The Key of the Revelation

The first par • .

The other part.

I Have gone through the first part in seven Synchronismes; the other part of the seals followeth, wherein I shall demonstrate the connection of all the foresaid prophecies (and if there be any other also) with the seals, in so many other Synchronismes. Whence it will plainly appear (a thing most worthy observation, and of no small moment to the interpreter, unless I be deceived) that the whole Revelation from the fourth chapter: (For I now meddle not with the seven Churches) is distributed into two principal prophecies, either of which proceedeth from the same time, and endeth in the same period. The first is of the seal, and in them of the trumpets; for the seventh seal is the seal of the trumpets, which I take for granted everywhere out of the gramatical sense of the context: neither is the same order of meaning which is held in all the rest of the seals, to be thought not to agree to the seventh alone: as that that vision which followeth the opening of the seal should be the matter of the seal. Now the vision of the seven Angels with the seven trumpets succeedeth the opening of the seventh: the other prophecy (or rather body of prophetical visions) is 〈 in non-Latin alphabet 〉 or of the little book opened, which beginning at the same instant of the Apocalyptique time, • epeateth the time of the former prophecy which is of the seals, from the eight verse of the tenth chapter, unto the end of the book: And that this is a repetition of the prophecy is shown by that transition verse 11. of the same ch • pter, where the Angel saith to John, thou must again 〈 in non-Latin alphabet 〉 . prophecy to many people, and Nations and tongues, and Kings. Furthermore reader, that also perhaps shall not be unworthy thy observation, that the several beginnings, as well of both these, as also of the first vision of all concerning the seven Churches, as of three entire pr • phecies are proclaimed with a voice as of a trumpet from heaven speaking with John, as if the holy Ghost by this note would distinguish them from the rest of the prophecies, which are parts of these main principles, in which (partial prophecies) you will see no such thing to be.

Now these are the beginnings of the prophecies; of which I admonish, of the vision of the seven Churches, chap 1. 10. in these words: And I was in the spirit upon the Lord's day, and I heard a great voice behind me as of a trumpet, saying, &c. of the prophecy of the seals also, chap. 4. verse 1. on this wi • e: And the first voice which I heard as of a trumpet speaking to me, said, &c. of the prophecy of the book opened last of all, chap. 10. verse. 8. And the voice which I heard from heaven (to wit, as of a trumpet speaking) spake again unto me, and said, &c. Hitherto hath been the Prologue, and that as I ho • e not inpertinent to the matter we have in hand. The Synchronismes now follow.

The Apocalyptique Epoche or computation of the Revelation.

The Epoche or computation of the Apocalypse, as it is a prophecy of things to come, whether thou shalt determine the beginning of it, in the beginning of Christianism, or in the overthrow of the Jewish polity and church, or in that moment of time wherein the Revelation is shown to John, or howsoever it be fixed (for I will not here play the interpreter, being mindful of my purpose) I suppose none will doubt, but that thence the beginning of the seals, as touching things done in them, is to be fetched. But that the beginning of the second prophecy also, or 〈 in non-Latin alphabet 〉 of the open book, is to be fetched from the same account; if the very words of the context of the repeated prophecy, and what we have further formerly declared, at the sixth Synch. Part. 1. and in the entrance to the second part shall not have sufficiently persuaded any; he shall be at length enforced thereto by the very necessity of the Synchronism, if according to the demonstrations now made, he shall assay to dispose the several prophecies in their rank and place.

The close of the Synchronismes and of the Apo • alyps.

After the 1000. years reign and condemnation of Satan doth • ollow the universal resurrection of the dead, and the last judgment, and hell, chap. 20. from verse 11. to the end.

After new Jerusalem described chap. 21. followeth Paradise, which having the tree of life in the middle like Eden, a river doth environ on this side and that side, for so I take the words chap. 22. 〈 in non-Latin alphabet 〉 , to wit, 〈 in non-Latin alphabet 〉 . In the midst of the street, and of the river, which was on this side, and on that side (to wit, of the street) was the tree of life. And this is the end of the world and of the Revelation.

Moreover, Reader; behold here is the order, and course of all the prophecies in the Revelation, according to the things therein to be done in this figure drawn before thine eye, and • o be viewed at once; which I have framed by the exact rule of the Synchronismes already demonstrated

T He space of the Seals being run over, wherein the affairs of the Empire were described, let us proceed to the other prophesy by much the more noble; as containing the fates of the Church or of Religion. John is prepared to it by the delivering and eating up of an open Book, as it were to take the degree of the faculty of prophesying.

And the voice, saith he, which I heard from heaven, spake unto me again (to wit, that voice as of a Trumpet speaking, Chap. 4. 1.) and said, Go and take that little book which is open in the hand of the Angel which standeth upon the Sea and upon the earth.

I went therefore unto the Angel, and said unto him, give me the little book, and he said unto me, take it and eat it up, &c.

Furthermore since the prophesy now to be revealed, as the knowledge of all divine and hidden things, especially to come, should be in the first receipt indeed sweet and pleasant, but by reason of the lamentable estate of the Church, contained in the hidden part thereof, bitter as Aloes, or for the obscurity happily of those Allegories and Types, where with it is covered, it should much perplex the mind of the opener or searcher into the meaning thereof: therefore it is said the book to be eaten up, shall be to the Apostle in his mouth indeed sweet, that is at first sight and first taste shall be delightful to his mind; but being received into his belly and to be digested, it shall be bitter. And it shall make thy belly bitter, saith he, but it shall be in thy mouth sweet as bony. The whole representation is taken out of Ezekiel, saving that there, the sweetness in the mouth, but bitterness in the belly, are either not mentioned, or but obscurely.

The book being so received and swallowed down, the meaning of the symbol is opened in most clear and express words; to wit, that there was imposed upon John a charge of receiving from Christ, and bringing into the knowledge of the Church, another yet, and a more noble prophesy by much, and which should run over the same space of time with the former.

And I took, saith he, the little book out of the Angels hand, and did eat it up: and it was in my mouth sweet as honey; but when I had eaten it, my belly was bitter.

Then he said thou must prophesy again (this is the meaning of the symbol) before many people, and nations, and tongues, and Kings.

This was the inauguration of John; the prophesy followeth, which hath its beginning from his work about the Temple of God; and therein he setteth forth a twofold estate of the Church to come in order, by the representation of a twofold court, one measured, another cast out because of the profanation thereof by the Gentiles.

The meaning of the inner Court measured with the reed of God.

1. THe court of the Temple within with those that worship therein, to be measured by the reed of God, setteth forth the Primitive state of the Christian Church exactly conformable to the rule of God's word: and not yet as afterwards (when it came to the times of the outer court) irregular by the contagion of idolatrous worship, but orderly worshipping God for a few ages, in one Mediator Jesus Christ.

For that such a measure, was propounded in the type also of an Angel measuring, in Ezekiel, I seem to gather out of that which is said to him, Chap. 43. from the 7. verse. to 10. and afterward: But thou son of man, show the Temple to the house of Israel, that they may be ashamed for their iniquities, and let them measure the pattern. You may see the place. But if any one shall conceive otherwise, and would rather refer the type of measuring to the signification of building, namely, that what the drawing or setting out of a model (that is the platform of a work to be done) is to builders the same as measuring to God in the language of the Prophets, it will come notwithstanding to the same meaning. For what more will this court measured by the • eed of God set forth, then the State of the Church figured thereby, to be the workmanship of God, built upon the foundation of the Apostles and Prophets, Christ being the corner stone; contrary to the court following, which God would not acknowledge for his frame, and therefore John is forbidden to measure it. Whether thou shalt interpret it after this, or that manner, the matter as thou seest, will come to the same pass. But who so shall interpret it in a different sense, either I am deceived, or he can bring forth no example of his interpretation out of the Scripture. But how fitly the situation of the Altar in this court, may represent the frequet sacrifices of the Martyrs in that state of the Church, that will be manifest, as well by the thing it self, as by the contemporary vision of the red Dragon fighting with Michael concerning the child-birth of the woman, then when we come to the interpretation thereof.

The meaning of the outer Court with the holy City trod • n underfoot by the Gentiles, and thereupon left unmeasured and cast out.

The outer Court trodden underfoot by the Gentiles, and rejected by God from being measured, doth set forth the holy City of God or the Christian Church, by and by from the end of the times of the measured Court (to which it next succeeded) to be given to new Idolaters, and (the affairs thereof, being established now by the utter casting down of Gentile worship under the state of the former Court) to be profaned with the contagion of renewed Idolatry, as it were heathenism brought to life again: in one word, Antichristian Apostasy to reign in the Church forty two months of years. Which shall be fully and particularly handled in the history of the Beast, contemporising with this Court, and being a vision of the like matter. But let us consider the words of the Text, the interpretation whereof we have in hand.

And there was given me, saith he, a reed like unto a rod, and the Angel stood, saying: Rise and measure the Temple of God, and the Altar, and them that worsh • p therein.

But the Court which is without the Temple, cast it out, and measure it not. For it is given to the Gentiles, and they shall tread under foot the holy City forty two months.

The meaning of which words that we may rightly conceive, we must know, that 〈 in non-Latin alphabet 〉 IEPON (by which name I comprehended the whole building of the Temple) was distinguished by a double Court; one inner in which was placed 〈 in non-Latin alphabet 〉 , or the Temple it self (together with the Altar of burnt offering at the entry thereof) and was open only to the high Priests and Levites: Another outer, which 2 Chron. 4. 9. is called the great Court; in Ez • ch. more then twelve times 〈 in non-Latin alphabet 〉 that is, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , the Court without, or the outer Court. This belonged to the Israelites or to the people of Israel, and therefore not improperly to be called the Court of Israel, although that part of this Court which belonged to the men was so specially called by the Jews. The former Court is set forth by the names of Temple, and 〈 in non-Latin alphabet 〉 . Arise, saith he, measure the Temple of God ( 〈 in non-Latin alphabet 〉 ) & Thysiasterium: where 〈 in non-Latin alphabet 〉 expresseth not only the Altar of sacrifice, which was placed there, but the pl • ce lying about also, that is, the whole place of the Altar and sacrificing; as is to be gathered out of the words next in coh • rence 〈 in non-Latin alphabet 〉 , and those that worship therein, that is, 〈 in non-Latin alphabet 〉 in the sacrificing place. Also how 〈 in non-Latin alphabet 〉 is taken in the 14. Chap. verse. 18. and Chap. 16. 7. see Beza. Whence the old Greek and Latin Lexicon doth interpret 〈 in non-Latin alphabet 〉 , Altarium, the Altar place Sacrarium, the holy place; and changing the order the Glossary of Philoxenus hath it thus, Sacrarium 〈 in non-Latin alphabet 〉 , the holy place of the God's is Thysiasterium. But this 〈 in non-Latin alphabet 〉 together with the Court-yard of the Temple, that is, 〈 in non-Latin alphabet 〉 , I learn out of the description of the Tabernacle to be comprehended rightly by the name of the Inner Court: where likewise all that inclosure which compassed 〈 in non-Latin alphabet 〉 the Tabernacle, and the Altar of Sacrifice, is reckoned by the name of one Court: as it appeareth, Exod. 40. 33. So much, of the first Court which John was bidden to measure. But the later Court is set forth plain enough by the name thereof: 〈 in non-Latin alphabet 〉 , that is by the defect of the former substantive, 〈 in non-Latin alphabet 〉 , The court which is without the enclosure of the Temple and Altar. In this since the Gentiles, being admitted without right or reason, were harboured, it is commanded at no hand to be measured, but to be cast out and accounted for profane.

But thou wilt say that not the outer court is said to be trodden underfoot by the Gentiles, but the holy city. I answer, that the outer court and the holy city, do mutually expound themselves, since the outer court is the place of assembly for divine exercises for the holy city or for the people of Israel; yea, in the desert, the Tabernacle having only one court (into which it was not lawful for any but the Priests and Levites ordinarily to enter) there was no outer court, but the campe of Israel or the holy city. Thereupon therefore the sense is, as if he should have said, The court which is without the Temple cast out, and measure it not: for it is given to the Gentiles, and they shall tread (that) underfoot 42. months. But for the relative (that) there is placed a substantive, and surely the same which declareth the thing designed by the antecedent; the holy city, saith he, they shall tread underfoot forty two months. For the enallage of the substantive for the relative is very usual, as well in this book as else where; to wit, when either the substantive which went before, is repeated instead of the relative, or the Synonimie thereof is put instead of the relative. An example of the later manner thou hast here, and Acts 25. 21. And surely what else shall we say, is it to be given to the Gentiles, that is, leave to be given them to take it, then to be trodaen underfoot? and what at length should the Gentiles tread underfoot, except that which was given them? that these words also, no less then of the Court, and of the holy City, may seem mutually to expound themselves.

To these two Courts (which and no more the Scripture mentioneth) a third was added in after ages, to wit, in the Herodian Temple by the building of another wall more compassing the Temple, which was called the court of Gentiles or of those that were unclean; but was not accounted for holy. Moreover there was written upon pillars there set, as well in Greek as in Latin letters; 〈 in non-Latin alphabet 〉 . In Atrium sanctum transire alienigenam non debere, that a stranger ought not to enter into the holy Court. Josephus de bello Iudaico, lib. 6. Graec 18.

The mystery of the two witnesses prophesying in sackcloth.

