A Revelation of the Apocalypse

Analysis.

SVCH is the preparation unto the new Prophecy, as was observed in the eight verse of the former chapter: the Prophecy it self followeth in the first fifteen verses of this chapter: which belongeth either to the whole body of the Church, or some chief menbers of it. As touching that: The Church is either true, or false: the true should lie hid this whole periode of forty months small, very secret, narrow, which is shown by the temple measured, ver. 1. the false in the mean time very ample and spacious, ver. 2. The chief members are two Prophets: whose divers condition is shown according to a threefold difference of time: the first, by a thousand two hundredth & threescore days: all which space being black they should go in monrning apparel, ver. 3. Who yet in the mean while should be like Olive trees, & Candlesticks, ver. 4. neither should be hurt of any, without punishment, ver. 5. and endued with great power, ver. 6. The second time is of three days and an half, in which being slain, ver. 7. they should lie unburied in the streets of Sodom and Egypt, ver. 8.9. and should make their enemies merry with their death, ver. 10. The third time is not determined after the three days and an half, in which they should rise again, lifted up by the Spirit, first upon their feet, which should strike a fear into their enemies, ver. 11. Afterward into heaven, at which the tenth part of the city should fall, many should be slain, the rest should be made afraid, ver. 13. Last of all a transition is used, declaring the ende of the sixth trumpet, and the beginning of the seventh, whose Analysis shall be after ver. 14.

Scholions.

1 A reed was given me: After the preparation made, as we have heard in the first times of the truth, springing a fresh, and many excellent men bending themselves diligently to the study of good letters, whose fervency was such, that for the space of two hundredth years, after one thousand three hundredth, they might seem to eat up books. After, I say, this preparation, at length about the ende of the sixth trumpet, the matter came to this conclusion proposed in these words: That is, the Prophecy did shine more plainly, and a more plentiful knowledge of the times, both past and present, the learned men saw, by the book which they had received of the Angel, that the Church now many years had been much afflicted, so as it could not be seen of the world, & then also at that present to be wonderfully vexed of Antichrist. For this Prophecy is a repeating of a long time past: as Moses wrote Prophetically the first beginning of the world: which name, howe great estimatiō procureth it to the History? But to come to the matter, this Prophecy, I say calling to mind the time past, containeth all the space of the former trumpets, as it appeareth from the specifying of the time, which is added in the next & third verse. For if will count back the two and forty months, in which the Church should be in the temple, they contain not only that hour, day, month, and year of the sixth trumpet, of which we have spoken in chap. 9.15. but also beside the five months of the fifth Trumpet, in the same place ver. 5. & those four times repeated: to all which nevertheless there remain yet nine months reckoned over and besides, which to what other thing cā they be referred, then to those four first trumpets of the eight chapter? But peradventure, thou wilt say, these forty two months take their beginning at the end • of that hour, month, and year of the four Angels, chap. 9.15. & both thes • spaces together may pertain to the sixth Trumpet: which thing cannot be by any means. For the whole sixth trumpet is troubleous to the wicked, in which respect it is called the second woe, chap. 9.12. & 11.15. But if the times be disposed in this manner, it hath little misery for them, who by the space of two and forty months triumphed in all mirth, when in the mean while the Godly are afflicted. What so great hurt should the sixth trumpet bring them, if after that short trouble of one year, month, day, and hour, they should have a threefold longer felicity and more? It is most certain therefore that this Prophecy reacheth back even to the first beginning of the trumpets: but that it is set in this place, because the whole race of this time could not be perceived before that it should be brought to an ende. And now indeed God raised up learned men, Philippus Bergomensis, Franciscus Guicciardinus, Martin Luther, John Carion, Philip Melancthō, Gaspar Peucer, Henry Bullinger, John Sleidan, John Functius & others, who linking together the histories of things that were done, represented this face of the Church in their writings. Which Prophecy doubtless was to be added at length necessarily. For not without cause some might ask, what was done with the true Church, when the Hail, smoke, the third part of the grass, the burning Mountain turned the Sea into blood, the Locusts, and the other fiendes tyrannized? In all these Trumpets hath ben a wonderful silence concerning it.

