon the godly, as death it self, that they do not leave of to hurt by such means as they be able, they violently spoil them of there goods, they d • fame them with reproaches and sclaunders, & hate also even there friends, for there sakes.

BEfore he said that the woman being delivered of her child fled into y ^e wilderness: now he showeth by what means she could eschew or fly the marvelous swiftness of the dragon in pursuinge. Two wings, saith he were given unto her, with which she be came swifter then the devil, and he addeth moreover (of a great Egle that we should understand, that the woman might safely trust unto them. By the wings we may acknowledge the sundry & vnaccustomable ways and means of flying which the Lord openeth to the Church as often as he hath decreed to deliver the same by slight from the hands of tyrants.

That she might fly into the wilderness, into her place where she is nourished for a time, times, and half a time, from the presence of the serpent. &c. We have spoken before in the 6. verse, of the flight into the desert, and of the wonderful providence of God, which even in the scarcity and want of all things provideth not only lodging but also meat for nourishment. And the space which is here darckly called, a time, times, & half a time, I enterprete to be y ^e same, which he said a thousand two hundredth and sixty days, that is, three years and an half, so that one time may agree to a year, two times, to two years, and half a time, to half a year, for in Daniel to whom he alludeth, times are read in the dual mumber, that they might signify two times. And these appellatiōs of time, seme to be applied to the sense & affection of y ^e Church which was banished. For she thinketh the time of her calamity long, and afterward follow two times, which increase the weariness, but at length the half time, when as the matters seme almost desperate, doth manifestly show that according to the promise of our savior, the days of affliction are shortened.

THe devil being vanquished an hundredth times yet repareth the battaill again, and though violence have small success, yet he absteyneth not from crafts and subtleties. He followeth the woman therefore flying into the wilderness, whō he cannot catch and tear with his teeth, with reproaches, lies, and sclaunders framed by heritiques, and hypocrites, whereby if he could he coveteth to bring her into an evil report. And we see what a great s • oude of lies and reproaches he hath cast after her by the Arians, Pelagians, Papists, and other such like hypocrites, by which he studied, and also now studieth to draw her in to the hatred of Princes, mighty men, & moreover of all those which gave any credit unto them. But Sathā shall never have success or prevail by his subtleties, for it followeth.

HE which delivered his Church from the greatest violence. and cruelty of the enemies, will not suffer her to be taken with the subtle sleyghtes of Satan, but the earth shall rather open her mouth as it did in time past to swallow up the whole faction of Cho • e, Dathan, and Abyrame, then that at the will and pleasure of the Devil a hear should fall from her head. And we see that all the devises of heretics against the Catholic Church, by which the dragon hoped that the woman should be destroyed, have vanished away, as though they were droncke up of the earth, and yet the Church her self, now at length drawn out of secret places, standeth immouable, and shall stand forever, even unto the ende of the world, We may here note that the heaven the earth, and all things, which are in them, do help the godly, as often as the Lord will deliver them out of the hands of the enemies. And also that we be not to much moved and troubled, for the reproaches and sclaūders of the enemies of the Church, heritiques and hypocrites, (which are the instruments of the devil) by which they endeavor, even like a most swift flood to draw her, and her menbers into hatred and envy. For all there lies shall shortly be swallowed up by y ^e earth, & there devilish enterprises shall be brought to naught.

THe devil having set vpō her so often with so great violence, and being so often so shamefully repelled, it is no marvel though he be driven into wrath and fury, yet notwithstanding he leauethe not of from his purpose, which he took in hand. But although he cannot oppress the whole Church with the sundry sleyghtes which he hath invented, yet he persecuteth everyone of her menbers with a meruailouse study and care of destroyinge. He make the war therefore with the remnante of her seed, wheresoever they be dispersed through the whole Earthe, and he never leauethe of, to assaulte them partly by force, and partly by deceits, whom we ought to resist strong in faith, putting on the whole armor of God which the Apostle describeth in the 6. Chap. to the Ephe. And in that he calleth the sons of y ^e Church the seed of the woman, he alludeth to that, which the Lord pronounced of the seed of the woman, which should break the serpentes head, that we should not fear the invasion of him, whose head being broken by Christ, is delivered also unto us, which are the seed of the woman, to be trodden upon. Furthermore he briefly expresseth, whom he nūbreth among the lawful sons of the Church, that is they which kept the commandments of God, and also do openly confess the faith of Christ, which they embrace.

THis verse pertaineth to the vision of the Chapter following, John therefore thought in a vision that he stood upon the shoore, that he might behold the beast ascendinge out of the sea.

The thirtenth Chapter.

ANtichrist is compared to a moste cruel beast, because he persecuteth the Church without all reason, or any sense or felinge of humanity. Moreover he is not called 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 that is a certain wild and cruel beast. For of the brute beasts, some although they want reason, yet they are gentle and hurtlesse, but Antichrist is a beast of untamed wildenes, void of all show of gentleness. For no otherwise then a wild beast through hunger rampeth upon the pray offered him, doth Antichrist rage upon the Church. But he is also said to ascend out of the sea, that in the very birth or first springing up he might show of what sort his rule & Dominion should be, that is troublesome, and tempestuouse, diverse and inconstant. And histories do testify out of how great waves of battaill, and tumults the Roman Empire hath risen.

Having seven heads and ten horns, and upon his horns were ten crowns and upon his head, the name of blasphemy. &c. By the number of heads, and horns this monster bewrayeth him self of what father he was begotten, verily of the great Dragon, whose natural properties he thoroughly resembleth. For although the Monarchy of the Romans was ordained by God, even as all power is of God, yet in as much as it abounded in trandes, tyranny cruelty & lust, and that it persecuted the Church of Christ, it was of the devil, but chiefly when all the power thereof was translated to the Pope, which is chiefly figured under this beast, without all doubt it is to be acknowledged to be the very natural son of Satan, but when as other notes also of him, by the number of his heads and horns are propounded of the Angel in the 17. Chapter, we will not touche them before we come to that place. That he weareth then crowns in his horns, when as the Dragon had but seven on his heads, it seemeth to be referred to that, that the ten horns do signify kings, which in the beginning were consuls only and presidentes of provinces, but when as this beast shall the second time rise up they shall together with the beast in one hour receive kingly power, of which there followeth more in the 17. Chap. And he beareth in his heads the name of blasphemy, when he calleth himself the head of the universal Church For although in his decrees, and other writings approved of him, horrible blasphemies may be found, in which he is called some time neither God, nor man, but as it were a neuter between both, sometime he is called Christ, sometime our Lord God, and sometime God above all gods, yet he beareth that name openly in his head to be seen of all men, whereby he boasteth himself to be Christ's vicar as though he were absent, and plucketh to him self alone, the knowledge of all causes, & he boasteth that he cannot err in anything. The like blasphemies uttered his predecessors, Caligula, Nero, Domitian, Diocletian, which commanded that they them selves should be worshipped as God's, & that temples should be buylte and altars consecrated to there godhead. But none more impudently then the Roman Bishops, for all men did mark and deride the folly and madness of the emperors, although they flattered them most filthily,, but almost all have in good earnest acknowledged the divinity of the pope, and have asked that of him, which is the property of God alone to grant, as remission of sins and other such like.

BY this description it is more clearer then the light it self, that the Roman Empire is assigned, which did contain in it the power of the other throe kingdoms, which are described by the sumulitudes of a Lion, a Bear and a Catte of the mountain, Daniel chapter 7. But the fourth monarchy that is of the Romans, composed of the pride, raueninge, and cruelty of all the rest, was unlike to all the other. He hath therefore a body like to a catte of the mountain, which signified Ale • ander the great, which was most swifte to follow after the pray, he hath the feet of a Bear, by which he is equal in ravening with the Meades, and Persians, but he had y ^e mouth of a Lion, by which he exceadeth in hautinesse and pride the Assyrians and Chaldeans and he exceadeth in cruelty the fearcenesse of all beasts.

And the Dragon gave him his power and his throne, and great authority. &c. He receiveth not only the power to hurt, and persecute of the Devil, but also he occupieth his seat in earth, that the power of Satan is manifest to be seen in nothing more then in his Vicare Antichrist, and this is that sea of Antichrist, and authority of the Pope, of which they boast so much of, that is to say, the throne of the Devil and power received at his hand. But it may be demanded how the Devil could give power, or empire, seeing all powers are of him, which also bestoweth them upon the wicked and Tyrants. But in the tyrannical power two things are to be considered, the one is the ordinance of GOD, which disposeth all Kingdoms at his will, and to whom he will. And the other is, there frauds, there treasons, and cruelties, by which they aspire to the government, which things are of the Devil. The devil therefore granted power and authority to Antichrist, in as much as by his provocation, by all wickedness and impiety they attain that tyranny, which occupy that seat.

ALmost all interpretours do grant that a great deminishing of the power of Antichrist is signified by this head that was wounded, but when it was wounded they agreed not. For some do suppose that it wounded at the time when as that John Hus, and Jerome of Phrage in disclosinge the subtleties of ANTICHRIST, separated a great parte of the Kingedome of Bohemia, from the authority of that sea. Other do expound it of Julius Caesar, others of Nero being slain. Others do refer it to the City of Rome taken, burned and spoiled by the Goths. But to me, which by the Beast, do understand not the lawful administration of the Empire, but the tyrannical power in persecutinge the Church, that he seemeth then to have been wounded unto death when as constantine the great after that Marentius, and Lic • nius the last persecutinge tyrants of the heathenishe emperors were slain, in granting peace to the Church, smote that most cruel and monstrouse head of Antichrist with a deadely wound. But shortly after that wound was healed by the wicked emperors Constantius and Julianus, valence, and others of whom some being heritiques and Julianus a forsaker of the faith, persecuted the righte Church until at length the bloody tyrante Phocas, and murderer of his Lord and Master Maurice, resigned the Antichristians Kingdom to Boniface the Pope, in whom and his successors plainly revived y ^e head of deuilishe tyranny which was almost cut of by Constantine. Yet in the mean I acknowledge y ^e the horrible destruction, & calamities of men by battle, which were brought to the lawful Empire of the Romaines by the barbarouse people, the Goths, Vandals, and Saracenes, opened and prepared a way to the rule of the Romaine, bishop. And this also is manifest by the writing and monuments of the learned, y ^t the byshoppricke of Rome, from syluester unto sabinianus being increased in riches, & that through the favor of the Emperors, it did little and little degenerate into foreign rule and government, until at length it ascended to the very poynct and top of Antichristian Aucthority. Where upon to the great wonder of the world his Kingdom was established, lyfted, and exaulted so high out of so obscure and dark beginnings.

IT is marvelous that he saith men worshipped the devil, whom everywhere all do abhor and detest. But he understandeth that the worship and obedience, which was yielded to Antichrist of the men that were seduced, pertained to the spreading abroad of the devils kingdom, seeing they hoonoure Satan in his vicar or legat. Like as they do honor the king which reverence those magistrates, which he hath appointed under him. And that he expresseth when as immediately he addeth (and they worshipped the beast, saying, who is like to the beast? whose power is so great y ^t he can forgive sins, & opē the kingdom of heaven to whom he will. Who is able to war against him? which draweth down Emperors, and Kings as often as he lust, on • e of there statelye seat, which thundereth out the sentences of cursing • , against his enemies, and through the fullness of his power he can thrust down his adversaries even into hell.

IF any shall marvel howe the majesty of God can suffer so great blasphemies, which the devil and Antichrist show out against the same: Saint John maketh answer showing that this is by divine permission, that Antichrist should exault him self above all heygh, whereby he might seduce the reprobate, upon whom by the just judgment of God the efficacy, and strength of error is sent, that they may believe lies which despised the truth. 2. Thessalo. 2. By this place we gather that the wicked cannot brust forth into blasphemies against God, at there pleasure, except God suffer, that they may abuse there tongues, to there own destruction Moreover we may here note that Antichrist rattleth one nothing, but great things, and blasphemies. For whatsoever they boast as magnificall, concerning the dignity of the Pope, his authority, keys, swords, and other perogatives of his, is mere blasphemy, by which he challengeth to him self the place, and room of Christ over the Church yea all the whole Popish doctrine, of the Sacrifice of the Mass, of Purgatory, of Satisfactions, works of superurogation, and other such like monstres, containeth infinite blasphemies.

And power was given unto him to do, two and • ortie months. &c. This clause doth show that Antichrist could not obtain rule in the world but by the secret, & just judgment of God. But this power is shut within her limites, that he cannot reign so long as he would, nor exercise his ungodliness, but his tyranny is limited by 42. months. Concerning this number of months what I think is to be understood, I have expounded in the 11. chap. Vers. 2. Here it shall suffice to note that this short space of half a week is put to the comfort of the godly, that they should not fear. That the tyranny of Antichrist should be eternal.

WHen the power of blaspheminge was once granted, he opened his mouthe to manifold blasphemies, for he spake coneumeliouslye of God him self of his name, and of his tabernacle, and of those which dwell in heaven, so he counteth it not enough to reproach the majesty of God only, but also his name that is the worship and religion which he hath prescribed to sanctify his name, he cōdēneth as false, & heretical, and koyneth a new out to his own brain. And also he blasphemeth the tabernacle of god, that is his Church, in which God dwelleth by his spirit, when he calleth it nothing else, but a conspiracy of heretics and Schismatics, We may two ways take this of those which dwell in heaven, either for y ^e true menbers of the Church, which he with great reproach of them calleth Lutherans, & Zwinglians. &c. Or else for the saints now triumphing in heaven whom he diverse ways sclaundereth either when he braggeth that they are the patrons of his wickedness, or else condemneth their doctrine of error, or else when he doth erecte temples unto thē, Images, holy days, and other divine honors, making Idols of the holy worshippers of God: that I may not speak with what stinking lies he extolleth there lives, in the giving of martiloge, and in such kind of writings, which are all mere blasphemy against the Saints, which dwell in Heaven. And what reproaches he casteth forth against God him self we have touched before in the first verse.

HE signifieth that Antichrist could do nothing, but in as much as ability was permitted to him by God. In that therefore that he showeth his cruelty vpō the holy martyrs of Christ, he doeth it not at his own pleasure, or at the will of the devil, for then would he utterly extinguishe and des • oye all the true worshippers of God: but by the will of god, for a punishment of the reprobate, and a trial of his children, for whom it is very profitable to be proved with sundry temptations. There is given power to Antichrist to make war against the saints, & to affect them them with sundry torments until he may have the do • eiull victory of many thousand of thē being slaien. And this t •• anny doth not rage in one region only, but everywhere through the whole earth, this is a catholic cruelty. And that which we know partly by histories, how many milians of marti • es were cruel murdered by the Emperores and Romaine Byshopes, we are partly taught by daily experience.

LYke as he sore told in y ^e verse going before that Antichrist should show his cruelty upon the bodies of the saints, so in this verse he showeth against the souls of whom his false illusions shall prevail. That is to say against the reprobate only, which are not predestinate to eternal life in Christ, whom he calleth the lamb which was slaien from the beginning of y ^• world, because the strength and effect of this sacrifice, can be • ore he had taken flesh profited the patriarches from the beginning of the world, like as it shall be profitable to the elect even to the ende of the world. The reprobate therefore being seduced partly by his sub •• lties, and partly stricken with the cruelty used against those that resist, will acknowledge his rule and au • thority, and will worship him instede of a most filthy Idole. For his deceiptes and illusions shall not prevail in any, but in those which perish.

HE uttereth a matter worthy of great consideration as often as he moveth attentiō with so earnest endeavor. We ought therefore with diligence to imprint thoroughly in our minds the doctrine which followeth to the hearing whereof the holy ghost doth as it were by name call everyone of us.

THe law of repaying is decreed of the mighty God, for all tirantes, and to those which oppress the Church of God with cruelty. Eternal captivity abideth for those which have led the the saints captives. They which have slaien the martyrs with the sword, shall be killed with eternal death, which is the sword of God's fury and wrath. And also god will have certain signs of his justice to remain apparent in the world, that all men may know that they shall not escape vengeance, which according to the manner of beasts do cruelly rage in madness against innocents. Accordinge to that of the poet: few mighty cruel men descend to there grave without slaughter and blood few tyrants by dry death. For if we should reckon up of the Emperors, those which were the chief aucthors of persecutions, we shall find that they were destroyed of God by diverse and sundry slaughters. Nero, Domitian, Decus, Valerianus Licinius, Julianus with many others, were slaien with bloody and cruel death. Therefore the murtheringe of the saints is not so permitted to Antichrist, that the Lord would leave the same always unrevenged. Here therefore the saints have need of faith and patience, which followeth next, for except power were granted to Antichrist to e • ercise his tyranny, what trial of faith should there be? what proof of patience? here therefore the saith and patience of the Saints is to be looked for.

NOw followeth the descriptiō of the other beast which confirmeth the former beast, y ^t we may know what instrument • Antichrist useth to the establisshing of his kingdom. For as the Dragon with seven heads hath for his vicar a beast with seven heads: so the beast with seven heads hath this beast with two horns. He doth not express of what form or shape this beast was, although it be certain that he was a monster, because he was borne out of the earth, that is of a moste base and obscure beginning to the setting forth of the kingdom of Antichrist.

Which had two horns like a Lamb. &c. He hath nothing like to a Lamb besides his two horns, in the rest of his body deformed, uttering the nature of a wild beast. But some do gather by these horns, that the pope is shadowed by this beast, which chalingeth to him self the power of the kingdom, and of the priesthood, which as it is probable, so I do not see how all things can fitly agree to this exposition, which afterward are often repeated of both the beasts. In my judgment therefore others do rightlyer interpret him to signify the popish clergy, which endeavor with all there strength, to maintain the dignity of there Pope, these will have somewhat like to Christ, either when they boast them selves to be his servants or else when they chalendge to them selves both the secular and priestlye authority. I speak of the chief Prelates, the Cardinales, the Archbishopes, and byshopes &c. which usurp both a kingly and pontifical dignity.

But he spake like the Dragon. &c. Howsoever by the number of his horns he semethe to have some outward show, or likeness of Christ, yet he bewrayeth himself by his voice that he is a preacher of the dragon and not of Christ. For this beast, which afterward is called the false prophet, whose doctrine if we shall examine according to the moste certain rule of God's word, it shall be found to be Deuilishe, and quite contrary to God's truth. That I may omit other profess, which are almost infinite, least I should be over tedious, that one testimony of S. Paul in the first Epistle to Timothy and fourth chapt. calling the forbidding of marriage and meats the doctrine of devils, doth sufficiently prove that this false prophet, which teacheth y ^e same things which the Pope prescribeth, doth speak the self same, which the great Dragon inspireth into Antichrist.

THe power of Antichrist is extended to his chief munsiers therefore he exerciseth his power by them, this is y ^t which he saith, that this beast with the two horns did all that the first beast could do in his presence.

And he causeth the earth and them that dwell therein to worship the first beast whose deadly wound was healed. &c. The popish clergy labor with tothe and nail, that all may everywhere acknowledge the authority of the Bishop of Rome, and that all may require at his hands, Indulgences, dispensations, Empires and kingdoms, and many yield to him homage, which thing whiles they labor so sendiously to bring to pas, they call back again, the ancient tyranny of the Ethnikes, which being strikē with a deadly wound, now at length by there ayed hath been perfectly healed.

SAincte Paul foretold that the coming of Antichrist should be in lying signs. Bycause also Christ him self prophesied that there should come false prophets, which with working monstrouse miracles should deceive many, in so much that even the very elect if it were possible should also being seduced be drawn into there destruction. And hear the false prophet, as it were an apishe imitator of Elias, causethe fire to descend from heaven unto the earth, in the sight of men, all which are either feigned to be done, or else by the crafty conueyaunce and juggling castes of Satan, bewitching the eyes of men, they are but boasted of, of which sort of Miracles the legens of the popish saints are full. Yea those wonderful things, which they work by there counsels and authority in the commune wealth, may worthelye be counted for great signs and wonders, as when they translate kingdoms, frō the lawful heirs unto others, some Emperors they depose, others they place in there roumes, & other such like, which are wonderful miracles to men. But we are admonished so often in the scriptures of signs, miracles, & wonders, which should be wrought by false prophets that we should not suffer our selves to be led back from the truth of God's word by any works, although they be never so wonderful, against the truth of which word we ought not to give credit to Angels coming down from heaven, to the Balath. Chapt. • Contrariwise it hath always been the manner of the false prophets, to call and provoke men from the word of God to miracles, and here upon the papists instantlye require of us to work miracles, as though the doctrine, which we profess, were not sufficiently confirmed withe infinite miracles of Christ and his Apostles.

HE declareth in this verse to what end he wrought great signs before men verily that he might seduce the moste of thē into error. Such miracles therefore with the workers of the same are to be accursed of the faithful by which they are called away from the simplicity of God's word to the devises and inventions of men. But it is worthy to be noted, that he saith power was given him, that he might work signs in the sight of the former beast. For god as S. Paul witnesseth will give unto them the efficacy and strength of error, y ^t they may credit lies, which would not believe the truth 2. Thes. • .

Sayinge to them that dwell on the earth that they should make the image of the beast, which had the wond of a sword & did line. And this is y ^e error into which they seduced wretched men, that they should acknowledge the pope for God, or rather for an Idolle, and that they should set up his Image for them selves to worship as if it were some God, but some understand by the Image of the beast, that in the papacy is restored, a certain Image of the Roman Empire which was fallen to which opinion I would willingly subscribe, if the vision did not express that both the beast, and his Image were extant at one time. Add moreover that by the counsel and suggestion of this beast, an image of the first beast ought to be made of the inhabitants of the earth. Lastlye that this two horned mōster, studieth by all means to aduaūce the dignity of the first beast, but the pope setteth forth not the old Empire of the Romans to be worshipped, but him self. I expound this Image therefore to be the authority of the pope, which all are commanded to receive at the hands of the popish clergy, being brought unto them by his legates a latere, and to acknowledge it in the courts of Christianity as they call them, in which the popes law is exercised, and the pope himself is chief judge which power remaining in the court or in the Legate a Latere, may of good right be called the Image of the pope. And that he repeateth so often that the deadly wound of his head was healed, it is that we may know that it is notwithstanding the same beast, although he somewhat differ in outward show, which made so many slaughters of the martyrs whose cruelty although for a time being restrained seemed as it were dead, at length revived to the exercising of the like or rather greater tyranny.

HE always repeateth that it was given him, that we may understand that even the very counsels & actions of y ^e wicked are ordered by the will of god, and that the reprobate can do nothing at all, but that which god doth permit. Moreover least we should Imagen that this image here was dead, he addeth that a spirit was inspired into it of the beast being the priest thereof. So that the Image should speak, that is the beast by his Legates, & other judges of the papal court, which give sentence according to the popes law, so that now we have an Image not dumb & dead, but which is living & speaketh, we may note, how the tyranny of the pope by little & little taketh increase for in the beginning, he only allureth and seduceth by miracles, then he persuadeth the seduced to set up an Image of the beast in every city, into which being set up he inspireth life & giveth power to speak, & lastly he commandeth it to be worshipped under pain of death. For we know that it was counted worthy death, if any did contemn the power of the pope.

BEing not content to have set forth the pain of death to all that should refuse to worship the Idol of the beast, that is to acknowledge the authority of the pope, he also bringeth all of what state or condition soever into bondage unto him compellinge everyone, even as his boundslaues to receive his marcke either in the right hand or in the forehead. By the righte hand by which the actions and deeds of this life are guided and wrought, he signifieth, that in all doings, whatsoever men of what state and condition so ever princes or private persons do take in hand, always to the sea of Rome her prerogative is to be reserved, that nothing may by any means be decreed against that. And the marcke is imprinted in their forehead that always and everywhere they may testify that they are slaves of that Apostolical or rather Apostaticall sea.

LEast any might escape by some subtlety he appointeth this subjection that none could buy, or sell that is exercise any action necessary, to the sustentation of this life, but he which would confess him self to be subject to this power. And to conclude, a man must be banished out of the world, except he would take upon him this yoke of slavery and bondage. And he putteth three things, his mark, his name, & the number of his name which pertain all to one end, & they signify that by some outward sign or ceremony, this servitude is to be professed to all men, that he may acknowledge him self to be a member of the latin Church whosoever leadeth his life within his Dominion.

BYcause this mystery was very dark, Saint John forewarneth that here lieth wisdom hid, but yet because it is the number of man, that is, which may be counted by the wisdom of man and is not infinite, he provoketh wise men which are endued with understanding to number the same: for the number is six hundred, sixty and six. I will omit the most parte of the expositions, which are brought of this place, and I will bring forth that only, which liketh me best, which Irenaeus affirmeth pleased many in his age, not long after this revelation was received. Which is, that 〈 in non-Latin alphabet 〉 is the name of the beast, the number of which name, of y ^e computation of the numeral letters amounteth to six hundred sixty and six. Which if it seemed to be true in the time of Irenaeus, much more now unto us, seying the bishop of Rome in his commō prayers, in his laws, in his writings, in his faith is & will be counted a latin. Moreover he ought to be a latin whosoever he be that will not be called a Grecian, that is a Schismatike. So that rightlye in the verse going before the number of his name is also to be takē for the marcke. Other do draw y ^e same number out of ( Ecclesia Italica ) the Church of Italy, which I do not reject, when as whether thou sekest the Church, or the head of the same, thou mayest find either of them in the mystery of this number.

The fourtenth Chapter.