The Gentiles taking up their standing in the Court of the people of God or the holy City, two Witnesses or Prophets from God preach mourning, and being clothed in sackcloth. These are the Interpreters and Defenders of the Divine Truth, which should bewail with continual complaints, that filthy and lamentable pollution of the Church of Christ; and whom God should stir up continually, to be monitors to the Christian world idol • zing with the Gentiles; and guides to his Saints keeping the faith. To wit, according to the pattern of those famous payres under the Old Testament; Moses and Aaron in the wilderness, Elias and Elisaeus under the Baaliticall apostasy, Zerubbabel and Iesua under the Babylonian captivity. To wit those witnesses of the Revelation are manifestly described by their number, condition, power, and acts; even as also the state of the Church wherein they prophesied, answerable to that of Israel, is figured by the representation of Babylon, the wilderness and Gentilism or Baalism. What I have said of the description of the witnesses, that behold with thine eyes Reader in the Table following,

Now let us come to the text: And I will give, saith he, unto my two witnesses, that they shall prophesy a thousand two hundred and threescore days, clothed with sackcloth. Where this cometh first to be observed that the whole prophesy which followeth, from this verse to the sounding of the seventh trumpet, the nature of the matter so requiring, is exhibited not in a vision, but was dictated to John by an Angel, personating Christ, the observation whereof is of no small consequence for the better perceiving of the nature of the allegory or type.

To my two witnesses] he calleth them two in regard of the type, which, as I said, is of pairs; as if he should have said, I will give to my Zerubbabel and Iesua, to my Elijah and Elisaeus, to my Moses and Aaron. To which is added that he calleth them witnesses, now by the Law there ought to be two witnesses to confirm every word. Add that they may be called two, in regard of the number of the Tables of God, which they used in their prophesy, of the Old and New Testament, as it were witnesses of two Testaments.

That they shall prophesy clothed with sackcloth] to wit, mournfully be wailing the trampling underfoot of the holy City by the bringing in of the Idolatry of the Gentiles, giving testimony to the truth of God, and exhorting to repentance.

1260 days] as many, to wit, as are contained in 42 months. Which that they are not natural days, it appeareth as well out of those three days and an half, parts of these days, a little after to be assigned to the death of the witnesses; which that they cannot be taken for natural days, those things which are foretold to be then done do prove: as also out of that that the Beast (the measure of whose time they also do contain) contemporized with the company of the 144000 sealed: and the company of the sealed with the six first trumpets: but the matters of the trumpets could not be run out, in so little time as in 1260 natural days, or in the space of three year and an half. But thou wilt ask, why is the profanation of the Gentiles measured by months, and the prophesy of the witnesses defending the pure worship of God by days? Forsooth, because the worshipping of idols, and every sin and error is of the power of darkness and night, wherein the Moon ruleth; contrariwise true Religion is compared to the light and to the day of which the Sun is the ruler. Therefore the sending of Paul to convert the Gentiles from id • ls is said, Acts 26. 18. To turn them from darkness to light, from the power of Satan to God. The same meaning hath that. What fellowship hath light with darkness? Now then the Moneths are directed by the motion of the Moon which ruleth the night; days and years by the motion of the Sun which ruleth the day. For the same cause as afterwards we shall see, the blasphemy of the Beast will be reckoned after the motion of the Moon, by months: but the abiding of the woman in the wilderness by years and days, after the motion of the Sun.

These are the two Olive trees, and the two candlesticks standing before the God of the Earth.

That is, they are like Zerubbabel and Iesua, whom God in times past had anointed, to restore again the Jewish Church destroyed under the captivity of Babylon, and by these witnesses to take the charge of it in like manner under the servitude of the Gentiles. For the allusion is to those two olive trees, which Zacharias saw growing on either side of the golden candlestick, and supplying the light thereof with oil, Zach. 4. of which the Angel being demanded, what they meant, saith, These are the two anointed ones standing before the Lord of the whole Earth; pointing at the two heads of the Church then under the servitude of the Gentiles, Zerubbabel the Captain, and Iesua the high Priest, of whom he had prophesied a little before.

For the Candlestick there of seven lights, did signify the Temple, and in the type thereof the Church of that time: whose restoring and preservation those two anointed ones should procure, not by power, not by strength or by any human helps, but by the power of God alone, working after a certain invisible and wonderful manner. Even as those two olive trees standing on each side the Candlestick, did supply the lights thereof with oil, in a certain way extraordinary and not perceiveable.

But thou wilt say, wherefore is there not mention here in John of one as in Zechariah, but of two Candlesticks, to which likewise, and not to the olive trees only, those two Prophets seem to be resembled? I confess I am here at a non plus, neither have I yet found out a reason of this difference apt and evident enough. In the mean while I think there lieth hidden in the words an Hebraism, and it is as if he should have said, These are those two olive trees, at or besides the two Candlesticks, standing before the Lord of the Earth: 〈◊〉 that the comparison is made only of the witnesses with the olive trees, and the addition of the Candlesticks may be judged to belong but to the description of the olive trees. • or the copulative with the He • re ws is sometime instead of the praeposition 〈 in non-Latin alphabet 〉 that is, for with, besides, at, as 1 Sam. 14. 18. Because then was the Ark of God and the children of Israel, that is, with the children of Israel. See Schindlers Lexicon. But the difficulty concerning the two Candlesticks will remain nevertheless. Whether therefore it be to be said that that one Candlestick with Zechariah is here to be accounted for a double one, in regard to wit of the double order of the lights from either part of the shaft, and the two olive trees pouring oil into each of them severally? There is also with Zacharias mention of seven and seven, that is of twice seven pipes, but whereto it tendeth is not manifest enough. Or whether shall we think that that pair appertaineth secretly to set out the condition of the Christian Church? that is to say, either as it were consisting of two people, the iews and the Gentiles? or which is happily nearer the truth, because in the time wherein the witnesses should mourn it was to be divided, together w ^th the Roman Empire, into the Eastern & Western. Howsoever it be, it is certain that the Candlesticks set out, not the Prophets or Bishops of the Church, but the Chuches themselves, which appeareth out of that that the Angel before, Ch. 1. 20. doth interpret the seven Candlesticks, to be so many Churches: the seven Candlesticks, saith he, which thou didst see, are seven Churches.

When if any man will hurt, fire proceedeth out of their mouth and devoureth their enemies: and if any man will hurt them, he must so be killed.

The witnesses do not revenge themselves by strength of hand, not with sword or poyniards, if at any time they shall be hurt by their enemies; but the revenge proceedeth out of their mouths, that is, they pierce their enemies with weapons of their mouth; to wit, while they denounce the anger of • od hanging over the heads of those that abuse his Ministers, or by their imprecations and groans obtain revenge. For this 〈◊〉 , w • ich is shown to proceed out of the mouth of the witnesses, is a 〈◊〉 of revenge; according to that o • the Lord to Jeremiah, Chap. 5. 14. Behold, I make my words in thy mouth Fire, and this people wood, and it shall devour them. For Moses and Aaron and afterward Elias; they upon the confederates of the conspiracy of Korah, and he upon the servants of King Ahaziah a worshipper of Baal did bring down fire properly so called from heaven: but the Fire of our witnesses, is to be interpreted mystically, since that the holy Ghost telleth us anon, that our Egypt, and likewise the wilderness, are taken spiritually. Furthermore, that which the Prophets do denounce in the name of God, the same it is said they accomplished, as that which the Lord saith to the same Jeremiah doth show, Chap. 1. 10. I have set thee, saith he, over the nations and kingdoms, to root out and to pull down, and to spoil and to everthrow, and to build and to plant; let no man now marvel that fire or divine revenge is said to proceed out of the mouths of the witnesses, who notwithstanding have the sole power of denouncing it or obtaining it from God.

So the witnesses do revenge their own injury: it so loweth by what means also they revenge the contumely offered to the Temple of God.

They have power to shut heaven that it rain not (to wit a mystical rain) in the days of their prophesy.

That is they are furnished with the power of the keys, whereby they shut up heaven against these new Gentiles, the corrupters of Christian worship, that the grace of the blood of Christ sealed by Baptism, be not shed upon them for the remission of their sins, so long as they by their Idolatries and Superstitions shall persevere to be the cause of the mourning prophesy of the witnesses. I will more plainly express it. They according to the word of God do debar from the hope of eternal life, promised on • lie to the pure worshippers of God, those new Idolaters; until, being mindful of their covenant in Baptism, they shall return to the worship of one God by one Mediator Jesus Christ, forsaking the worshipping of Satan, and so shall put an end to the mourning prophesy of the witnesses. Even as Elias also restored not rain to the Israelites, now almost killed with drought before that the prophets of Baal and his worship were destroyed.

But of this power of the witnesses, we have an example afterwards, Chap. 14 9. If any one, say they, shall worship the Beast, and his Image; and receive his mark in their forehead or on his hand; the same shall drink of the wine of the wrath of God, of the pure wine tempered in the cup of his indignation, and he shall be tormented with fire and brimstone, in the presence of the holy Angels and in the presence of the Lamb, and the smoke of their torment shall ascend forever and ever, &c.

To conclude, they have power over waters to turn them into blood, and to smite the earth with every plague, as often as they will.

Such like power indeed Moses and Aaron used, when they brought Israel out of the Egyptian bondage. Whence I gather, that the power of the witnesses figured by this type, pertaineth not to all the days of the mourning prophesy, but to the end of them, or the time of the phyalls; to wit, when by the conduct of the witnesses or Prophets, as it were of Moses and Aaron, the Christian people is to be brought out like wise from the tyranny and service of the Beast, by pl • gues expressed after the manner of those of Egypt. For truly the first plague of the Phyals doth strike the earth with an Vlcer; by the seco • d and third, the waters are turned into blood; the rest do torment the worshippers of the Beast or the Gentiles abiding in the court of the Temple, with other and yet more grievous plagues. The interpretation of all which we will reserve to their proper place. Let it suffice here to have referred this last power to the pouring out of the Phyals. It followeth.

And when they shall be about to finish their testimony, the Beast which ascendeth out of the bottomless pit shall make war against them, and shall overcome them and kill them.

Of the function and power of the Witnesses hitherto; it followeth now of their destiny, which they were to find at the end of their Prophesy. The description whereof is wholly compact out of the history of the passion of our Lord. For the Lord Jesus likewise when he had ended his preaching of about so many days as the prophesy of the Witnesses amount to, is slain by the Roman Governor the Legate of this beast between whom and the Witnesses there is war (but in the time of his sixth head) the third day after there being likewise a great earthquake he rose again. And a little after, to wit, upon the fortieth day, being received in a cloud he ascended into heaven. All which things God would have to be represented in this slaughter of his witnesses by his own death; that like as they have borne the likeness of those renowned pairs (of which is spoken before) in the state of their function: so they should be made conformable in suffering and death, to their Lord Christ, that faithful Witness: which truly ought to be both comfortable and glorious to them in the midst of their miseries.

But let us give light to the text. When, saith he, they shall be about to finish their testimony (for so 〈 in non-Latin alphabet 〉 is to be translated, no • of the Preterperfect tense, when they have finished) the Beast which ascendeth out of the bottomless pit shall make war with them, and shall overcome them, and kill them. That is, when now, part of the holy City or inhabitants of the Christian world, acknowledging the horriblenesse of Gentilism, repenting of their Idolatries, and abominations and cleansing the Temple of God within themselves; the witnesses rejoicing should begin to put off their sackcloth, and to be freed from their daily mourning, notwithstanding they should not yet be wholly freed: that Roman sevenheaded Boast of the last time (of which Chap. 13.) chasing that the preaching of those mourners had so far prevailed, shall make war against them, overcome and kill them. The first of which concerning the mourning of the witnesses already begun to determine, • ath been continually performed from the beginning of the reformed Church until this present.

The other concerning war and slaughter I conjecture is yet to come. But our Brightman thought it already fulfilled, to wit, in the Smalcaldian war under the Emperor Charles the fifth. Others apply it to the late ruin of the Churches of Germany. And who would not much rather that so lamentable an accident to the Church were past, then to fear it to be yet to come? But the interpretation is not to be directed according to our wish. Yea rather the error will be with greater danger on that part then on the contrary. For the expectation of a future calamity conduceth more to piety, then an over-credulous security thereof, as if it were already past. There are two things which persuade me that this last destruction is yet to be feared. The first that those lamentable times of the Gentiles trampling underfoot the holy City, or Christian Religion, or the times of the forty two months, cannot be said to have fulfilled their period so long as the Beast shall reign: and therefore neither the Days of the Witnesses mourning in sackcloth, being of the same time and of the same age with them. Another because this destruction of the Witnesses is to be the next antecedent (as we shall hear afterwards) to the destruction and ruin of the great City, that is, Rome: which the course of the Phyals suffereth not to be so neet come; considering that we have not passed the fourth of them as yet (although we hope it is in agitation in the present Germane wars) as there it shall be taught. But that the ruin of the City belongeth to the fifth we shall show anon. Whose forerunner therefore that this destruction shall be which we have in hand, it is very probable; especially, since it is usual with Christ our Captain, to subdue his enemies and to reward his with victory, by the method of the Cross. Neither yet because this destruction is the last, and even yet to come, can anything be certainly determined, concerning the grievousness thereof above all w •• have gone before; for happily not so much in respect of the grievousness (certainly not of the long continuance) as that it should be for a sign of the mourning of the Witnesses then forthwith to be ended, and of the ruin of the City of Rome being at hand; therefore it alone of all the destructions wherewith the Beast should afflict the Saints, deserved a singular remembrance and description: even as indeed the environing of the inhabitants of Jerusalem by the Army of Cestius Gallus, a little before the • atall siege by Titus, was foretold for a sign of the sacking thereof then to approach and to be at the doors. For even as our Savior told his Apostles enquiring the signs of the time of the sacking thereof: When ye see Jerusalem besieged by an Army; then know that the desolation thereof draweth near: the like may be thought here to be meant of the sacking of Babylon; when ye shall see that three years and an half slaughter of the Witnesses, know ye that the desolation of the great City draweth near.

But the slaughter where with the Witnesses are foretold to be overcome by the Beast, I think is to be understood in the most general signification, wherein he comprehendeth death also metaphorically or analogica • lie so called. • or he is said to Dye in that sense, who being settled in any state whatsoever, whether Politique or • cclesiasticall or any other, ceaseth to be what he was. Whereupon also he killeth who punisheth any one with such a death. For so in the Sacred style to live, is all one as, to be, to die, not to be. In which understanding we are said to die to Satan and to sin, when for the time to come we cease to be their slaves; and to live unto Christ, when we begin to be his. And the reason of opposition doth altogether seem to require, that in what manner theresurrection of the Witnesses to life after the slaughter accomplished should be, such should be the slaughter it self: but that appeareth to be analogical, because no resurrection properly so called can be before the coming of Christ under the seventh Trumpet. But this cometh to pass while the sixth is in being.