Now therefore the Spirit showeth by this Prophecy revived, of what sort the condition of that time was in the mean while, least that alone should be passed over, for whose sake this writing was undertaken. Therefore this chapter is to be joined with the seventh, where the Prophecy touching the Saints ceased.

To the same pertaineth that sealing, and this, that I may so say, Temple measuring: and it is the same wholly and all one thing, except that that belongeth to every several cityzen, this, to all jointly, and to some chief members.

Now as touching the words: the reed given is the power granted of the truth, whereby the Saints should measure the length and breadth of the true and lawful worship, least in a wonderful confusion of things, they should swerve from a due proportion. In so much as it is like a rod, it teacheth that the truth shall be much holpen, and borne up by the authority of head rulers. For 〈 in non-Latin alphabet 〉 is very often taken for an ensign of honor, the Scepter which Kings bear in their hands: by which name also are called the rods which are carried before the Magistrates: likewise an instrument of exercising power, as in the Poete, Circe accomplished her charms with a rod, and Mercure with his white wande. The Temple therefore was to be measured by the labor of some chief man, as we heard it came to pass in the seventh chapter, where Constantine the Great was the Minister of scaling. For while he provided for the peace of the Church, and maintained the truth carefully, he procured a safe place of refuge for a few holy men, from the contagion of the times.

And the Angel stood by: which words are wanting in Aretas, and by that means he maketh the reed it self the bidder, arise and mete But the labor of Angels conjoined elsewhere, where the like business is done, seemeth also to require here, that nothing should be done, but in the presence of the Angel: see Ezech. 40.3. and after Revel. 21.16. Wherefore Theod. Beza hath well restored this place from the Complutent Edition.

Mete the Temple: The true Christian Church is shadowed by the type of the old temple: every several part of which was described once most exactly and measured by the commandment of God himself: to the ende that men should know that this house is framed of God, that it is not of human building: and therefore they should not take ought upon them in changing things at their pleasure, as though the celestial wisdom had not sufficiently provided for the most convenient manner of everything. The things to be measured are the Temple, the Altar, and the Ministers of the worship. The Temple was divided into the most holy, and the holy place, which had the altar of the burnt offering set at the door. He biddeth him to mete these only, of the whole building: small partes of the whole, and only the more secret rooms. For the tabernacle before time being thirty cubits long, and twelve broad, was sixteen times and more lesser then the court. Afterward the temple enlarged by Solomon, and by the Angel in Ezekiel, had far more spacious courts. The temple then alone being measured, showeth that the true Church shall be brought into very narrow straights, limited with small bounds, and removed wholly from the sight of men. For the holy place was not opened to the people, but the Priests alone ministered in that place, of which sort here all true Christians are counted, as before chap. 1.6. Therefore when Constantine came to the Kingdom, the Church began to hide it self in a secret place, by going frō the sight of the world into a certain more inward room. Whereunto pertaineth that sealing, chap. 7. Whereby a few of many were severed by some privy mark. Neither ought it to seem marvelous that this separating of themselves from others, was made in so great glory of peace, and desire to advance the Christian name. For when some raised up contentions, others coveted much to get honors, many travailed with heresies and brought them forth, all did bend themselves with all their power to heap up superstitions: was it easy in that state of things for any pure, sincere, and sound thing to abide in his place? But the obscurity of the Saints indeed, grew more every day, by how much more those four mischiefs increased. The which thing Rome also her self granted unwares. For doest thou demāde where our Church was before Luther? Therefore thou knowest not. But understand thus, where thou Rome wert not, to wit, in the hidden holy place of our God: whither she had run for succor with all the rest of the Saints from thine infection. But when thou boastest, that thou art a City set on a hill, which never was hidden, but hath flourished with a continual and manifest succession, confess also that thou art not the true Church, and that thou hast found no place in that covert of protection.