WHen as he had foretold in the former Chapter that all tribes, tongues, people, and nations should acknowledge the authority of y ^e most foul beast, when as he had pronounced that the saints should be overcome of y ^e most cruel monster, & also when he had fore shown y ^t all as many as would exercise buying, and selling, & the traffic of this life, should profess moste filthy slavery & bondage, we might very well have doubted, whether the whole Church of Christ, were utterly subdued or not, after y ^t the cruel beast had apprehended & obtained dominion, except in this vision, as well the preservation of the Church, as the destruction of that tyranny, had consequently been declared. Like as therefore in the 12. chap. He saw Michael fighting w ^t the dragon, so likewise now he seeth a lamb placed against the monstrouse beast. But it seemeth to be without reason, that he opposeth and setteth a most meek lamb against a most cruel and wild beast. But we must remember, that Christ is shown not such as he is to his enemies, but such as he uttereth himself to his own. For to his enemies he is that Lion of the tribe of Judah, but to the godly he is the lamb slaien from the beginning of the world as loving to his own, as he is terrible to his enemies.

stood upon Mount Zion. &c.

MOunt Zion is an ancient figure of the Church which should never perish, of which there remain so excellent, and magnificall promises, that the Lord will never forsake it. For out of that place, the doctrine of the Gospel floweth over the whole world, according to the prophecies of the old Prophets, and according to the commandments of Christ him self which he gave to his Apostles. Act. 1. Ye shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and unto the ends of the earth. That therefore, which mount Zion was to the Jews, the same is the whole world, to us, if we have respect to place, wheresoever the godly professors of the Gospel are found. Which the prophet Isaiah witnesseth Chapter 2. Saying: and the mountain of the house of the Lord, shall be exalted above the top of all mountains and all people shall be gathered unto it. Foundly therefore do they, which boast of some particular city or place, to which y ^e Church of God may be bound and tied, as the papists do of Rome, unless they would vaunte as they are very impudente, that mount Zion is translated to that city, which is builded upon seven hills. But it is manifest by the scriptures that the seat of God is spread out of Zion over the whole earth. Therefore Christ is said to stand upon the mount Zion, when he performeth that which he promised other where: behold I am with ye, even to the ende of the world: and if we ask where he answereth in the 17. Chapter of saint Luke: Wheresoever the dead carkas shall be, thither will the Eagles be gathered. This place doth teach even by this one reason, that the Church shall be perpetual, because it is the seats of the lamb, whom the mount Zion shall never fail, in which he may stand with his chaste worshippers.

And with him a hundredth and four and forty thousand. &c. The whole fellowship of God's faithful elect, gathered out of everyone of the 12. tribes of Israel, as we read in the seventh Chapter, is joined to Christ there head. For wickedness never beareth such sway in the world, but that God hath his sufficient number although much fewer then the reprobate, which he preserveth pure frō Idolatry, filthiness, & defilinges, likewise as in the time of Elias he kept to him self seven thousands which were clean and unspotted from the filthiness of Baal.

Having his fathers name written in there foreheads. &c. That is, whose election is not only sealed inwardly in there hearts by the holy ghost but also, with outward and open profession testified before men. For they witness by the whole conversation of there life whose servants they are, so that it is ready and easy for everyone, to read the name of god imprinted in there foreheads.

IT is not an idle nor dumb multitude which accompany Christ, but which is always bent with most earnest study and endeavor in celebrating & magnifying y ^e glory of god. S. John therefore heareth a loud voice frō heaven: but it may be meruailed wherefore it is said from heaven, seeing that he had seen the lamb a little before standing on mount Zion. He signifieth therefore not an earthely hill, but that heavenly hill which is aunswereable, to the heavenly Jerusalem, for the conversation of the Church being a stranger in earth is in heaven.

As the sound of many waters and as the sound of a great thunder, and I heard the voice of harps harping with there harps. &c. By a threefold similitude he setteth forth y ^e magnificence of the voice, which he heard. First that it was like to that bellowing noise, which many waters tossed with contrary winds, and russhing against rocks, and the sea banks, do make. This is a great confuse and troublesome sound, such at the first hearing, the voice of them that sing forth the praises of God in the Church seemeth to be. Secondly that voice was like to the crackes of the terrible thunder. For it striketh the minds of sinners and specially of those, which are privy of there own unthankfulness, when they hear the glory of god sounded forth, of his faithful worshippers. Lastly when as the minds of men are subdued and brought under to the obedience of god, and filled with the pleasant sweetenes of his amiable grace, they hear with great delight a most pleasant harmony, as it were of harpers singinge with there harps. This is the true music, whose use is in the Church rather then that chaunting, which creketh only in the voice, and delighteth the outward ears, when as nevertheless the mind is void of all sense or feling of godliness.

SO great is the joyful willingness of the godly in setting forth God's glory, that when as nothing is more ancient in the Church then the celebration of divine praises, yet they seme always to them selves to sing a new song. For the remembrance of God's benefits towards them never waxeth old, neither doth the praise of God ever fail in the Church, which always endeavoreth with vnweried study to magnify his glory.

Before the throne, and before the four beasts, and the elders. &c. That is, this exercise of singinge, doth always florishe in the Church, before God, the Angels, and the whole world, which is both approved to God and testified to all his creatures.

And no man could learn that song, but the hundredth forty and four thousand, which were bought from the earth. &c. None of the reprobate, nor yet of the hypocrites, which fain even the most holiness, could learn this song, but the elect only, to whom the holy ghost is wont to speak and teache the same when as redemption is sealed in there hearts, y ^t they may with joyful & sincere affectiō of heart, sing a psalm of thanks and praise unto him, whom they acknowledge to be Abba and father. Where are therefore the songs & prayers not understood, which please God evē for the work wrought as the papists do maintain? For such songs every hypocrite can learn and sing, but such are not allowed of God.

THe conversation of life is agreeable to there profession. For they should not be meet to celebrate y ^e praises of god, unless they could bring thē forth of a pure & undefiled heart. But under one kind, he comprehendeth all other defilings of a wicked life. They are free from whoredom, and other greater & more veynouse vices. Although according to the manner of the scripture by whoredom we may understand Idolatry, & other vices also which make a diuorcemente between, Christ the only spouse of the Church, and men. For this is most precious virginity before God, when the godly keep them selves clean from adulterouse superstitions, and other defilinges of the world, like as god commendeth his seven thousand, which were not defiled with any filthiness of Baal. And Paul married the Corinthians, as a chaste virgin to Christ which would not suffer her self to be drawn or led back from Christ by wicked and counterfeyte devises of men, as it were with harlot like enticementes. But in that the papists by this place would confirm the single life of the popish clergy, it is without all reason. For y ^e holy ghost doth not speak of every conjunction with women, but of that only wherewith men are polluted, but the Apostle witnesseth in the. 13. chap. to the Hebrews that y ^e marriage bed is undefiled. Neither doth it make anything for their purpose y ^t they are called virgins. For this doth pertain to the whole company of the elect, & not to the ministers of the word only, much less to the popish priests, of which as there were many y ^t lived a single life, so there were very few of thē virgins, yea scarcely there is one among a 1000. of thē, but y ^t he was defiled either w ^t fornicatiō, or preposterouse lust, or at the least wicked burning, so y ^t if when we give thē single life, we may altogether deny them virginity.

These follow the lamb whethersoeuer he goeth. &c. The true members of the Church are never separated from Christ there head, & the true worshippers of God do not depart the breadthe of a nail from the side of Christ, he is the sheperd, they are the sheep, therefore they follow the lamb wheresoever he shall lead them, if we he careful therefore to find out the Church, let us diligently seek Christ, not at Rome or Jerusalem, but in the Church spread over the whole earth.

These are bought from men being the first fruits unto god & to the lamb. &c. If thou demand wherefore these have so familier access to Christ, the reason is reuered, because they are not of that lost lump of mankind, but being redenied from men, and from the most miserable and filthy bondage of the devil, they are restored into the liberty of the sons of God. And then he showeth the ende of there redemption, when he saith y ^t they are the first fruits to God, & to the lamb, we know y ^t the first fruits were consecrated to God, that it was not lawful for profane men to touche them, the faithful therefore are redeemed from the earth and from men, that they may serve God in holiness and innocence, to the praise of his glory. We are admonished by this place how holily, and religiously innocence is to be embraced of all the godly, when as they be certain, first fruits to God and Christ, not consecrate to our own use, neither to the use of the world, or servitude of Satan, but to the glory of God. Moreover what horrible sacrilege it is to take from God and Christ there first fruits, and to sacrifice them to the devil the flesh and the world.

HE proceedeth in declaringe the purity of those which are joined as companions to the lamb. For nothing that is impure or corrupt can cleue to him. But it may seme contrary to all reason, that he seemeth to make them free from all spot of sin and iniquity, which is y ^e privilege of Christ alone, neither doth it agree to any other of the Sons of Adam. The comune sort refer it to the infants that were cruelly slaien by Herod, which they call innocents. But that is but a fond dream, seeing this number comprehendeth all the elect, which are not blameless before God in their own righteousness, but in as much as that as lively members they stick to Christ there head.

HEtherto he hath expounded the figure of the church preserved out of the midst of the waves and stars of Antichristian persecutiō. Now he tourneth him to set forth the ruin and destruction of Antichrist. He seeth an Angel therefore: flyinge through the midst of heaven openly and publicly bringing an everlasting gospel, which is to be preached to the world. By which figure is signified that the light of the truth of the gospel, which seemed long time obscured through the persecutions and darkness of Antichrist, by the singular benefit of god, should be restored again to y ^e world, which except we see to be fulfilled in this our age, we are very stones, & not men. For now, the Angel which is the minister of god flieth, not in secret places and dark corners, but through the midst of heaven, and he spreadeth that everlasting gospel (which nevertheless the enemies cry out to be new, and latelye sprong up) over the whole world, in spite of Satan, Antichrist & his adherents, that it may now be truly said, which S. Paul taught to be agreeable to his time, there sound is gone forth into all the earth, & there words into the ends of the world.

THe Angel soundeth forth with a clear and loud voice. That not Antichrist or his tyranny, but that god above is to be feared. And that honor is to be given not to Idols see up by the subtlety of the devil, but to god only. For many under the tyranny of Antichrist depart away from the true worship of God, unto deuilishe superstitions, these the voice of the gospel doth admonish to yield and offer to god alone due fear and obedience.

For the hour of his Iudgemente is come: and worship him that made heaven and earth, the sea and all the founteynes of waters. &c. Bycause the darkness is drivē away, and the light restored and all ungodliness is condemned, and the time will shortelye come, in which God will as • ite all mankind before the tribunal seat of Christ, that everyone may receive according to that they have done in there bodies. Therefore it is now no time, or place to dissemble, but the very aproching nere of God's judgment doth admonish us that all glory and honor is due to him alone, which created all things by his will and hath appointed, and ordained his creatures for our use, not only the sea and the earth, in which his wonderful power is shown, but also the founteynes of sweet waters in which his singular goodness doth shine. We are taught here, which is the voice of the true and everlasting Gospel, that we may distinguish the same from feigned, and counterfayt gospels, verily even that which teacheth that god alone is to be feared, to him all glory is to be given, him I say is to be worshipped which is the only creator of all things.

WHen the Gospel is preached through the whole world, & the Church of Christ established in the faith of the same, then followeth the fall and overthrow of the kingdom of Babylon. For the Babilonicall empire cannot stand, when Christ once standethe up the defendour of his Church, which will bring his Israelites out of most miserable bondage into freedom, and will call them out of banishemente into there country the heavenly Jerusalem. By the fall therefore of Babylon, we understand by the consent almost of all as well the old as new writers, the ruin and decay of the Roman tyranny. For that which Babylon in the East was to the Jews, the same is Rome, which is, Babylon, the West to the Christians. And as God compassed about and measured the cruelty of that old Babylon within certain limites, so also the Lord hath before appointed the ende of the Roman tyranny, although the papists boast that it shall be eternal. And the holy ghost in these words alludeth to those things which are found in Isaiah, & Jeremiah concerning the destructiō of Babylō. The dubling of these words, it is fall̄, it is fallen, showeth y ^e certeyntie of her fall, for although she boast never so much y ^t she is builded upon a rock, yet w ^t out all doubt she shall fall, and although it be counted a great and famous city, yet nevertheless it shall be brought into a desert wilderness.

For she gave to all Nations to drink the wine of the wrath of hir Fornication. &c. The cause is added, because her wicked abominations are come to the full, because with her wicked and blasphemous doctrine she hath seduced all nations to idolatrye, and he calleth it the wine of wrath, either because it provoketh the wrath of God, or else because it driveth into fury and madness the wicked being made druncken there with, so that they dote in folly upon idols that is moste filthy strumpets, even as though they were stricken with madness. For god by his just judgment hath sent upon them the efficacy and strength of error. And we know how gredely the world hath anassed up and stuffed it self withe the doctrine of Antichrist, which is nothing else but y ^e furiouse wine of spiritual fornication, which is the worshiping of idols.

AT length when wickedness is made manifest, and Antichrist revealed, the faithful are to be feared from his wicked opinions, that they may not suffer them selves to be drawn into bondage of him whose horrible fall and ruin, the holy ghost foretold should shortly after follow. Therefore the Angel crieth with a loud voice, because many men giving them selves to the delights and pleasures of Babylon, are so deaf to hear the voice of the Gospel that they are scarcely raised up in the ende withe loud cryinge to repent and tourne from the filthiness of Antichrist. The Angel therefore which betokeneth the faithful preachers of y ^e Gospel, denounceth horrible & eternal punnishments to all those which by any manner of means would profess servitude and bondage to Antichrist.

If any man worship the beast or his Image, and receive his mark on his fore head or on his hand. &c. Least any by hypocrisy might fly and eschew the judgment of God, as though he worshipped not Antichrist from the heart, but from the teeth forward and in outward ceremony he numbereth all the kinds of that devilish worship which is bestowed vpō the beast: Therefore whether any man do acknowledge antichrist himself or his authority, or else profess him self by some outward badge or sign to be subject unto him, he affirmethe that the same person shall be cursed and condemned to the eternal torments of hell.

IT is to be noted with what vehement figures he expresseth the horrible vengeance of God. For first he callethe it the wine of God's wrath, which if it, seme to little, he addeth, that it is pure, because it is not mitigated w ^t any clemency or gentleness, lastlye he saiethe that it is poured into the cup of God's wrath, so that by all means, he heapeth up and increaseth the quality and quantity of God's vengeance, against Idolaters and the boundslaues of Antichrist.

And he shall be punished in fire and brymestone before the holy Angels and before the lamb. &c. The effect of God's wrath is expressed, that it tormenteth them most grieuouselye whom it shall burn forever with fire and brimestone before the holy Angels and before the lamb, that they may be punished in the presence or beholding of them whose fellowship, and whole some admonitions they despised whiles they lived. Which parte of torments is not the lightest, that they are set as a gasing stock for whom they mocked and derided whiles they flowed in there wanton pleasures and delights.

HE goeth foreward in amplifying the unhappy estate of the reprobate for least they should flatter them selves that their torments should come to an end by any length of time, he showeth that the smoke which riseth up of there burning souls, and bodies, shall ascend forever, whereby all hope of deliverance is taken quite away.

And they shall have no rest day and night which worship the beast and his Image, & whosoever receiveth the printe of his name. &c. The calamities of many, some little consolation being intermeddled, do grant as it were a breathing time, but the miseries of these shall neither by day, nor by night feel any release or ease at all. So heavy is the wrath of god against those, which either make them selves subject to Antichrist, or else profess his servitude by some external and outward sign. It is marvel that the false Nichodemites, and other which remain among the papists, are not altogether stricken with horror & fear, if at the least they weygh & consider, but even with indifferent minds y ^e grieuousenes of this judgment.

THis seemeth over hard to the flesh that they which for a time through fear of cruelty yielded them selves to Antitichrist, are to be committed to everlasting torments. But the Angel answereth, that here is a place for the patience of the saints, which ought to be proved by afflictions as goulde is tried in the fire. That here the true worshippers of God are distinguished from hypocrites, for then is the obedience of the godly seen and perceived, when as they cannot neither by threateninges or promises be moved or drawn away frō the obedience of God. Moreover that here is place for faith, when as the faithful being bent and fixed upon one God, do not only fly & eschew all the delights & pleasures of y ^e world as it were enticing meremaydes, but also will suffer strongly, the most exquisite and grievous torments which tyrants lay upon them, rather then that they will slide from the true & sincere worship of God, to the profane superstitions of Idolatry.

LYke as the Angel threatened horrible punishment to Antichrist and to those that worship him, so. It behooveth the minds of the faithefull to be lifted up by some consolation, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 that they may with the more indifferent minds be able to sustain and endure the persecutions moved against them by Antichrist. S. John therefore heard the voice of the holy ghost from heaven sounding alowde, and promising eternal blessedness to all as many as shall suffer death for the Lord's cause. And the circumstances of this place are worth consideration, This voice is heard from heaven, that the testimony might be more notable and manifest and that we ought to give more diligent heed to the same, because it bringeth a rare and vnwōted matter of comfort and consolation. Moreover he is commanded to write as it were some certain oracle far excelling the rest, for he was commanded in the beginning to write whatsoever he should hear or see, which commandment being here repeated, declareth that this is an excellent voice, which never ought to slip out of our minds. And he is not content to promise happiness to the souls departed, except also he confirm the same with an oath, and vehemente affirmation, and he showeth who it is which promiseth this happiness unto them verily even the spirit of truth which deceiveth no man, and lastly he addeth the reasons or causes wherefore he pronounceth them to be blessed. First because they are drawn out and delivered from the labors and miseries, to which this life is subject. And secondlye that they receive the most ample reward, which is ordained and appointed by the free mercy of God, for there good works. There is no cause therefore that we should sorrow for there death, which as it bringeth an ende of present evils, so likewise it is the beginning of eternal felicity. And though he chiefly speaketh here of martires, which are slain for the testimony of Christ, yet it is not to be doubted, but that those things are to be referred to the ende of all the godly, which the holy ghost here preaceth of y ^e happiness after their death. Therefore away with y ^e popes sire of purgatory, in which the souls do not rest from the • e labors, but are tormented with the pains of hell, if we may believe the papists: as those, whom not there own works do accompany, but the merits of others do a long time after them. Which is plainly a doctrine of devils, which was devised to set up and maintain a very bucherlie torment of conscience, and is not a doctrine of the holy ghost set forth to the comfort and consolation of the saints.

AFter that he had described the state of the Church, of what sort it should be, even unto the ende of the world, now he foreshoweth that the utter destructiō of the wicked shall come at length, by the last judgment of God. And that is shown by two figures, the one of harvest the other of gathering grapes. Either of them is repeated in y ^e same sense among the prophets, but chiefly of Isaiah, in the 17.63. Saint John therefore seeth a white cloud and a certain Angel sitting upon the cloud in the shape & likeness of a man. The cloud is a foreteller of the judgment because the Lord will come in y ^e clouds of heaven. This Angel clothed with the shape of man representeth Christ, or at the least wise is a minister of his judgment. He hath a golden crown upon his head that we may understand that kingly authority is committed to him of god. The sharp sickle which he carrieth in his hand, expresseth the severity and sharpness of his judgment, which none of the wicked can eschew, which all the attempts of the reprobate cā no more resist, then the ripe corn can the sickle of the reaper.

THe former figure of the Angel sitting upon the white cloud shown that the judgment of Christ is prepared, but this figure of the other Angel coming out of the temple teachethe that the time is at hand, in which God will take vengeance upon the reprobate. He goeth • orthe of the temple, that is, from the presence of God himself, opening his secreate counsel: for as kings do dwell in palaces, so God is said metaphorically, to dwell in a temple, he admonisheth the Angel therefore which bare the sickle, which waited daily for the will and pleasure of God, that now at length that day is come, in which all wickedness being overthrown, the glory of God may perfectly shine, and they may be punnished, which hitherto have disdained to magnify and set forth the same glory. If any think it an absurdetye, that Christ is admonished by the angel, he must know that these hid mysteries are shown and revealed by fygures, so far as our understanding could comprehend them, when as Christ also him self, in as much as he was man, confesseth that the day of judgment was hid from him. Here also not Christ himself, but an Angel representinge the judgment of Christ is brought in.

THere is no delaye, so soon as he understandeth that the ripe & full time to exercise the severity of god is come, his sharp sickle being thrust into the earth, he reapeth all the harueste of the earth, sooner then one word can be spoken.

IT may be demanded what need there should be to use two figures, seeing that former of the corn reaped might suffice. We may answer to this that in the former figure is e • pressed that general change of all as well of the godly, as of the reprobate, which shall be in the last day, and that in the latter figure the destruction only of the reprobate is described: for Christ him self compareth the ende of the world to an harvest, the angels to reapers, but because in the harvest there are not only tares, but also wheat, which when it is purged from the tares, is to be laid up in the barn, and in this place, the purpose of the holy ghost is chiefly to comprehend the ruin of ungodliness, therefore omittinge the harvest, by the figure of gathering the grapes he propoundeth and setteth forth for us to behold the horrible destruction or ende of y ^e wicked. Therefore there goeth forth of the heavenly temple, another angel then y ^e former, which sitting upon the cloud did exercise the general judgment of all men, and he also bearing a sharp sickle, in which he is ready to streache forth the vengeance of god against the reprobate when it seemeth good to y ^t lord himself. And he goeth out of y ^e temple which is in heavē, as he which hath received frō y ^e mouth of god him self the commandment which he was prepared to execute.

WHiles that former Angel armed with the vengeance of god going forth of the temple, only waited for the will & pleasure of the lord, what time he ought to execute y ^e office committed unto him, behold there goeth forth another Angel frō the heavenly altare, bringing the commandment of God, that the time to gather grapes was come for now the clusters of the vine of the ungodliness are ripe, which the lord hath commanded straightway to be cut down. Hither to these things are clear and manifest enough. But wherefore is he said to go forth from the altare? verily in my Judgment he alludeth to the form of the old temple in whose innermost room was the golden altar above, which was the arcke of the covenant, above the arcke were the Cherubim between which the Lord dwelled sacramently & under a figure. He signifieth therefore, y ^t from the secret counsel of god, which at length shall be made manifest, this commaūdemēt came forth concerning the taking away of the reprobate, they shall take away said Christ out of the kingdom of God all things y ^t offend, & them that work iniquity Mat. 13. But it is much more dark y ^t he saith, that this Angel hath power over fire. Some do therefore interpret him to be Christ, which came to send fire into the earth. Others do expound it a fiery affection wherewith y ^e Angels burn, to destroy the ungodly. But seeing s. Paul, to y ^e . Eph. 1. chap. And likewise Collos. 1. calleth certain angels powers, I do simply understand y ^t here is meant y ^e angel which by the dispensatiō of god hath rule over y ^e element of fire. Like as also we here afterward in the 16. chap. The Angel of y ^e waters. For god hath disposed to Angels the preservation of the creatures of the world, which we find often times witnessed in the scriptures here therefore the Angel which hath power over fire is sent, that it might be signified with what kind of destruction the Lord hath decreed to change the form of the world, whereof no man is ignorant. But we may learn by this place, that the due & as it were ripe time to take vengeance vpō the reprobate, is not to be discerued, at our will but by the most secret judgment of God: because it becometh not us to prefix the time but patiently to wait for the same.

NOw there followeth the execution of God's decree upon the reprobate, in which this is to be observed, that first the branches or clusters are cut down, that is, the ungodly are spoiled and bereft of all there ornaments and strength, in which they were proud, and after being naked, as it were rotten grapes they are cast in to the great wine fat of God's wrath to be trodden down.

HOw sharp so ever the wrath of God be upon the wicked reprobate, the punishments shall not come nigh the elect for without the holy city, and heavenly Ierusalē, is the wine fat trodden, in which the wicked are tormented, whose blood issueth and floweth out of the fat, even unto the horse bridles. and that by a very great space of ground, Shewinge what a horrible & wonderful slaughter the lord will make of y ^t wicked, whē the due time of punishment shall come. Concerning the number of the forlonges, they make two hundred miles, which was almost the greatest length of the land of Canaan, which represented the whole world, beside Jerusalem that is the Church.

The fyftenth Chapter.

SEinge that nothing is more usual to the world then to ascribe the plagu • s sent of God, to fortune or to some other seconde causes: S. John showeth that a certain great and wonderful sign was shown to him, with which it behooveth the minds of men to be earnestly stricken with the fear of God's judgments: that is seven Angels bringing the wrath and vengeance of God from heaven unto the earth. Therefore the diverse kinds of punnishmentes are sent down from heaven upon the reprobate, and chiefly upon the body of Antichrist, not by any blind adventure of fortune, but by the sure and determinate counsel of God, and he saith seven plagues, because y ^e ungodly, shall be stricken of God for there sundry and very many heynouse offenses, not with one kind of calamities, but with diverse, not with few, but with very many plagues, even as the number seven signifieth universality and fullness. Moreover he calleth them the last plagues, because in them the wrath of God is finished, that is doth pour out it self wholly to the destruction of those which being admonished, by no chastisementes would be brought to a better mind. But rather loke how much more they were chastised of God with punnishments, so much the more they were hardened against all calamities.

GOd doth never prepare punishments against the reprobate, but y ^t first he provideth for his own, least they should be drawn into destruction together with the wicked. Which thing is clearly described by this figure, for before the seven Angels pour out the viales full of gods wrath upon the earth, to terrify the wicked, and the inhabitants of the great city, S. John seeth the holy worshippers of God had kept them selves free from the most filthy bondage of Antichrist, first placed in safety, least any little parte of the seven plagues might touch them. He seeth therefore a glassie sea mingled with fire, that is the greatness of perils and troubles to which the godly are subject in this world, which is so great that it may be compared to a sea, for the immeasurable hugenesse, and it is bitter withe so hard and sharp persecutions that it seemeth all to burn with fire, and yet it is as hard as glass, so that the faithful may be tossed to and fro, but they cannot be drowned in it, for John beholdeth those, which by the benefit of God have overcome, even in the most difficulte and hard battle encountered with y ^t beast, that is with Antichrist and all his impiety, standing joyfully at that glassie sea, as it were dedeliuered from shipwrake or free frō drowning singing a song of victory to God there deliverer, with all sincere affection of heart. We may here note, that we must strive and fright with Antichrist, if we desire to be garnished with the rewards of conquerors. Moreover in that the beast, his Image, his mark and the number of his name are so often repeated, we ought to have no fellowship or agreement with Antichrist, or with any little portion of his deuilishe superstition. But we must fight not only against the beast him self, which is the Pope, but also against his Image, that is his laws and decrees, by which his wicked authority and pride hath been founded and established, and against his marcke, y ^t is the ceremonies which he hath invented and found out, to lead souls captive into his filthy slavery & boundage. And lastly we must fight against the number of his name that we may hate with like hatred as himself, whatsoever may be called by his name.