The killing therefore of the Witnesses if we expound it according to such a rule of understanding, it will seem to be a molestation and dejection of them from the office and place which they a little while had gotten in the reformed Church, by the ef • icacie of their preaching; whether it be joined with corporal death, or otherwise: so that thenceforth they live not the prophetical life such as then they had lived nor exercise the functions thereof anymore. Whereby it must needs likewise come to pass that the pillars thereof being taken away, and the false Prophets of the Beast being again brought in instead of the Prophets of Christ, the whole polity of the reformed Church, as far as this shall happen, shall go to the ground: which whether it shall happen sooner or later, only he knoweth, in whose hands are times and opportunities.

In the mean time lest happily any one may be deceived, this is diligently to be observed: that this last war of the Beast, is not of the same kind with that which he had waged continually hitherunto against the company of the Saints (of which indeed in the history of the Beast it is said, Chap. 13.7. That it was given unto him to make w • rre with the Saints and to overcome them;) b • t altogether different. For wherefore should that be declared as peculiar to the last times of the Beast, which had been usual with him, if not from his infancy, yet at least from his perfection? therefore it is one kind of war, which the Beast waged universally against the Saints; another which in his last he shall wage with the Prophets, who had begun now to put off their sackcloth, and to end their prophetical mourning; that is, with the Bishops of the Church in the reformed part thereof: which is more manifest out of the divers event of either war; there • ur • lie with success, here very lamentable. For there the Beast •• tained power over every Tribe, Tongue and Nation, &c. But here he procureth to himself a sudden and fatal ruin, as is to be seen in the Text.

And their dead bodies (shall lie) in 〈 in non-Latin alphabet 〉 , the street of the great City, which spiritually is called Sod me and Egypt, where also their Lord was crucified.

That City surnamed great is Rome, so called, not so much for the quantity to look upon, as because she had been the Queen of other Cities; according to that of the Angel, Chap. 17. 18. The woman which thou sawest, is that great City which reigneth over the Kings of the Earth. As in like manner by the name of the great King (as God is called, Psal. 28. 2. and Matth, 5. 35. and which title did peculiarly comply in times past with the Kings of the Assyrians and Persians) is meant the King of Kings, who • ath authority over • there Kings. Whereupon throughout the whole Revelation whatsoever other name Rome is called by, either Babylon, or Harlot, it is always entitled the Great; as that Great Babylon, that great Whore. Add hereunto, that through the whole Revelation, that title is given to no City besides it, except at length, after the sacking of it, to that new Jerusalem, descending from heaven, in the light whereof afterward the Gentiles should walk. Which he that should think to be here meant, he certainly should have need of some Hellebore. For neither was Jerusalem in the age of John, nor is any other Jerusalem, ever to be the Great City, or head and Queen of other Cities of the world excepting it.

It is added which is spiritually called Sodom and Egypt: Egypt for the tyranny over the people of God, like the Egyptians tyranny: Sodom, for whoredom, to wit, spiritual. Now here (which let the Reader diligently mark) is the Key of the Allegory (of which sort more in this Book do occur). Whereby indeed the holy Ghost at once would intimate, that whatsoever in these visions is exhibited anywhere of the plagues of Egypt, or destruction of Sodom, all that is 〈 in non-Latin alphabet 〉 , that is, mystically to be interpreted; since that Rome, or the state of the Roman Empire, the subject of all those plagues, is mystical Sodom and Egypt. Now there fall out passages concerning the Egyptian plagues, in the d • scription of the Trumpets and Phyals, as also in this very history of the Witnesses; concerning the destruction of Sodom, in the judgment of the Beast, Chap. 19. 20. and 20. 10. the meaning of all which is to be opened by this Key. Hence also it may be demonstrated, that the subject of the Trumpets is the Roman dominion. Because some of theirs are Egyptian plagues, and upon what should Egyptian plagues be inflicted but upon Egypt? and this is Rome by the authority of the holy Ghost.

So concerning the great City the matter is plain. But what that 〈 in non-Latin alphabet 〉 of the City may be, whereof here is mention, is not so easy to be known. Surely for a street or for that which in Latin we call platea, or a market place, or any other place within the City it seemeth it cannot be taken; and that for the reasons following.

1. For, first the Lord Christ who is said to be crucified in this 〈 in non-Latin alphabet 〉 , was crucified neither in any street or market place, or court of the City of Rome nor of Jerusalem; but without the gate of the one, (Heb. 13.12.) and only within the Province of the other, by Pilate the Governor. Therefore 〈 in non-Latin alphabet 〉 , is not any street, or broader way within the walls of either City, but a place without the City.

2. It is very like that 〈 in non-Latin alphabet 〉 put in the singular number doth note out something of that sort or kind, whereof there is but one in a City, not more. But there are more streets then one in every City, at lest in a famous City.

3. It is to be thought that the bodies of the Witnesses lie • there, where they be overcome in battle. But it is not the custom for Armies to encounter within the walls of a City; but if not in the enemies land, at least in the Region and Provinces subject to the City.

4. Whose slain karcases might be openly beheld for three days and an half by people, kindreds, tongues, and Nations, and care taken that they should not be buried; these lay not in any street or broad way of a great City, but either seem to have been dispersed, or carried about through the Provinces: to w ^ch therefore the signification of 〈 in non-Latin alphabet 〉 ought to be applied. And if any shall say, that the Army of the Beast whereby the Witnesses are discomfited and slain is compact out of several people and tongues, and therefore they could easily behold the dead bodies of those whom they had slain: we must have recourse to the former Argument; that such Armies use not to meet within the walls of a City. For at any hand the thing is to be so expounded, especially where no reason of an allegory can be pretended, that no absurdity be committed against the literal sense.

What else therefore sha • l we say here, but that by the name of 〈 in non-Latin alphabet 〉 , is signified the whole Region and Territory subject to the dominion of the City; and that that signification was drawn even from the Hebrew 〈 in non-Latin alphabet 〉 . to which it often answereth in the Septuagint Translation? to wit, after the manner and use of the Septuagint who in translating of an Hebrew word of many significations, are wont to use a Greek word which properly answereth it but in one sense, to express the force of it in another sense, as by many examples may be proved if here it had been pertinent. And now 〈 in non-Latin alphabet 〉 with the Hebrews signifieth, whatsoever is altogether without the house, whether without buildings, as streets and ways in Cities, or without the City, as 〈 in non-Latin alphabet 〉 , a Region or ground lying about it. Surely Job 5. 10. where in the Hebrew it is 〈 in non-Latin alphabet 〉 upon the fields, the Chaldee rendereth it: who giveth rain upon the face of the earth, and sendeth waters upon the face of the province or region of the people: or from the notion of breadth, as though it were the same as 〈 in non-Latin alphabet 〉 , Isaiah 8. 8. And the stretching out of his wings (that is of the Assyrian) shall fill the breadth of thy Land, O Immanuel. And Revel. 20, 9. concerning Gog and Magog, 〈 in non-Latin alphabet 〉 . They went up on the breadth of the earth, and compassed—the beloved Citi • . For hither it tendeth, that 〈 in non-Latin alphabet 〉 which is the other word which the Seventie translate 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 which signifieth breadth or 〈 in non-Latin alphabet 〉 , have all one and the same letters, and both of them by the Chaldeans are expressed by the same word 〈 in non-Latin alphabet 〉 Or, to conclude, by the notion of breadth, which is proper to the word 〈 in non-Latin alphabet 〉 , the holy Ghost would intimate the largeness of the dominion of that great City, wherein it hath, and at this day doth exceed all other Cities: as if 〈 in non-Latin alphabet 〉 had been put for 〈 in non-Latin alphabet 〉 , &c. Surely the word 〈 in non-Latin alphabet 〉 is an adjective put Substantively, and thereupon some what ought to be understood; and truly one thing and another may be, to explain the signification thereof: neither know I whether that signification of a street may at all be found among the ancient Greek Writers.

And now, to whom this interpretation shall approve it self, to him it cannot be obscure anymore; either why Christ is said to be crucified in 〈 in non-Latin alphabet 〉 of the City of Rome, or where the dead bodies of the slain Witnesses are to be cast forth; to wit, not in the City of Rome, but within the Roman dominion. Truly I know very many of ours that may come to the same end, do understand here by the name of the City the whole dominion of the City. But then I pray you what shall 〈 in non-Latin alphabet 〉 be? for (according to this interpretation) it can be neither of those two things of which it must of necessity be the one, to wit, either the Roman dominion, or else some province thereof. Not the dominion, as which is expressed already in the name of the City it self; not any province, because a great City may have many such, but 〈 in non-Latin alphabet 〉 meaneth something that is one and singular being put in the singular number. But it shall suffice to have noted these things of 〈 in non-Latin alphabet 〉 , the street of the great City. Let us now proceed to the rest.

And (the men) of the kindreds and people, and nations, shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. Or, and there shall be of kindreds and people, and nations which shall see their dead bodies, &c.

Whether this be to be taken for a part of cruelty, or benefit, it is doubtful; nor is it to be determined but by the fulfilling of the prophesy. For it may be taken either as proceeding from enemies, adding this disgrace to the great slaughter which they had made, the denial of burial to the dead bodies of the slain: or as from friends and favorers of the Witnesses, to wit, by this means providing for them as it were by and by to rise again. For howsoever it was otherwise a part of a great cruelty, not to bury the dead, and to be cast out unburied was esteemed, especially among the Ieues for an exceeding ignominy: yet those which were so slain that they were not plainly in despair, but that they might be restored to life again, it is to be accounted a benefit to hinder them a little while from close burial. If we must hold the first to be determined; by this Type seemeth to be intimated some note of Infamie or Ignominy wherewith all the followers of the Beast not contented to have slain the Witnesses, will moreover punish them. If the latter; some rescue from the reformed people, for fear of whom, as being in multitude the greatest part by far, and therefore the wound being yet fresh and things not as yet settled, not to be provoked to desperation without danger; or at least by secret means and favor, it should come to pass, that the Witnesses should not be so dealt with, that there were no hope of reviving. Achmetes out of the learning of the Indians Apotel. 130 If any in his sleep shall seem to himself to be buried, that burial tendeth to the full certainty of his ruin: If he shall seem to see some defect of things pertaining to his burial, that defect is referred to hope. If thou now inquire whether anything in the Text appear, which inclineth more to this interpretation then the other? I truly should draw this for an Argument of this matter, that since here he declareth the subject in manner and words different from that when he speaketh of enemies in the verse following; he would not have the same to be understood here as there, but divers; there certainly enemies, but here friends of the Witnesses. For of the enemies in the verse following rejoicing and sending gifts one to another, he saith, 〈 in non-Latin alphabet 〉 . And they that dwell upon the earth. But of those that will not suffer the dead bodies of the Witnesses to be put into graves, 〈 in non-Latin alphabet 〉 , of the people, and kindreds, and tongues, and nations, partitively, as if he would note some certain ones of a divers disposition from the rest. Let the Reader judge.

Three days and an half.

That is, as it seemeth three year and an half. For those things that are foretold to be done then, do argue, that they cannot be understood of days in proper sense. For can any man believe, that the small space of three days and an half is sufficient, either for spreading the fame of the death of the Witnesses, or for the sending of messengers with gifts to and fro among the Nations? Nay, it were not indeed sufficient for the providing of them. Add hereunto that the half of a day properly so taken, or twelve hours, were altogether unfit for determining of such acts. For such matters are not wont to be observed by hours, but by months, at least by whole days. In the mean time it is to be observed that the time here is computed, not of the killing of the Witnesses, but wherein they lay dead and without life, now after they were slain. But how long the war it self shall last, and how long time shall be given for the killing of the Prophets, nothing but the fulfilling of the prophesy will teach.

And they that dwell upon the earth shall re • oyce over them, and shall be glad, and shall send gifts one to another, because these two Prophe • s tormented them that dwelt on the earth.

Concerning the manner of sending gifts in a public joy or in great gladness; See Esther 9. 19. 22.

But after three days and an half, the spirit of life from God entered into them, and they stood upon their feet, and great fear fell upon them, which saw them.

Such as the death of the Witnesses was, such shall be their raising up or resurrection from the dead; to wit, a restitution to their former estate; and that not so much by any human power or aid, as the finger of God, who is wonderful in his works. For (these words) the spirit of life from God entered into them, intimateth this. Achmetes apotelesm. 6. and 7. out of the learning of the Egyptians and Persians. If any shall seem to see in a dream the raising of the dead, that matter signifieth the delivery of those that be bound and an end of wars. Apot. 7. a freedom from calamities. You may see, Ezek. chap. 37.

And they heard a great voice from heaven saying unto them, Come up hither, and they ascended up to heaven by a cloud (or in a cloud) and their enemies beheld them.