And them that worship in it: Mete is a common verb, and of a continual quantity: but here figuratively it signifieth also, number thou, as if he should say, put into the number of nine those few, who in truth worship me secretly: for there was a certain number in sealing the elect, chap. 7. which same thing is declared here in other words, when he biddeth him to meet the worshippers. All the Saints are said to worship on the Altar, because they put all their hope and trust in the death of Christ: which kind of sacrifices, pertaineth not to the Tribe of Levi alone to offer, but to every true godly man likewise. And this only is that thing which discerneth the true Christian from the false and counterfeit. But that the most in those times, worshipped not so on the altar, we must think not without cause, when it is to be seen clearly from their writings, that many who ought to have shined before others in all knowledge, attributed to much to their voluntary works, and to their own holiness.

2 But the court that is without the Temple: So Aretas and the Complutent edition do read: but some books have, which is within the Temple, to wit the court of the Priests, in which was the altar of burnt offerings, which he mentioned even now, which court some time is called by the name of the temple. Neither is this reading to be rejected rashly. For John is not bid̄ to mete this court, but only the Altar of this court. And it may be that it agreeth more fitly with that, which followeth, if the inward court be cast out, then if that be cast out, which was already without before. But both have respect to the same ende, that it is nothing to be esteemed whatsoever is more then those foresaid Temple, Altar & Worshippers. For the court is given to the Gentiles, that is, to the Christians as for a name: neither this only, but also the holy City (which they should tread underfoot, not by spoiling it like an enemy, but in frequenting it daily under a color of worshipping, as in Isaiah 1.12.) and that for the space of forty two months. These things show clearly, what should be the condition of the false Church in those times, wherein the truth should be hidden. First it should no less exceed in number and multitude, then the people which once dwelt at Jerusalem, and was wont when the holy things were done to be in the utmost court, exceeded the number of them, who executed their office in the Temple. Good God, howe great difference was there? Exceeding great was the company of the inhabitants, and of them that continually flocked to the temple: howe in the mean time few Priests were there within, in comparison of that great multitude which was exercised without? There should be the same quantity of feigned Christians, in respect of the true and natural Citizens. Secondly it should have her counterfeit worshippers, dwelling very near the Temple. For they should possess Jerusalem, and the whole court should be theirs. How nearly was the court joined to the Temple? How did it compass the same round about? Ezech 40.5. Good God how nigh was this society? Who durst have condemned the court of profaneness, unless the Angel himself had commanded it? And the event surely was altogether answerable. For in those first times, when the four first trumpets sounded, what was Athanatius alone unto so great assemblies of Bishops? What afterward was Basil the Great, or Gregory Nazianzen unto almost the whole East? If thou shouldest respect the multitude, who would not have contemned one or two in comparison of so great a rabble? But if you would respect holiness, were they not all Bishops? Did not all desire to be esteemed valiant defenders of the truth? How easy was it therefore here, either by the number or likeness to be deceived? In the last times also there is the same boasting of the holy city, and of the outmost court against the Temple. Is not the Church of Rome spread through the whole earth? Have the Lutherans heresies, as they clatter, ever passed over the Sea? Have they seen at any time either Asia, or Afrique, or Egypt or Grecia? Who can doubt of the Holy Catholic Church, which counteth her Bishops even from Peter himself, by a most certain succession? But Rome now boasteth of her multitude: by how much in time past she hath flourished in greater number, by so much the more is she nigher to the great assembly treading underfoot Jerusalem, and further of from this small number lying hid in the Temple: we see in this place the whorish Church most furnished both with multitude and neighbourhood. If these things shall be sufficient to get the victory, thou hast overcome, o Rome, so well in populous City, as in proximity. But let them look to it, that are car • ied away with the name of the Catholic Church, how easily here they may be deceived of the whore, which possesseth the holy City, and the very outward court next to the Temple. Let them in the name of God weigh the matter in earnest, and diligently: and not suffer themselves to be beguiled with vain boasting. Let them mind, that unto them that look but of a far off, they seem all to be in the Temple it self, who are but within, yea the outmost part of the walls: but let them come nigher, and they shall see most clearly, that those whom even now they thought to be in the most inward rooms, are kept certainly from the holy place with brazen walls. Albeit the discerning now is not so heard, as it was in time past, while the Church had no place in the public. Read but the writings of our men, & by the grace of God thine eyes shall wax clear to perceive the truth. Mayest thou not worthily suspect the Popes craft, restraining thee from buying and selling of our books, and of all familiarity? Yet nevertheless do thou strive so much the more to know the truth, that thou shalt see the same to be hated of thine, through the conscience of their own deformity.