Having the harps of god. &c. The holy ghost doth signify by this metaphor, that matter of joy and gladness is daily ministered of god to the godly, which never leaveth of to heap his benefits upon them, that although they seme to be y ^e most wretched and miserable of all others in the eyes of the world, yet they feel and perceive them selves to be happy, so that being joyful and glad they sing hymns, and Psalms to god, with the harp. We are taught here that we are unmeet, or vnapte to celebrate the glory of god, except we receive our harps, of him by the most sweet harmony of which being helped we may record the heavenly and divine songs.

BYcause they acknowledge it to be no less benefit, that they are delivered from the daungerouse waves of the fiery sea, that is the world, then that in time past god led the Israelites safe through the red sea: they sing to god there deliverer that noble song, which Moses the principale servant of god taught the people of Israel, as we read in the fiftenth Chap. of Exodus: let us sing to the Lord for he hath triumphed gloriously, and so as followeth. Let us learn here, not to esteem y ^e power and mercy of god in protectinge and defendinge his saints from the wicked defilinges and other infinite dangers of this world, to be less, then in those ancient & wonderful works by which he delivered the old patriarches frō the evils which hanged over there heads. Whose examples are therefore set forth, that we may hope that god will be such to us in our afflictions, as we believe, he was to the old fathers, and that we may offer up our selves and become such in piety and thankfulness as we read those holy men shown them selves for the benefits which they received.

And the song of the lamb. &c. Seeing the faithful have Christ both the only aucthor and mediator of there redemption, they do not only sing the song of Moses, but also together therewith they singe a moste sweet and pleasant song taught by the lamb him self. For that which Moses was to the Israelites, that same and much more glorious is Christ to his Church.

Great and meruailouse are thy works, Lord God almighty. &c. This is that magnificall song taught to the Church by the Lamb, that is drawn out of the Doctrine of Christ our savior, which song doeth ascribe all praise, honor, and glory, to one God almighty. Of whom therefore shall we believe that the most parte of the papistical or popish hymns and songs were taught, which are framed to celebrate the glory not of God the creator, but of the creatures, of which • orte are these, hail queen of heaven, hail, star of the sea, hail triumphing cross, hail mother Anna, and many other of the same stuff, which are also fraught full of moste horrible blasphemies: The lamb never taught these songs, but that monstrouse beast, which hath nothing like to the lamb, but his two horns. Here also we have a most clear & lively image of the true worship of God in the Church, verily where all things do sound to the praises of God only: on the contrary parte, that it is the sinagoge of Satan, Wheresoever the glory is magnified of any other, besides the glory of the true and one only god. Moreover in that the faithful do acknowledge the works of God to be great & meruailouse, they teach us how his benefits are to be esteemed. For the devil studieth by all means to deminishe the dignity of them, therefore he persuadeth us by his suggestions, that they are small & commō works, which god exerciseth daily, either in protecting y ^e godly, or restraining the wicked when as in y ^e mean while, but that we are altogether blind even in the midst of y ^• clear light, and deprived of all right judgment, they are great and wonderful. They are great because no man, or any other creature can do the like. They are meruailouse because besides all hope and opinion of men they take there effect, yea though Satan and all his garde of soldiers resist and wrestle against the same. (Lord god almighty) god alone because he can do all things, hath wrought and brought to pass very great and wonderful works, as often therefore as the ende and finishing of our matters seemeth hard, let us tourne our eyes to the sovereign rule and power of God, for all things obey his will. And let us lean and permit that to his counsel, which seemeth hard, or impossible unto us.

Just and true are thy ways, king of Saints. &c. The works of God are not only great and wonderful, but also just and true are all things whatsoever he doth. For if he chastise the offenses of any with plagues he doth it by Justice and righte being the Judge of the whole world neither doth he at any time punish the innocent for those which are guilty. If verily he show him self favorable and gentle to his servants, he doth it for his infinite mercies sake, which he hath promised he will pour forth upon those, which worship him with sincere and ernest affection and love of godliness. Neither will he keep back any parte of those things, which he hath promised to his Church until at length he shall adorn the same with eternal felicity. That they call God king of the Saints, they show that they acknowledge the government of him alone, to whose kingdom so long as they he subject they need not to be afraid of any tyranny of Satan, or wicked mē. Lastly we are taught who are worthy the honorable name of Saints, verily even they which acknowledge God to be there king, and as it becometh subjects, do obey his wholesome laws and most holy decrees.

THey Judge it a matter of all other most absurd and without reason that the wicked being void of all fear of God, do contemn and despise the glory of his name. For when as his works are so great and wonderful, and of such power that no strength can resist him, seeing his Iudgmentes are Just, so that none of the wicked can eschew y ^e punishments due for his sins, who shall not fear him, except he be as a block endued with no sense at all? and seeing he is of so great benignity and gentleness towards those that fear him, so that he adorneth them daily with all kind of benefits, who will not study and endeavor to celebrate the Glory of his name except he be uoide of all shadow of virtue and humanity.

For thou only art holy. Here of they conclude that all fear and honor is due to God alone, because he only is Holye. All other things are wicked and Profane except those to which he doth communicate his holiness. Do we not here acknowledge one of the blasphemous names of Antichrist that he suffereth himself to be called most holy, when as God only is holy. Neither is that enough, except also he should challenge to himself this dignity, that the holiness of the whole Church should depend upon him, and that he can pour a new holiness into those creatures which it pleaseth him, and to be short, that he claimeth the Canonizinge of dead Saints as they term it to pertain only to him. Whereto do these things tend? but that he might rob God of this prerogative of holiness, and with great Sacrilege transfer it to himself.

And all nations shall come and worship before thee. &c. He signifieth that the wicked do strive and resist in vain, because will they, • ill they, at length they shall acknowledge his rule and government.

For thy judgments are made manifest. &c. Whiles the judgments of god are secret, it seemeth somewhat to be borne withal, if they fear not his judgments, whose severity they are ignorant of, but when as the Judgments of God are made open, and most clear and manifest examples are daily set before there eyes, it argueth more then a stony hardness of the reprobate, that they are mollified with no scourges of God, and taught by no experimentes, that they may learn to fear God, and that they may yield due glory to his moste holy name.

AFter that he had set the Church of Christ free from those plagues, which were prepared to punish the wicked he retourneth now to the former narration, showing after what manner the Angels proceaded, which had the seven last plagues. The temple of the tabernacle of witness (saith he) was open in heaven, by which figure we are taught that the horrible plagues should rise up in the world not rashly, or by chance, for these Iudgementes come forth of, the innermost secreate of God's will. For he alludethe to the form of the old tabernacle out of the innermost room whereof, answers were given to those that asked.

THey proceade from the will of God even all the ministers of his Justice and severity, clothed in linen garments, pure and brighte, that they might signify the sincerity and equity of his Iudgemente. For the wrath of God doth never rage against the innocente, but it is inflamed against the wicked contemners of all ungodliness. Moreover they are girded with golden girdels, that they may show how ready they are with all diligence to execute the ministry committed unto them. Suche diligence which is figured by the girdle is in so great price and estimation withe God, that it garnisheth and adorneth those blessed Spirites more then gold, or precious stones. Princes and Magistrates must imitate and follow this diligence, to whom god hath delivered the sword into there hands, that they may be ready to exercise vengeance upon the wicked transgressors of godes law, not to let there sword gather rust in the scaberd, and the godly in the mean time be oppressed by the number and injuries of the wicked.

WE have expounded the beasts before by conferring them withe the vision of Ezekiel, to be Cherubicall Angels, which govern the creatures of the world. The sense therefore is, that the creatures of God created to the use and service of men, do minister scourges and punishments to be taken vpō the reprobate against whom all even the most contemptible creatures of the world are armed. These vessels contain a cert • n measure of God's Iudgementes, which seem good to his counsel to be poured forth in there several tournes. And they are golden, that is precious, because they set forth y ^e glory of God in his Justice. Lastly they are said to be full of the wrath of god which liveth forever, whose wrath against the reprobate is vnappeaceable & eternal, not y ^e fury of some mortal creature, which though it be not apeased whiles he liveth, yet by his death it is finished and hath an end. Far other is the fatherly correction of god, by which he chastiseth his children for a time against whom his wrath doth not long time, or much wax hot, but by and by, so that they repent, he retourneth in to favor with them, and becometh merciful and graciouse unto them.

HEre is described howe great is the majesty, and power of God when he hath decreed to show forth the same, and that by no means access is opē unto him, so long as his fury waxeth wrath against the wicked. Not that he rageth like an angry man, which being incensed against the evil, doth without reason or difference strike the good also coming next to hand, but because, when he taketh upon him the person of a Just Judge no sinful flesh can stand before him, except with the voice of clemency and mercy he calleth us unto him being very fearful, and trembling.

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The syxtenth Chapter.

THe seven Angels stood gyrded about holdinge the vials full of God's wrath which were committed unto them, yet they dare not pour them out, until that being admonished by the heavenly oracle, they knew that the ripe time for that business was at hand. Therefore the voice of Almighty God is heard thūdringe out • of th • temple of his holiness, which commandeth the Angels with speed to pour forth the vials full of God's wrath into y ^e earth. Let us learn here to wait for the voice of God in all things before we take any thing in hand. We do pray continually, thy will be done in earth as it is in heaven. Behold here an example of aungelicall obedience, to the rule whereof we ought to frame our obedience. The Angels are first called forth of y ^e temple, they appear straightway, carefully waitinge what the Lord would command them: there is given into every of their hands vials, that is power to exercise the judgments of God against the Antichristian wickedness, which thing although they desire speedily to dispatche, yet they tarry the time prefixed and determined by God. Moreover we may here note the force of that voice, (pour forth) that they are commanded to send them down not by drops as it were dew or rain, but to pour forth and emptye there whole vials at once, whereupon we understand that rare and unwonted plagues were to be cast upon the reprobate.

The seven plagues as we noted also before, signify in general all the calamities, which God would send upon the kingdom of Antichrist, before that Christ should flea the man of sin himself with the breath of his mouth. And of those certain are usual scourges of God, with which he is accustomed to afflict and punnish the world for sin, as pestilence, war famine, contagiouse and sharp diseases, which are signified, by pouringe forth the four first vials, And certain are ordained peculierly to beat down the tyranny of Antichrist it self, which are described in the three other vials. That which concerneth the former, because the tyranny of Antichrist may worthylye be compared to the bondage of Egypt, the holy ghost doeth denou • ce the like punnishments by an allegory to the plagues of the Egiptiās. For this city is spiritually called Egypt, as we read before in the 11. chap. The first Angel therefore poured forth his vial vpō y ^e earth, and there followed a noisome & grievous sore upon y ^• men which professed y ^• bon • age of y ^e beast, & thē which acknowledge his authority. And this plague represēteth y ^e sixth plague, wherw ^t god stroke y ^• rebellious Egiptiās by Moses as we read Exo. 9. this plague signified, pestilence, sores, & specially y ^e french pockes w ^t which y ^• popes cardinals, bishops & all y ^• dregs of y ^e popish clergy are chiefly afflicted, whose ungodliness god doth daily reueng w ^t sundry & vnaccustomable kinds of diseases. And histories do testify how often y ^e pestilence slew & devoured, at Rome in Italy, in spaine, in france, & sometime throughout all Europe, as large as y ^e tyranny of the pope extēded, so y ^t we never read y ^t they were anywhere else so grievously afflicted with pestilēces, either before Christ, or after y ^e gospel revealed as in y ^e midst of popery. But peradventure y ^e papists will object y ^t they are not only plagued w ^t pestilence, but y ^e the same doth also take hold vpō our countries & cities: we confess y ^e same to come to pass through our sins & iniquities: but here it is spoken of y ^e rare & unwonted greatness of y ^e punishment which is plainly perceived to have ben poured forth vpō y ^e kingdome of antichrist, whē the lord doth only afflict ours gently with fatherly corrections.

THe Lord will beat down there pride not with and kind of punishment as we said before, but with sundry plagues and o • ten repeated. And this figure resembleth the first plague of y ^t Egyptians Exod. 7. Whē all the waters were turned into blood. Here also the waters of y ^e sea are turned into corrupted blood, he signifieth (I think) y ^t with wars, seditions as well civil, as foren, there should be made such a great slaughter of men, that the very sea should draw into it a bloody color. And the amplification is hyperbolical, of which sort there are very many found in the scriptures, to express y ^e grievousness of this punishment, wherewith god will afflicte y ^e reprobate. Whole Europe almost is compassed about w ^t sea, which whē it is said to be turned into blood, signifieth y ^t all should redound, & as it were overflow with wars, tumults, & bloody battles. Here also histories do witness, & daily experience also doth teach, what great slaughters the pride of the Roman bysshopes hath caused, whiles it set princes together by the ears with most grievous battles to flea thē selves on either parte: whose force & strengths being weakened, he abuseth to the confirmation of his tyranny. Who can mumber, how many thousands of men he hath slain? whiles he caste down some Emperors from the Empire, and placed others in there rooms, whiles he absolved the common people from the faith given to there Princes, when he against couenauntes invaded the Turckes, and Saracenes, whiles he maketh war for the cross, and the city of Jerusalem & whiles he soweth discordes & privy hatreds daily among Princes, and now before our eyes, what tragedies hath he raised up in Germany, France, Scotland, and Spain? and from which our country of England is not altogether free. But howsoever he applieth his business, god in the mean time turneth the calamity upon his own head & maketh the sea bloody with the slain carcases of the Papists. That he saith every living thing died in the Sea, it is a conueniente hyperbole for the Allegory, and also together therewith he alludeth to the fishes of the Egyptians that were slain, when the waters were turned into blood. But of these things, which we have said it is not hard to understand what he meaneth.

THat nothing might remain pure and wholesome to the wicked, first the earth and the sea, now the rivers and fountaynes, afterward the sun it self, are stricken with sundry plagues. And this calamity doth represente that first plague of Egypt, by which the waters of the flood Nylus, and generally all lakes and fountayns were turned into corrupt blood. But in that in the pouring forth of two vials the waters are turned into blood, I think it is to be referred to the more large setting forth of the slaughter done upon the wicked, which thing also the two Angels do afterward confess: that because the thirste of blood is insatiable in the kingdom of Antichrist, therefore by the law of equality, all things with them are turned into s • aughter, and blood.

I think the same concerning y ^e Angel of the waters which I saw before of the Angel, which had power over fire. Verily that he is a certain power to whom God hath committed the government of the waters. For by this name, (power) the Apostle Paul calleth a certain order of the Angels, Ephes. Chap. 1. Colloss. Chap. 1. And fitly is the Aungel of the waters brought in here, acknowledging that this punishment hath worthily happened unto them, that they should drink blood insteade of water, which with so great heat of cruelty thristed after blood. For although this Angel be set over the waters that he might preserve and keep them from destructiō, and corruption, notwithstanding in that, being turned into blood they were corrupted, he confesseth that it came to pass, by the just judgment of God, for a punishment upon the wicked for there monstrouse and horrible cruelty.

Lord thou art just, which art, and wast holy, because thou hast judged these things. &c. He magnifieth the moste just Judgments of God, which fulfilleth the office of a righteous and uncorrupt Judge. And such as he showeth himself in sending this plague, such hath he been in all ages, even from the beginning of the world. Which although according to the sense of the flesh may seem sometime to be to little, yet notwithstanding at length when we shall be endued with Aungelicall wisdom, we shall understand that all his Iudgmentes do consist in most beautiful equity.

THe raging cruelty of Antichrist which he exerciseth daily upon the holy martyrs of God, shall not escape unpunished, but he which is never satisfied in drincking the blood of the righteous, at length when the waters are turned into blood shall drink his fill of blood. For the law of repaying is most equal and righte, that they which seek nothing, but the blood of the Saints, and of the Prophets should them selves with bloody wars, and cruel slaughters be satisfied even till they be weary.

WHen as before he had placed the souls of those that were slain for Christ under the altar Chapt. 6. Requiring vengeance upon there persecutors: I agree with those which refer this voice, which came from the altare to the same souls, now at length acknowledginge it to be true, which was said to them before, that if they should rest a little while until the number of there brethren which should likewise be slain for the testimony of the gospel, were fulfilled, that by & by after god would grieuousely punish the wicked reprobate.

Even so Lord God almighty, true and righteous are thy Judgments, &c. First this voice subscribeth to the Aungel • of the waters, which had said that the waters were worthily turned into blood, that they might be given for drink, to blood thirsty men, afterward it doth magnify the almighty power, truth & righteousness of god. For God hath declareth his power, whē as to beat down y ^e proud, he hath overthrow̄ them with so great slaughters, he hath comēded his truth seeing he hath cast vpō y ^e wicked y ^e punishments which he hath often threatened so sore. And he hath shown his righteousness, whē as he hath not only brought upon thē the due pains for there heynouse offenses, but also by the Just law of repaying like for like, hath found out a convenient kind of torment for there wickedness, that they which were so greatly delighted with the deinties of cruel & bloody bankettes, should drink one of an others blood, whiles to there own destructiō, they rage daily with civil wars, slaughters and tumults. True therefore and just are his Iudgementes.

GOd will have nothing remain sound unto them, which by no benefits can be drawn to worship him. We all know sufficiently how acceptable and amiable the light of the sun is, how healthful the influēce of that star is, the learned do acknowledge, how necessary the use of the same is to all men, the learned together with the unlearned also do confess. But to the reprobate ministers of Antichrist, which darckened the only sun of righteousness with there own devises, & inventions, and by there bloody decrees have assayed to take him out of the world, God will make the natural, and refreshing heat of the sun, pestiferouse and deadly, so that in burninge all things, and also afflicting and tormenting men them selves with intolerable heat, he bringeth in hunger and thirst, and most pestilent diseases which rise and spring of the same. Moreover so large as the virtue of the sun doth extend, all things shall burn with immoderate heat, who can deny, but y ^• they were afflicted with very great famine in the papisme? so that many also perished for want of food. Moreover who knoweth not of the fevers, languishing diseases, & pestilences springing of impure victuals, which sometime also light upon the popes them selves, if he have read the history of the times deduced from boniface the third, in whom the papacy begun, unto these our times.

HE signifieth y ^t they parched not only with common heat of y ^• sun, as they be in hot countries, but scorched with far greuouser boiling heat of the bright star: that they were almost turned into madness through y ^e torments. But at length what proffitte toke the wicked by these chasticemēts? they blasphemed the name of god, ascribing these plagues not to there own abominable wickedness, but to y ^e unrighteousness of the lord. To the Italians, & also to the chief bysshopes, & popes thē selves, how familier & accustumable a thing it is to tear y ^• sacred & holy name of god with horrible blasphemies, yea even for y ^e lightest damages or hurtes, those know which have seen & vewed there manners, & cities. With what fury & rage think ye, would they bark against god as it were mad dogs? whē these grievous tormētes apprehended & toke hold of thē. Moreover which is the common blasphemy to all the papists, that they tear the holy gospel of Christ, which god of his infinite clemency & mercy hath vouchsafed to open, & reveal unto us in these last days, with most filthy reproaches, & attribute all the evils wherewith they are afficted, to the preaching and spreading abroad of the same.

Which hath pour over these plagues. &c. He amplifieth there devilish wickedness, that directlye they touche him with there blasphemies, which hath pour over these plagues either to increase or to diminish them, neither do they fear, least being provoked to anger by there horrible blasphemies, he should throw upon them more heavier and sorer torments. Here we may observe and note the nature and property of the reprobate, which being subdued with no chastismentes of god do yield or give place, but with howe many more scourges of God they are chasticed, so much y ^e more obstinately and proudelye they swell against God.

And they repented not to give him glory. &c. We are taught here what fruit god looketh for of our chastisement verily that we should repent for our sins, and ascribe y ^e glory to god, which hath worthily chastised us, confessinge that we have deserved by our heynouse offenses, that he should punish us more grieuousely, and may acknowledge that he tempereth this justice with clemēcie even then whē he punisheth. The wicked do not this, but they always complain of the severity & sharpness of god, when as in very deed the thousand parte of there wickedness deserveth not these temporal afflictions, but eternal torments.

ALthough god hath hitherto with most grievous plagues taken vengeance upon the ungodliness of the members of Antichrist, yet nevertheless the evils scarce came near to the head him self. For in war famine and pestilence, y ^e common people are rather afflicted thou the prelates & noble personages. Now therefore the Lord doth begin to punish the very head of the beast, and his chief members, when as the first Angel poureth forth the vial of gods wrath, upon the throne of the beast, which I interpret to be done, when as through the preachers of the gospel the controversy concerning the power of Rome was first moved, which at length being discussed by the authority of the scriptures, the Antichristian pride & arrogancy of the beast was made manifest to the world. For then his kingdom waxed dark. And that glory of the popish kingdom, by which through mad pride he had exalted himself above all Churches, yea above y ^e scriptures, is altogether darckened in the whole world, so that everywhere, very many men do renounce the authority of the Bishop of Rome, princes do expel and drive his authority out of there Dominions, and to conclude the common people, yea even of the very papists, do contemn his bulls, and pardons, and deride and mock his curses, violate & breke his laws and decrees without any conscience of them.

And they gnewe there tongues for sorrow. &c. The Romanists take moste heavily this contempt of their dignity, but they find not how they may restore them selves to their old glory and authority. They endeavor indeed with all diligence and omit nothing, if by any means they might recover there lost dignity, but the matter is past recouerye, therefore being in despair for the great anguish of mind, like as it were mad men, they bite and gnaw there own toungues. The holy ghost doth signify by this metaphor, that nothing could have happened unto them more grievous, then that the throne and kingdom of the beast should be darkened with the thick cloud of reproach and contempt.

THey are saith he oppressed on every side with so great sorrow, for the disclosing of there frauds, errors, pride & shameful life, that being but wicked inhabitants of the earth, they provoke the very God of heaven withe horrible blasphemies. For there sores. Rotten and festered sores cannot suffer the least touching. But now when as they are not lightly touched only, but launched and seared with knives and hot irons, it is not to be meruailed at, though the miserable men be driven into a furious madness. But yet in the mean time they have no care of repentance, which is the only medicine and salve for there pestered wounds. For although of what sort there works are they may be of all men, yet never the latter they give themselves to there old accustomed wicked and deuilishe vices, as covetousness cruelty and filthy lust. Moreover this place doth teach that true repentance is to abstain from wicked works. For if we shall say a thousand times y ^t our wickedness doth displease us, except we bring forth fruits worthy of repentance, we are nothing else but hypocrites. Here also we see and perceive the nature of the reprobate, which loke how much nearer they are to extreme and utter destruction, so much more malipertly they despise the majesty of God.

AFter that y ^e kingdom is obscured, so that there is nothing in the whole world darkee then the papacy: the sixte Angel now poureth forth the sixth vial of God's wrath upon the great river Euphrates. The city of Rome in this prophecy is allegorically painted forth under the figure of Babylon, and the river Euphrates was so great a defense to the old Babylon, that when Cyrus would have taken that City, he could not by any other means, thē by deriving the river Euphrates from his Chanell, and tourning away the course and stream of the waters, he made the flood it self passable: And by this means he opened an entrance and passage to himself, into the most strong defensed city, to the which History no doubt, the holy ghost here alludeth, when he saith that the waters of Euphrates were dried up, that a way should be prepared to the kings of the East, to take and possese the city. He signifieth therefore that all the defences and munitions of the Roman Empire should by the Just judgment of God be destroyed, that the Romanists being spoiled and made naked of all there ayed, may be a pray to all there enemies that shall invade them. Which thing whether it shall be by the Turcke, and other tyrants of the East, or by the Princes of Europe, which have embraced the Gospel, and shall occupy, & possess Babylon it self, I cā not for certainty define anything thereof, but the ende shall once most plainly show. Truly there is no man which seeth not, that the West Babylon is spoiled almost of all strength wherewith in time past she was furnished, (which is that the waters of Euphrates are dried up) so that the assalte thereof is now very easy and shall be to those to whom God shall sometime committee this business.

AFter that Satan perceived that great danger hanged over his kingdom, which he governeth by the hands of Antichrist the Roman bishop, that diligent watchful Dragon, stirreth up the beast, that is the pope pricked with the furies of his conscience, that by the consent and counsel of the false prophet the two horned beast, that is, of the popish clergy of Cardinales, and bysshopes, messengers, and Legates a Latere are sent forth to all Princes o • the earth, as many as acknowledge his authority, that they may stir them up with there croaking cries, like the furies of hell, and may arm them to exercise cruelty against the godly professors of the Gospel, by the inquisitours o • heretical pravity as they call them, and by other masters of mischief. We are here admonished that there is one and the self same purpose to the Dragon, the beast and the false prophet, that is, to the devil, the pope, and the popish clergy, that when they fear that the ruin and overthrow of his tyranny hangeth over them, through the Gospel, they labor and endeavor by all means to hinder & stop y ^e course thereof. For all things are governed in the papacy, by the authority and inspiration of the devil. Moreover he saith that the Legates, or messengers of the pope, are unclean spirits, like unto frogs or todes. Bycause that like as unclean spirits drive those into madness in whom they dwell: so these inflame with iurie & mad rage, the princes and mighty men, to whom they are sent, against all the godly, and against them selves, that to there own utter destruction they may rage against Christ, and his sacred Gospel. And they are said to be like frogs, either because they are delighted with mier and mearish places, that is the filth puddles of errors, or else that without any reason they always croak and cry out with making bubles like frogs, until they shall compel kings to conspire against god, and against his sacred truth.