The witnesses shall not only be restored to their place and former station, but shall be even advanced into some more excellent degree of honor and power. For to be carried in a cloud, and to ascend into heaven, doth signify that. See Dan. 7.13. Isaiah 14. 13. and 19. Whereupon in the declarations of dreams, which Apomasar or Achmetes that Arabian whom I have so often cited, hath gathered out of the ancient monuments of the Egyptians and Fersians it is read, if a King shall seem to himself to have sitten in the clouds, and to be carried whither soever he would, the Barbarian enemies shall become his servants, over whom he shall reign with authority. A • so, if a King shall seem to himself as it were to have • lowen to heaven where the stars should be, he shall obtain eminency and fame above other Kings. Likewise, if a King being ascended up shall seem to himself, to be set in heaven, he shall reduce a country greater then that which he possesseth under his power, Apotel. 162. and 164. These things I bring in to this purpose, that I may show that this parable was used in that meaning which I say by the Prophets of God according to the custom of the East. The ministry therefore of the witnesses sha • l not be despicable as before, neither shall they be reckoned among the abject and contemptible sort of men. So that that which our Savior said of himself, Luk. 24. 26. Did it not behoove Christ to suffer these things and (afterward) to enter into his glory? shall be effectually verified also in his Prophets. And who knoweth whether or no the reformed Church shall be worthily punished for the reproach offered Christ in this behalf, by the taking away of the witnesses for a time; because they reverenced them not according to the dignity of their embassage, while they enjoyed them. It is too well known what offense the reformed Churches commit in this behalf: and that while the Prophets of Christ mightily bestirred themselves in reforming of the Church of God, others in the mean while disgraced that most sacred work, by pillaging and interverting the maintenance thereof; not leaving in some places so much as food (to the great disgrace of true Religion) whereby the Ministers thereof might be honestly sustained and according to the dignity of their calling; much less that anything should abound which they might set aside for the enlarging of the reformation, the necessities of the holy war, the relief of afflicted brethren, and other pious uses. Was not that praevarication of this kind, for which the Jewish Temple was given to Antiochus Epiphanes to be profaned, and the Religion of the true God likewise to be trodden down for the space of three years? An Hoast (saith Daniel) shall be given to him against the daily sacrifice by reason of transgression, and it shall cast down the truth to the ground, and shall do it and prosper. Chap. 8. 12. See also the history in the second book of the Maccabees from the beginning of the third Chapter to the Saint and Judge. But I will touch upon this sore no more. This only I will add. Happily this increase of honor and power shall happen to the witnesses after their resurrection by the command of the Supreme Magistrate (which seemeth to be that voice from heaven) as in recompense of that infamy and ignominy, wherewith the followers of the Beast did punish them being dead; if so be that were signified by that prohibition of burial.

And the same hour there was a great earth-quake and the tenth part of the city to (wit that great one) fell, and there were slain in the earth-quake seven thousand names of men.

At what time the Witnesses or Prophets returned to life and ascended into heaven, there was a great earth-quake, that is, a great commotion of the Nations, and alteration of Politique affairs; whereby indeed a way is opened for the Witnesses, and power given them of reviving, with so great increase of dignity and authority. In that stir of Nations 〈 in non-Latin alphabet 〉 the tenth part of the city is overthrown, and there are killed seven thousand names of men. Of which words, that as far as may be possible in a future thing, we may attain the nearest meaning to the truth, two things are by us to be premised and proved. First, since there is no fall of the decaying Beast but is contained in some of the phyalls, therefore the sam • destruction of the Beast is here described which belongeth to the pouring out of the fifth phyall. For proof, there is the same subject of the plague in both; there, the seat or throne of the Beast, here that Great City. For that that Great City, to wit Rome, is the seat of the Beast, is so evident, that there needeth no proof. Further it is confirmed; because the destruction which is here described, doth so nearly go before the utter abolishing of the Beast at the seventh trumpet, that nothing is shown to have come between but the departure of the second woe. And now the utter abolishing of the Beast is the work of the last phyall; the departure of the second woe or of that plague from Euphrates, is of the sixth phyall. Therefore the destruction of the great City which next preventeth that departure, falleth into the fifth phyall. The other thing by us to be premised, is, that the fall of the great City, is the very same destruction of Babylon which is sung, Chap. 18. It is proved, because it is certain out of the same Chapter, that that destruction of Babylon or of the City of Rome, was to go before the full destruction of the Beast, and the Imperial Rain of Christ to be begun with, the seventh trumpet. But now the destruction of the same City which is here declared, doth so nearly go before that same kingdom, that the spirit, presently passeth to that kingdom, and the description of the seventh trumpet, without mentioning any other destruction besides. It must needs therefore be that the same destruction of that City is described in both. For who can be persuaded to think that the holy Ghost should altogether let slip that great destruction, interposing the mention of some less destruction, and with it no way to be compared.

These things being thus, it followeth, that the interpretation of this place is to be directed by the rule thereof, and as it were to be tried by the same touchstone; and so such a meaning of these words to be sought, as may agree with the description of that destruction of Babylon. Which how it may be done let us now see. Philippus Nicolas a Divine of the Augustine Confession, a learned and acute man, thinketh that by 〈 in non-Latin alphabet 〉 is understood the Decharchie of the City, or the ten kingdoms subject to the dominion thereof, which forsooth in this stir of the Nations, should fall away from Rome, to the Empire whereof they had been subject so many years, not obeying the command thereof anymore. To wit, the very same which is in another place said, The ten Kings which had delivered over their power to the Beast, then when the word of God shall be fulfilled, shall hate the Whore, shall make her desolate and naked, shall eat her flesh and burn her with fire. But such understanding of the word • EKATON howsoever it first offered it self even to me, thinking of the meaning of this place, and by reason of the concinnitie of the matter it self did like me very much: yet afterwards considering it better, it seemed somewhat harsh and unusual; that I fear it will not easily be approved, by those who desire a plain and genuine interpretation.

I seek therefore another interpretation. And first it cometh into my mind, that 〈 in non-Latin alphabet 〉 , is happily a name of tribute; either of that which the Pope receiveth out of the whole kingdom of the Beast, or of that which the City it self receiveth out of her large possessions by right of Lordship. That tenth of the City shall fall in that great commotion of affairs, that is, shall cease; and thereby is intimated, that the principality of the City shall be utterly extinguished; to wit, deprived of the ground allotted for her patrimony (and the Pope thence driven by force) loosing the prerogative and dominion, which she was wont to have over Cities and People far and wide; when, that Prerogative and Dominion which she had gotten, shall continue no longer; to wit, the Metropolis of the Kingdom of the Beast, or Seat of the false Prophet. For it is known, that tribute is the Symbole of Dominion, and by that name the most Provinces, under the Empire of ancient Rome paid yearly the tenth part of all their fruits. Which that it was usual also in the Eastern kingdoms, may be proved as well out of 1. Macca • . 10. 31. and 11. 35. as also out of that brief of all the power of a King, 1 Sam. 8. (but take heed thou take not that which is said there of tithes to be meant of sacred tithes, they were the Kings, and used to be paid to Kings as to God's Vicegerents:) which also Aristotle confirmeth in the second Book of his Economics. Therefore it ought not to seem strange if any man should here affirm, that by the name of tenth a kind so commonly used, there may be meant any kind of tribute in general belonging to the City. But there is no need to come to that, since in Italy that manner of tribute hath not yet worn out of use, and furthermore the Pope of Rome, in his Ecclesiastical Empire now long since hath imitated the same: by exacting yearly the tenth part of all Ecclesiastical Benefices. But one thing hindereth this interpretation, namely, that then it should rather have been said 〈 in non-Latin alphabet 〉 then 〈 in non-Latin alphabet 〉 . Furthermore, the word 〈 in non-Latin alphabet 〉 , fell, (whereby it must needs be that some effect agreeable to an earthquake is signified) is not pliant enough to such interpretation. Yea, if it could stand, yet it should seem to express the ruin of Babylon (wherewith we presuppose it to be the same) too obscurely and weakly and not answerably to so great a ruin.

At length therefore, until someone shall inform something more certainly and more agreeable to the Text; I fall to this, that I conceive by 〈 in non-Latin alphabet 〉 the tenth part of the City, is understood truly a part of the City, but not any part of the City as it is at this day, but the whole; I say the whole Pontificiall Rome, which is the tenth part of that ancient Rome. Which that it is so, and that it is not at this day more then a tenth part of that old Rome such as it was in John's age, may be perceived by the demonstration following.

For true • lie Lipsius affirmeth, that old Rome such as it was in John's age, as touching the form, was in a manner round, but not exactly; that the Semidiameter thereof, from the golden pillar standing in the head of the Market place of Rome to the utmost of the buildings was reckoned for seven miles to conclude that the compass of it was forty two miles. Since therefore it was not exactly round, for the measuring of the plot thereof let us lessen the Semidiameter one mile (to wit, so much as in a six angled figure should be lessoned in the side for the Perpendicular line) there will be six which multiplied with 21. the half of the circumference, it will give the plot of the City to be 12 • .

But now the present or Pontificiall Rome hath not in compass but thirteen or fifteen miles, as they know saith Lypsius, who have measured it; the form as may be seen by the plot thereof next to a four-square, somewhat long as it were in a double proportion. For the measuring of which therefore, let there be placed a draught of parallel lines right angled, whose perimeter may be fifteen, the longitude double to the latitude, such doubtless as will be out of the sides 2½ and 5, which being multiplied between themselves, a plot 12½ will be the product. Now the number 126 doth comprehend the number 12½ ten times. Therefore the later plot is of the former, and consequently Rome at this day of that ancient Rome, the tenth part, which was to be demonstrated. Who so is not so well accustomed to this manner of demonstration let him use the judgment of his eyes in the following plots.

We cannot certainly here examine all things exactly; but it is wonderful that that which we are able is so agreeable. I define the circuit of the City at this day by the walls wherewith now it is compassed: for without, contrary to that of old, it is not at this day inhabited, but the whole, how great soever it is, is enclosed with walls, and walls w ^ch the Popes Hadrianus the first and Leo the fourth as it were by fatal instinct made the utmost bound thereof, being now become the Seat as it were of the Pontificiall kingdom, for so Blondus delivereth, that the walls which are now extant were built by Hadrian 1, by gathering 100000 crounes out of Thuscia. Those afterward, as it is known out of others, Leo 4 either repaired or finished about the year of our Lord 850 and by adding that part which is beyond the river or built by Leo, made up the City in that form and circuit wherein it is now seen. And although it hath much of the space enclosed within the walls void and not inhabited, yet since walls are to be reckoned amongst the chief works of the City, the City itself cannot be thought lesser then the walls: larger indeed it might be, if it were (as in times past that old one was) extended every way without the walls with continued buildings.

That I may now at length make an end, the sum cometh to this; the holy Ghost would say or intimate this, that so much of the great City, as had remained to this earthquake, was at that time ruined, to wit, 〈 in non-Latin alphabet 〉 the tenth part of the City, neither was there anymore to be standing at that time. Nine parts many ages before were to fall, and truly we see they are fallen; partly by destructions and ruins, which the Barbarians so many times brought upon it, partly decaying with overmuch oldness, partly also (as at the fourth trumpet we have shown) thrown down with thunderbolts: the Tenth was reserved by destine for the Pope of Rome, which was to be ordained head of the new Empire, and mother of the Christian harlots. This by that earthquake which shall be joined with the rising of the witnesses shall be utterly demolished.

Yet notwithstanding happily it was not necessary that we should interpret the speech of the holy Ghost concerning the tenth part of the City so strictly as we have done, according to Geometrical rules: it would have been sufficient, if, as in times past when • andling the destruction of the Jewish people he said by Isaiah, the tenth thereof shall be reserved, and shall return into their land: so here we may understand, not so exactly the tenth, as some least part, as it were the tenth, of that ancient largeness of the City of Rome, should remain for the seat and last destruction of this Beast.

It is added: and in the earthquake were slain seven thousand names of men.

Here if by names of men we understand heads of men, or several men: the number seemeth over slender, and not agreeable to the greatness of the destruction which other where the holy Ghost intimateth. For shall not the number of the slain be far greater, in the destruction of Babylon, then seven thousand men? And is it likely that the pouring out of the fifth phyall upon the throne of the Beast, should pass away with so small a slaughter of men? That this scruple may by some means be satisfied; First, it is to be observed, that by the name of the City here is understood, not citizens and inhabitants, but buildings and walls, that is, the royal Seat of the Beast: and so a double ruin of Babylon is described in these prophesies: First, of Babylon taken for the royal City of the Beast, to wit, the City of Rome, at the fifth phyall: Again, of Babylon taken for the Citizens or State of Rome; which doubtless the Pope with the Senate of Scarlet Cardinals & the other company of Citizens, especially Ecclesiastical do make. Who, Rome being destroyed and burnt, betake themselves to dwell elsewhere, to be reserved for the last phyall. At the pouring whereof it is said above other destructions of any Land, Nations, and Cities, in that greatest earthquake of all which ever have been, even that Babylon the great came in remembrance before God, to give unto her the cup of the fierceness of his wrath: when as notwithstanding that burning and overthrow of Babylon, which is described in the 18. and 19. Chapters, doth altogether prevent the full destruction of the Beast and false Prophet, as in the text there is manifest. I know some do otherwise untie this knot, saying that Babylon which is mentioned at the last phyall, is Constantinople, the Metropolis of the Turks: but they shall never persuade me, that the holy Ghost in the first and chiefest representation of all used so notable an * Homonymia, and to understand two, not always only one and the same Babylon, though in a double respe • t. That we may come therefore to the purpose. It may happily come to pass, that the former destruction of Babylon, that is, the ruin and overthrow of the City of Rome, is to be acted without any cruel, much less total putting to death of the Citizens. And although the smoke thereof shall ascend evermore, that is, she shall be wholly turned into ashes, and made even with the ground, never after to be inhabited; yet notwithstanding a great part of the Citizens shall escape out of the destruction of the City; either because they shall betake themselves to flight in time, or for some other cause, which the event will manifest.