Two and forty months: The time wherein the true Spouse should lie hid, and the false should rule. But how great darkness is here? And no marvel, in so great blindness of man's understanding. Wherefore be thou present, who hast received these things that thou mightest disclose them to thy servants, to the ende that by thy guiding I may go safely. For to dispel the obscurity, it is to be observed first, that there is not signified in these two and forty months three common years & an half going about. I hope that the accord of the things hath proved already, that the four Euphratean Angels in the 9. chapter, are the Turks. To whom power being given for one hour, and month, and year: seeing that the three hundredth year is now slipped away, is there any so obstinate, who will yet avouch that these two and forty Moneths are to be restrained together within the narrow limites and straights of their own and natural-signification?

Hereunto is to be added, that seeing these months pertain to the Beast, chap. 13.5. that the same was not yet borne in the time of the revelation. For John saw her rising up afterward, chap. 13.1. which thing nowhere is either said, or can be said of the Roman Empire, this is certainly that space, in which Antichrist shall be borne, shall grow, be wounded, and recover health again: wherein he shall exercise power over eve • y tribe, tongue and nation, & shall make the dwelling place of his tyranny the queen of the whole earth; in which finally both he himself, and also all the Ministers of his pleasures shall be altogether given to exceeding riot, as is clear from chap. 13. and 17. and 18. But can all these things be performed in three common years and an half? Peradventure Therapontigonus Plat • gidorus shall recover life, who conquered the half part of all nations well nigh within twenty days. Alexander of Macedonia is compared to a Leopard, which had four wings on his back, notable tokens of his swiftness, that he should obtain the Empire of Asia in twelve years, all that time dwelling in tents, neither giving himself to any other thing, Dan. 7.6. But Antichrist should for just cause ride on the very Sun, to subdue all countries none excepted in three years and an half, and in the mean while to give up himself through idleness to all delights & wretched intemperance. But it is more plain yet after in the chap. 20.4. Where the enemies of the Beast refusing to be subject to his government, and reigning with Christ a thousand years on earth, to with all that space of time in which the Devil is bound and tied in chains, and the subjects of Antichrist lie dead before the first resurrection, do prove necessarily that the Beast also Antichrist was through all that time: otherwise how were they able to resist him, not only commanding nothing, but also not living? The same thing also shall be minifest from the person of Antichrist, which in his place we will show not to belong to one man alone, but to a certain kingdom and succession, chap. 17. Secondly seeing this account is not common, it is needful that we reckon these months after the manner of the other scriptures: for almost all things in the Revelation are expressed after the manner of the ancient types. But what is that manner? Shall every several month note seven years, as the weeks in Daniel? It is wholly without all example and reason, to compare the months to the weeks. Neither will the words suffer it by any means. For the Angel showeth that every eche day is to be counted, from whence he noteth commonly this space, sometime by two and forty months, some time by a thousand two hundred and threescore days, as in the next verse, and in chap 12.6. But that way whereby the months are brought unto the weeks, and there is made the number of two hundred ninety & four years, numbereth not the fourth part of the days. We therefore think that everyone is to be reckoned, and that so many years are to be assigned, as there are days in these months, which agreeth wholly unto the manner of the weeks in Daniel. Thirdly that these are not Julian years. For these two and forty months make only a thousand two hundred threescore days. But so many Julian months do effect a thousand two hundred seventy eight days, & more. Whereupon there want of the Julian, four score days, and some what more: how many years the thousand two hundred and three score days do lack (everyone by it self being taken for one year) of the thousand two hundred three score Julian years. What months then doeth the Angel use here? Not the Lunarie, nor Julian, but only the Aegyptiā months, every of wh • ch consist of thirty days. He hath shown, that according to the custom of this nation only, we must reckon the months, because it was it that should kill the Prophets of the Lord, and in the street of whose great city they should lie trodden underfoot, & unburied for a mocking stock, after in ver 8. After the manner of these