WHen as before he had said that they were unclean spirits, now he repeateth that they are the spirits of devils, that is even the very members and Instrumentes of the devil, that all may know that the counsel wherewith they inspire kings, is ungodly and diuilish. (Working miracles) bewitching the eyes of men with illusions and feigned miracles, as though they were the ministers of god, when as in very deed they are the slaves of Satan. For so they color there lies to Princes, that they may tourne there eyes from the light of the gospel. For unless they were altogether blind, they would never apply there ears to such brablers: that they should suffer them selves at the will and beck of Antichrist to be mustered into that war which is taken in hand against the almighty god him self.

To gather them to the battaill of that great day of God almighty. &c. In which day a famous and such a slaughter as was never heard of before shall be made upon all the proud contemners of god, which would suffer them selves to be set in battle array against god, & against his Christ: in which day also the perpetual praise of victory, and eternal triumph shall be obtained unto Christ, When all the army of Antichrist being slain, overthrown, and vanquished, the excellent glory of his virtue and power shall always have the renown.

I Confess that this verse is interlaced altogether without any hanging together of the text, but not without reason. For seeing mention was made in the ende of the verse going next before, of that great and fearful day of the Lord god almighty, which should catch and oppress the reprobate, like a snare: this admon • tion is not out of season intermeddled, that the godly may learn always to watch, least the remembrance of that day should at any time slip out of there minds. Behold I come as a thief, it is y ^e voice of Christ Math. 24. Luke 12. Threatning that his second coming shall be sudden and vnloked for to the world, as the flood of waters in the days of Noah, and the fire in the days of Lot.

Blessed is he that watcheth, and keepeth his garments lest he walk naked and men see his filthiness. &c When as the coming of the lord is so vncerteyne, it behooveth us always to watch, neither at any time to sleape in the bed of security. That therefore which they that watch do, for they do not put of there garments, as they do which go to bed: that same is to be followed of us in these Spiritual watches that we may always keep, and hold fast the garment of faith & and innocence least if the light of that great day springing up sodaynly, should drive away all the darkness of dissimulation, we be found to walk naked, and so the de • ormitie of our nakedness be visible, or seen both to GOD and men. This garmente Christ doeth freely give unto us, in that we will receive and gyrde the same diligently about us.

THe order of his narration being a little interrupted, to bring in and place between a most profitable admonition, he returneth again to his purpose namely that the Devil, & Antichrist by those Legates sent forth gathered together Kings & there arms into a place appointed for there own killinge and slaughter, to which the name Armageddon in the Hebrew tongue is given, for that which came to pass there which is worthy to be remembered. Concerning the signification whereof, it is not agreed of among the learned, for some do expound it Charmageddon, that is an army appointed to destruction, but others do more rightly (in my Iudgemente) read this word in Hebrew Guarmagedgnon, that is the subtlety of destruction, so that the sense is, that by the deceypt or fraud of the Devils, the Princes are brought into that place, where they should perish by a slaughter in battaill, like as it is expounded more at large in the last verse of the 19. chap. And we know that it was usual among the Hebrews of the like things y ^e happened to give names to places: as Kibroth, Hataauah, the graves of concupiscence, Numb. 11. And Hamongog, that is the multitude Gog. Ezek. 39.

THis last plague seemeth the most grievous of all, because the other tauched a parte only, but this striketh the whole body of Antichrist with extreme destruction. For now the lord God himself furnished with his own virtue and power, will set upon the beast and his city Babylon, for now Antichrist shall not have so much as the air, which he may breath, but being armed for his destruction.

THis sentence proceeded or came forth from the majesty of God it self, and from his certain determinate counsel, which is so surely ratified and confirmed, that it can by no meaanes be called back again. This voice signifieth that the last ruin of Antichrist doth hange over his head which he can by no means avoid or eschew.

THis is, that all things shall be tossed up and down withe horrible terrors that they whose iron breasts could not be pierced through with any strookes of the plagues that went before, that they might repent: shall now be stricken with so great horrore, that withe fearfulness of mind they shall down as dead. Moreover those turmoles of the air, and chiefly the earthquake so wonderful, do fore show the most grievous and great changes in the world, of which as we see the beginninges, so verily the end will be tragical and horrible.

NOW followeth, the effect of this earthquake the greatest of all others, that great city, which is the sea of Antichrist, the whole multitude of those which were subjects to the pride of Rome, clone into three partes through the violence of this earthquake, which many do thus interpret, and in my judgment rightely. They which in time paste with one consent • have worshipped the beast, are now divided into three sects. For some of them do from there very heart abhor and detest his tyranny, others do remain in the same slauerye still, and the third kind of men do stick to neither parte. But hath fallen either into Epicureanism, or Atheism. They expound the Cities of the Gentiles, to be all the foreign and false religions, as of the Turckes, and Jews and Barbarouse people, all which Religions it is certain shall be destroyed at the coming of Christ or else a little before, but it becometh us with sobriety to conjecture of those things which are not yet come to pass.

And great Babylon came in remembrance before God to give unto her the cup of the wine of the fearcenesse of his wrath. &c. Not that God had at any time forgot her, which hath also sent upon her those former plagues. But he signifieth that his whole wrath was now to be poured forth at once upon her, that he might utterly subuerte and overthrow her, as it shall be taught more playnlye in the Chapter 18. We have spoken before of the cup of the wine of God's wrath Chap. 14. But that here also is added another word signifying wrath to the greater Emphasis, for he saith not only wrath, but also the anger or fercenesse of his wrath.

SO great shall the earthquake be that it doth swallow up and devour the Mountaynes and Isles. Some do refer this to the ende of the world, but I think it signifieth that all place of refuge is taken away, for men are wont in the greatest calamities, to fly for aid or safeguard to the mounteynes and yles.

LIke as God oppressed the men of Hierecho with hail frō heaven, so likewise will he beat down & grind in pieces his adversaries the Antichristians, with great stones as it were talentes, from heaven. All these are a Periphrasis and as it were a description of the horrible ende, which remaineth for the reprobate, which we are taught can by no plagues be reformed, or brought to repentance, but always they blaspheme God, so that they show them selves worthy that God should make them perpetual monuments of his wrath, and should adjudge them to eternal torments.

The seuententh Chapter.

THe self same Angels which are the Ministers of God's wrath and severity upon the wicked, do serve the godly to these comfort, and consolation, and to the buyldinge up of the Church. Which thing truly is neither vnproffitable nor unpleasant to think y ^t we have those appointed of god to defend our health & welfare, which as often as it seemeth good to god, can easily overthrow and subvert, all the engines and subtleties of the adversaries. We may note also how familiarly the Angels speak to the Apostle: whom for the benefit of Christ they acknowledge to be there brother and fellow servant.

Come I will show thee the damnation of the great whore that sitteth upon many waters. &c. When diverse times before he had made mention of the great city, now the holy ghost that he might make manifest of what city he had understood or meant, doth describe it under the image or figure of the great whore. For the great whore as the Angel afterward doth expound it, signifieth a great city, like as many waters, whereupon she sitteth, do signify many people, over which she ruleth and worthily is the Church or Romish religion, whose whole authority dependeth upon that city of seven hills, compared to a famous and noble harlot, which enticed the minds of mē to her filthy love withe whorishe deceits, and false colors as it were with harlotlyke enticementes. For it is usual in the scriptures, to compare all false and idolatrouse worshipping, to most filthy adultries. But the sinagoge of Rome, which above all other herisies hath invented false and idolatrouse worshiping of God, may as it were by her own proper righte challenge to her self the name of a great whore. Which although she doeth please and flatter her self and her lovers, as though she were a beautiful wife, yet nevertheless by the just judgment of God, she is condemned to eternal shame, and dishonor as a most filthy harlot.

THis was not the least part of the whorishe art, that she enticed and alured kings and mighty men, with feigned flatteringes, and practices of bawdry, into fornication, for by this means she did hope that she should have the commune people there subjects, even vowed to her love. Therefore she flattereth princes and granteth them license of all wickedness, in pardoninge all things as murders, adultries, and incestes, so that they stand steadfast in the obedience of the sea of Rome.

And the inhabitants of the earth are droncke with the wine of her fornication &c. She hath played the harlot not with kings only, but generally with all the inhabitants of the earth, as a most impudente whore, and with the furiouse wine of her fornication hath made them droncken in such abominable manner, that they are even like swine inflamed to fill and satisfy there lust with her. And this is that zeal of the papists wherewith they are in mad dotage upon masses, to Munckerie, Pilgrimages, Pardons, so that they cared not to bestow all there substance upon the same baggage, because reason being overcome with lust, they are made droncken with the wine of her fornication.

SEeinge the time of manifestinge this whore in the world was not yet come, although even then the mystery of iniquity did work, this harlotte is placed in the desert, which after certain hundred years should by the Just Iudgemente of God be brought forth into the world, to bewitche the wicked inhabitants of the earth: therefore John is lead into the wilderness by the Angel to behold this whore.

WHen John was come in to the wilderness, the Image of the woman sitting upon a scarlat coloured beast, was shown and set before him, by the description it appeareth that it is the very same beast which is lively described in the thirtenth Chap. For the Church or religiō of Rome is stayed vpō the authority of the pope and his clergy, which bear hir up even as beasts carry a burden, & with praises extol her beauty above the heavens The color also of the beast is painted out to be like scarlet, which color we know doth please the court of Rome above all colors, for withe this color the pope him self, with this the Cardinales & there horses, with this the prelates & Bysshopes being aparailed and decked, do walk in there stateliness. Which thing, I suppose, is not done rashly or at auenture, but that they might be aunswerable to this figure. And this red color doth signify there bloody desire in persecuting the true menbers of Christ and the Church, even unto death.

Full of names of blasphemy. &c. If thou shouldest weigh and examine the names and callings of all degrees, or orders in popery, thou shouldest find nothing but horrible blasphemies, as the holiness, the highness, & fatherhoode of the pope, & prelates, & infinite blasphemies of the same sort, with which base & unlearned verlets, are extolled above Christ, and the Angels.

Which had seven heads and ten horns. &c. These are his badges or arms whereby he is known, for they show that he is the self same beast, which he saw before in the 13. Chapter: Whose mystical interpretation also he afterward received.

THis verse containeth 2. things, the apparel & decking of this whore and her wicked fornication. As concerning her apparaill she shineth all over with purple, crimson, gold, pearls and precious stones that she may seem beautiful to her lovers. Far other is the apparail of the true Church, of which we read before in the twelfe Chapter, which is garnished altogether withe heavenly ornaments, but this stinckinge harlotte with the glitteringe show of earthly things hawkethe for the praise, and commendation of beauty, for we see how that the Church of Rome, & popish religion, in altars copes, vestumēts, miters, crosses, chalisses, books, censers, patines, in gilding & decking images doth show nothing else, but a certain pomp of great riches, of purple, crimson, silk, silver, gold, precious stones & pearls, of which things, Christiā religion hath no need of at all, but a popish religiō cannot stand w ^t out these things: for take from the pope, frō the bysshopes, temples, & priests, those player like apparials of purple, crimson, gold, & precious stones which are so beautiful to behold, with which y ^e eyes of the blockish and rude multitude are daseled, and thou shalt find nothing in the Church of Rome that any man will marvel a • or esteem. For as common harlates, when there precious apparaill is pulled of are, often times seen to be deformed, so also the popish religion if thou take from it those tragical attires, shall seem altogether naked and deformed, even to the very Papists them selves. Which thing truly is an euidente proof, that there is no spiritual beauty at all in her, when as she is wholly given to bodily ornaments, sought out everywhere.

She had a golden cup in her hand full of abominations & filthiness of her fornication. &c. I agree with those which by the golden cup do understand the outward profession of Christian religion, and a certain show of the truth, whiles that she boasteth that she doth believe the word of God, and use the sacraments, all which, notwithstanding, she hath defiled with so impure doctrines of devils, y ^t under an outward visor of truth she comprehendeth nothing, but detestable abominations and the uncleanness of her fornication. The cup therefore which she holdeth forth with her hand is of gold, but the wine which is contained in it, is most deadly poison. But in that she reacheth forth with her hand, and offereth the cup of these filthy abominations to all men, her impudency is noted that she is not ashamed to obtrude and thrust such stinking lies and filthy monstrouse errors: yea to be credited even of wise men, he doeth also together there with show, that none other are drawn into so great destruction of filthiness, and abominations, but those whom she maketh so mad with this bewitching cup, that they have lost all spark of true judgment. The Emphasis also of these words is to be noted, 〈 in non-Latin alphabet 〉 , that is abominations, & the filthiness of her fornication, because above all other nations, this sinagoge hath abounded even wonderfully, in unclean lusts, whoredoms and adulteries as well spiritual, as carnal.

THat her filthiness and impudēce, might be hid from no man except he burn in so great love towards her that he be altogether blind: she wereth a name written openly in-that her whorish forehead, which fully & lively expresseth her qualities. For there is no man which hath but even a spark, or crome of true understanding, but that even in the very face, and so in the forehead of this purple whore, he may read her name. For God hath set this mark of infamy upon her, that she might easily be known of the elect, least they should be enticed and drawn into her filthy embracinges. Of which it followeth that the eyes of the papists are utterly blinded, which cannot behold this name princed and graven upon the forehead of the whore in such sort that by no cunning she can hide the same, whereby at length they might repent and turn from the dishonest company of her.

A mystery. &c. Although it be written in the forehead, yet it cannot be known of all without exception, but of those only to whom it is given to understand mysteries. For this name is mystical, because that under a figure it counteyneth▪ a true and natural description of her.

Great Babylon. &c. This is her name, which very fitly expresseth her manners. Not that this is the proper name of the city, as the papists are wont now of late to expound it, with a feigned lie of a certain child borne at Babylon, whom they would have men believe to be Antichrist, but as he said before, this name is mystical and figurative, the interpretation whereof he will afterward join, which should be altogether superfluouse, if Babylon should signify literally that city of the Chaldeans. But because that city in time past being most mighty and most proud, first was a rebel against God, whē as that tower was builded after which followed the confusion of tongues, afterward it was the first city, which exercised tyranny upon men, which being begun by Nymrod, continued even unto Nebuchadnezzar, which lead the people of the Jews capture, and held thē in miserable bondage, therefore the tyranny, Idolatry, pride and ungodliness of the city of Rome, is signified under the figure of Babylon.

The mother of whoredoms, and abominations of the earth. &c. The east Babylon was a sink of all abomination and ungodliness, and not that alone, but also a mistress of wickedness, yea a mother and nourse of all evil: all which are most fitlye referred to the Sinagoge of Rome, which although she boast her self to be the Catholic and Apostolical Church the mother of all the faithful, yet by her true and righte name she is called great Babylon, the mother of all Whoredomes and abominations of the earth: For what mischief, what ungodliness, what uncleanness, and lewd lust, was not cherished by the support and defense of that city? and where are there worse examples of all kind of deuilishe wickedness, then at Rome? which are so great pestilences and corruptions, as the very Popes, Cardinals and prelates themselves? of whom, besides there blasphemous errors, and profane contemptes of God there life also abounded and overflowed with so great mischief that often times they exceded, Nero, Domitian, Elagabulus, in pride, in murders, in poisoninges, treasons, whoredoms, adultries, incestes, and preposterouse lusts. Let their lives be examined as they are set forth in histories, written even by the papists them selves and let judgment be given by conferringe together.

HEtherto her pride, excess and filthy abomination are described unto these now cometh so great cruelty, that Saint John affirmeth that he saw the whore drunken with the blood of the saints, and martyrs of Jesus Christ, which she sucked and drunk, very gredilye, as moste delicate wine, when it was shed by the most cruel beast. This is a horrible and a barbarouse cruelty, that a woman otherwise wanton and lasciuiouse should gorge in and devour blood insteade of drink. And moreover that even unto drunckenes she should pour in the blood of the godly into her belly the goulfe of all intemperaunce, what should I here rehearse the murders, burnings, & torments, of the holy martyrs of God, which the Roman beast like a butcher flewe, that the continual thirsty harlot might not want drink even to make her droncken. What a miserable slaughter of the servants of Christ hath our country of England seen in the five years persecution of Queen Mary? and what other thing at all doth the most cruel whore thirste for? whiles she raiseth up civil tumults, in France, Flaunders, Scotland, & Britanie, but the blood of God's saints? whiles the inquisitours in Spain, & Italy do draw great companies of martires daily, even as sheep to the slaughter, they do there diligence that the intemperaunce of there mistress the great whore, should not fail.

And when I saw her I wondered with great meruaill. &c. When as S. John had seen before so great monsters armed against the Church of God, he less wondered at them, because there terrible form and shape it self sufficientelye bewrayed of what sort they were. But here when he had seen the woman, shining in so bewtiefull and gorgiouse apparail, and with such whorishe tricks enticinge the minds of men unto her, and the same also droncken withe the blood of the Saints, he wondereth vehementlye what she should be, concerning whom as yet he had heard nothing.

WHen as the Angel perceived y ^t John meruailed so greatly at the beholding of the whore, the mystery of whom he knew not, he speaketh unto him familierly, asking him why he wondered so much at her? for I said he will open, and declare unto the all this whole mystery of what sort it is, as well of that woman, which rideth upon the scarlet coloured beast, as of the Beast him self, which beareth her, which if thou hast well remembered is the same, which thou sawest before furnished with seven heads and ten horns. We are here much bound to the mercy of God, that he doth vouchsafe to open this mystery unto us, y ^t we should beware and take hede of the bewitchinges of this most filthy harlot.

THat beast by marks that are evident enough, doth signify the Empire of Rome, which was most ample & large under Julius, Augustus, Tiberius, and Claudius, but it had failed much of that ancient majesty, in Nero, Galba, Otho, Vitellius, and Domitian, so that now it deserved not to be called a monarchy, but was to be raised up again from hell by the popes and popish clergy, which usurp and challenge to them selves the Empire over the whole world, but his tyranny shall not endure forever, because at length he shall be apprehended by Christ and thrown headlong in to the lake that burneth with fire and brimstone, where he shall be tormented with perpetual flames, as we are afterward taught in the 19. Chapter.

And they that dwell on the earth shall wonder, whose names are not written in the book of life from the foundatiō of the world, when they behold the beast that was, and is not, and yet is. &c. Althoughe the falshoodes of Antichrist shall be great, yet they shall not be able to seduce the elect into destruction, but to deceive those only which were not predestinate to eternal life, from the foundation of the world, but the reprobate when as they shall see a new monarchy of the bysshop of Rome raised by (which is the beast that was under the first Emperors (but he is not) at that time when John write under Domitiā, (although he was after a certain manner) they will receive him reverently, & as it were a new God they will worship the son of perdition, which extolleth him self above all that is called God, or that is worshipped. For God by his Just Judgment shall send upon them the efficacy of error, that they may believe lies which refused to give credit to the truth. But here for the better understanding we must note, that the beast, that is the monarchy of Rome, is said to have been, when as it flourished most of all which was Nero, it is said not to be, when as the strengths and might thereof were weakened, so that at length they were brought almost to nothing, which was the state of the Empire when Domitian reigned, when John wrote these things, from which time it was never restored to her ancient dignity, but failed and decreased by little and little, until it was altogether decayed which we know came to pas many hundred years ago, this clause (and yet is) showeth that the empire was not then utterly abolished, although even then the power and dignity thereof began to be deminished. Last of all, that ascending of the beast out of the bottomeles pit, is the monarchye of the Pope, which always increased by the decay of the Emperors until at length when they were quite cast down, he drew unto him self the authority of both the swords.

THe Angel maketh his preface, to stir up attention, that this is the most wise interpretation of this mistery, that the faithful might diligently weigh the same, least they should be catched unawares, by the frauds and deceits of this beast.

WHen as afterward in the eyghtenth verse the Angel by the woman interpreteth the City, it is manifest, that this which he saith of the woman sitting upon seven hills is to be understood of a City builded upon so many hills. Now what City is there in the whole world, that is builded upon seven hills, besides Rome? which Poetes Historians, and Describers of places, do all with one consent affirm to be builded upon seven Mountaynes, the names whereof be these, Capitolinus, Paletinus, Anentinus, Celius, Exquilinus, Viminalis, and Nuirinalis. Moreover this is no dark Description of the City of Rome, when as the Poete Virgil, also did Describe it withe the same Periphrase in his Georgikes, where he saith, the city which within one wall doth compass seven hills. And it is very euidente that by the city of Rome he signifiethe, the Church or popish religion, for all the excellency thereof, as they them selves witness dependeth on the authority of the city of Rome, which is the sea of the pope.

They are also seven Kings. &c. By the number of the heads he showeth, that not one note or mark only to discern her may be taken, but diverse, for the seven heads do signify seven kings. And verily the city of Rome, in the beginning had kings in number seven, but the verse following showeth that, that which he saith here is not to be understood of them, and others some do expound it to be the seven electors of the Empire, which seemeth to me not to agree to y ^t matter. Others also number the Emperors from Nero, which were these, Balba, Otho, Vitellius, Vespasian, Titus, Domitian, and Nerua, which was the last of the Roman Emperors, seeing Traianus was a spaniard borne. But whiles I weigh and consider all things, nothing seemeth more probable to me, then that the seven heads should signify so many degrees, or orders of the monarchy of Rome succeeding one another, for there have been so many heads of that Empire, the first of kings, the seconde of consuls, the third of decēuiri, the fourth of dictators, the fifth of triumuiri, the sixth of Emperors, and the seventh of popes. (Five are fallen, one is and the other is not yet come) of those heads, or kingly powers, five are fall̄ that is are abolished. That is, kings, consuls, decēuiri, triumuiri, and dictators. The sixte, that is that Emperors, do now bear the rule, the seventh that is the Pope, which hath not as yet invaded the tyranny. And when he commethe he must tarry a little while, this is added to the consolation of the godly that they might know y ^t the Roman Antichrist, should not always exercise his cruel tyranny in the Church, but for a short time only, as it is shown before, in the 11.12. and 13. Chapter.

VErely that is the new monarchy of Rome, which shall ascend out of the bottomless pit, that is the whole body of Antichrist which shall make up the eyght kingdoms, that is, shall exercise a spiritual tyranny unlike to the rest, and yet nevertheless he is of the number of the seven heads, because he will also arrogate to him self civil government, and after the manner of kings, of dictatours, & Emperors, he will govern with the glory of outward pomp. We see here that the beast usurpeth to him self two powers, and both of them the beyghest, when the selfsame is numbered for both the seventh and eyghte of the kings.

And shall go into destruction. &c. When as he so often maketh mention of his destruction, he admonishethe us, that he is the same son of perdition, of whom S. Paul speaketh in the second epistle to the Thessalonians Chapter 2. Which although being puffed up with a devilish pride, he boastethe, that his kingdom shall be eternal, yet shortly he shall go into destruction.

THe ten horns like as also in Daniel, do signify ten kings, that is all the proconsuls and presidentes of the provinces, which in the Empire of Rome governeth y ^e common wealth, yet they were not endued with kingly power, because they served under the emperor, & at his pleasure, were either set up in authority or deposed. This is it that he saith, that they have not yet received a kingdom, but so soon as the beast should ascend out of the bottomeless pit, together with him they should receive power as kings. For the monarchy of the pope, increased by the damages of the rule of the Emperors, and when as the provinces departed from the Empire, creating and setting up to them selves new kings, the bysshoprike of the Pope sprong up, which received them into his Dominion and made them tributaries unto him. Moreover it is to be noted that he saith not simply they shall obtain a kingdom, but they shall receive power as kings. For as longe as they were subject to the aucthoritye of the byshope of Rome, they were not kings indeed, but only exercised as it were kingly power under him, because they always depended upon his pleasure, whom also as oft as it pleased him he would thrust out of the kingdom, and place other in there roumes, at his own will.

THese kings with one consent and agrement of mind, even as servants rather thē kings, shall resign all there strength and power to the beast, that is they shall war under the Pope pay tribute unto him, execute his commandments, as vassals shall acknowledge him for there Lord in all things. Who knoweth not that this was the state of the kings of all Europe not many years agon?.

THese shall after so slavish a manner serve the Pope, that he shall bring them forth into battaill against Christ, that they may study by all means to restrain the light of the Gospel brusting forth, but yet being overcome of the Lamb, they shall be brought under. Which although in the humble shape of a servant he be despised of the world, yet in the ende of the war he will plainly show that he is Lord of Lord's and king of kings, whom no strength of man can resist.

And they that are on his side, are called, and chosen and faithful. &c. Those whom they condemn for heritiques, Schismatics, & wicked men, are called of God, because they were elected of him and they stand constantlye in his faith, these shall war under the banner of there capitayne, against tyrants, and in spiritual battaill shall overcome them. But of this famous battaill and victory of Christ, we shall hear shortly after in the 19. Chapter. In which after that the beast hath poured forth all his poison he shall be at length apprehended and thrown headlonge into the lake which burneth with brimstone.

THe Angel said in the beginnge of this Chapter, that the whore sac upon many waters, now he expoundeth them to signify diverse people, great multitudes, sundry nations and tongues, for this whore shall have a large dominion almost over all Europe. And this is that universal consent of nations, people and tongues, of which the papists brag so much. I confess that many nations conspire together into the love and delights of this whore. But shall it therefore he thought to be a Catholic Church?

THose ten kings which were sometime subject to the beast at length being instructed and taught by the gospel shall shake of her most filthy yoke. And they which before committed fornication withe the Church of Rome and her abhominable religiō, after that the light of the gospel is spronge up, they shall clearly see and perceive her deformity, they will hate her with deadly hatred. So that the which before was inuironed and guarded with so great a bande of her lovers, shall be forsaken of all and shall remain desolate and solitary, then which nothing can happen more grievous or sorrowful to a harlot. For kings shall both withdraw themselves, and also the people of there dominions, from her most abominable company. And also they shall spoil her of hir riches, substance, ornaments, farer buildings, large possessions, and all the rest of her goods, and shall drive her naked forth of the doors.