And this is one way, whereby the scruple concerning the oversmall number of the slain may be satisfied. Another is if we say that by 〈 in non-Latin alphabet 〉 names of men, happily is meant 〈 in non-Latin alphabet 〉 , men of name, for such Hypallage is not unusual in the Scripture, that in the government of Nounes, that that Nowne which is instead of the Epithite should go before the other. The places of Scripture following witness this, Lev. 5. 15. 〈 in non-Latin alphabet 〉 the silver of shekels for shekels of silver, or silver shekels. And verse. 3. of the same, and Chap. 7. 21. 〈 in non-Latin alphabet 〉 the uncleanness of a man, for a man of uncleanness, that is unclean, Rom. 9. 31. 〈 in non-Latin alphabet 〉 , the law of righteousness; for the righteousness of the Law, and Ephes. 2. 7. 〈 in non-Latin alphabet 〉 , the riches of his grace for his rich grace, and the like. And a name is familiar almost in all tongues for renown, especially in the holy tongue; wherein 〈 in non-Latin alphabet 〉 men of name, are men of renown, children 〈 in non-Latin alphabet 〉 without name (Job 30. 8.) are 〈 in non-Latin alphabet 〉 , ignoble, or base; in the Chaldee, Idiots. Whence Beza in his annotations upon Ephes. 1. 21. and Philip. 2. 9. concerning the exaltation of Christ above every name; as also Heb. 1. 4. taketh Name in the signification of dignity and 〈 in non-Latin alphabet 〉 , worth. Such interpretation if we follow (neither do I see what should oppose it) the name of men shall be 〈 in non-Latin alphabet 〉 , dignities of men; 〈 in non-Latin alphabet 〉 , men of name, famous men and excelling in dignity; of whom there shall be ruined in this commotion of affairs and nations about seven thousand (and what if of the order of the false Prophets which they call the Clergy?) yet I think the number of seven thousand is so to be defined, that a few more or less after the manner of the Scripture may be understood. Of the common people what number shall fall in this war, was to no purpose to mention, since that might be conjectured by the destruction of the famous ones, neither would the holy Ghost descend to reckon the off-scum in the account of the slain.

But yet another interpretation may be given, that there is no need to interpret it of men by polle: to wit, if we interpret the names of men, Companies and Societies of men, used to be called by their proper names no less then men in particular, as are Cities, Incorporations, Parishes, Boroughs, Covents, and the like titles of human Companies. For these what other thing are they, if we would consider the matter, then 〈 in non-Latin alphabet 〉 , names of men; for so the polity of the Th • bans is called by Eschynes 〈 in non-Latin alphabet 〉 , and the Roman name is put for the Romans. What therefore if in this commotion of the nations seven thousand of these titles of human Societies, whatsoever they be; whether in the City of Rome, or in the state of the Church as they call it, be to be killed? that is, subdued, by the adverse power, which the Scripture is wont to call killing? But we ought not rashly to determine of a future thing, since the Commentary of a Prophesy is the event of the things foretold. Notwithstanding to this end I have produced these things, that it may appear that the interpretation is much more free here, as touching the words, then happily is commonly accounted: when as the use of the Scripture doth not tie the word Name to someone and certain signification. Neither can 〈 in non-Latin alphabet 〉 joined together be anywhere found, but in the place we have in hand; neither 〈 in non-Latin alphabet 〉 simply for men by polle, but twice only, Act. 1 15. Revel. 3.4. Other where it is used sometimes in one sometimes in another signification. It remaineth.

And the rest were afraid, and gave glory to the God of Heaven.

To wit, by their astonishment wherein even unwillingly and unthankfully they acknowledge his hand. For to acknowledge the wisdom, goodness, and power of God by what token soever, is to give glory to God. Even as they who being taken with the manner by God confess their sins, and are said to give glory to God, as Achan. It followeth:

The second woe is past, and behold the third w • e cometh quickly.

The meaning is that that great earthquake is to continue till the end of the second Woe or the sixth Trumpet; and together with it the mourning Prophesy of the Witnesses is at length to be finished. For truly after so great a victory over the followers of the Beast, and their ascending into the heaven of authority and honor, they shall put on sackcloth no more. But now if the second Woe, or the plague of the sixth Trumpet, be that overflowing of the Turks from Euphrates into the Roman Empire now long since, as there we have interpreted: it can scarcely be, but that this departure of the same plague, is that drying up of the water of Euphrates to come to pass at the pouring out of the fifth phyall, whereby the way is prepared for the Kings of the East to come, Chap. 16. 12.

At which coming of the Kings of the East (lest a gap be left otherwise between either Trumpet) the seventh Trumpet seemeth to begin; and so that wonderful preparation of the Dragon, Beast, and false Prophet, for the war to be waged in Armageddon (there verse. 13, 14. together with the event thereof at the last phyall (verse. 17, &c.) ought to be placed in the beginning of the same seventh Trumpet. And surely it seemeth to be very meet, that the preparation to war, do pertain to the same Trumpet to which the war it self pertaineth.

But out of this a doubt ariseth, which requireth satisfaction, and therefore not to be passed in silence. For since there is the same term of forty two months of the Beast, as is of one thousand two hundred and sixty days of the mourning of the Witnesses; and since those days of the mourning of the Witnesses are ended at the departure of the plague of the sixth Trumpet, or second Woe; it may be demanded not unfitly, wherefore the months of the Beast should not be further reckoned, since after that term no little of the Beast yet remaineth, being not to be abolished, before the seventh Trumpet is begun.

It may be answered, that this cometh to pass either because then the conversion of Israel and as it were a new Kingdom beginneth (for they are called the Kings from the rising of the Sun) or because in the continuance of the Beast, consideration is had especially to the Empire of the City of Rome; but that great City the royal seat of the Beast in this earthquake is taken and overthrown: even so far, that from thenceforth the Beast shall as it were, change his form, since being driven so from his Metropolis, it can no more be accounted for a Kingdom of seven hills, (which is the other signification of the seven heads thereof).

There is moreover in the Text, concerning the sound of the seventh Trumpet, and the Imperial reign of Christ in that great day of Judgment: the interpretation whereof we will put off to the end of the book, that we may there at once set forth all the prophesies appertaining thereunto.

The meaning of the red seven headed Dragon contending with Michael about the child birth.

The first vision of the open book, which we handled Chap. 11. went through the whole course of the Revelation from the beginning to the end, and that, as elsewhere we have touched, to show the conextion of the same with the Seals and Trumpets. Now the other prophesies of the same time and Ecclesiastical affairs, come to be knit to that vision, to the making up of the body of the open book, among which

The battle of the seven headed red Dragon with Michael, doth comprehend the same space of Ecclesiastical affairs with the measured Court: wherein truly the Roman Empire worshipping the Dragon tyrannized with lamentable persecutions against the Church in travail with child, laboring to bring forth Christ to be King in the Roman Empire, and at least three hundred years made war against the Spirit of Christ mightily working in his servants. But the woman at last after many sorrows cuttings and slaughters in child-birth, brought forth the King even Christ such as she travelled with, to rule the Nations with an iron Rod, and the Dragon being thrown down from his Roman throne, salvation and strength, and the Kingdom of our God, and the power of his Christ was brought into the Empire.

The sum of the whole matter being premised for perspecuity, let us come to the exposition of the Text particularly.

And there appeared, saith he, a great wonder in Heaven.

WHither indeed John was called in the beginning to behold, & where he had beheld all the former visions. Neither do I think another sense is to be sought of this circumstance. For it is manifest even out of the end of the foregoing Chapter, that John hitherto looked towards heaven.

A woman clothed with the Sun, and the Moon under her feet, and upon her head a crown of twelve stars.

Truly a most beautiful image and representation of the Primitive childebearing Church; to wit, shining round about by the faith of Christ the Sun of righteousness treading under feet the rudiments of the world (whether Legal shadows, or darkness of Gentile superstition) and to conclude glorious with the ensigns of the Apostolic offspring.

Most men would have the Moon to be a symbol of earthly and mutable things, which the Church of Christ contemneth as below her self, which although it be true; yet nowhere, as I take it, in the whole Scripture, is the Moon noted by this property. But the interpretation of prophetical Symboles, is not easily to be attained other-where, then from those properties which the Scripture some-where doth warrant. And now this is certain, that the most feasts, wherein typical worship was celebrated by sacrifices, were ordered according to the motion of the Moon; as the new Moon, the Paschal, Pentecost, the Feast of Tabernacles; yea the account of the whole Ecclesiastical year depended upon the motion thereof; to which happily belongeth that Psalm 104 19. He made the Moon 〈 in non-Latin alphabet 〉 that is, 〈 in non-Latin alphabet 〉 for festival seasons. Why therefore may not the Symbole of the Moon be referred to the Mosaical worship? which doubtless the Church by the revealing of Christ, discerneth as it were prostrate, and put under her feet: according to that of the Apostle to the Colossians, Chap. 2. 14. affirming Christ to have blotted out the hand-writing of Ordinances which was against us, and nailing it to his Cross to have taken it out of the way.

Furthermore, since God is said to have created the Sun the greater light to rule the day; but the Moon the lesser light to rule the night: Why may not the Symbole of the Moon having rule over the night signify the power of darkness, or the tronpe of darkness, that is, the worshipping of Satan and of his spirits in idols? So truly that the whole matter may be transferred to Baptism, whereby the Church being to be illuminated, and to put on Christ, trampleth under feet the worshipping of Idols, of Satan, and his Angels, by the renouncing of their • ervices and pomps. For all these things did that old short form of renunciation plainly contain; and furthermore they that were to make abjuration did turn themselves towards the West, as it were to the climate of heaven whence night cometh; as on the contrary, being to make profession of their faith in Christ and the true God three in one, they turned themselves towards the East, as it were the Clymate whence the Sun by expelling the darkness reduceth the day. Dyonis Areop. de Hierarch. Eccles. c. 2. Cyril. Hierosol. Cateches. 1. mystagog. Gregor. Naz. Orat. 40. Hieron. upon Chap. 6. of Amos. Ambrose. de • is qui mysteri • s initiantur: c. 2. Moreover with respect to the same image or representation (as before also is observed) the continuance of Christian Apostasy or of Christianism defiled with Idols, is defined by months according to the motion of the Moon; but of the woman and the Witnesses persevering in the • aith of Christ, by years and days, according to the motion of the Sun. Yet to whether interpretation I should rather incline, I am doubtful, and whether to one of the two only, or to both. Surely the Apostle to the Galatians, Chap. 4.3. seemeth to call both of them, as well the Mosaical paedagogie, as the worship of the Idols of the Gentiles promiscuously the elements of the w • rld; the Church of Christ glorieth that both are put under her feet. Let the Reader use his judgment.

And she being with child, cried travelling in birth and was in pain to be delivered.

The Church as universally and seperately considered as an Idea, is a Mother: but as she is considered in relation to the several persons which are continually begotten in her, she hath an offspring, which she is said to travel with and bring forth to God. This in the Prophets is so familiar, that concerning that, there is no need to add one word. You may see Ezek. Chap. 16. unto verse. 21. likewise Chap. 23. verse. 4. Isaiah Chap. 54. Hosea Chap. 2. verse. 4, 5. The Allegory therefore in this part is not to be wrested by any man's importunity, to wit, that he separate the Mother from her off •• ing, which yet otherwise may grow together into one and the same Church. Kimchi upon Hosea 2. verse. 3, 3. The Synagogue or Congregation is compared to a Mother 〈 in non-Latin alphabet 〉 by way of universality; but 〈 in non-Latin alphabet 〉 in respect of particulars to children.

But these 〈 in non-Latin alphabet 〉 , pangs and torments, by reason of which the woman in travel cried, were those grievous persecutions which the Primitive Church suffered in bringing forth. For it is plain that tribulations and adversity are likened to the sorrows of child bearing. Whence those words of Esa. Chap. 66. 7. Before she travelled she brought forth; before her pain came she was delivered of a man child. The Chaldee paraphraseth. Before tribulation come upon her, she shall be redeemed; before great fear come upon her as the sorrows of a woman in travel, her King that is the Messiah shall be revealed. But Jeremiah Chap. 30. verse. 6, 7. • e interpreteth this representation, Ask ye, saith he, and see whether a man doth travel with child. Wherefore do I see every man with his hands on his loins, as a woman in travel? and all faces are turned into paleness? Alas for that day is great, so that none is like it, it is even the time of Jacob's trouble, but he shall be saved out of it. See also what our Savior calleth 〈 in non-Latin alphabet 〉 , Matth. 24. 8.9. Mark. 13. 8. 〈 in non-Latin alphabet 〉 , these are the beginning of sorrows, &c.

And there appeared another wonder in heaven, for behold, a great red Dragon having seven heads and ten horns, and seven crowns upon his heads.

And his tail drew the third part of the Stars of heaven and did cast them to the earth.

A wonder or representation of the Empire of Rome Heathen worshipping the Dragon; whose marks are every were seven heads, and ten horns: seven heads indeed, as well for the seven hills upon which the City was built, as also for the seven sorts of • overnours who were successively to govern that Citi • : the ten horns for the ten Kingdoms which were to arise in the time of the last head to which they gr • w; which interpretation is not mine, but the Angels, Chap. 17. where the more proper place will be to handle these things if anything be to be added. In the mean time another Character of the Roman Empire is added to these, whereas it is said, he drew the third part of the stars of heaven with his tail, and did cast th •• to the earth; that is, he subjected the third part of the Princes and Rulers of the world to his Empire. For even so much, to wit, the third part of the known world in John's age, the Dominion of Rome did comprehend within its limits. But a tail out of the learning of the Indians with Achmetes signifieth the attendants and train of authority, Apot. 152. but what more the tail of a Serpent intimateth, shall anon be seen. And these truly were the Characters of the Roman Empire generally; but th • effigies of a Dragon doth more-over point out the worshipper of the Dragon and the enemy of the Seed of the woman in special, that is, Rome heathen enemy to Christian • tie; and since he is red also, this noteth that he is terrible and red with the blood of the Saints. Moreover, the type of the Dragon seemeth to have reference to Pharaoh, the cruel and malignant enemy of the old Synagogue bearing children in Egypt, in like manner as the Roman Dragon was of the Christian Church bringing forth her children. For even he likewise, for the same cause is represented by a Dragon, Psal. 74. 13, 14. Tho • didst divide the Sea by thy streng • h; thou brakest the heads of the Dragons, (that is of the Egyptians) in the waters. Thou brakest in pieces the heads of Leviathan (the Chaldee of Pharaoh) thou gavest him to be meat to the people inhabiting in the wilderness, Isaiah 51. 9. Awake, Awake thou, put on strength, oh arm of the Lord, Awake thou as in the ancient days, as in the generations of old. Art thou not that arm of old that hath cut in sunder the pride of Egypt and wounded the Dragon? So Ezek. 29.3. Pharaoh King of Egypt the great Dragon? In all these places in Hebrew it is 〈 in non-Latin alphabet 〉 which word the Seventie, Symmachus • and Jerome do translate Dragon, and truly the Syriaque interpreter calleth the Dragon in the Revelation always by that name. The Arabian tongue saith Drusius is to confirm it, wherein a Dragon is called Thennin. And Exod. 7.10. And Aaron cast down his rod before Pharaoh, and it became 〈 in non-Latin alphabet 〉 a Serpent or Dragon. Surely, sometimes it signifieth a Whale or great Fish, but as it were a Sea Dragon whereof doubtless it beareth a certain resemblance. But thou will • ask wherefore is there so much ado about this word? Doubtless, that I might show that what shape Satan abused of old for the overthrow of the first Adam; in the same type of that infamous and cursed living creature, it is the manner of the holy Ghost to set forth the kingdoms possessed by the Devil and mortal enemies to his Church the seed of the woman.