months we have limited by thirty days, every of those five months, chap. 9. Fourthly, that this account is not to be begun, either from the passion of the Lord, or any other time, which went before this writing. For as we have told you divers times these words, I will show thee the things that must be done hereafter in chap 4.1. will not bear it. Neither by and by after the giving of the Revelatiō. For next after followeth the dwelling in heaven, the clothing with the Sun, the crown of twelve stars, and the Moon trode under the foot, chap, 12.1. For with all this glory shined that first most holy Church, or else we cannot find to what times we may refer it. But of what sort I pray you, is this space of two and forty months? Namely of a most waste wilderness, of sackcloth, uncleenes, corruption, and lamentable deformity. As touching that the words are express, that this wonder appeared in heaven, where afterward the Dragon warred: at length thrown headlong from thence, chap. 12.7. &c. But what had the Dragon to do in heaven, but that he might lie in wait for the woman travailing with child? From whence also did the woman flee, if she dwelt in the wilderness before the time of her travel? Whither, from the wilderness into the wilderness? But all the error is from hence, because the wilderness is not defined by his proper marks. For this wilderness is not the want of human and extern comfort, but of the gifts of the holy Ghost; with which the first Church abounding most largely, felt not any desert place, although wholly destitute of all human succor. She was indeed very greatly afflicted by the cruelty of the Emperors, but the Dragon casting the third part of the stars to the earth took not heavē from her, neither spoiled her of the clothing of the Sun, although he deprived almost an infinite number of Saints of their bodies. For her dignity is not to be measured by an outward pomp and show, but by true faith and pureness of the whole worship of God, in both which she then flourished very greatly in comparison of all other ages. It being now known for certain to what both time and place, these months belong, to wit, to flight, wilderness, privy places to hide in, neither to the first beginning, but after a longe and most grievous battle with the Dragon, in chap. 12.6. it must needs be that seeing these things are attributed to the Beast chap. 13.5. that it is also a living creature of some wilderness, (and what other place is fit for wild beasts dens? from whence she is seen afterward more clearly in the wilderness, chap 17.3.) and that it is not the first, that is, the Roman Empire, but the second enemy, to wit, Antichrist, who in as much as he could, would make this place of refuge to the woman, dangerous. From which things it is apparent, howe absurd it is to ende these months in the death of Licinius, to wit, straightway after their beginning. Which may yet more appear, if we shall mind this term of time being given them, that the whole sixth trumpet also is concluded almost with the same bounds: for when these are finished, there remaineth a very little of this. How then is not the mystery of God finished, as is foretold in chap. 10.7. if the seventh trumpet hath sounded now so many ages, to wit, these thousand three hundred years more or less a very little? Not but that we know, that a thousand years are even as one day to God, 2 Pet. 3.8. But because it seemeth strange, that when the seven seals and six trumpets are finished in one three hundred years, that now one of the same trumpets should not find an ende in four times three hundred years and more. But there is no such unequal difference of the sacred Prophecy. This monstrous proportion, whatsoever it seemeth to be, is nothing else but human folly, & not a right dividing of the times. Neither is that firm, that no certain time of domestical calamities is signified nowhere in the Scriptures: for Numb. 14.33.34. 2 Sam. 24.13.14. 2 King. 8.1. and other the like, which might be added, will prove the contrary. Therefore that I may conclude the whole matter, seeing the seals do lead unto Constantine himself, and these months are of a longer time, then all the trumpets that are past, of right do we judge that they take their beginning in the sixth seal, where heaven departed away, chap. 6.14. Why should not the woman consider of new places to abide in, when the former were gone away, & come to nothing? And when Diocletian, and Maximianus gave over the Empire of their own accord, the Dragon was thrown down from heaven, to wit, in the year of the Lord 304. when the desired peace began to be given to the Church, and the Sovereignty to fall to Constantine, and of an exceeding great company of Christians in name, a few elect were sealed, chap. 7. Which things being thus laid, from necessary principles, I hope that now a large entrance is made to the finding out of the truth of those things which follow.