And shall eat her flesh and burn her with fire. &c. That is, they shall be enflamed withe so great hatred and lothinge of her filthiness, that they would even rente and tear her withe there teethe, and will curse her to extreme destruction. And at the length they will wast & destroy with fire and sword, the city of Rome it self which is the sink of all mischiefs.

THat we may know that this whole matter is governed by God, he showeth that it was done by the counsel of God, that those kings for a time should apply themselves to the beast. and should permit there kingdom to his will and pleasure. For as by the just judgment of God, Antichrist came into the world to seduce into destruction, the reprobate contemners of Christ and his gospel, so all the increase of his tyranny shall depend upon God's will. Otherwise it seemeth incredible that kings should after so slauishe a manner submit there necks to the Popes yoke, but that God had blinded there minds for there heynouse offenses. But he teacheth that this subjection shall not be perpetual, but that it shall endure to that time only which is appointed by the decree and purpose of God.

SEinge that all writers of the ancient primitive Church as many as have weighed this sentence could understand no other but the city of Rome, I greatly marvel with what face the papists dare refuse this exposition. Yea verily when as no man can bring any other interpretation which hath at the least any likely hode of truth what should we stick any longer in it. To whom I pray ye, is this unknown, that the city of Rome even then when John writ, had the dominion over the princes of the world? he could not therefore more clearly even by name have said, Rome, then this periphrasis doethe signify.

The eyghtenth Chapt.

THis Angel doth signify the preaching of the Gospel, which God in these last times hath seat down from heaven, to reprehende the impudency of the great whore, and to preach her most certain overthrow, which should never be repaired again. This Angel is endued with great power, which bringeth the unchangeable decree of GOD, concerning the subversion of Babylon. And we see withe what great zeal, freedom, and authority, all the abominations of the Romish Church are reprehended by the faithful ministers of the gospel.

And the earth was lightened with his glory. &c. Whereas before was most thick darkness, which covered y ^e whole kingdom of Antichrist, there the glorious light of the gospel hath shined, which hath driven away all the mist of errors & ignorance from the eyes of the elect.

THere is very great vehemency of every word, that he preached not but cried out, & that strongely, with as great streyninge of voice as he could. For it behooveth the minds of men to be wakened, to the diligent considering of gods Iudgementes. Suche in time past seemed the stableness of Babylō to be, when as it was on every side holden up with y ^e strength of kings and mighty men, that men thought it should never be subject to any fall or ruin. The angel therefore crieth with a loud voice, that she is fallen, she is fallen, even Babylon. although she were never so great and trustinge to her own fortresses. The Church of Rome therefore may never look for any repayringe of her ruins, for she is fallen, she is fallen even the West Babylō, and shall never be restored again, for those things shall be performed upon the Sinagoge of Rome, which were Prophecied of old Babylon, by Isaiah the thirtenth Chapter, and Jeremiah 51. Bycause if there shall remain any broken pieces of the buyldinges among the heaps of sherdes and rubbishe, they shall not be left for any hope of restoring, but to the greater horror: for in those desert and solitary houses, shall Zijm, and Ohijm dwell, that is spirits and Goblins: Ostriches shall there make there nests, & the Satires shall dance there, Owls shall cry, the Serpentes shall hiss, Dragons shall wallow and tumble there, and horrible indeed shall be the face of all things in that place. Which the Angel hath expressed in the very same sense, and almost in the same words, when as he saith that Babylon shall be an habitation of Devils, a hold of all fowl Spirites, and a cage of every unclean and hateful byrde. When the Gospel therefore is preached concerning the overthrow of Babilō, whatsoever remaineth in it, after the servants of god are called out, we ought not to count thē for any other, which rejoice to dwell in such desolate places then for devils, fowl spirits & all unclean birds. Moreover we may playnlye see before our eyes an Image of Babylon destroyed, in temples, monasteries overthrown. Who would ever have believed, y ^t so great buildings, so beautiful palaces, so great riches and treasures should be laid wast, & brought into so great desert? but y ^e voice of the Angel foretold this, it is no doubt therefore, but y ^t the same end remaineth for all y ^e relics & all rēnants of babylō.

IF any peradventure might think y ^t Babylon deserved not grievous punishments, that she should be stricken with destruction which should never be restored, he rendereth a reason of the most just judgment, because with her poisoned art. and bewitchinge cup she hath seduced the people of all nations to idolatry, and also she hath procured all the kings of the earth to fornication and hath enticed them into spiritual whoredom being smothely handled by her worishe tricks, and to conclude she is so given to her prodigal pleasures and intemperaunce, that all the merchantes of the earth are made riche by her excessive pleasure. Who is so blind that he seeth not all these vices to over flowe in the Church of Rome? where is there such excess, where is there such insatiable covetousness▪ where are there so great deceiptes and iudglinge castes? and to be short where is there more filthier & more abominable defiling of divine religion, then in poperye? Worthelye therefore she falleth into that destruction, appointed her of God?

IT may be demanded, what there should need any other voice, when as that Angel that a little before descended from heaven might have pronounced the same things. Yea verily the exhortation following is of so great weeght, and worthy so diligent attention, that it behooveth to be published withe a new voice sent from heaven, and we must observe, as well in this book, as in other prophecies as in Isaiah the 40. Chapter that as often a voice is said to be heard without any aucthore seen, a matter of great weight, and which is to be recoined with deep consideration, is signified such as this most weightye admonitions, that the faithful should depart from the felowshippe of the malignant Church, least if they be made partakers of her sins, they should also be wrapped in her torments, and verily this heavenly voice requireth three things of the true worshippers of God, of which the first is, that they should depart sacre away from her felowshippe, the seconde that they should take due vengeance upon her, the third that they should rejoice with the whole affection of heart, and magnify the name of God for her irrecoverable fall. But as concerning that which pertaineth to the first admonition, the holy ghost alludeth to the exhortation of the Prophet Jeremiah in the Chapter. 51. Verse. 45. Which with the same words, speaketh to the people of God, that they would depart out of the midst of east Babylon, if they would provide for there life and safety. But here the heavenly voice commandeth not only to fly the place, but especially to take heed of her sins: least if they should favor and flatter them selves in her wickedness, it might come to pass, that they should be also punished with her torments.

HE showeth that the time is not now to be differed, because without delaye God will take most grievous punishments upon her. For her sins are gone up even unto heaven, as the enormities of the Sodomites, and her unrighteousness, hath put God in remembrance of his righteousness, that he can no longer suffer so great and cruel injuries unrevenged. We are here admonished, that grievous trāsgressiōs, and great sins, do require a swifte vengeance from heavē. Moreover howe dangerouse a thing it is to have fellowship with the wicked, whose heynouse sins draw the vengeance of God upon there heads. Let us therefore as the prophet Jeremiah warneth us, fly far without the circuit of God's wrath, which hangeth over the whole region of Babylon.

THe next thing which god requireth of his servants, is, that after the abomination of the whore is disclosed, that they would show thenselves ministers of the most Just vengeance of God, in tormenting her in miserable manner, reward her, saith he, even as she hath rewarded you. And the Psalm. 137 pronounceth them blessed, which shall render to Babylon the same things which she cruelly committed against the people of God. We must not therefore spare her, but rather her vengeance is to be dubled, according to y ^• measure of her sins, and the cruelty, which she exercised upon the holy martyrs of God, she is to be punished with duble torments. Princes therefore and Magistrates shall see, which through two much gentleness do not punish her wickedness, what they will answer to god, when they shall be accused of the neclecte of this commandment.

HE teachethe that it is most equal and right, that by howe much greater pride, & presumptiō she hath extolled herself, with so much greater infamy she should be reproached, & loke how much more the abominable whore hath applied her self to riot and intemperaunce, by so much more grievous torments and punishments, her wantonness should be restrained. Therefore here is no place of mercy, but her sins are to be weighed in the equal balance of Justice, with her torments, and loke whatsoever she hath deserved, she ought to suffer, without any favor shown at all. For it becometh not us to be liberal of that which is none of our own. God the eternal Judge, hath given this sentence upon her, whose sharpness no mortal creature can mitigate or aswage. Let us therefore hate Babylon as we ought, with the greatest hatred, and with vehement and earnest prayers let us desire her extreme destruction, which so long as she remaineth safe the Church of Christ whose felicity we ought by all means to procure, can never flourish.

For she saith in her heart, I sit being a Queen, and am no widow and shall see no mourninge. &c. He paynteth out her arrogauncie, pride, and security, that she said withe her self, I sit being a Queen, that is, I rule over all men as the Lady of the world, and I am no wedowe, which am guarded and compassed about with so great a multitude of lovers, I am touched with no fear of desolatiō, which am the spouse of Christ, the Catholic & Apostolic Church, against which the gates of hell shall not prevail and therefore I shall never be partaker of mourning and sorrow. After this manner glorieth the malipart whore, but all these things shall vanish into smoke, when God shall require at her hands the blood of his holy martires.

HE alludeth to the prophecy of Isaiah concerning the old babylon in the 47. Chapt. signifying that God will sodaynly beat down her pride, bridle her riot, and shake of her security. Bycause she shall be oppressed with diverse calamities, and those coming upon her at once as with death, famine, & sorrow, and at length even as it were appointed to extreme & utter destruction, she shall burn with fire.

For strong is the Lord God which will condemn her. &c. If any mā at the beholding of her present estate should think that it could not come to pass that so great strength, riches & dignity, could vanish away to naught: he setteth the strength of God against them all which seeing he hath condemned her to such destruction, he will throw down all her loftiness, break all her strength, and tread all riches under foot, that the sentence which he hath pronounced • gainst her may take place.

THat the horrible fall of Babylon, might be set as it were before our eyes, there are brought in kings, merchants, and mariners bewailing her, & as many as under her defen • e have lived a voluptuouse and careless life. In the first place kings and noble men, which under her protection gave them selves to wanton pleasures and delights, do take it grieuousely that they are called by the voice of the Gospel, to embrace righteousness and temperance, when they shall see the smoke of her burninge, they weep, and after a womanlye manner b • wayle her fall.

ALthough they loved her, & wished that she might remain safe forever yet through the fear of her torments they shall stand a far of and shall acknowledge the Just Judgment of God upon her, saying, alas that notable city Babylon, that most mighty city, howe soon hast thou fallen from so highest degree of happiness? this verily is even the Judgment of God because thou wast sufficiently furnished against all the force and strength of man. We are taught here that very tyrants and hypocrites do acknowledge the hand of God in subuerting Babylon, and yet are not converted to God, but being in despayer, do bewail the ruin of that city which they confess to be overthrown by the Just Iudgemēt of God for her wickedness.

AFter the bitter complaints of the Kings, and Princes, now follow the doleful songs of the merchants, which bewail Babylon not so much for any love they have towards her, as for the loss of there own gain. Bycause no man here after will bye there most precious wares, after the destruction of this riche City. And by these merchants are understood not only the petty merchants which were wont to sell such kind of pedlinge marchaundize to the Prelates, to maintain the riot and in temperaunce of the Church of Rome: but also the great Bysshopes, Prelates, and priests thē selves, which had all the cerimonies of there Church set to sail, whereupon they heaven up to them selves infinite riches. But after y ^t vnproffitablenesse of there wares was made manifest by the preaching of the Gospel there fairs & markets wax cold and at length they shall find no man, which wlli bestow upon such baggage and triflinge toys, so much as a dodkine, or a rotten nut. Not without just cause therefore they weep and lament, because the hope of such sweet gain is now all taken from them.

IT is marvel that they should complain that these wares should be no more saleable, seeing they were never had in greater price, then after the fall of Babylō. But the meaning is, that all these things are esteemed no more as they were the merchandise of the church of Rome, that is in masses, in images, in the theatrical or player like shows of there temples, and in other papistical ceremonies, for otherwise, gold, precious stones and purple are esteemed in there old price. But chalices, crosses images, miters of goulde, silver, and pearls, are not embraced with there wonted reverence. Copes, vestments, and other tragical garments wrought of fine linen, silk, purple, and scarlet are despised, neither do they dasill the eyes of men as in time past. The other ornaments, and instruments of temples monasteries, and idols of yuerye, ceder, cypresse, of brass, iron and marble, are trodden down, despised and broke in pieces.

NO man doth now desire the perfume, of Frankensence, cinomon, & other spices, with which they did perfume the temples and idols. No man requireth the oynetments and oil to baptize, to confirm, to ordain, and to bury men. No man requesteth of them wine to wash altares, to howsell lay people, and to heal the chincough and other infirmities of the throat. All men despise there God made of fine flower, no man prepareth wheat, oxen, or sheep to feed there slothful belies; yea verily to be brief they might starve, except they should provide for themselves. The horses the chariots, and the slaves, serving either to the necessary use or intemperance of the prelates, they thē selves seeing they are spoiled of all there goods will not buy, neither will other men buy thē to give unto thē after the manner of flatterers. Lastly, no mā will buy of them, by indulgences, masses, merits, and works of superarogatiō, the souls of men which are the best cheap marchaundize among thē, which nevertheless Christ purchased with his blood. Here of are those tears, hereof come mourninges & bewaylings of the papists, hereof springeth that fretting & fuming against the doctrine of the gospel, which if it would bring thē the like gain they would not be altogether so sorry to change it for popish religion. More over that he numbereth the souls of men also among the wares, we easily understand of what Church he speaketh. For never any other heresy hath set the souls of men to sale, besides popery. And also all other merchandise which have place in popish religion, do sufficiently show the condition of the same.

NOw he tourneth his tale to babylon herself, for more vehemēcie sake, as if he should say, not only those precious wares shall cease to be in price among men, but also the sweet apples which thou hast lusted after with thy whole heart are departed frō thee, & all things which were fat, & excellent are departed from thee, and thou shalt never find them anymore. Nothing could happen more grievous or sorrowful to a harlotte that is drowned in riot and excess, then that all her dilicate delights & pleasures, in which she so greatly sported her self are shaken of frō her. This is therefore the greatest torment to the Babilonicall whore, that she which a little before flowed in such abundance of all things which she abused to intemperance, that in riot she could compare with Cleopatra Queen of Egypt, now being naked and desert should be oppressed with the scarcity of all things that are good.

WHo will blame there sorrow, which by her fall also are deprived of so fat gain? for they which by her abundance are made riche, by her fall also are brought to need and powertie. Therefore they cry, they yell, they howell, yet nevertheless they depart far from her burninge, least they should be made partakers of her torments. But they shall not escape the hand of God which at length will catch them. Here is described the nature of the papists, which although they dearly love there mother the Church, for gain, & pleasures sake, yet they fly from her torment as much as they cā, denying her forswearinge, and cursinge her from the mouthe forward, yet they are sorrowful within, bewaylinge her fall, & saying, alas, alas, that great City, which was beautiefullye clothed in fine linen, and purple, and skarlat, gold, precious, stones. and pearls, how soon so great riches are brought into desolation. If any man hear the Monks, the Priests, or other Papists of the same rabblement, bewailing the ruins of there monastries, or temples: they do almost with the same voices testify there sorrow. They reckon up with great bitterness of sorrow the riches, the ornaments and there beauty, and chiefly they do not forget there own commodity, which they miserablye complain to be taken from them, now that these things are destroyed. But they are wretched men, which no man doth pity because when Babylon stood in her iolity, they filled the whole world with pride, covetousness, lecherie, cruelty, and Idolatry. Worthely therefore they suffer the punishments of so great enormities, if they walk destitute and and needy of all things, and also if they them selves feel the torments which they prepared for others.

THe destruction of Babylon is not known upon the earth only, but it is so great that it is beholden also frō the sea. The governors of ships therefore and all the multitude of people that occupy ships, which were wont to carry one • wares by whole nauies, when they shall behold a far of our of the sea, the smoke of her burninge: they shall acknowledge that her utter destruction is come, & therefore they shall cry out for sorrow, bewailing her fall and saying, what city was like to this great City, or deserved to be compared with it? O miserable destruction of so great and so riche a City.

THis was a sign of the greatest mourning among the Hebrews, when they cast dust and ashes upon there heads. The holy ghost would express under this figure, the sorrow of those, which in the fall of Babylon complain that there gain is also fallen away. Therefore here are brought in shipmen cryinge, wepinge, and mourninge, for the hope of gain which is taken away: after that Babylon, by whose costliness were all made riche, as many as did carry wares with ships, is brought into dust and ashes. And the complaints of all those that mourn are to this ende, that the horrible destruction of the fall of Babylon might be set before our eyes.

WE said before that the holy ghost required 3. things of the faithful in the fall of Babylon, whereof this is the last, y ^t they should rejoice, for her destructiō, & give thanks to god, that he is revenged vpō her ungodliness, & chiefly vpō her cruelty against the saints, he exhorteth therefore the heaven it self, that is all those, which are in heaven for y ^e greater vehemency of speech, and the holy Apostles of Christ and the prophets, that is the preachers of his holy Gospel, that they should rejoice, be glad, and triumph, for y ^e vengeance, which is taken upon babylon. Bycause that altogether for a time God seemeth to forget his servants, whiles the whore being made druncken withe the blood of the godly, did sit like a Queen in her seat, and should make the holy martyrs of God subject to all kinds of torments: now at length god hath taken vengeance on her wickedness, for the revenge of the saints. Worthely therefore ought the saints to rejoice, as many as do either abhor her cruelty, or that do acknowledge and reverence the Justice of God, in her just torments. For we ought not to be moved with any pity of there calamity, whom we confess to be condemned by the sentence of the most righteous God.

IN the fifty and one Chapter of Jeremiah the Prophet doth seal up the prophecy concerning the destruction of old Babylon with the like sign. He commanded Sheraiah a certain godly Prince which should go to Babylō, that he should bind a stone to the book of that prophecy, and should caste it into the midst of Euphrates saying, after this manner shall Babylon he drowned and shall not rise from the evil that I will bring upon her. To which place without doubt the holy ghost alludeth in this vision, saving that in all the circumstances there is a greater Emphasis. For here not a man, but a mighty Angel, whose force doth far exceade the strength of man, toke up a stone, not a little one, but a very great one like as it were a millstone, and cast it not into a river, but into the sea, speaking these words before, with such violence shall the great city Babylon be cast down and shall be found no more. And this is put for the everlasting comfort of the godly, that they might quietly triumph of her destruction because all hope of restoringe Papisterie is utterly taken away.

THat he may teache that a perpetual desolation should be brought upon Babylon, he reckoneth up all those things which are wont to serve for an ornament and use to wealthy, and riche cities. Never, saith he, shall the voice of singers be heard, or of them which handle Instrumentes of music, so that whatsoever things serve for there pleasure are taken away. Neither shall there ever be found in her, the artificer of any art: By this means whatsoever pertain to the use of a civil honest life, are taken away: Lastly the sound of a millstone shall be heard no more in her, so all the aids of necessary sustenance are wanting, what remaynethe therefore, but horrible solitariness.

NO man shall dwell there which may light a candle by night, neither shall the voice of the bridegroom and of the bride be heard, there shall be no family which shall ever go thither to dwell, there shall never be any marriages celebrated there, that for the hope of posterity the city might loke for some renewing, but sorrow, solitude, silence, horror and confusion, shall forever occupy and posses her.

Bycause thy merchants were the great men of the earth and with thy inchantements were deceived all nations. And in her was found the blood of the Prophets and of the saints and of all that were slain upon the earth. &c. The reasons are rendered wherefore God punished her so sharply. The first cause therefore is assigned to be covetousness joined with pride, because her merchants seeking dishonest gain, have heaped together infinite riches with which being puffed up they would be counted for kings, and Princes in the world. Who knoweth not howe great were the riches of Cardinals, Bysshopes, Abbotes, and of other prelates? and howe great dignity have they challenged to them selves? the second reason is given that with the witcheries and inchauntementes or perverse doctrine, they seduced all nations into error. And 〈1 page duplicate〉 〈1 page duplicate〉 who is ignorant? with what lies they bewitched the minds of men, that they might make all obediente, and addicte unto them. Lastlye to whom is it not manifest, howe great a slaughter the synagog of Rome hath made of the prophets, and saints? so that it doth worthily agree unto her which Christ said upon Jerusalem, that all the righteous blood which was shed, frō the blood of Just habell, evē to the ende of the world, ought to be required at her hands.

The nynetenth Chapter.

THe holy ghost a little before exhorted the heavē and all that dwell therein that they should rejoice with gladness for the fall of Babylō. Now therefore John heareth a great voice in heaven, of those which rejoiced were glad and song eternal praises to God, for the sharpness of his Judgment, which he hath shown forth against the whore. Whiles the Papists therefore mourn, weep & howl for y ^e ruin of there most dear mother the sinagoge of Rome, there is one voice of the whole church of Christ, wherewith they being wholly filled w ^t heavenly joy rejoice for them selves, and give thanks to God for the destruction of the abominable whore. And this verielye is there triumphing song, Halleluiah, salvation, glory, honor, and power be to the Lord our God, the Hebrew word Halleluiah is a voice that doeth exhort stirring up to praise God, afterward they express by what means god is praised, verily, if to him alone all our salvation be attributed, if all honor▪ glory, and power, of beginning, continuing and perfitting of this most magnificall work, be ascribed to God alone.

LEast they should seem rashly and without cause of great joy to rejoice, as common the peopel are often wont to do they expound what abundant matter of gladness is offered unto them, that God hath executed the office of a true and just Judge, in reuēging the wickedness of the great whore. He often times threatened her, the deserved destruction, which she deserved because he deferred the same, she accused God & his prophets of lying, but when a while after it had fallen upon her head, she perceived and felt that god is true, which admonished her that she should repent. But when she despised the admonitions of God, and would make no end of committing whoredom, ravening, and killing, at the length, she knew by proof the Just Judgment of God, which cannot always suffer, so cruel and monstrouse sins unrevenged.

For he hath condemned the great Whore which did corrupt the earth with her fornication and hath avenged the blood of his servants shed by her hand. &c. Bycause he hath pronounced the sentence of eternal damnation, against y ^e most impudent & shamlesse harlotte y ^e Church of Rome, which w ^t fornicatiō, as well spiritual as corporal hath corrupted y ^e whole earth, so y ^t their hath scarce remained any corner pure frō her dealings Which cruelly slew the servants of God the martyrs of Christ daily withe her and sw • orde, and exquisite torments, even as it were sheep appointed to the slaughter: whose most innocent blood he hath now by good righte revenged, whereas he hath condemned her to eternal torments.

THose heavenly spirits do not once only but with often repeated voices singe praises to God, and they stir up and provoke all others also to yield the same obedience to the Lord. We see therefore that they celebrate the name of God without any irkesomnes or werines at all, which burn w ^t a sincere love towards him & that the blessed orders of heavenly spirits do satisfy thenselves w ^t no praises or thanks giving, y ^t they may show themselves not to be unthankful, for the benefit received of the delivery of the Church from the defilings, & cruelty of the great whore. We be here admonished of our duty, that we are bound withe unwearied study and indeuoure to magnify the infinite goodness of god, both for all other his benefits bestowed upon us, and also chiefly for the light of the Gospel spronge up unto us, whereby the clouds of Poperye being daily more and more driven a way, the western Babylon is brought very nere to utter ruin.

And the smoke of her torments rose up for evermore. &c. Even here the heavenly spirits gathered to themselves sound matter to joy quietly that they see the smoke of Babylon being set on fire, ascend up forever, when God hath delivered her up to be tormented withe the everlasting torments of hell fire. We may learn here that the hope of the papists concerning the restoring of the dignity of there Church is but vain, whose Iuste condemnation when we know by the word of God, we are taught by the same word, that her burninge shall be forever.

WE have often noted before, with how great reverence y ^• honorable senate of the 24. elders, with the four Cherubicall beasts, do come to celebrate the glory of God. For they fall upon there faces, whereby they acknowledge them selves to be unworthy, which should magnify, and set forth the honor of god, they cast down there crowns, & bowing down worship god, which sitteth upon the seat of majesty & glory forever. Which thing as we see, they do in this place. After therefore y ^t they have testified there humility w ^t such submission as was meet, they answer to the most holy song of the angels, which they song in the name of y ^e whole Church, Amen, Halleluiah. By which truly they do signify, y ^t they desire nothing more in there minds with ardent prayers, then that god alone may have his sound & perfect glory, & y ^t all may acknowledge, what a beenefite god bestowed vpō his church, whē he toke vengeance upon the great whore. And therefore these do also exhort all the faithful to ascribe praise, glory, honor & power to God alone. This voice Halleluiah so often repeated, doth teache that the desire to praise God is easily slacken of among us, except one of us often stir up another to this office.

THis voice proceaded either frō the 4. beasts which bear up the throne of God, or else from those infinite millions of Angels, which compass the throne about admonishinge, that god is to be extolled with due praises, of all his servants which fear him unfeignedly whether they be small, or great. As many therefore as will be counted for the servants of god, ought not to be slothful in this office, but to labor with endeavor, that his glory may be celebrated through y ^e whole earth. For this voice doth speak as well to the great, as the small, y ^t is of what state or condition soever they shall be, least any might suppose y ^t he should be free from this office. Afterwarde it also teacheth, who are in very deed the servants of God, when as instede of an exposition he added, this, they y ^t fear & reverence his cōmaundemēts frō there heart. All do in words acknowledge god to be there father & lord, but as the Lord doth expostulate, with the Jews in the first Chapter of mathewe. If I be father where is mine honor if I be a Lord where is my fear? so this voice by the fear of God definith his servants.

THis voice which he hath described so diligently seemeth, that it was y ^e voices of all y ^e heavenly companies, joined in one with this acclamation concluding y ^e song and saying, halluiah for our lord god almighty hath reigned the whole church being taught of our savior Christ doth desire y ^e the kingdom of God may come, when as all his enemies being vanquished y ^e dominiō of God alone may excel in the sight of all creaturrs. The heavenly voice doth testify, y ^e kingdom hath now come, when as the Church of Antichrist being abolished & destroyed, God alone doth rainge in the congregation of the faithful, because now the subversion and ouerthrone of all the enemies of God & his church is at hand, when as a little after the beast being overcome in battle is apprehended, and the devil him self at length together withe the beast and the false prophet is thrown hedlonge into the burninge lake of fire.