And the Dragon stood before the woman which was ready to be delivered for to devour her child as it was borne.

To wit, as Pharaoh laid wait for old Israel borne in Egypt, and as after Herod for Christ the son of Mary our Lord: • o the Roman Dragon laid wait for mystical Christ which the Church was to bear, that he might slay him presently after his birth.

And she brought forth a man child, who was to rule all nations with a rod (or Scepter) of iron.

That is, she brought forth mystical Christ, or Christ formed in his members, the son not of Mary but of the Church; according to that of the Apostle to the Galat. Chap. 4. 19. My little children of whom I travel in birth again, until Christ be formed in you. For since the words are a periphrasis of Christ, it must needs be, that some Christ be set forth in them; to wit, as in prophetical Types best beseemeth, not Christ verily, but analogically so called. Who, saith he, was to rule all nations with an iron Scepter, that is, authority being obtained by force of the sword, or by war; seeing he was to have rule over them, which from the beginning were not Citizens, but either enemies or strangers; he had need to subdue them, before he should rule them. The words are fetched out of Psal. 2.9. not according to the moderne reading of the Masoreth, but the old reading of the 70. and the Apostles. Of which that this is the meaning, I seem to gather out of Chap. 19. verse. 15. where in like manner as in the Psalm, they are used of Christ our Lord, to whom originally they agree: Out of his mouth, saith he, went a sharp sword, that with it he should smite the nations: for he shall rule them with a rod of iron. But here they are attributed to mystical Christ or a Christian man, the birth of the Church among the Gentiles, who is described according to the type of Christ his head; to every such one of his the Lord promiseth that he at length will give the like power, under the name of the Church of Thyatira: He that overcometh, saith he, and keepeth my works unto the end, to him will I give power over the nations, and he shall rule them with a rod of iron, and as the vessels of a potter they shall be broken to shivers; even as I also received of my Father. It will something help in this place to hear the words of Andreas where with he Commenteth upon the meaning of Methodius upon this place: The Church, saith he, by those who are initiated by Baptism, without intermission begetteth Christ; as being to be formed in them to the 〈1 page duplicate〉 〈1 page duplicate〉 consummation of the fullness of their spiritual age. A man child is the people of the Church—by whom Christ in his Godhead as it were a sword in the strong hand of the Romans, doth rule the nations. He alludeth to the type of the fourth kingdom in Daniel, concerning which I agree not with him (for how could David allude to that?) otherwise it is not much from the scope, as now shall appear.

And her child was caught up unto God: and to his thro •• . 〈 in non-Latin alphabet 〉 for to the throne of God. The son of the woman was caught up to the throne of God, that is, lifted up to the Roman throne, where he should rule the nations with that authority which was spoken of. Surely, Christ the son of Mary is properly lifted up to the throne of God; but mystical Christ or Christ formed, whom the Apostolic Church brought forth, is analogically lifted up. For truly the throne of higher powers (as the Apostle calleth them) is the throne of God, a terrestrial heaven: There is no power (saith he) but of God. Whence in the declarations of the interpretation of dreams; If any shall seem to himself in his sleep to be lifted up to heaven, they do interpret it of royal Soveraigntie. It is also known that in the holy tongue the Magistrates are called 〈 in non-Latin alphabet 〉 , that is God's: God standeth in the Congregation of the mighty, he i • dgeth among the God's: likewise, I have said you are God's, and all of you the children of t • e most High. Therefore even as they are said to • it in Moses chair, who teach the Doctrine given by Moses: so in the Throne of God, who are his Vicegerents upon earth. That therefore the Child of the Apostolic Church is said to be caught up or received to the Throne of God; is all one as to be lifted up to that excellency, as it may • it as it were with God; which I say, is meant of regal advancement. And this was then fulfilled, when as Christians bore the sway under Constantine the Great and his successors, the Dragon being thrown down.

But thou wilt say, • ince it was said that that mystical Christ shall rule the Nations over whom he should reign with an iron Scepter, even as Christ the Lord should do: with what manner of war and with what battles (if this be the meaning of that iron Scepter) hath that Child of the Apostolic Church subdued the Roman Empire unto it self? I answer by a double war; first spiritual, wonderful, and divine, against Devils the Princes and God's of that world: which certainly it stoutly waged, the Army of Coelestiall Angels aiding it against the enemies; which afterward shall be handled: but the other even corporal then when it had attained to the Throne; which so many famous victories do witness, partly of Constantine against Maxentius, Maximinianus, and Licinius; partly of that great Theodosius as well against others, as against Eugenius and Arbogastus the Devils Standard-bearers; before the stubbornness and pride of the Gentile worshippers of the Dragon Rebbels against the Christian Empire (being utterly broken and consumed) ceased.

But before we depart hence, one thing yet remaineth to be spoken of: to wit, that the Child of the Woman was not lifted up to the Throne of God so soon as it was borne, but so soon as it was grown ready for a Kingdom. Therefore it is said she had brought forth a Son 〈 in non-Latin alphabet 〉 who was to rule, to wit, not presently, but when he had grown up. Even as also Christ the son of Mary, our Lord, (whose likeness in all things this mystical Christ the Child of the Church doth resemble) being taken up to the Throne of God, entered his Kingdom, not so soon as he was borne, but when as likewise he was come to his perfect age; there to sit until he shall have made all his enemies his footstool. It followeth,

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundredth and threescore days.

Which since it is afterwards to be repeated, and somewhat more fully to be described, we will put off the exposition to that place.

And there was war in heaven; Michael and his Angels, fought with the Dragon, and the Dragon fought and his Angels; but prevailed not, neither was their place found anymore in heaven.

It hath been said, that the woman in travel with her child being safe, escaped the Dragons lying in wait. But how it came to pass that he who had so diligently watched her, not withstanding failed of his purpose, now at length beginneth to be mentioned To wit, that it came to pass by the help and succors of Michael, who went forth valiantly to fight against the Dragon lying in wait, and becoming Conque • our, thrust him down from heaven into the earth. Thereupon the woman's son not only escaped safe, but was lifted up to the throne of God, and she her self departed into a place safe from the fury of the Dragon.

And there was, saith he, war in heaven, &c. To wit, while the woman was in travel; not after she was delivered, as many take it. For it is certain out of the 14. Vers. that this war was waged before the flight of the woman into the wilderness. But the woman fled not into the wilderness, before she was delivered, and her son caught up to the throne of Majesty. Vers. 5, 6. Michael and his Angels fought with the Dragon not alone, but taking with them the Martyrs and Confessors of Christ their King, for whose cause they fought. Concerning whom therefore a little after it shall be sung in the triumphant song, that they overcame him by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death: which cannot be spoken of bare and sole Angels. And the Dragon fought and his Angels, that is, the Devils taking with them likewise the Roman tyrants, and their ministers which worship them. But thou wilt demand who is this Michael? Not, I suppose, Christ himself, but as in Daniel, unless I be deceived, is manifest, one, yea even the chiefest, of the chief Princes, or seven Archangels, Chap. 10. 13. to wit, that great Angel, who in the same is said, to stand for the children of God. Chap. 12. 1. and whom Christ that great chief General, and consequently, King of Angels and men, hath so opposed against Satan and his black guard raging against his Saints. For the Angels are sent forth, for the safety of them who are heirs of salvation, Hebr. 1. 14. and they protect and defend them, according to their hidden and invisible manner of working, against evil spirits, which work in men, that are enemies of God and his Christ; although they appear not in a visible shape. So that in this war (we have in hand) of the Primitive Church of Christ against the Roman worshippers of the Dragon, the Angels under Michael their Captain acted their parts; as well by strengthening the holy Martyrs and Confessors of Christ against the threats of tyrants, and violence of torments, and mittigating their pains in agonies, and sometime taking away plainly the feeling of any pain; as also by breaking and weakening the force of the adverse spirits, sometime on a sudden casting lets and impediments in the way of the persecutors who were led by their instinct, frustrating their purposes, sometimes by casting terrors and other distractions into the mind, so that thereupon desisting from their project, they have granted, even against their will unto the Church truce and space of breathing: until at length, after three hundred years war, when as it seemed to Christ to have now enough exercised his, and was pleased to bestow a full victory upon his Angels; the child of the woman, Christians prevailing, being placed in the Imperial throne, the kingdom of the Devil being conquered suffered a wonderful great fall. For this is that which he saith: The Dragon prevailed not, neither was his place found anymore in heaven, that is, being conquered and put to flight with all his forces he was deprived of heaven. (In the saying, prevailed not, there is an Hebraism of which afterward).

And the Dragon was cast out that old serpent, called the Devil and Satan, which deceiveth the whole world (that is, persuadeth to Idolatry, and hitherto had possessed the Roman Empire) he was cast out into the earth, and his Angels were cast out with him.

That is, he with all his Devils (hitherto worshipped instead of God) were thrown down from the top of their divinity which they enjoyed, to the bottom of execration and contempt. That what is read to have come to pass long ago in the delivery of Israel from the tyranny of the Egyptian Pharaoh, whose likeness this Dragon • areth, that God executed judgment upon the gods of the Egyptians: the same shall find place here at least according to the letter. The Jews deliver, that it was so even there also. I or see both the Targums, R. Solomon, R. Ibn Ezra, with R. Moses ben Nachman, &c. Neither is there cause that any should wrest the clear words of the Scripture to another meaning; especially since it may seem that Isaiah 19. 1. hath allusion thereto.

Prevailed not, for was overcome, is an Hebrew figure, as I have said, whereby the Adverbs of denying do express the contrary of that to which they are applied; as in this same vision a little after is used, they loved not their lives unto the death, that is, they valued their life at nothing, or they spent it freely for Christ. For this kind of speaking with the Hebrews is not of diminution, but augmentation. So, Pr • v. 12. 3. A man is not established by wickedness, that is, shall be utterly removed and rooted out. The same Book 10. 2. Treasures of wickedness profit nothing, that is, they hurt, they damnify. 17. 21. The father of a fool shall have no joy, that is, he shall be grieved. And, 1 Cor. 16. 12. If any man love not the Lord Jesus Christ, let him be Anathema, that is, whosoever hateth and blasphemeth. See Bux • orf. Thesaur. Gram. lib. 2. cap. 19. So here, The Dragon and his Angels prevailed not, is the same as, they were utterly vanquished.

But a more full History of this victory, I have already made at the interpretation of the sixth seal, with which this fall of the Dragon doth contemporize; yea it is the argument of that seal, as far as it respects that notable change of the Roman Empire. But that which I have said, concerning the Child of the woman placed on the throne of the Empire and the Christians then bearing sway: that truly is clear and evident out of the triumphant song which is annexed.

I heard, saith he, a loud voice saying in heaven, now is come salvation and strength and the kingdom of our God, and the power of his Christ, for the accuser of our brethren is cast down, which accused them before our God day and night?

But they overcame him by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death—

Which words, as they are most clear, and spoken without any obscurity of allegory; so are they the key for interpreting the whole vision. For hence it may plainly be perceived, as well what that lifting up of the child of the woman to the throne of God may be, to wit, an introduction of salvation, strength, and the kingdom of God, and the power of his Christ into the Roman throne; as also by the vanquishing of what enemy he came to the kingdom, to wit, by the throwing down 〈 in non-Latin alphabet 〉 , or of that Accuser who day and night accuseth the brethren, and traduceth them before God; to conclude what manner of forces Michael and his Angels used with him in that battle against the Dragon and his guard, to wit, the holy Martyrs and Confessors, who overcame him by the blood of the Lamb, and by the word of their testimoni • , because they loved not their lives unto the death, that is, they freely yielded their lives unto the death. And surely it is altogether unpossible, that the lifting up of the child of the woman, the throwing down of the Dragon, and the introduction of the kingdom of God and Christ should not level at one and the same event of things; since the flight of the woman into the wilderness, beginneth from them all as it were from one certain term of things, Vers. 6. and 14.

Now that Satan here is called by a new name 〈 in non-Latin alphabet 〉 or Accuser, who before is styled Dragon and Devil; it is to be understood that this also proceedeth from the custom of the Hebrews; by whom indeed he is called by the same name, which they have now long since taken into their own language. For they call him 〈 in non-Latin alphabet 〉 Kategor. R. I • da in the book Musar, as Drusius citeth him: Kategor, saith he, is Satan, the adversary or wicked acc • ser, who is adversary to man, or acc • seth him before the blessed Creator. Maiemonides ad Pirke Avoth (where in Gnome R. Eliezer both this and the word Paraclit of contrary signification, derived also from the Greeks, is used) 〈 in non-Latin alphabet 〉 that is, He is termed Paraclit 〈 in non-Latin alphabet 〉 an advocate who pleadeth for the good of a man before the King; the contrary whereof is Kategor, an accuser. For he it is who trad • ceth a man before the King, and endeavo • reth to kill him. And surely, if ever, then during the time of this child bearing and war, Satan worthily deserved the name 〈 in non-Latin alphabet 〉 of an accuser and malicious detracter. Which so many reproaches and infamies do witness, wherewith the Dragon-worshippers all this time overwhelmed the Christians, objecting against them Thyestaean feasts, Oedipodian incests, adultery, promiscuous lusts, murders, treasons against Princes, plagues, famine, burnings of houses, and what public calamity soever happened. But it seemeth here rather respect is had to the History of Job, where Satan by accusing and calumniating brought to pass, that he was permitted by God to try Job by temptations and tribulations. That which here also the holy Ghost intimateth to be done by him, according to his custom. The skillful will understand what I mean. It followeth in the triumphant song.