And I will give to my two witnesses: Theod. Beza hath, But I will give it to my two witnesses, as if the holy city should he given to them, which should appertain to the Gentiles, not to the witnesses, who should have place with the rest of the Saints in the Temple. Therefore we must read as it is in the Greek, But I will give to my two witnesses, &c. In which words he turneth him self now to the chief members of the holy Church, when hitherto he had declared summarily the things that belong to the whole body both of the true & false Church. Now these words I will give and they shall prophecy, are the same with these, J will give power, I will appoint, or I will command them to prophecy, as Joshua gave them that same day to be hewers of wood, that is, frō that day appointed them to hewe wood, Ios. 9.27. see the 1. chap. ver. 1. But the meaning is not to be stayed in the office of prophesying, as though they should prophecy in those days only, which is their continual duty, but that they should do it all that time clothed in sackcloth. The old Fathers being farther frō the event of these things thought that Enoch & Elijah being these 2 witnesses, should come to fight with Antichr. in the last times. But we beholding the thing done now long ago, may surely judge, that the Spirit hath another meaning. The Papists with great applause receive this opiniō, & make much of it, obtruding it upon the world as an oracle: to it because it carrieth men away frō the present cōsideratiō of the things, a thing common to them in all their expositions, & for the which they sweat much. But the peculiar expositiō of the things will confute sufficiently their stiffenes in that opiniō. Therefore that I may dispatch it in a word, we gather that these two Prophets are the holy scriptures, & the assemblies of the faithful We will render a reason after in the descriptiō. Although everyone may see at the first sight how fit both are for this office. The Scriptures bear witness of the truth, John. 5.39. And the saints do praise the power of God & declare his goodness, as everywhere in the Psalms. A person is attributed to the Scriptures, after that manner, whereby the adioincts are signified from the subjects, as Moses for the Law &c. Then which kind of speaking, there is nothing more commonly used.

Before the type of them was the Sun, but seeing there was here mention made of war, of death, of the resurrection, a person necessary, which should be capable of those things. From whence there is this new way of signifying an old thing. The time how long they should prophcy is limited with a thousand two hundredth and three score days, altogether the same time with the two and forty months before. To what ende then doth he now devide it by little parts into days, & not declare it briefly by months as before? To wit because the office of prophesying is such, that they must take pains in it continually without ceasing, not by a stinted labor every three months, four times in the year, or peradventure somewhat more diligently once every month, but wherein we must continue always as in a watchtower, least the enemy continually lying in wait, come unlooked for upon us sleeping or being absent. Moreover that we should acknowledge the singular providence of God towards his holy servants, which at all occasions is ready, both to deliver them from evil, and also to store them with good things. For the same reason he held the Angels in his hand, chap. 1.20. and the Psalmist singeth, The keeper of Israel slumbereth not, Ps. 121.4. Finally that he may show that the months are not to be numbered in a general manner, but every day by it self a part, as we have said before. Sacks are the clothing wherein they should prophecy, because they should execute their office, vilely arrayed, clad in mourning apparel, spoiled of all luster, in the same garment that is wont to be used in lamenting. But whence was this sorrofull arraying in that triumph which the Church made under Constantine? Surely, although great was the glory of peace, honors, dignities, riches, wherewith he endowed most nobly, and adorned the Churches, yet as touching true godliness, all things began to be far worse. The Heaven departed away under Diocletian by an horrible tempest of persecution, but now it was corrupted more with tranquility, then when the cruel enemy was at hand to take away their lives. For now the simple purity of the Scriptures began to be troubled more and more, the meaning of them not be understood, to be wrested by allegories, and absurd expositions, and anything almost to be added unto them which men's fantasy would. Did not the Arian faction, which we heard in chap. 8, 10.11. infect the third part of the rivers and fountains with her wormwood, strive to draw the Scripture to their side, and by their authority to proffer their wicked opinions to the world? So all Heretics for the most parte are wont to do, but the government of the Magistrate was never added before, to the furthering of so wicked opinion. The Scriptures then for good cause did put on sackecloath, when they were constrained so against their meaning to defend and stablish those errors which they hated chiefly and above all things. Nevertheless they were not covered by and by with this mourning apparel, but they began in that joy fullness to change the garment, which they afterwards did openly wear. That, and the ages coming after had indeed some learned and holy mē: but these were both few, and also everyone knoweth, how great a blemish the corruption of the times did cast upon them. Indeed in their conflict against the Heretics, they polished the truth most subtly: but their other works being void of this care, did for the most part much err frō the mark. Although the gown was then also spotless in comparison of those uncleannesses wherewith afterward the truth of God was stained: the honoring and worshipping of relics defiled the assemblies also of the faithful, and religion being put in holy places, and times, and other frivolous & trifling things of that sort, clothed them as it were with sack For the beautiful attire of these, is when they shine in the simplicity of God's ordinance. But the ages following did more deface them with dust and ashes, wherewith at length they being wholly covered, they could be known to God only, unknown altogether to others by their true face. It is a thing certainly to be wondered at, that the Church should under the persecutions of the Emperors shine with the clothing of the Sun, but in the clear sky of her foster father, shoulbe clothed in sackecloath.