TO our selves say they let us rejoice for so happy a victory, and let us in the mean time with delectation use our own joy, but let us not forget to yield due honor to God if we ask what new cause of joy there is 2. the answer.

For the marriage of the lamb is come, and his wife hath made her self ready. &c. For now the time is at hand, that Christ may bring the Church which he espoused in time past to be his wife, home to his house, and the Church even now about to come into the moste acceptable imbracinges of her dear spouse, doth adorn and decke her self, that she may receeue him when he cometh according to his dignity we are admonished here, that what space of time soever shall be remain to the Church, from the destru • tion of the Synagogue of Antichrist, even to the ende of the world that the same is granted unto her, that she being bewtifullye adorned with faith, godliness, and innocence of life, may come forth into his presence, which thing I would to God we all diligently considered, y ^t the most filthy garments of the flesh being cast a way, we may garnish our souls with y ^e new ornaments o • righteousness and holiness, y ^t we may be prepared to go forth to mete Christ in what hour soever he shall come.

THat the Church should not come forth naked, or covered with torn garments, seeing of her self, she hath no clenelines or shining beauty, he showeth that marriage garments are otherwise prepared for her. For by the gift of God she is decked with fine linen pure shininge, which are y ^e righteousness of the saints that is those good works which are the testimonies of a lively faith. For after that all the spots of the Church are washed a way in the blood of the lamb, she is clothed with new righteousness also, that she studieth to please God by good works, and through Christ, her obedience is acceptable to God although it be imperfect.

WE have said often, that as often as John is commanded to commit any thing to writing, after that fi • st commandment, which he received in the beginning that he should write whatsoever things he saw, that it is a matter of great weight which ought diligently to be weighed and considered of us. When the heavenly voice therefore pronounceth them blessed, which are called to the supper of the lamb he signifieth that they are happy, which by the preaching of the gospel are called to the partakinge of the heavenly life, so that they themselves do acknowledge there own happiness. Which how great it is it shall thē perfectly appear, whē the day shall come, which is appointed for y ^e celebrating of the marriage of the lamb, and in y ^• he repeateth that these words of God are true, he doeth therefore y ^t with a • most weighty affirmatiō he might seal this doctrine concerning the felicity of those which are made partakers of the calling of the gospel & verily we have to much experience how necessary this sealing is, when we see such profane cōtempt of the Gospel everywhere to abound.

S. John doth not dissemble his own fall, seeing y ^t a profitable doctrine to the Church should follow thereof. For there was so great dignity of person in the Angel, that John was ready prepared to give to him divine honor. But the Angel suffered not the glory, which is due unto God to be transferred into him self, for he confesseth that he is not his Lord, but his fellow servant, and one of his brethren, which bear testimony of Christ. That god alone therefore is to be worshipped & not he, and therefore he declareth, that he is one of those whom god doth use, to reuele his mysteries to the prophets, which they should expound to other men, for the testimony of Jesus is the spirit of prophecy in both. For to this ende or mark are all prophecies referred, and that only is the true spirit of prophecy, which leadeth unto Christ. Of what sort therefore is the spirit of the popish doctrine, which always leadeth us away from Christ unto creatures, when as the Angel being a most excellent creature, so earnestly refused the honor offered unto him. Shall we therefore worship Images, Crosses, and relics, seeing it is such abominable wickedness to worship the Angels them selves.

NOw remaineth the last battaylle to be foughte against the wicked, in which the strength and furniture of all the enemies being overthrown and slain Christ alone hath the victory, and extreme torments are laid upon the reprobate. John therefore seeth the heaven open, from whence we look for our Lord Jesus Christ, which with the breath of his mouth shall destroy Antichrist, and by the brightenesse of his coming shall abolish him. And the white horse goeth out of heaven, which representeth the ministry of the Gospel pure and sincere from all the dregs, and spotes of perverse doctrine, whose office is to carry Christ, to this last battle which he will fright against Antichrist. For by the preaching of the gospel Antichrist is overcome. Others by the white horse understand the white cloud, in which Christ will come to judgment, but I think this vision is to be expounded not of y ^e judgment, which is described in the next Chap. following, but of the victory of Christ against all his enemies, which goeth immediatlye before the last Iudgemente. He that sitteth upon this horse is called faithefull, and true, for the help which he promiseth, he will bring unto his, he bringeth in due time, and he Iudgeth and fighteth in righteousness, by cause he hath not without Just causes taken the war in hand, as the Princes of the Worlde, for light or no causes do oftentimes take great battles in hand: But here he doth nothing rashly, nothing headlonge, but all things with Iudgemente and according to the rule of equitye. Therefore being provoked withe innummerable injuries by Antichrist, he proceedeth forth into battaille to vanquish and overcome him.

THe sharpness of his eyes is more percinge, then any fire, and maketh passage to it self even unto the innermoste, and depest thoughts of the heart. No Hypocrisye therefore, no subtleties can deceive the quick sharpness of his sight. If Antichrist fain a thousand times that he promoteth the glory of God, and acknowledge Christ for his Kinge: Yet he shall never fly the judgment of Christ, which will draw all his dissimulation in to light.

And on his head were many crowns. &c. Antichrist of Rome against whō he proceedeth furnished unto battaill with great sacraledge usurped to himself many crowns as though he had all the rule alone in heavē, earth & hell. But Christ by good right of inheritance, hath his head crowned with many crowns, as he to whom the father hath granted the rule of all thing, as he himself witnesseth saying, all power is givē to me both in heaven and earth Matth. 28. He shall require vengeance of Antichrist because he so traitorously usurpeth the ensigns of his power, when as nevertheless he is endued with no divine virtue or strength.

And he had a name written that no man knew but him self. &c. When as he is partaker of the same essence, majesty, and glory, with the father, and the holy ghost, which dignity no creature can by understanding thoroughly comprehend, he is said to have a name, whose force he alone, which is the wisdom of the father doth understand. Excepte peradventure he allude to that saying of Christ in the 11. Chapter of Math. When he saith, that no man knoweth the son, but the Father, neither that any man knoweth the father but the son, and they to whom the son will reveal him, yet the former exposition liketh me best.

THey are deceived as I Judge which by the garment dipte in blood, understand the manhood of Christ, in which by his blood, he hath purchased the mercy and favor of God towards us. For here Christ is described as a warrior, and Judge, which hath put on such armor as should make him terrible to his enemies. And it is a manifest alluding to the vision of Isaiah Chapter 63. Which bringeth in the Lord, all bloody and red by the slaughter of the Edomites. Christ therefore weareth a garment dipped in blood, that he might thoroughly fear his adversaries when as they are admonished by this sign what slaughters he made in time past upon the enemies of his Church, that they may know that the like or greater hangeth over there necks.

And his name is called the word of God. &c. Before he said that his name was known to him self alone, now he showeth that he is called the word of God. Therefore we may understand the former name, of his incomprehensible essence, but this name of his office, in as much as he doth vouchsafe to reveal him self unto us in the person of the mediator. He is therefore that word of God begotten of the father before all worlds, which in the time determinate by the heavenly counsel, was made man, and wrought the wonderful work of man's redemption in our flesh.

ALthough alone he treadeth the wine fat of God's wrath, as we are taught in the next verse following, and alone is of might to subdue his enemies, yet he joineth to him self companions of war, even all the heavenly Armies, that is the faithful ministers of his Church, and professors of his Gospel, which he leadeth forth, not so much to bear part of the labor, as that he taketh them to the participation of the victory. Which we may easily perceive by there deckinge, for after the manner of those that triūphe, they sit upon white horses, and are clothed in fine linen white and pure, which as we heard before are the righteousness of the Saints, & whē they are endued with these ornaments, that is, with faith, and innocence, they dare go forth into battle, as it were sufficiently armed against death and wounds.

THis sword as we also heard before in the first Chapt. signifieth the word of God, whose truth and certainty proceedeth out of his mouthe: he teachethe therefore with what weapon Christ will fight against Antichrist, verily even with a spiritual sword, by the preaching of his word: this place maketh that I cannot fitly interpret this battaill of the last Judgment. And S. Paul to the Thessalo. Seemeth to foretell two degrees of his victory, the one whereby he is slain with the breath of Christ's mouthe, the other when wich the brightness of his coming he shall be utterly abolished.

That with it he should smite the heathen: for he shall rule them with a rod of Iron: for he it is that treadeth the wine press, of the fercenesse and wrath of almighty God. &c. According to the prophecy of David reciting the ordinance of god Psalm 2. That he should smite the rebelliouse heathen; with a sword & should break the raging people in peaces with an Iron rod, as it were the potters vessels. And Christ him self also is the ruin of y ^t reprobate, which treadeth the wine press of the wrath of almighty God, that is he shall condemn all the reprobate, being overcome by his power, to the eternal torments of hell. The emphasis of every word is here to be noted, which is put to terrify the wicked. And he alludeth to the prophecy of Isaiah in the 63. Chap. concerning the slaughter of the Edomites, as we said before, in which Chapter of Isaiah, there are almost the same words concerning the treading of the wine press.

THat all may acknowledge his invincible power, he hath a name openly writ̄ in his garments and vpō his thighe, which declareth his majesty and Dominion, verily that he is king of all kings, and lord of all lords. Whosoever therefore challenge to them selves a kingdom or Lordship in the whole world, are his subjects, but if that of there own accord, and willingly they do not acknowledge his rule over them, will they, nill they, they shall be drawn to his obedience. In vain therefore is Antichrist proud w ^t the insolent titles of kingdom and Lordship, because he must be made subject to the yoke of this chief and highest king of kings. For he sitteth at the righte hand of God until all his enemies be made his foot stole, Psalm. 110.

IT is wont to be unlucky among men to singe the triumph before the victory, and the enemies as yet not being vanquished to think of the spoils and the pray is ridiculous. But the matter is far otherwise in those battles which Christ sighteth. For he being always sure of a happy end, may boldly triumph over his enemies. Like as this Angel which exerciseth the office of a heralde taking his place in the sun, as it were in the middle market place of the world, or theater proclaimeth with a loud voice y ^t victory of Christ obtained against antichrist and that there shall be made such a slaughter of his adversaries, that with great diligence, he biddeth all the fowls as many as fly through the midst of heaven, to the supper of the great God, which he hath prepared for them withe so innumerable dead carcases of his enemies which are overthrown.

THat the fowls might know withe how deintye • here they should be welcomed in the supper of the great God, the angel nūbreth up, that they shall be filled with the flesh of noble men, of kings, of dukes, of strong captains, of horsemen and of horses, and moreover with the carcases of all both free & bond both small & great. By which similitude he would signify how horrible a slaughter should be brought vpō antichrist, y ^t the men of no state or condition, which came to ayed him, should • lie frō his torment whether they were princes; or whether the commune people, whether they were small or great. For y ^t there shall none remain of y ^e whole army of antichrist, or y ^t should be raunsomed w ^t money, but y ^t all should be slaiē & not on left, we are here also admonished in y ^t he calleth Christ y ^e great God, against y ^• blasphemous cavils of Arians, like as paule also in the second chap. to tytus, speaking of his second coming. For in either place y ^t holy ghost understandeth christ to be most great & equal, w ^t the father whom he setteth forth and honoreth by y ^e name of y ^e great God.

NOw beginneth the most grievous battle, for now Antichrist, with his wicked confederate Princes, & with there whole army setteth him self against Christ y ^e victoriouse Captayne. We read before in the sixtenth Chapter that by the common counsel of the Devil the pope and his clergy, Legates were sent forth, which like frogs boasting nothing, but bubles and a vain croaking, y ^t by there babbling they would stir up Princes that they might set them selves in armor against Christ. Now therefore in this last battle they fright under Antichrist, whiles they study by all means to establish his tyranny, which God will have abolished, and with great labor they desire to overthrow y ^e kingdom of Christ which is spread abroad by the Gospel. They fright therefore with all there force against Christ and his army, that is against the preachers and professors of his truth, as we daily see before our eyes.

THe two verses which remain of this Chapter do teache, what ende there shall be of this last battaill, and first what remaineth for the captaynes thē selves. They are taken saith he (all there army being overthrown) even the beast and the false Prophet, that is the Roman Antichrist and his false Prophetical clergy, which with feigned signs & miracles seduced the nations into error, that they might bring into there minds to profess bondage to the beast, and to worship his Image. These two therefore after there infinite abominations, at length being taken, are cast headlonge a live into a lake that burneth forever with brimstone: that is, they are condemned to the most grievous damnation of all, verily to be tormented with so much more grievous torments, as they have excelled, other men in more haynouse sins. This shall be the ende of the tyranny of Antichrist.

ALthough a most sharp sentence be uttered vpō the heads of this wicked conspiracy against Christ, yet the members there of shall not escape for as many either kings, or magistrates, as have made them selves ministers of the fury of Antichrist, with all the rest of the men of what state or condition so ever, which had rather y ^t Antichrist should reign then Christ: All they are slain with eternal death by the sword of God's word, which they would not obey that they might live. And that they should not please them selves in there multitude all the fowls of the air shall fill them selves even to satisfey with there slain karkasses. This ende, this Iudgemente tariethe for all the Profane contemners of the Gospel, which the most merciful God tourne from us through his son Christ Jesus. Amen.

The twentye Chapter.

THere remain as yet the torments which are to be laid on Satan which is the head, and Prince of all the persecutions moved against the Church. First therefore is described his wickedness, that we may know that he hath deserved the most sharp sentence of eternal damnation. For before the incarnation of Christ, he seduced the whole world except a very few of the nation of the Jews, into Idolatry and most abominable life. But at length an Angel came down from heaven, which representeth Christ, or at the least his minister, which had the key to shut the bottomless pit, which was the prison in which Satan should be shut up, and in his hand a great chain, with which the devil should be bound, so long as he should be kept in prison so we see that Satan is not only shut up in prison, but also bound with a chain that he might not hurt. For so great a just and desire to hurt is even bred in him, that unless he be caste into bounds, and prison he will always raise up some tormoyles and troubles. But there is no cause why the elect should be afeard of his tyrànnie, because Christ as often as he will thrusteth him down into the bottomless pit, and holdeth him bound both hand and foot with a great chain, until he shall think good to send him forth to seduce the reprobate. For as he doth shut him up in the bottomless pit, whiles he provideth for the salvation of his own, so also he suffereth him loosed from his bounds to range, that he may work at his pleasure in the wicked childrē of wrath and perdition, that at length with just punishment they may be tormented with him forever.

WHen as the Devil had walked at liberty through all nations almost from the beginning of the world, and had filled the whole world with all kind of wickedness and heynouse sins, at length in the coming of Christ, which had chosen to him self a Church and much people among the gentiles, his licentiousness is bridled, and although he strived very much to get forth, yea verily he endeavored if he could by any means overcome Christ him self, by the Pharisees and high priests: yet he was caught although he be a great & terrible Dragon, though he be a most ancient and subtle serpent, which before had seduced all mē, howsoever he became a sclanderouse reprocher of Christ and his doctrine, and a most bitter enemy, he was caught I say and bound with that great chain of sincere doctrine, that he cannot range abroad at liberty as he was wont. That S. John setteth him forth with sundry titles, he did it not only for this, that we may know whom he understandeth by the great Dragon, but also he marketh him with these names, that we may learn to know his manners and subtle nature, and learn to eschew and take heed of them. As we have expounded before in 12. Chapter. And also in this place he reciteth hi • diverse names, that we might understand, that although he be an artificer of a thousand subtleties, and like proteus could transform him self in a hundred shapes, yet he could not avoid this purpose of Christ, but that he should be taken and cast into bounds. But the time which here is compassed in the space of a thousand years, in which the Devil should be kept bound in prison, doth signify a long time, and vncerten to men. In which space of time the pure doctrine of the Gospel should florishe in the world, and many men out of all nations should be taken into the eternal inheritance of Christ and we see that almost by the space of a thousand years after Christ some light of sincere, doctrine remained in the world, at the least many did consent upon the pointes of Christian religion which were chief and moste necessary to salvation: until at length the doctrine of Antichrist being brought in, of merits, of satisfactions, of the sacrifice of the mass and other monsters, the only foundation of faith and free Justification of faith was taken away. In that whole space of time therefore, the power of Satan was bound, so long as by faith in the merits of Christ alone, the way was open for men to heaven. And we must note that Satan is said to be bound, and shut in prison, so longe as he doth not seduce the greatest multitude to eternal destruction. For he wrought in y ^e reprobate, all the time of those thousand years in which he was bound, but because he could not wast the whole world together or the greatest multitude thereof he is said to be shut up in the bottomless pit and bound with a great chain.

THe Angel cast Satan being taken and bound into the depe bottomless pit, and after when the door of the prison was shut and locked, he printed the seal of God vpō the same, that no man should be so bold as to open or unlock it. The similitude is taken of the costume of Princes, which shut those into the innermost dungeonse of the prisons, whom they will keep in the strayghtest ward, and then they seal the door with there own seal. In that Satan needeth so great enclosures that his wickedness might be restrained, we must acknowledge, the desire and study wherewith he burneth to do hurt, and the nature of those men, which in continual desire of hurting resemble there father the devil. And moreover that the rage of the devil should be restrained with many fetters it was acceptable to the faithful, which desired to have the kingdom of Christ spread furthest abroad.

That he should deceive the people no more till the thousand years were fulfilled. &c. Nothing is more grievous to Satan, then if he cannot work his malice and fury, that he might draw the greatest company of men to eternal torments, or at the least if he cannot bring some hurt or discomoditie to the Church. The whole legion of devils besoughte Christ, that he would not command them to descend into the deep, but at the least that he would suffer them to rage upon the swine: Luke 8. Wherevpon we understand that Satan is then caste into the bottomeless pit, when the power of hurtinge is taken from him. What a great torment therefore was it to Satan when he was constrained to remain bound, for so longe a time in the bottomeless pit. But it seemeth against reason, that y ^e devil was bound for a thousand years, s • einge there were never more grievous persecution moved against the Church, then in the ages next after Christ, but we must note, that Satan was not letted to rage in cruelty upon the bodies but that he should not seduce the nations as he was wont in time paste, to Idolatry, and all kind of wickedness which is to be refered to the great multitude of the elect, which were called in the time of those thousand years under the Gospel, and have stood constant in the faith of Christ in all adversities.

For after that he must be loosed for a little season. &c. When as now the pestilence of the Muhammad, and the Pope waxed strong and increased. He must be loosed for a little time, that he may seduce the nations into Idolatry, as he seduced the whole world before the birth of Christ. For after a thousand years whiles the Turks in the Easte, and the papists in the west possessed all with there dotages, we may rightelye conjecture that Satan was loosed out of prison. But this evil shall not endure longe, for the end of the world is at hand, and the truth of the gospel being restored again to the world, hath disclosed the falshods of both the enemies.

IT is described in this Verse howe blessed the estate of the faithful was for the thousand years space, in which Satan is shut up in prison. Verelye that all difficulties being overcome, yea even the fear of death also they did happily depart unto heavē. For when as all wicked and carnal affections are mortified, they are regenerate into a new life, so that they would not refuse to be smitten withe are, rather then they would deny the testimony of Jesus or the the word of God, or would submit them selves by any means to the tyranny of Antichrist. Therefore being delivered from the calamities of this miserable life by the first death which is of the body, and being taken up into heavenly joys, they live still and reign withe Christ through the whole thousand years, that is, so longe as Satan shall remain in bonds, not that after the thousand years they shall die or shall cease to ra • gne withe Christ, but that he might express to how great a benefit it was to the godly, that the devil was kept in prison for so longe a space of time, when as in the mean while a great multitude of the elect, not seduced by his illusions, do pass this mortal life in hope, and being unclothed of there bodies do pass the rest of the time in blessed happiness. In that he saw thrones set for them being received to judgment, he doeth sufficiently declare, that the happiness which the blessed spirit of the dead inioye shall endure even to the ende of the world that then even as members joined to there head, they may exercise the judgment of the world with Christ as Paul witnisseth, that we shall judge the world and the Angels first Corinthians. 6.

LYke as he set forth in the verse going next before the state and condition of the godly for the thousand years space. So in this verse he describeth the state of the wicked namely y ^t they were dead in whom Christ lived not, neither should they be raised up frō the death of y ^e body into blessed life, but should remain dead those whole thousand years, as well in body as in soul: not y ^t there soul shall perish w ^t ethre body, but that having died the first death which is of the body, they should also be punnished withe the seconde death which is eternal damnation of the soul. For this is the first resurrection, whereby the souls being raised up from sin, which bringethe forth death, we rise into a new life, which being begun in this world, after y ^e dissolving of this body receiveth great increase, and at length in the seconde resurrectiō after the restoring of the body shall be fully perfected.

HE magnifieth the happiness and holiness of those whose parte is in the first resurrection, which is the regeneration of the soul frō sin, because on those the second death which is eternal torment of body and soul, hath no power and as Christ said before, he that shall overcome shall not be hurt of the seconde death, but they shall be priests to god and Christ, which being sanctified shall never cease to offer up the sacrifice of thanks giving, and they shall reign with Christ a thousand years, whiles the wicked shall not rise from that death of the soul until they shall be judged to eternal torments, We are taught here that they, which by the spirit of Christ are regenerate into a new life, are delivered from the fear of eternal damnation, neither can they ever fall from the grace of god into destruction, but he which hath begun the work of regeneration, the same shall make perfect the same to eternal felicity.

WHen the time appointed of god shall come, in which the world for vnthanckefullnesse and contempt of the gospel, deserved to fall into the old errors, the power of seducing which before was taken away from Satan, is permitted again unto him that he may draw almost the whole world with his wonted deceyptes and illusions into false and adulterate religiō. Truly this is a horrible example of gods seuerite and sharpness, and this also Saint Paul foretold should be, that GOD would send the strength and efficacy of error upon those which despised the light of the Gospel. There is no cause therefore why we should marvel if two most absurd and gross errors, the one of Mahumete the other of the Pope toke so great increase in the world, seeing when the devil is loosed all kind of evil must needs flowe and abound.

SAincte John saith that Satan is sent forth by the certain and determinate counsel of God, not that he might seduce and deceive someone nation, but all nations which are in the 4. quarters of the earth, that he might compel them to fall away frō the faith of Christ which they professed in mouth only, to Turkishe and Popish superstitions, so that very few should remain through the whole world, which should embrace the true Gospel of Christ and retain the purity of doctrine.

Gog and Magog, to gather them together to battaylle, whose number is as the sand of the Sea. &c. There is no doubt, but that by these he meaneth, the privy, and open enemies of Christian religion, that is all his adversaries of what sort so ever, for Gog, signifieth covered, Magog uncovered. For the Pope couerethe his wickedness under pretence of the name of Christ, when as he is his sworn enemy, but Mahumete blasphemethe the name of Christ openly, although under these names, all other Heresyes, which are in the world are comprehended. And there remaineth a notable clear Prophecy concerning these enemies of the Church and there subversion, Ezekiel. 38.39. For there the Lord commandeth the prophet that he should prophecy against Gog, & the land of Magog, the Prince & head of mischief, & tuball. And we learn by the psalm 120. y ^t mischief signifieth Arabia and tuball is said to have dwelt in Italy. Magog gave the Original to the Scythians, these were all the posterity • of Japheth. And we see that the chief enemies of the Church toke there beginnge of thes regions. Muhammad of Arabia, the Pope of Italy, and Othomannus the turke of Scythia. The devil must coth all these being seduced into errors, into battle to be foughte against Christ and his Church. And he prepareth to him self an army of those, whose number is infinite, even as the sand of the sea. So great is the multitude of the wicked, which war under Satan. Now let the papists go and boast of there multitude, yea we will reckon the Turks, and all Mahumetistes with them, by whose access they shall get nothing else but that all of them being compact together into one company, they may be the army of the devil.

HE expresseth in this verse how great the multitude of them was, in that there army, covered the whole upper face of the earth, and they compassed the tents of the saints about, that is the Church, and they besieged the beloved city the heavenly Jerusalem with a most straight sege. Here we are taught into how narrow a room the Church should be brought, when as the army of the devil, covered almost the whole earth, and compassed in on every side the tents of the saints which possess only a small space of ground, with the furniture of Satan. For we see that from the East the turke hangeth over Christendom, in the west the tyranny of the Romaine Antichrist doth raunge, so that on either side they have besieged the beloved city. But let us be of good comfort that are besieged, for God which loveth our city will not suffer it to be delivered up into the power of the enemies. Although gog and magog assault the campe of the Saints with all there engines: yet the Lord of hosts standeth on our side, and compasseth us on every side withe so deep a trenche that they can never spoil or drive us out of our campe. But at length a horrible, sudden and vnloked for, destruction, as it were fire from heaven upon Sodoma and Gomorrah, shall apprehend them and consume them to ashes: This shall be the ende of Gog and Magog, which that the Lord would vouchsafe to bring speedily, we ought vehemently to desire of him with ardent prayers.

NOW at length cometh the last damnation of the devil. For after that he hath persecuted the Church by all ways and means he could, as it is declared in the 12 chapter, raisinge up against her the Romaine Antichrist and his clergy, setting a whorishe Church against her, and at length also stirringe the hatred of the Mahumetistes against her, last of all he is apprehended and together withe the beast and the false prophet shall be condemned to eternal torments. This shall be his reward for so great labors, which although Satan know well enough, yet he releaseth no parte of his madness, wherewith he rageth against the godly, but how much nearer he is to extreme tormente, so much more he waxeth mad against the Church. But Christ when the faithful are taken unto him, shall condemn him, as the head and aucthore of all wickedness which floweth in the world, together with his Angels, to be tormented withe the everlasting torments of hell. Then at the last, the Church, when all enemies are overcome, even the devil, death and sin, shall quietlye triumph forever under Christ her Kinge. In the mean time whiles she as a pilgrim in earth, being sustained withe the hope and expectation of this happiness, with a quiet mind she suffereth all adversities, and despisinge the world she daily aspireth unto heaven.