Therefore rejoice ye heavens, and ye that dwell in them (that is ye holy Angels and blessed spirits, by whose labor happily employed this victory is gotten) woe to the inhabitants of the Earth and of the Sea (that is the world) for the Devil is come down unto you, having great wrath (and therefore like to hatch some new mischief) because be knoweth that he hath but a short time.

For although even from that time forward by Constantine the Great he was cast down from the Roman throne, yet the worshipping of the Dragon continued with the people some time: hereupon when, not very long after, he perceived • e must be at length also thrust out, and that the whole Roman Empire should be washed with the Baptism of Christ, matters coming to that pass; being all in a rage, he studieth to bring the victory of the Church, by what way possibly he could into danger; and if he should fail of his purpose, or be cast out, to undermine it by some new stratagem. In both which we shall anon see the most wicked spirit bestirred himself.

The Mystery of the woman inhabiting in the Wilderness.

The child bearing woman, the Dragon being vanquished honceforth dwelleth in the Wilderness, whereby the state of the Church delivered from the heathen tyranny until the seventh Trumpet and the second coming of Christ is figured; not in the type of one lying hid and invisible, but as it were in a certain middle condition, like that of the Israelites wandering in the Desert, from their departure out of Egypt, until their entrance into Canaan: a state indeed thereof, safe from the fury of that red Dragon, as of Pharaoh but not as yet come to that glory, as it were the possession of Canaan, whereunto at length she was to attain, the rest of the enemies being vanquished. A state indeed which outwardly should be better then the servitude of that Ethnic tyranny, out of which as it were out of the bondage of Egypt, the Christian people by the power of Christ escaped: considering that leave was given from thence forth by the favor of Christian • mperours and Kings to worship Christ freely, like as was to the Israelites in the Wilderness of serving Jehovah; the Temples also and Tabernacles for Christian worship being stately built, the polity of the Church settled with Laws, sacred Revenues, Tythes and Offerings; but no less unhappy by manifold Apostasy, then Israel continuing in the Wilderness by the Calf, Baal Peor, Balaam, Korah, &c. Neither is that happily to be neglected that the forty two months of this Christian woman abiding in the Wilderness, do answer to so many Mansions of Israel in the Desert. See Numb. 33. The reason and aptness of the Type being thus unfolded, let us open the Text particularly and fit it to the thing in hand.

And when the Dragon saw that he was cast unto the Earth, he persecuted the woman which brought forth the man child.

And to the woman were given two wings of a great Eagle, that she might fly into the wilderness from the face of the Serpent into her place, where she is nourished for a time, and times, and half a time.

An • the Serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away by the flood.

Here is the first attempt of Satan cast down, not indeed as yet utterly cast out, but staying a little while below; that while her child should get the upper hand he might if by any means he could oppress the Woman betaking her self to the estate of one in the wilderness, before she could in perfect safety from his fury attain thither. For she came not presently into the Wilderness after she began to get away, but by some space of time interposed. Even as Israel also in his passage undertaken thither out of Egypt spent some time. Now the words here put are so to be conceived, that there may appear to be some kind of reference to that which formerly was spoken of the woman's flight into the Wilderness, with this or the like understanding: When the Dragon saw that he was cast unto the Earth, he persecuted the Woman which brought forth the man child. For when as (as aforesaid) after the birth of her child, and his taking up into the Throne, it was granted to the woman that she might depart (to wit, by giving her two wings of a great Eagle, as it were by a certain • light) into the wilderness where she should be nourished for a time, times, and half a time: he cast out of his mouth water as a flood after her, that he might cause her to be carried away by the flood. So also Pharaoh persecuted the people of Israel marching from his dominion into the Wilderness, but with another flood.

The great Eagle is the Roman Empire. His two wings two Caesar's of the Empire parted into two parts, the West and East by whose protection and conduct the Church departed into an Eremiticall estate. For it is known that the Roman Empire, so soon as it had received the Christian faith, became parted into two parts, and fled as it were with two wings of Caesar's. The Eagle being the Ensign of the Roman Empire maketh this interpretation obvious to every understanding. But what forbiddeth to confirm the signification also of the Prophetical Type out of the Apocriphall Writer? that is Esdras the Prophet (for by this name Clemens Alexandrin •• citeth him, Strom. lib. 3. a little before the end) in whom the type of the Eagle signifieth the fourth Kingdom, the twelve feathered wings, so many first Caesar's thereof. See Chap. 11. and 12. But tell me Reader whether thou wilt not say that here is respect had also to that of the Lord, concerning Israel's departure out of Egypt, Exod. 19. 4. Ye have seen, saith he, what I did to the Egyptians, how I bare you on Eagles wings, and brought you unto myself, that is to say, into the Desert?

But there is another thing in this verse, which requireth manifestation: wherefore the time of the Woman's abiding in the Wilderness, which before was accounted by days, is here turned into years, or a time, times, and half a time? I certainly can find out no other cause of this changing one for another, then that it should be the Key of the like notation of time in Daniel, and should admonish us, that the Church is now in the very same times, which he had defined, by the period of a time, times, and half a time. And surely without this sign that setting down of time had been most uncertain, and intricate. For from whence or by what mark could it have been known, that time, doth signify a year? or that times doth not signify more then two years? But now out of this change it is evident that that space is to be resolved into one thousand two hundredth and sixty days, and therefore signifieth, Ayeere, two years, and an half.

These things being brought to light in this manner, let us diligently consider at length, what that water may be, which like a • lood the Dragon cast out of his mouth, to drown the woman, while she made hast into the Wilderness. The well-spring of the mouth is speech and doctrine, according to that Prov. 18. 4. The words of a man's mouth are as deep waters, the well-spring of wisdom is a flowing brook. Whence the word 〈 in non-Latin alphabet 〉 which signifieth 〈 in non-Latin alphabet 〉 and to run out like a fountain, is applied to Doctrine, as Psal. 78. 2. I will open my mouth in parables, I will cast out or utter dark sayings from the foundation of the world: which is alleged concerning the doctrine of our Savior, Matth. 13. 35. So Prov. 1. 23. Wisdom is said to preach in the streets: I will pour out my spirit unto you, I will make known my words unto you. What therefore shall that casting out of the mouth of the Serpent the venomous Beast be, but pestiferous doctrine, that is, • eresie? according to that, Prov. 15. 28. The mouth of the wicked will pour out or issue forth evil things. The history of this time she weth it, proceeding out of the mouth of the Dragon like a flood, I say, Arianism and the offspring thereof. By this flood of his the Dragon had well near caused the woman to be carried away; certainly he desired it. And verily it was a wonder that the Roman Emperors, who then newly had given their names to Christ, and had not as yet fully settled Christianity, had not cast away the faith being offended and alienated, by such horrible discord of opinions among Christians (even but a little while taking breath after persecution) in so chief a point, with such mortal hatred of the parties, tumults, cruelty against their brethren, even equalling that of the heathen.

But the Earth helped the woman; for the Earth opened her mouth and swallowed the flood which the Dragon cast out of his mouth.

That is, the multitude of Christians in Councils prevailing in the Orthodox faith, drank up the Diabolical inundation : even as the Earth is wont to do the water, when it is exceeding dry. For if the water (but venomous and contagious such as proceedeth out of the mouth of the Serpent) doth represent heresy; the reason of the analogy did altogether require, that that which should drink it up and abolish it, should be figured by the Earth, as which by its dryness is wont to drink up the inundations of waters. Which truly in this matter falleth out so much the more apt to signify the thing in hand, because even other where in an historical and simple speech, the earth in many places is wont to be put for the inhabitants of the Earth. See Gen. 41. 57. 1 Sam. 14. 25. Deut. 9. 28. and in many places beside.

Concerning the ten horned Beast blaspheming God, and the two horned Beast or false Prophet his Author and chief priest.

A New Tragedie of evils did set upon the woman being entered the bounds of the Wilderness: for forthwith she falleth upon a double Beast, in appearance indeed little to be feared; as resembling the Panther or Lamb, but no whit the Dragon or Serpent, the likeness of whom alone she abhorred; Yet in truth the only one in trust for that Dragon cast down • , and one that in his stead, should much vex her offspring which she should bring forth in the Wilderness.

And the Dragon was wroth with the woman (for from thence I fetch the story of this Chapter) and went to make war with the remnant of her seed (to wit with them which she was to bring forth in the Wilderness) which keep the Commandments of God, and have the testimony of Jesus Christ, and he stood upon the sand of the Sea.

That is, when the Dragon had perceived (he who even now was deprived of the Roman Empire) that he nothing prevailed by the flood of Arianism to overwhelm the woman flying into the Wilderness, but that nevertheless she was come safe thither; and furthermore that the Roman Empire would no more suffer, that he in his proper name, should manage the affairs there, as in times past: he setteth upon her by another way; to wit, by substituting covertly for himself a deputed Kingdom; and to that end he stood upon the sand of the Sea, that he might raise to himself a new deputed form of the Roman Kingdom then to have its beginning. Now the history of a twofold Beast to manage the Roman State followeth; the one Ten horned, the other Two horned, tied in a near alliance between themselves, both of them reigning together, and in the same Dominion. The first of which being the Ten horned thou mayest call Secular; the other being Two horned, Ecclesiastical.

Concerning the company of 144000 sealed virgins of the Lamb.

THE Company of virgins, the followers of the Lamb standing on mount Zion, and the same select company out of the Gentiles put in the place of Israel, of which mention is made at the beginning of the seventh Seal (for it is described as there we observed in a double vision, for to join the prophesy of the Seals with the prophesy of the Little book) doth signify the Church which in the midst of the Papacy continued faithful to the Lamb, and a Virgin under Babylon: the native and not degenerate progeny of the twelve Apostles Apostolically multiplied; and which likewise alone was taught after the example of the heavenly Choir purely and rightly to honor the Lamb and his Father with the Evangelical song. Which none of the followers of the Beast, as ill hap was theirs, could learn. Also a people not addicted as the followers of the Beast to any one Sea, but accompanying the Lamb whither soever he was to go. And to conclude, often and sharply admonishing the worshippers of the Beast concerning the Evangelical worship prescribed, and God's severity manifested against Idolaters; and warning all at length to withdraw themselves with speed from commerce therewith, except they will perish eternally. This is the sum of the vision. Now let us open the text according to the rule thereof.

And I looked, and loe a Lamb stood on mount Zion, and with him an hundred forty and four thousand.

By the number an hundred forty and four thousand, or twelve times twelve thousand it appeareth, that the same company is here described which was sealed at the beginning of the seventh seal; to wit, that legitimat • not degenerate offspring of the Apostles, bearing this number of twelve as the Ensign of their pedigree. Let the Reader remember what we have there noted.

Mount Zion also was the throne of the Kingdom of David and the same is called the City of David because having taken it from the Jebusites, he had built it without with new walls, within with a royal tower, streets, and courts. Therefore here parabolically used, it will signify that part of the earth which Christ, having vanquished the Dragon, had made the habitation of his Church, that is, the Christian world. In this world the Virgin Church hath her mansion, and even there she keepeth her faith and undefiled chastity with the Lamb, when the Beast seemed to have polluted and trodden all underfoot with adulteries and slaughters, and to have left nothing sound and untainted.

Having the name of the Lamb, and the name of his Father written in their foreheads.

These words, the name of the Lamb, are ill left out in some copies, which the Vulgar, Primasius, Andreas, Aretas, the Complutense Edition, and the Syriac interpreter do acknowledge; so that it is the true reading, is not to be doubted: but that the matter it self doth require that it be so read, will evidently appear in the course of the interpretation. For the allusion is (as we have noted in the history of the Beast) to the ancient custom, whereby as well servants as soldiers were known in times past by their Masters and Generals name or brand marked upon them; and the servants indeed on their foreheads especially: (as witnesseth Rodiginus, lib. 5.33.) but soldiers in their hands, Vegetius lib. 2.5. Soldiers marked with enduring brands, and inserted into the muster rolles are w • nt to swear. Aetius also, lib. 8. 12. They call them brands which are marked upon the face or other part of the body, such as are in the hands of soldiers. But of the marking of soldiers Lipsius instructeth us more fully, lib. 1. de milit: Rom Dialog. 9. (The Romans) did stamp their young soldiers when they were first entered under their Generals and did mark them in the skin: these were true brands and imprinted in the hands of the soldiers, they were marked with the name of the Emperor. Hence Austin calleth it the Kings mark, and Chrysostom, 〈 in non-Latin alphabet 〉 . This is derived either from this that in • lmes past the name of the General was wont to be written upon the shields, spears and Standards, and by that example in the skin; or from consecrations: for those whom they consecrated or entered to God they burned them with marks. To return to the purpose therefore: they bear the name of the Lamb and his Fa • her in their foreheads, which break not their faith whereby they have bound themselves in Baptism to the Lamb as their General and Lord, and to his Father, and do not backslide to the worship and pomps of Satan and his Angels, which once they renounced. For so anciently (that I may in this place bring in that for a further light to the things to be spoken of) the short form of renunciation in Baptism was conceived in most Churches, 〈 in non-Latin alphabet 〉 , I renounce Satan and all his works, and his pomps, and all his worship. In many, and those most ancient Liturgies it is added 〈 in non-Latin alphabet 〉 , and his Angels. In others And all his inventions, and all under him. And others in the same sense And his world. All which may be conveniently expressed in the Apocaliptique style: 〈 in non-Latin alphabet 〉 , I renounce the Dragon and all his power, that is, as Cyrillus Alexandrinus doth declare the form of Baptism. I forsake the rabble of Devils, I rei • ct all their pomp and worship. The Church of Rome was a little more brief here then others, For with it there is mention only of Satan his pomps and works, where under the name of Satan, as it were the Prince it understandeth his Angels also, and under the name of pomps and works it meaneth Idolatrous worship and all the furniture thereof.

Now that the Sacrament of Baptism, by which we solemnly profess saith to the Lamb • and his Father, and by which we take upon us their name and are called Christians, is the seal of the Lord, the Fathers everywhere declare and that from the Primitive Church. Hence is that of Origen, Let us bear the immor • all Lavour in our foreheads. When the Devils shall see it they will tremble. Augustine also calleth it The royal mark, the Imperial mark, the mark of the Redeemer. The same moreover • each that this seal is abolished, and as it were blotted out by Idolatry and Superstition. Tertulli •• us de spectac. Cap. 4. Treating concerning Baptism under the name of a S • ale: When, saith he, we entering into the water, profess the Christian faith in the words of the rule thereof, we make protestation with our mouth that we renounce the Devil, and his po • pe, and his Angels. What will be the chief and principal thing wherein the Devil and his pomps and Angels are reckoned, but Idolatry? And Chap. 24. Do we not forsake and make void the Seal by making void the witnessing thereof? And of the same kind is that lib. Idololat. Cap. 19. There is no agreement between the mark of Christ and the mark of the Devil. Likewise Austin Tract. 7. in John He hath lost the mark of Christ, he hath received the mark of the Devil. Christ will have no partner, he alone will have possession of what he hath bought. With these Isidor. Origen. lib. 18. cap. • 9. de spectaculor • execratione. He denieth God which dareth to do such things, and he is become a rev • lter from the Christian faith which again coveteth that which he hath heretofore 〈◊〉 in his Baptism, that is the Devil, and his pomps, and works.

Therefore all they which shall have received the mark of the Beast, have refused Christ's, and his Fathers, they have forsaken it, made it void, and are accounted as if they never had received it. Only those 14,000. which had not fled over to the Campes of the Beast, but did closely stick to the Lamb, do show the Lord's Mark as yet in their foreheads.

One thing remaineth yet to be remembered; to wit that, that although the sealed in both places, as well here as Chap. 7. be the same; yet the reason of the seal is not the same in both; and that in regard of the different end of sealing. For there the matter of protection was handled; here of service and fealty. But it is not necessary that therefore we seek another seal there, plainly different from the Sacrament of Baptism. For Baptism performeth both. For, besides that seal which is of our profession, God addeth moreover another, to wit, the seal of his grace, whereby he acknowledgeth those for his who are baptized, and taketh them into his protection. This therefore, except I be dece • ved, is handled in the former vision, of the sealed, the other in the present. And it favoreth this interpretation that Clemens Alexandrinus in Eusebius lib. 3. cap. 17. calleth Baptism 〈 in non-Latin alphabet 〉 , a perfect safeguard: Also that Nazaanzen orat. sunct. Baptis. saith that the same is called a Seal, 〈 in non-Latin alphabet 〉 , because it is a preservation. To conclude that of Basil. Exhort ad Baptis: Except the favor of the Lord be sealed upon thee, except the • ngel do take knowledge of the mark upon thee, how shall he fight for thee, or defend thee from thine enemies? Where Nicetas the Scholiast, Because being thereby marked we are acknowledged to what Lord we belong, and are kept safe from snares. Now let us proceed to the re •• .

And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and the voice which I heard was as of harpers harping with their harps.

And they sung as it were a new song before the throne and before the four Beasts and the Elders, &c.

He declareth indeed the voice and the song of the Coelestiall Angels, glorifying the Father and the Lamb; after which manner they are read to have done, when first the Lamb had undertaken to unseal the book of prophesies. And having respect to these Angels, anon he saith, verse. 6. And I saw another Angel fly in the midst of heaven, that is, another besides one of those singers. For he hath made m • ntion of no Angel before this, except we shall say, those musicians to have been a Choir of Angels.

Now the voice of many waters, and like thunder, signifieth, none other thing then the voice of a very great multitude: such as was wont to be heard in the Temple while it flourished, of the Levites the singers, singing praises to God with the voice and musical instruments. By reason of the multitude of whom, together with the acclamation of the people, a sound was made like the roaring of the Sea or the noise of Thunder. It is no conjecture, but a manifest thing; because that in the triumphant Song, Chap 19. 6. where the parable is all one, it is clearly express • ed. I heard, saith he, as it were the voice of a great multitude (mark a great multitude) and as the voice of many waters, and as the voice of mighty thunderings, saying, Halleluia. Hence in Ezekiel, Chap. 43. 2. where in the Hebrew it is simply, His voice (that is, of the God of Israel) as it were the voice of many waters, the Septuagint's paraphrastically render it, 〈 in non-Latin alphabet 〉 , the voice of his host as it were the voice of many doubling. The Chaldee likewise, The voice of those that praise his name, as the voice of many waters. Add that out of the same Prophet concerning the Cherubims, Chap. 1. 24. I heard, saith he, the noise of their wings like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host. To conclude from this nation it is, that that which in Daniel is the voice of a multitude, by John is put the voice of many waters in the description of the person of the Son of God in the beginning of the Revelation expressed out of Daniel. For that which Daniel hath, his feet like in color to polished brass, and the voice of his words, like the voice of a multitute: that John declareth, his feet like unto fine brass, as in a burning furnace, and his voice as the sound of many waters.

Furthermore, the song is a new one, such as is sung to God after Christ is exhibited to the world. Wherein indeed to him that sitteth upon the throne, and to the Lamb, together and alone, redemption, power, riches, wisdom, strength, honor, glory, and blessing, are religiously and Evangelically ascribed. The form of this song is extant, Chap. 5. and that by the title of a new Song: that it can scarce be doubted but that respect is here had thereto, since nowhere else in this Book mention is made of a new Song. The Lamb, say they, which was slain is worthy, (that is, as before is a little more plainly said, by the Elders and Beasts, because that he was slain) to receive power, riches, wisdom, and strength, and honor, and glory, and blessing. Therefore to him that sitteth upon the throne, and to the Lamb, be blessing and honor, and glory, and strength, forever and ever, Amen. This is the short form of the new song, which if God shall at any time make me more fully to understand, I will happily more largely explain it, for it is deeply settled in my mind, that the whole mystery of Evangelical worship is in it contained.

As concerning the present purpose, it seemeth to be called new, either as it were another or divers from that which was • ung before Christ was sent (for under him according to that saying of the Apostle, Old things are passed away and behold all things are become new:) or for the new benefit at his coming granted to none of the former ages of the world, but only to these last times. For which benefit indeed God afterward is honored by thanksgiving, as well by Angels, as by men. And to confirm this reason of the name, as well that of Isaiah will serve, Chap. 42. 9. 10. I declare new things, sing to the Lord a new song: the which title also of a new song divers times occurreth in the Psalms, not other wise to be understood, as it seemeth, then of that whereby the Divine power is praised for some new benefit especially of delivery (according to that Psalm 40. verse. 2. 3. He brought me up out of an horrible pit, &c. and hath put a new song in my mouth) or at least because according to the custom of such songs, it is sung with extraordinary gladness and joy. That both these agree with the Evangelical song I need not strive to show in many words: the matter is plain.

And no man could learn that song, but the one hundred forty and four thousand which are bought from the earth.

In the whole Christian world there is no man that hath skill to sing the song of the Angels, as long as the Beast bare sway, but those which be of the number of the one hundred forty and four thousand servants of the Lamb: for these only without any spot of Idolatry, do glorify the Father and the Lamb upon the earth, as the blessed Angels in heaven do; even the very same thing which in the Lord's Prayer that it may be done of all, the Church incessantly beggeth of the Father. Thy will be done in earth, as it is in heaven. So that a platform or absolute example of the lawful and perfect worshiping of the Divine power cannot be taken from any, but from the inhabitants of heaven.

These are they which are not de • iled with women, for they are Virgins.

That is, they converse not with unchaste women or harlots. But what manner of women are these? Surely not such as are commonly called so, but Cities, according to the usual phrase of the Prophets; and those indeed of Christian name, but addicted to idols whose Queen is that great Babylon called the Mother of Harlots, with whom the Kings and inhabitants of the Earth commit fornication. With such, those who are of the company of the Lamb have not conversed, that is, they have not defiled themselves with Idolatrous incest. For they are Virgins, that is, free from all spot of Idolatry. For the reason of analogy doth altogether require that these be called Virgins in the same sense, wherein the rest, the Kings and people are said to play the Harlots with Babylon. Furthermore, since that Babylon is called the Mother of Harlots, it followeth, that her daughters, the other Cities, be likewise petty harlots, with whom the inhabitants subject to each of them may be defiled with spiritual fornication.

These are they which follow the Lamb whither so ever he goeth.

That is, they faithfully cleave to him, and forsake him not upon any occasion; the Metaphor being drawn from them which never depart from the side of someone, but accompany him in every place. Or thus: in what City, Region, or Territory so • ver the Lamb shall set up his tent, thither they follow him: contrary wise other men, who although they be called Christians, yet except the Lamb shall abide at Rome the seat of Peter, they will not seek and follow him any other where.

These are bought among men, being the first fruits ( 〈 in non-Latin alphabet 〉 ) unto God and to the Lamb.

That is, redeemed out of the other profane multitude, that they should be a sacred peculiar to God and the Lamb, like the first fruits. Neither do 〈 in non-Latin alphabet 〉 or primitiae signify only first fruits, as it is commonly conceived, but also whatsoever being exempt from profane uses is consecrated to God; to wit, the very same that in Hebrew 〈 in non-Latin alphabet 〉 is, by which name, the Scripture comprehendeth, as well the tenths themselves, as also whatsoever oblations there were, except the burnt offerings. Whereupon Chrysostom calleth the tithes which Abraham paid to Melchizedek, 〈 in non-Latin alphabet 〉 . Irenaeus in like manner, affirmeth that the primitias first fruits of his creature which he saith even yet God requireth for himself in the Church, ought to be no less then a tenth part: since Christ, saith he, hath not dissolved the natural things of the Law, but hath enlarged them; and since Christians have not a less, but a greater hope then the Jews. See him adverse. haeres. lib. 4. cap. 27. & 34. according to the Edition of Fev • rden. What say you, that Calimachus also in the Hymn against Delus, calleth the tithes accustomed to be presented to Apollo, 〈 in non-Latin alphabet 〉 , that is, primitias decimiferas, the first fruits amounting to the tenth part? out of all which it may appear, that the word 〈 in non-Latin alphabet 〉 signifieth not an oblation only of firstlings, which in Hebrew is 〈 in non-Latin alphabet 〉 but also any other; and that thereupon the reason of the name is grounded, because God's portion is to be given to him, before anything be spent for our own use. Furthermore because the word primitiae, first fruits, doth not comprehend a definition of how great or small a part; hence it cometh to pass that the ancient Christians, although they conceived their oblations ought to be no less then a tenth part; yet not withstanding they called their 〈 in non-Latin alphabet 〉 , or oblations of fruits; 〈 in non-Latin alphabet 〉 or primitias, first fruits rather then tithes; as it were by a name of liberty not of bondage. These things although for the most part making nothing for my purpose, yet I was desirous to observe them, that I might if I could gratify them, who among us do sometimes employ their endeavor in finding out of the Fathers and Councils, the antiquity and right of paying tithes in the Christian Church. In the mean time (that I may return to that from which I have a little digressed) we must confess that a more strict signification of first fruits doth very well agree to this place; to wit, that the company of Virgins be called first fruits, in respect of the company of Palme-bearers which at length will follow them in a larger number. Let the judgment hereof be free to the Reader.

And in their mo • th was found no lie (so the vulgar, Syrian, Complutense, Aretas, and Andreas in the Palatine Coppie, in others guile) for they are without fault.

There is no lie found. Such to wit as is found in the mouth of the followers of the Beast or of all the Idolaters Christians by name; who pretend to worship the Lamb and his Father, but indeed give the honor proper to the Divine Majesty, unto creatures: Surely, every Idolater is a liar, when as he worshippeth for God that which is not God. To which belongeth that of the Apostle to the Romans 1. 25. They changed the truth of God into a lie, while they worshipped and served the creature 〈 in non-Latin alphabet 〉 as the Creator. Whereupon Idols are called lies, as Amos 2. 4. Their lies have caused them to err, or have seduced them (the vulgar hath it Idola, idols) after the which their fathers have walked. Likewise Isaiah 28. 15. We have made a lie our refuge. R. Sal. 〈 in non-Latin alphabet 〉 Also Ierem. 16. 19. The Gentiles shall come from the ends of the earth, and shall say, Surely our fathers have inherited (the Chaldee col • erunt have worshipped) a lie, vanity wherein there is no profit. Shall a man make God's unto himself, and they are no God's? Hence also, Revel. 21. 8. Idolaters and liars, and likewise, Vers. 27. framers of abomination and a lie, seem to be put 〈 in non-Latin alphabet 〉 or as it were Synonimaes. Furthermore, since the Idolatry of any men whosoever is a lie, then surely theirs, who in the mean time feign themselves worshippers of the true Deity is most properly guile, or a deceitful lie: So that if we mark the hypocrisy of the followers of the Beast, in opposition of whom that sealed company of the Lamb is described; the reading which hath guile will seem to be preferred before the other which hath a lie; although in respect of the matter itself there be not much difference. In the mean while, for the more full understanding of this place, let the Reader compare that of Zephan. 3. 13. Surely very like unto this: The remnant of Israel shall not do iniquity, nor speak a lie, neither shall a deceitful tongue be found in their mouth.