NOW he concludeth this vision with a description of the last judgment for though he were constrained, often before to touche the same, yet he reserved and kept the full form of it into this last place. He seethe therefore a throne of wonderful greatensse, by the whiteness of the same testifyinge the sincerity of the Judge, and the Iudgem • nte. For there shall be no corruptinge of Iudgemente in that tribunal seat, no accepting of persons, bribes shall there nothing preuarie, love or hatred shall do nothing, but he shall moderate all things by Justice. Verelye the Judge that is our Lord Jesus Christ is of so great Majesty, that the heavē and earth fly from his presence for by his coming he shall change the whole • face or shape of the world. To this we may refer the darckeninge of the Sun and Moon, the shakinge of the powers of heaven, the horrible roringe of the Sea, and the trembling of all creatures. So great is the horror of that Judgment, that men being discoraged they shall be tormented with fears of him before he shall come. What shall be the terror therefore, when the Judge shall sit upon the tribunal seat. But that he denieth that the place of heaven and earth shall be found, he doeth not understand that the creature shall be utterly abolished, but that this old form shall be put of, that it may have a new, and a far more perfect put upon it, as we read Psalm 102. and 2. Pet. 3.

FIrst of all is expressed the severity of the Judgment, that none either great or small can fly or eschew it, for we must all appear before the tribunal fear of Christ. Afterwarde the books shall be opened, which are the consciences of everyone. Thē shall hypocrisy nothing prevail, or feigned holiness, when as the conscience being opened, everyone shall receive sentence by it, such as by his own Iudgemente he hath deserved. For that which the Poete saith is always most true: this is the first reuengemente; that no guyltie person is absolved, although he be his own Judge, howsoever unlawful favor may deceive the Iudgemente of the pretor. But in the mean time what salvation shall there be for the elect? For they also are gyltie to them selves of many sins and sometime also of great and heynouse offenses. But John answereth this doubt; showing that another book was brought forth and opened, which is called the book of life, whereby it was manifest whom God had before ordained to life, by his unchangeable decree. Here upon dependethe the salvation of the elect, which they obtained by faith in the worthiness and merits of Christ in whom there election is founded, and being formed into new creatures by the grace of the holy ghost, they make the same manifest in the world by good works, to the glory of his name. Therefore of the works which everyone hath done in the flesh, Judgment shall be given upon him, his own conscience being witness. But unfitly shall any mā move the questiō in this place, what kind of Iudgemente infantes shall have, which have done neither good or evil. For these things pertain to the instructing of those which are grown to ryper age, & are to be understood of there Iudgemēt, for in those which have done no works, only election or reprobation shall have place.

BYcause by sundry kinds of death men are takē out of this life, as some being drowned in the sea, some consumed with fire, some cut in pieces, it seemeth incredible to flesh, that all shall rise again after the same manner. Therefore John reherseth as it was shown to him in vision, that the sea, death and hell gave up those to Judgment, which were found dead in them. Whereby he signifieth that no man of what death soever he hath died, shall perish, but all and everyone, by the voice of Christ our savior after the last trump and the voice of the Archaungell, shall be raised up to Iudgemēt with their bodies. It is certain therefore that neither the bodies of the godly are corrupted into nothing, neither that the karkasses of the wicked shall escape torments.

And they were Iudged every man according to his works. &c. Bycause nothing is more easy to hypocrites, then to fain holiness in words, he repeatethe again that every man shall be Iudged by his works, his own conscience, which is like to a thousand witnesses, alowinge the sentence as Iuste.

IN the words of death and hell, is the figure Metonomia signifying those which were guyltie of the Iudgemente of death and hell. For the reprobate, which by the testimony of there own conscience, are damned for there sins, without all delay are cast into that fiery lake, that is into eternal torments. And he affirmeth this to be the second death, when as the soul having put on the body, shall be tormented in eternal torments of hell with the devil and his Aungells. Let us do our endeavor therefore, that we may be made partakers of the first resurrection, least we be thrown headlong into the seconde death.

NOwe he expoundeth more plainly what he understandeth, by death and hell, which he said should be cast into the lake, that is even all the reprobate, which are not predestinate in Christ to eternal life. All these by the moste Iuste Judgment of God, although secrete to us, are caste into the lake which burneth with fire and brimstone. For the elect only are free from this damnation. We se here that sanctification followeth election, the reprobate remain in there corruption. For all are Iudged according to there works, & yet the elect only are saved, and all the reprobate are condemned to eternal torment. As many therefore as have the spirit of election givē us, let us study to make the same firm and sure to our selves by good works, which god hath prepared that we should walk in them, to the praise & glory of his name, to whom be given all honor and power forever.

The twentye & one Chap.

HE propheciethe that the happy renewinge of the whole world shall be, when Christ the redeamer of the elect shall once appear. And he alludeth to those things which Isaiah prophecieth Chap 65.66. Concerninge the restauration of the new heaven and the new earth. For as by the fall of man the whole world fell in to ruin and destruction, so also with the restoring of mankind, the other creature shall be repaired. Wherefore thē do we so much esteem this world which waxeth old, & almost rottē for age, & not rather w ^t daily prayers earnestly groan for y ^t new heavē & new earth, in which righteousness doth dwell. For the first heavē and the first earth were passed away. &c. All things are so subject to vanity & corruption, in this heaven & this earth, in which we now live, that they must of necessity be abolished, y ^t there may be place for the new heavē, & the new earth. Not y ^t the creature shall be brought to nothing, but because y ^t glorious restoring into the liberty of the sons of God, for which the creature mourneth with us. Rom. 8. shall be as it were a new creation of heaven & earth.

And there was no more sea. &c. Nothing y ^t is terrible, or deformed such as the sea seemeth to us, shall be seen in that blessed renouatiō of the world. Nothing which shall sever the elect dwelling as it were in one city, nothing shall be to them any stop of passage, or any danger in there way. But it is impertinent to inquire here, what shall be done with the elemente of water, whē it is not y ^e purpose of the holy ghost to describe the substance or matter whereon the world renewed shall consist but the qualities.

NOt only the reparatiō of the whole world shall be happy, but principally y ^e state & conditiō of the Church shall be the most blessed of all, as for whose cause the rest of the world shall be made partaker of the blessedness. And hir state is compared to the most holy city new Ierusalē, garnished w ^t a new & wonderful building, whose builder is God him self, whose foundations are laid frō heavē, which doth so much exceade y ^e glory & beauty of that old Ierusalē, as it hath more noble beginnings. For y ^t Ierusalē was set in an vneuē place, of y ^e earth & not well watered with springes, first builded of certain profane Jebusites, so often vanquished & at length rased up frō the foundations & made even with the ground. But this most holy city hath god for her builder, & she came down frō heavē, bringing all y ^e beauty of heavē w ^t hir. Let us rejoice that we are citizens of y ^e city, which s. John so constantly affirmeth, that he saw, that we may understand that it is now buylte already least after the manner of the common sort, which thinketh the ende of all things to come to be doubtful and vncerten, because we see it not, we should less believe that it is prepared.

Prepared as a bride trimed for hir husband. He exposideth in what the blessedness of y ^e saints doth chiefly consist, namely y ^t they may be perfectly joined to god, that the bride may come into the imbracinges of y ^e bridegrom, y ^t the menbers may be joined to the head, y ^t his servants may be received into the joy of there Lord. But the Church hath not this decking of a bride wherewith she cometh so beautiful into the presence of god, of herself, but she boroweth all her righteousness, wisdom & holiness of Christ▪ w ^e which ornaments being garnished, she excelleth all quenes in glory & beauty. And until y ^t most renowned day of y ^t marriage shall come a great part of hir doth wander as a stranger here in earth, which notwithstanding doth possess these dowries in the mean time by faith, but at length she shall perfectly obtain thē forever.

AS often as it is said in y ^t scriptures y ^t a voice is heard w ^t out an aucthor, it is met as we have noted often̄ before, y ^t it proceaded immediately frō the majesty of god itself, & is to be received of us w ^t great attention. And in this place, the great voice, that is, a loud sounding voice, sent from heaven ought to stricke all our senses, and frame them to a diligent marking.

Behold the tabernacle of God is with men. &c. Although the old tabernacle was but a shadow, yet it was said to be the greatest glory of Israel, and it was reputed of all the godly instead of an incomparable treasure. Which not withstanding was scarcely his footestole as Jeremiah calleth it lament 2. But Christ hath given much more excellent signs of his presence in the Church, even as he promised that he would be with us even to the end of the world, but then shall be indeed the fruit of joining together when God, will pitche his eternal tabernacle with men.

And he will dwell with them, and they shall be his people. &c. Althoughe the tabernacle and arcke of the couenaunte were among the Israelites yet god dwelled not always with them, for as much as he was provoked to anger with their heynouse sins, as the Psalmist doth singe, he often forsook the habitatiō which he had chosen among men. But when these times shall come there shall be no sins, nor any other thing that shall separate us from the eternal fellowship and cohabitation of God, for we shall be his peculiar people, whom he will always acknowledge for his, & we likewise, shall cleave wholly unto him.

And God him self shall be with them, and be there God. &c. There is a great Emphasis almost of every word, God him self saith he shall be with men, and shall be there most loving God. The things therefore which it is mere, for God to bestow upon those whom he holdeth most dear the same ought the faithful to look for at his hands. Now great & how magnificall the things are which God will grant to those men, whom he shall vouchsafe his presence, and whose god he shall not be ashamed to be counted, cannot be comprehended in the thought of man, nor cannot be expressed withe the tongue or speech of any man.

THe fear of evils aproching which doth trouble men that are subject to death, even in there greatest gladness, shall be furthest from the most happy condition of the blessed ones. For no sorrow, no grief shall come upon there happiness, by which they should less have the truitiō of sownd & perfect joy forever. For god shall wipe away all tears from there eyes. For he shall fill them being delivered out of the greatest miseries & calamities, with an inspeakable joy of comfort & consolation. And there shall be no more death. What soever evil sin brought in with it, all that same, when sin is abolished shall be taken away. Therefore when as death is the reward of sin, it shall have no place in those which by Christ have over come sin. For Christ triumphed over death not for him self but for his chosen, they therefore which shall be partakers of the resurrection from death by Christ, death shall no more reign over them. Therefore they shall inioye immortal glory, & felicity, whosoever they be which are called to the partakinge of his kingdom.

Neither sorrow. &c. The benefit of drawinge ou • e the life into eternity should not be so great, if it should be often affected with mourning and the bitterness of sorrow, as this our frail life is. Therefore the heavenly voice doth express by name, that all sorrow and mourning are utterly banished from that life, least there should be any thing at all, which might spot or darcken the glory of eternal felicity.

Neither crying. &c. The bitterness of sorrow doth often times wring out of us, beside tears, complaining voices also, and lamentable wepinges. Like as it is givē of nature, to all living creatures at the least, which utter any voice, y ^t whē they are grievously hurt, or do fele peine: by & by they send forth miserable howlings, by which w ^t out doubt they lamētably crave y ^e help of god after their manner, for their sorows. But thē whē all cause which may bring sorrow & grief shall be altogether taken away, there shall nowhere be heard weeping, cries, and lamentable, howlinges, but of all creatures, that is of as many as shall be received into the glorious liberty of the soones of God there shall be one only voice of joyfulness praising god for his infinite benefits, & rejoicing one with another for thē selves.

Neither shall there be anymore pain. We attain nothing in this life that is precious, without labor and grief and this is a parte of the punishment, in the sweat of thy brows thou shalt eat thy bread: but in that life there shall be in a readiness, whatsoever things they be that may adorn our felicity. Yea verily the infinite liberality of God shall minister perpetually all things in flowing abundance to us resting in quiet. But it seemeth absurd, seeing God be fore mā fell, would have him exercised in dressinge the garden that he should not wax slothful by idleness, that now when men are restored into a more higher degree of happiness, all labor and care of work is taken from them. But it is easy to answer, that all labor which shall bring ircksomnesse, weariness or grief, shall be utterly abolished. But yet the blessed shall not live in idleness or sleep. But to demand what shall remain for them which they may do when they have put on there bodies, is superfluouse, seeing it is not defined in the scriptures.

For the first things are passed. &c. The reason why none of those evils which he hath reckoned up shall remain, is, because the first things, that is all those old things are abolished, & in the world renewed none of these shall be found. For like as with sin and for sin, all those plagues entered into the world, to revenge the ungodliness of men, so when the corruptible figure of this world shall pas away, they also shall be destroyed, and shall not find any place in the blessedness to come.

THat there might be a full certainty of all these things to the faithful God him self is brought in sitting upon the throne of his majesty, publishing a decree, concerning the renewinge of the world. Behold saith he I make all things new. That there should be no fear of those old evils, which now cover the whole earth, he promisethe not only that those old things to are passed away, but that he will create all things now.

And he said unto me write, for these words are faithful and true. &c. Bycause this consolation which the remembrance of the happiness to come doth bring forth, is especially necessary to the Church being miserablye afflicted with sharp calamities, God doth not only establish this decree concerning the restoring of the world, but commandeth the same also to be committed to writing, that by reading and hearing the same the afflicted consciences of the Godly might draw out comfort, and for the greatenesse of the rewards might strongely bear all labors, for there is nothing more certain then this decree concerning the eternal blessedness and triumph of the godly, of which all those shall be partakers after the resurrection, which now do fight valiantly under the banner of Christ.

IT doth even in this place sufficiently appear, how sure and perfect Christ would have this consolation be to his, that by so many constante affirmations, he establisheth this his fixed and unmovable decree. It is done saith he, as if he should say, there is now no place left for doubting, for this felicity is as suer, which ye now possess by hope, as if ye held it in youre hands. For the unchangeable and vnreuocable sentence of God, which can never be broken, is passed upon it. It is also to be referred to this that he saith, that he is Alpha and Omega, the beginning and the end, that is, the eternal God, whose stable and through all ages immovable will hath decreed this, which can neither deceive nor be deceived, whose word, though heaven and earth should pass, doth never fail, but endureth forever. Here therefore the faithefull, may attain most plenteouse matter of consolation as oft as the devil laboreth by his engines to overthrow there faith, that lokinge to the reward laid up for them in heaven, they may valiantly contemn all the vain pomps, of the world. And may rather bear all labors, Crosses, reproaches, withe a quiet mind, for which so undoubted glory, blessedness and everlasting felicity is laid up in heaven.

I will give to him that is a thurst of the well of the water of life freely. &c. Bycause it is necessary y ^e y ^e minds of the godly should after a wonderful manner be affected with the desire of this reward, neither can they read or hear these things, but that by & by they thirst after most earnestly, the most pleasant springes of eternal life. Behold Christ him self meeteth them in the way that seek him, which liberallye profferrethe drink to everyone that thirsteth out of the most clear founteyne of eternal life. What wanteth therefore to the felicity of the saints? Of which they shall freely be made obteyners if they be touched with a desire of the same, here is no reason, or respect of merits, for eternal life is the gift of God, not a reward due for works, but proceading of the infinite liberality of him, which giveth it. In the mean time here is the slouthfullnesse and sluggishness of those condemned, which being wrapped in the filthiness of this world, and more then droncken with worldly pleasures, do never thirst after eternal life, but carelessly set at naught whatsoever they hear out of the scriptures of paradise, of the new Ierusalē, of the founteyn of the water of life, and such like rewards. These because they do not thirst for the water of life, shall drink of the pure unmixed wine of God's wrath, and as the bound slaves of the world and the Devil, they shall be subject to eternal torments.

THat we might not think that these ample rewards of happiness are set forth to the idle and sluggish, he showeth that we must fright and that manfully, so that we may become conquerors, and then the inheritance of all things, shall be ours by the testament of Christ, which he hath sealed with his blood. And if we be esteemed to be the soons of Abraham by faith, we shall be appointed heirs of the new world with him, but that which extolleth all things, we shall take possessetion of the inheritance of the sons of God. For we ought not to look for a less ample and riche inheritance, then it pleaseth God to assign to those, whom he hath adopted in his only begotten for we shall be the heirs of God and fellow heirs of Christ.

THat the wicked should not always securely please them selves in their filthiness and contemn all friendly admonitions he denounceth horrible & eternal pains unto them who shall not only have this intolerable punnishements to be shut out from this happiness, but shall moreover be caste into the moste grievous torments of hell. But he reckenenth up only certain kinds of wicked mē, yet he comprehendeth under these all kinds of iniquity, he calleth those fearful which fear mē more thē god, which are ashamed of y ^e name of Christ through y ^e fear of those evils which men can lay upon thē, which if they be y ^e greuosest they bring but the death of the body only, in the mean time, they are not afraid to betray his cause, which can throw both body and soul into hell fire. He calleth those vnbeleuinge which will not embrace the doctrine of the gospel, neither will they sustain to lose things present for things to come, they count it for a fable whatsoever is spoken of eternal life or of Christ y ^e aucthor thereof. Those may be called cursed or abominable, which having shaken of all y ^e yoke of y ^e fearee of god, do run headelonge into all wickedness, as though they did all things in despite of God. They also which defile themselves withe Murders. Adultries, inchauntementes, and other wickedness, & do not in due time repent of there sins, are thrust down into the same dungeon of torments. And idolaters also which worship the corruptible creature instead of the incorruptible creator, shall suffer the due punnishementes for their heynouse sins, unless they speedily repent. Lastlye all kind of liars but chiefly h • pocrites, which w ^t the feigned visor of holiness think they can deceive both god and men, shall have there portiō in the lake which burneth with fire and brimstone which is the seconde death, which eternal torments of body and soul do accompanye.

HEtherto he hath generally described the conditiō of the blessed after the resurrection now he showeth perticulerlye by what visions he was taught these things.

Which had the seven vials full of the seuē last plagues, and he talked with me saying. &c It is not absurd that the same Angel is both a minister of God's wrath upon the reprobate & also appointed a mesenger of consolation to the godly. One of these seven Angels also shown the damnation of the great whore Babylō in the 17. chap. one also of the number doth bring the description of the chaste spouse of Christ new Jerusalem, but whether it be the same that the former was it nothing pertaineth to us to know.

Come I will show thee the bride the lambes wife. God in time past betrouthed the Church to his son Christ and now she being garnished with all her or nature she prepareth her self to the celebration of the marriage, that Christ may lead her being his wife into his fathers house, that is into the heavenly glory that she may enjoy all the goods of her husband which as yet being but a spouse she possesseth only by faith,

THey must be carried in mind far from the center and lowest face of the earth into an excedinge high mounteyne, which shall be beholders of this moste sweet vision, together there withe John showeth that he was taken up into an high place and set a lofte, that from thence as it were from a beholding place, he might in contemplation see the whole figure of new Jerusalem her situation and placinge.

And he shown me the great city holy Jerusalem. &c. Although Babylon were the greatest of all cities in earth that is the Church of Antichrist, and was proud in her own greatness: but Jerusalem was small and despised, as being a stranger in this world, yet after the renewing of the world, when all her members are gathered together in one, she is an ample and a magnificall city to behold. This is the first praise of the City taken of the greatness, that with her largeness she sufficethe to contain all her Citizens, withe a commodiouse habitation for everyone. Secondelye he calleth it holy, not only in respect of the profane Whore, and vnpu • e City Babylon, but also in respect of her self whiles she was a Pilgrim in earth. For then she shall be altogether beautiful without any spot or uncleanness from which perfection she is now far and much distance. She is called Jerusalem, for the noble promises sake, which remain as concerning her perpetual induringe, the accomplishement of which pertaineth to these times.

Descending out of heaven from God. &c. God himself the maker of all things is the builder of this city, which he hath framed, & made not of some elimentall, or matter which is under the moon, but hath adorned her with heavenly and external glory. This seat is prepared a rest of all laborers to to the faithful, and after long and hard pilgrimages, a firm and stable byding place is appointed.

BY the shining and or nature it self this City doeth testify her builder for the wonderful glory of God shinethe in it. So in one word he uttered her glory, which by it self to our tongues is unspeakable. But because our understanding cannot contain heavenly things any otherwise then by the similitude of those things, which are set before our senses: he compareth her glory to those things, which are most precious and beautiful among men, as to gold, precious stones and pearls.

And her shininge was like to a stone most precious, even a Jasper clear as Cristall. &c. Firste we must note, that nothing can be found in this world of such beauty and shining, that deserveth but even to shadow the glory of this city. Wherefore he doth not simply compare her shininge to a Jasper stone or a Cristall, but he feyneth a certyne stone containing the greatenesse and the most beautiful variety, of the Jasper and most clear through shininge of the Cristall, and that precious stone also which should be of great price, when among men the Jasper, and Cristall are of small valewe. The first sight therefore of this city, if we behold it is all at once, is most acceptable with wonderful shininge. In which that greenesse of the Emeraulde, distinguished withe the moste beautiful variety of colors, wherewithe, the Jasper excellethe the Emerauld, doeth promise, a City always florishinge and flowinge in the happy abundance of all things. But the clear and through brighte shininge of the Cristall, takethe away all corners, of obscurity and darkness, finallye all things, even at the first sight appear beautiful and precious.

WAlles are not only fortresses, but also ornaments to the famosest Cities. Well therefore is this City furnished, and beautifullye also adorned being inuironed with a great and exceadinge high wall, which can both defend the Citizens and easily keep of the enemies.

And had twelve gates, and at the gates twelve Angels, and the names written, which are the names of the twelve Tribes of the children of Israel. &c. This is praised in the Sytuation of Cities, if they be of hard entrance to the eunemies, and easy passage in for the Citizens. Therefore as the wall restrayneth the enemies from entringe in, so the twelve gates do receive the Citizens and friends coming on every side. And that all fear should be absent, lease any injury might bruste open the gates, there are placed so many Angels, everyone the keeper of a Seueralle gate, which as they know, all the Citizens, so they can espy and take all traiterouse adversaries, & will let them from entering. Upon every gate also are graven the names of the twelve tribes, as it were the ensigns, whereby is signified that all the number of the elect being graffed into the body of Israel hath the freedom of this city, and ought not to be shut out from the free passage into the same

LYke as Christ shall send forth his Angels which shall gather the elect from all the quarters of the world. Math. 24. So the gates of this heavenly city are open to receive her inhabitants coming from all partes. Therefore the banishments which are furthest of are not to be feared, which the citisins of the heavenly Jerusalem are often compelled to suffer in this earth. From all quarters of the world, the way is open to those which return to there country, from which they now wander as strangers. Neither skilleth not in what corner of the world any of the godly do dwell, for he may prepare his journey from every region of the world to this city and be admitted into it.

THe wall which compasseth the whole circuit of the city, and fortifieth the city on every side from the adversaries, that is that sacred bond of unity, wherewith the whole Church is bound together, and is defended from the pernicious danger, of errors and ignorance: it is built upon, the foundation of the prophets and Apostles Jesus Christ being the head corner stone. For under the names of the Apostles, are comprehended also the names of Prophets in as much as the doctrine of the prophets and of the apostles is the self same, but the apostolical doctrine is much more evident and clear. Therefore if we embrace the unity of the Church, it must be built on these foundacions, if we seek a defense or fortress against heresies, let this be a brazen wall never to depart so much as an here bredeth from the foundacions of the Apostles.

WE saw other where that is to say in the eleventh Chapter, to what use the Lord is said to measure any cities, those verily which he will build up and not destroy. The Angel therefore withe a golden reed measured this Citye, that he might signify that the Lord will build up the same forever and we must note, that in the eleventh Chapter Saint John is commanded to measure the temple, and those that worship in it, because then the Lord used the labor of men to build up his Church, but this heavenly city is built only of heavenly workmanship. The instrument which the Angel useth is a golden rede whereby the excellency of the work and of the divine workemanshippe is shadowed. And he repeateth all the several partes, as the city, the gates, the wall, that nothing to her eternal continuance might seme to be neclected or omitted.

NOW followeth the form and measure of the city, and the form thereof is most fyrme and stable that is to say four square and cubycall, of which form some of the old philosophers did think the earth to be, for the vnmoueablenes of the same. Moreover we lea • ne by this form to Imagen nothing earthly of this city, for the heyghte of no city is so large as the length and breadth thereof. The measure if we count the greatness, which is of twelve thousand furlonges, that is 1500 miles commendeth the largeness and capacitye of the city, which is great enough to the commodiouse dwellinge of all the citizens. If we consider the proportion of the number, it clearly containeth that most beautiful concord in proportiō which we noted very often to be expressed in the number of twelve.

THe measure also of the heighte of the wall is to be noted, both in the quantity of the largeness, and also of the number. For the grea • height thereof declareth, y ^t the defense thereof is safe enough against all the engines of the adversaries. And the number 144. riseth of twelve multiplied in it self, of which what is to be gathered, we have expounded otherwhere, but in this measure, least we should according to the small proportion of our bodies, measure the cubits, John showeth that they were not the cubits of men, but of the Angel, which appeared in shape of man, but he exceaded in wonderful greatness and far above the stature of man.

OF the twelve foundations riseth the buyldinge of the wall, which is to be compared to the most beautiful shining and variety of the Jasper. For as the Jasper cōteyneth in it self, the diverse colors of all precious stones, so of those twelve most precious stones, which signify the doctrine of all the Apostles is this wall builded, and seemeth to be compacte of a most beautiful composition.

And the city was pure gold like unto clear glass. &c. The buyldinge of the whole City is aunswerable to the beauty of the wall, which is all shininge and glitteringe of most pure gold, and that which is more beautiful shining through as moste clear glass. No earthelye glory may be compared to this. Let us therefore, neclectinge the color of this gross metal, which among us is most precious fervently desire this beautiful riches for the heavenly gold is through shininge.

WE know that the twelve precious stones in y ^e breast place of Aaron signified so many tribes, but here we are before admonished, that the 12. foundations have the names of the 12. Apostles written in them, which are y ^e 12. Patriarchs of the Church, collected as well of the Jews as of the gentiles. In these are y ^e sundry & precious gifts of God, but yet all applied to the building up of one temple. If there be any thing therefore in precious stones, that is shining and precious, if there be any beauty and virtue, they shall all be found abundantly in these foundations. Men do greatly esteem small pieces and sparcke of precious stones, therefore what glory of riches is there where the greatest foundations of the walls, consist of whole precious stones? But to reason more subtly concerning the colors and properties of every of the precious stones, seemeth to me more curiouse then necessary. I had rather therefore, briefly & with sobriety dispute of them all, then subtly and curiousely.

THe wonderful beauty of the gates is described which cōsiste every of a whole pearl howe small a portion of these gates was that pearl of Cleopatra, which was so much magnified among writers, if it should be compared to this greatness. All these things pertain to the describing of the magnificence and beauty of this city, under the figure whereof is shadowed the most sweet and blessed dwelling of the faithful with God, which shall be after the resurrection. And the streat of the city is pure gold like shininge glass. We may conjecture even by this, howe great the beauty, and magnificence, how great the riches, and howe precious the furniture is of the other partes of the city, that the very streat also of this city, is paved with that heavenly and shining gold. He that shall conceive these riches in his mind, shall easily contemn that small pomp of gold, precious stones and pearls, which even the most mighty Emperors could ever show. Neither can poverty be burdenouse to him, which is persuaded that so great treasures of riches are laid up for him in heaven.

THe temple of Salomō, was the chief ornament of the old Jerusalem, but of this heavenly Jerusalem, the temple is no parte, but the whole City is the temple of god and Christ. Yea verilye, God, & Christ are said to be the temple thereof, whose presence is spread over the whole body of y ^e Church For the holy religion and worship of God, is not shut into one corner or streat, but over the whole city, which is the seat of God, and of our savior Christ. Whome verily without the outward sacraments of his presence, cleauinge unto him in very deed, we shall know not in a glass or a dark speaking but manifestly, and perfectlye. And this place fighteth against those profane dogs, which deny the divinity of our savior Christ. For he to whom equal glory of the temple pertaineth, with God, can be none other but eternal God, but Christ, with god almighty is the temple of the blessed city, & to be worshipped with equal honor with the father, therefore he is god almighty. Which thing also he performeth evē now to his Church, being a straūger as yet in earth, to which he hath promised his presence evē until the • nd of the world. For god dwelleth not in a temple made with hands, of which sort was that temple of Salomō, but spreadeth forth him self by the presence of this goodness everywhere through y ^e whole Church. Althoughe now we see him imperfectly, yet when these times shall come, all signs being taken away, and also all stops whatsoever, we shall see him as he is, and we shall know him even as we are known of him.

WHat need should there be of the Sun, or the moon▪ where everyone of the Just shall shine as the sun, where (as I say) the glory of God, and the brightenesse of Christ, shall show it self openly. Verelye the sun and the stars, as it were through certain riftes of heaven, do exhibit unto us scarcely the least sparks of God's glory to be seen. And when as we shall be partakers of God's glory, the shining of the sun and the moon shall seem dark. And the holy ghost alludeth to those things which the prophet Isaiah in the 60. Chap. prophecieth concerning the renewing of the Church.

THe earthly Jerusalem did abhor and deteste all the gentiles as profane, but the heavenly Jerusalem doeth acknowledge them for the Citizens being purged and sanctified in Christ, & not vnwillinglye doth admit them into the partaking of her happiness.

And the kings of the earth shall bring there glory unto it. &c. Not only the common people of the gentiles shabe received, but also kings them selves shall lay down their glory in it, and shall live in equal condition with the rest, not that they shall lose any parte of there glory, for they shall be all kings, which shall be partakers of the heavenly kingdom, but because, if there be any glory in kings, the same shall be common to all the godly. Kings and Magistrates therefore are not shut out of the heavenly city as the Anabaptists do dream.

THey live safe and without care in that city, for they fear no hurt of the adversaries, which never shut the gates: & verily the cities in earth except they be besieged shut not the gates by day time, but in the night they are locked for sudden assaults or invasions. But where there is no night but continual day, there the gates are always open. For the Citizens being furnished with the safeguard of the moste mighty god fear not any beseiginge or sod • yne assaulte.

THat we might want nothing which we desire, which seemeth pleasant or glorious unto us in this life, he showeth that all the glory of y ^e gentiles shall be heaped up into this City. Not that anything can be added to set forth the glory of god which by it self is highest and greatest, but because we shall be heirs of the world and of all good things.

ALthoughe the gates are always open, yet there shall be no passage in for the reprobate, because they defile all things with there profane touching, and they which committee detestable abominations, and rejoice in lies and hypocrisy, but for the elect servants of god only, and they which are sanctified in the blood of Christ, we may note here that sanctificatiō cannot be separated from the eternal predestination of god. For they are not written in the book of life, which always giving over them selves to lies and wickedness, do never think of newness of life.

The twentye & two Chap.

THe state & cōditiō of mā might have seemed blessed enough, when straight after y ^e creation he was placed in y ^e garden of Edē, which was most plētifull in all delights of pleasure. But his banishment was more bitter thē any death. For to have ben happy is most wretched. But after we shall be received into this heavenly paradise, we shall never be cast down frō y ^e top, or heighe of blessedness, for neither sin, banishmente neither death, shall be to be feared. Therefore saint John saith, that the Angel which uttered these mysteries, shown him a most pure river of water of life clear as cristall proceading out of the throne of God & the lābe that earthly paradise had a river of most wholesome water, which should water the garden on every side, and make it most fruitful of all things, which are required to a happy life Gene. 2. Yet much more delectable and wholesome was that fountain of moste pure water which Ezekiel saw flowing out of the temple, in the Chapter 47. By which the renewing of the Church is described But this river flowing out not of the earth, nor out of the temple of Jerusalem, but out of the throne of God almighty and of his Christ, doth minister the joys of eternal life most abundantly to the Citizens of the new Jerusalem. They therefore need never fear death, which drink daily of the river of the water of life. Neither can sorrow or any grief happen to those, which draw water out of the moste pure founteynes of this river, which are more clearer then any crystall. For the pureness, and clearness of this water is opposed to those troublesome rivers and muddy waters, of which wretched men do quench there thirst, and afterward are subjected to sundry calamities and diseases. For nothing that is pure or sincere is bred in the earth. Would God therefore we would contemn the muddy and vnpleasaunte waters of this world, whereby with greater and feruenter desire, we may pantinglye breathe after the heavenly waters, even like the heart, which David speaketh of, boylinge with the heat of the sun, with runninge and poison. Moreover when as this water is said to flow out of the throne of god and Christ, we are admonished that eternal life doth flowe unto us from god alone, being reconciled unto us by Christ. Moreover the madness of the Arians is abundantlye confuted, which envy Christ equal dignity with the father, when as here there is said to be the self same throne of god the father and of his son Christ, wherefore there is the same glory, majesty and power, for the throne is a sign of the glory and majesty of God.

IN the earthly paradise, there was one only tree of life in y ^e midst of the gardē which was a sacrament & pledge of blessed & eternal life, if they should stand in the obedience of God & when man was cast out of the gardē, together he was deprived of y ^e sign of eternal life. Gen. 3. But after he shall be received into y ^t heavenly blessedness, he shall eat of y ^e fruit of the tree of life forever. For to all the citizens of new Ierusalē, access shall be opē to y ^e tree of life, which shall spring forth most happily, not in one corner only of the city, but in y ^e midst of the streat & of either side of the river. And least we should fear the course of winter and summer, such as is with us, every month shall be autumn, and shall yield and minister the abundance of most sweet fruits. Also if variety have any pleasure in it, it shall be so great, that no lothinge or weariness of the meat, can never come upon them for every month shall abound with new delights of diverse and sundry fruits.

And the leaves of the wood served to heal the gentiles. &c. There is no doubt but that this tree doth represent Christ, by whose virtue all y ^e woūdes & diseases of y ^e gentiles are healed. But it is worthy y ^• considering, how great force there is in y ^e fruit it self to life everlasting, whē as y ^e leaves of the tree would suffice to heal so manifold & those so deadly diseases, of y ^e gentiles. But wherefor are y ^e leaves attributed to y ^e healing of y ^e gentiles rather then the Jews, when as all have perished alike, & have need of medicine? It is certain that the first place is always given to the Jews, for the covenant GOD made with Abraham, whom nevertheless the Gentiles follow in there order. For Christ is the common salvation to all men, although in the first place to the Jews and then to the gentiles. And it shall not unaptly agree, if we say that the leaves of the tree are takē for the hope of eternal life, which we conceive by the preaching of the Gospel. For as leaves and flowers which never fall nor fade, do promise timely fruits, so by the faith of the Gospel, we have the most certain hope of eternal life, whose most abundant fruit we shall receive, when as that redeamer of ours shall appear. And Saint John alludethe to the prophecy of Ezekiel Chapter 47. As we said before. Who is able to comprehend in his mind, but even the thousand parte of this happiness of the blessed Citizens? If there be any delights of the city, they inhabit a city most abundant of all pleasures, if there be any pleasure of the country, in the midst of the city, the streams of the founteynes, and most acceptable shadows of the woods delight the mind. That whatsoever the Poetes have feigned of the Gardens of the Hesperides, or of the Elisean, yea if it were true, yet it deserveth not to be called a shadow of this felicity. Therefore that must needs be an Iron breast, which is moved with no desire of the same.

THe moste miserable curse of the whole world, followed shortly after the most blessed state and condition of man in the earthly paradise so that the highest felicity, was changed so cleanly into extreme calamity: but in the heavenly paradise, mē need not anymore to fear any curse, which should trouble the state of the blessedness. The godly therefore shall have perfect and perpetual joy. Moreover it is manifest, what horrible cursinges the law thundereth out against the transgressors thereof yet that blessed seed of Abraham, in which all the nations of the earth are blessed, hath taken away all these curses. For seeing that curse is the sentence of God's vengeance upon sinners, now that sin is taken away and abolished by Christ, all God's curse is also taken away, & with the curse all kind of evil which afflicte miserable men with sundry torments. Rightly therefore it is said Chapter. 21. and 4, Verse: that tears, death, sorrow, labor, and crying are banished from the city new Jerusalem. This place ought also to in flame in us the desire of forsaking this world, which for sin is subject to so many curses of God, and that we may wish to be gathered to that number of the blessed ones, which without any curse inioye perpetuuall felicity.

But the seat of God, and of the lamb shall be in it. &c. The reason why no cursedness can pierce to that city, is, because the throne of God and of our Lord Jesus Christ, shall defend and keep the same free from all curse. For when as the curse, as we have noted before, is the execution of gods wrath, God showeth him self pacified to these, in the midst of whom he doth vouchsafe to place the throne of his magnificence. And that lamb which was slain from the beginning of the world which hath the throne of majesty common with God the father, is he, which became the mediator, to draw men out of the dungeon of malediction, and to bring them being purged with his blood, into the presence of God.

And his servants shall serve him. &c. Here is another reason joined, why there shall be no more curse. That is to say, because the servants of God, after this shall not be disobedient to the commandments of there Lord, but shall yield perfect obedience unto him. There shall be no punishment therefore, where there shall be no transgression of the law. But that servitude shall not hinder, but that we may also reign with Christ our head, for it shall be no constrained subjection, such as is seen in tyranny, but a voluntary submission, such as is of sons to there Father, under whom they shall live, nevertheless well and blessedly. And also to offer to God his due obedience, is a more glorious Empire thē all the Kingdoms of the world: according to that saying to serve god is to reign. In vain therefore proud men and those that are puffed up in arrogancy, endeavor to make all things subject to them selves, when in the mean time they are found rebels to God, which setteth himself against the proud, and vouchsafeth his grace only to the humble.

THe countenance of God is moste acceptable to all those, which love him with sincere affection of godliness, & David placeth the fullness of pleasures in it Psalm. 16. because whē god is merciful nothing can be wanting to the full heap of felicity. And S. Paul reasoneth magnifically of the beholding of his glorious countenance 1. Corint. 13. And to conclude there are six hundredth testimonies of the holy scripture, by which all things happy and pleasant are promised, in the favorable countenance of god. Whome we shall behold, not as we do now as it were in a glass or a dark speaking, but face to face, with great delectation.

And his name shall be in there foreheads. &c. They have now also the name of God written in there foreheads, whom the Lord doth acknowledge for his own, and will have them to be known among men for his servants, but it doth not yet appear of what sort we shall be. But after that Christ shall appear we shall be like unto him, because we shall see him as he is 1. John. 3. And then it shall plainly appear what reward is laid up for the faithful servants of God.

IN the presence of God, with whom there is no shadowing of clearness, there shall be no changeable course of day, and night. The sun of righteousness and glory never goethe down to this city, as the Angel shown before also, Chap. 21. Vers. 23. and 25.

And they shall reign forever more. &c. Now he plainly expresseth that the servitude of the sons of God, is not repugnant to the Kingdom, which is promised them. Together in one word he comprehendeth all there happiness, that they shall reign forever more. In this place the ignorance of the Chi • iastes is thoroughly confuted, because the elect shall reign not for a thousand years, but forever, and it doth sufficiently declare that those thousand years in the 20. Cha • ter are otherwise to be expounded, then of the state of the blessed after this life.

NOw followeth the conclusion of this prophecy, in which authority and reverence, is gotten to this doctrine, by many means: for first the Angel which uttered the mysteries, maketh his preface, that these sayings are true & worthy to be believed, which thing when he hath done once or twice before, now he doth it chiefly to increase the hope of heavenly rewards in us. For we know howe hardly the mind of mā doth suffer it self to be pluct from the beholdinge of things present, whether they be prosperouse, or adverse, that they might conceive and nourish new hope of eternal life. Therefore the Angel repeateth, that these promises are proceaded from him which cannot deceive, as he cannot be deceived, wherefore without great injury of him we cannot doubt, concerning the faithfulness and truth of these things.

And the lord God of the holy prophets, sent his Angel to show unto his servants, the things which must shortly be fulfilled. &c. That same God, which spake up the mouth of all the Auncient prophets of whom the authority is moste holy in the Church, is the aucthour of this prophecy. We must not therefore withe less reverence embrace the same, then the oracles of the moste holy prophets, whose ende hath proved their faithfulness. And least we should esteem anything more basely in the manner of the revealing, God hath sent his Angel, which should show to his servants, the things which should shortly come to pas. Concerning which chause, because there is enough said, in the Chapter 1. Verse 1. I pass over many things.

FOr the greater credit, Christ him self is brought in speaking, and promising the certeyntie and spedinesse of his coming, in which the effect of God's promises, shall take place in all the godly. But in the mean time he layeth up the doctrine of this prophecy with them as a passing great treasure, whose words if they will diligently imprinte in mind, & keep thē so imprinted, he pronounceth that they shall be blessed. Neither shall the perils hanging over the Church oppress them unawares or unprepared▪ neither shall there faith be overwhelmed with any storms of temptations, neither shall there simplicity be deceived withe the pestiferouse illusions of Antichrist, & even in the midst of death they shall nourish the most assured hope of eternal life, the fruit whereof at length in the cōminge of Christ, shall manifestly declare forth it self, to establish perpetual felicity unto them.

NOw of his own person, he procureth aucthoritye, and credit to this prophecy. For lease it might seme to have proceaded from some frantic false prophet, or diuilishe inspired person: S. John testifieth, that it was him self which hath seen these things which which were delivered unto him after the manner of a vision and hath heard these things which the holy ghost comaunded to be written. And we know sufficiently by the history, howe famous, the name of Saint John, and how holy his aucthoritye was among these Churches, to whose custody this book was committed. But that some do conjecture, that this John was surnamed mark which ministered to the Apostles Paul and Barnabas: It seemeth not to me agreeable, both for other reasons, and also even of that, that so often he nameth him self John without the addition of the surname Mark, which thing it is very like that he would not have omitted, seeing this only might make for difference: And it was the purpose of John to bring forth the aucthoritye of his name. But that other John seemed to have been more known by the name of Mark then of John, whom Paul calleth the kinsman of Barnabas, Coll. 4. of whom also he maketh mention 2. Tim. And also in the Epistle to Philemon, whom they think to be the very same which wrote the Gospel which is entitled the gospel after S. Mark.

And when I had heard and seen I fell down, to worship before the feet of the Angel, which shown me those things. &c. Saint John doth not hyde or dissemble his own fault, that he hath suffered himself now twice for the excellency of the person of the Angel, to be drawn away to give the honor that is due to God alone to a creature. Whervpon may be gathered the weakness and frailty of man, so ready to Idolatry, when so great an Apostle dasshed his foot twice against the same stone. Moreover we may note what kind of honor he gave to the Angel, when he fell upon his face, for that fond distinction (which the papists make) of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . For he would not worship the Angel for God, whom he knew suerlye enough to be an Angel and not GOD, but he thought religeously to exhibit some reverence and honor, as to a heavenly creature. Which nevertheless the Angel by no means doth alowe.

THis forbiddinge is grounded upon two reasons, first that it is not equal for a servant to be extolled with ambiciouse honor of his fellow servants. For he confesseth him self to be the fellow servant, not of John only, but also of all his brethren the prophets, that is of all the Preachers of the Gospel, and not of these only, but of those also, which keep the sayings of this book, that is, of all the faithefull. The seconde reason, that is an vnworthtie act, that the creature should attempt to draw to him self the honor of adoration, which is proper to God alone. And there is no doubt, but that all the Saints departed this life, are of the same mind, that they refuse the importunate honors, which foolish men offer unto them, and desire to have God worshipped alone withe all kind of worship. The Papists therefore do very great injury to the Saints, whiles they obtrude such things upon thē, not only, such which can be coloured by the fond devise of 〈 in non-Latin alphabet 〉 , but which cōteyne manifest Idolatry. Whiles they do not only set up Images unto them, and worship the same, but also erect temples, and they appoint festival days, for them, then which things what can be more wicked.

BEcause so many secret & holy mysteries of god are revealed in this book. Saint John might have doubted, whether he should publish them or not but that he had been flatlye forbidden, by the heavenly oracle, to seal up y ^e sayings of the book of this prophecy, as it it were certain unspeakable words, Although another reason also is added that is to say that y ^e time was at hand, in which this prophecy should take effect. For even then did the misterye of iniquity work, and prepared the way for Antichrist 2. thess. 2. Chapter. Therefore even then was the use of this Revelation in the Church. Daniel and other prophets were commanded to seal up many things, the execution whereof should be deferred alonge time after. But S. John is forbidden to seal up the sayings of this prophecy, because the time of there fulfillinge was at hand. And this place doth abundantlye confute the follye of those, which think that nothing is contained in this book, but doubtful and dark speakinges, out of which we can draw nothing that is certain or determinate. For the sayings of this prophecy are not sealed, but that the godly and diligent reader may understand very many things very profitable to be known. For the holy ghost committeth nothing to writing in vain, so that we come soberly and reuerentlye, as it is meet to so great misteryes, to expound the same.

LEast the minds of the godly should be broken with yrckesomenes, by continuance of so great evils, Christ again stirreth up the hope of his coming not longe to be deferred, that by the uprightness of his Iudgemente, he may restore into order althinges which are now confused and out of order, that is that he may apoincte, rewards for the godly and punnishementes for the wicked, for we see that the greater part of men do boast them selves in wrong dealings, and being given to the enticements of filthy pleasures, boast y ^t all things are lawful for them to do, so longe as God doth not thunder from heaven against there ungodliness. And hypocrites think that they can pleasantly mock both God and men. In these so great corruptions and offenses, it is hard for the godly to retain and keep there godliness, least that either they should be hurt by example, or should be overcome with injuries, or should be offended at the prosperite of the wicked. Therefore Christ confirmeth the godly and holy ones, that they should not by any means depart from there holiness and innocēcye of manners for neither shall the wicked bear there stunes without punnishmente, neither shall the godly want there reward, seeing he will shortly come, and will give to everyone such reward as his works require, but as concerning the merits of good works, there is no need to show here what is to be thought, seeing it is expounded often other where. For rewards are given by the mercy of God, and not as due for good works, seeing we are debitours to fulfill the whole law if we will require reward for the deserts of our works.

THat we may believe that nothing is surer then this doctrine concerning y ^e rewards of the good, and punnishments of the reprobate, y ^e unchangeable decree of god is interposed, y ^t is to say, that this is y ^e sentence of him, which is alpha and Omega the beginning and the ende, that is y ^e eternal Jehovah, of whom all things have there being, and to whom all things are referred which alone is without beginning and without ende of himself. He hath given eternity to other things being his creatures to which he would.

IT is a blessed servitude to obey his commandments, which doeth adorn with so great rewards those that herken unto him, & hath determined so horrible punishments against the rebelliouse and stubborn. For as many as obey his commandments, shall be satisfied with the fruit of the tree of life, from eating whereof our first parents were deprived for there disobedience. And so free access shall be open through the gates into the city, to the Citizens of the new and heavenly Ierusalē which the rebelliouse Adā was banished with all posterity.

THese verily which being deceived with the enticements of this world, had rather be inhabitants of the cursed earth, carelessly contemning the precepts of God, they have no right in the holy city, into which nothing that is profane or impure shall enter. Not dogs which in madness rage against those which cast holy things before them. Not wicked inchaūters, which abuse the sacred name of God, to Deuilish impiety. Not fornicators, nor adulterours, which have defiled thē selves with filthy iustes, like swine. Not murderers, which like wild beasts do thirst after the blood of men. Not Idolators, which frame to thē selves new God's, with most great and horrible injury of the only true God. Not false hypocrites, not lying heretics, the Aucthors of false opinions, neither they which willingly apply there ears to such delusions, shall have place in the holy city, in which dwelleth holiness, cleans, charity and truth. And least we should Imagen a mean or some certain third place or state between, the chiefest felicity and extreme misery, he placeth all the wicked without the city, whom before in the 21. Chapter he cast into the lake of fire and brimstome. Away therefore with those fables of the papists, concerning those places which they call y ^e limbus of Fathers and of children not baptized with other monstruouse lies of the same sort, which idle belies and well fed, panches have dreamed. For they which are without the citi are moste miserable, not only because they want those good things which the Citizens of it do inioye in her, but also because they shall be tormented with the eternal torments of hell.

NOwe Jesus Christ doth plainly and without any allegorical darkness confess y ^t he is the aucthour of this prophecy, which sending his Angel, hath opened it to John after the manner of a revelation, to the great profit and commodity of the whole Church. Admonishing also in the ende. Those seven Churches of Asia, with which this treasure should be reposed, like as he did in the beginning, howe great honor he hath bestowed upon them, that he would appointe them kepers and witnesses of this revelation. And how necessary this admonition was, we may well perceive by this that the devil hath made all the assaults he could against the authority of this prophecy, that y ^e subtleties of Antichrist might the better be cloaked which in this reuelatiō are clearly discovered. Whervpon this book was very necligently kept in the old time notwithstanding the Christ commanded it should be pre • erwith great diligence.

I am the rote and generation of David and the brighte morning star. &c. That those things might be ratified with the godly, which he hath spoken concerning the blessedness to come: Christ professeth him self to be the rote and generation of David, to whom that eternal and moste blessed Kingdom is appointed, by the prophecies of all the prophets. That he is that brighte and morning star, which promisseth that the day of moste clear light shall shortly come, when as all darkness being driven away, the faithful shall inioye perpetual light.

SO soon as Christ giveth the hope of his coming, by and by that spirit, which helpeth our infirmities, and maketh intercession for the Saints with groninges that are unspeakable, with y ^e whole Church, which is the spouse of Christ, as it were going forth to meet him and embrace him, she brusteth forth into this voice of prayer. Come, and do not defer thy coming.

And let him that heareth, say come: and let him that is a thirst come: and let whosoever will, take of the water of life freely. &c. Those that are the prayers of the whole Church, the same ought to be the prayers of every several person, therefore the holy ghost doeth exhort everyone that heareth this prophecy, to love the coming of Christ, and to pray diligently for it, and Christ that he may comfort his servants, even in the middle course of this life, giveth freely by faith the waters of eternal life to all that thirste. But he seemeth to attribute eternal life to our will. He that will (saith he) let him take. It is true, but yet that any may will, it behoove • h him to be prevented by the grace of God. Although we ought not to understand, the will for some light motion of the will, but rather for that ardent desire, which he hath expressed before by thirste: such a will except it be framed of God is in no man, by nature. For it is neither of him that willeth, nor of him that runneth but of God that showeth mercy. Rom. 9.

THe holy ghost for knowing the controversies which the devil would raise up concerning the authority of this prophecy, moveth and enforceth S. John to seal the same with a most weighty protestation. And yet nevertheless Sathā hath left nothing undone against it, but all in vain. Therefore that the authority thereof might be established equal with the other oracles of God, to which it is lawful to add nothing, neither to take any thing from them, he threateneth horrible punishments to those, which shall be so bold as to attempt any such thing against this prophecy. That he saith his part shall be taken out of the book of life, he meaneth not that he had a portiō in it before, but he followeth the Antichesis, seeing before he had spoken of adding.

THat it might not seem to be the protestation of a man only, when as men often times in vain caste for the horrible thunder boltes of threatenings, Christ him self for confirmatiō sake doth subscribe, and promiseth that he will come shortly, that by effect he may ratify the • e decrees. Saint John maketh answer in the name of the whole fellowship of the faithful. Sayinge Amen, come Lord Jesus make an ende of all calamities of the Church, that the glory may shine over all things, and the faithefull may obtain the promised inheritance.

HE concludeth the Epistle which was sent in common, to the seven Churches commendinge there health and salvation to the grace, of our Lord Jesus Christ.

Imprinted at London, in Paul's Churchyard: by Thomas Purfoote, at the sign of the Lucrece. Anno. 1573.