4 These are those two olive trees: There is a double property of the Prophets, one of bountifulness towards their own, that I may so say, in this verse: the other of power over their enemies, as in destroying them, in the fifth verse, so in troubling them with other evils in the sixth verse. As touching their bountifulness, they are two olive trees, and two candlesticks: the type being taken out of Zach. 4.2.12. and very fit for these things in hand. For ever as then God did preserve his Church, and adorn it with the gifts of his Spirit, and bestoweth them most liberally upon the same, not so much by the ministry of men, as by his alone supernal grace beyond all men's expectation: which thing the oil signified, gotten not by men's industry, but naturally flowing out of the olive berries into the oil cruet of the candlesticks: so now he would defend the Church being in danger, and reserve to himself some burning candlesticks, to which how soever oil pressed and wrong out of the wine press should be wanting, he himself nevertheless would plant them hard by the olive trees, which of their own accord and continually dropping out of the berries into the lamps, should minister perpetual nourrishement to the flame wich is to be maintained. Seeing therefore that in this type the gifts of the Spirit are shadowed out, the inward, by the flame of the Candlesticks, the outward by the olive trees, among which, the chief is the sacred word, not without cause these olive trees, from whose berries oil is poured to nourish the flame of the candlesticks, may signify the Scriptures, whose office is to minister doctrine to the Prophets, that they may nourish the flame of Godliness in thenselves and their auditors. For like raison, for which they were compared before to the Sun, both being ministers of light: this of his own, those in stirring up a flame by a fit nourishment. Now they are two, in respect of the old and new testament: God spake in old time by the Prophets, but now by his Son, Heb. 1.1. There are also two in Zechariah, before the Gospel was written: yet it hindereth not the application, seeing it was always in force, before it was written. For there are two chief points of the whole sacred doctrine: the Law, and the Gospel, which are those wholesome olive trees, and always have belonged to all times. The Candlesticks do carry the candles set in them, by which Christ hath taught expressly that the Churches are noted, chap. 1.20. To wit, because they show the office of a candlestick, in the top of which the Prophets being set, not in the high top of worldly dignity, do communicate their wholesome light to the Saints. The Prophets thenselves are the Candles, not the Candlesticks, as Christ distinguisheth them, neither do men light a candle and set it under a bushel, but on a candlestick, and it giveth light to all which are in the house, Mat. 5.15.

And before he said that the stars are ministers, where he compared the Churches unto candlesticks in the first chapter, and twentieth ver. But why are they now but two? Doubtless most fitly for the present condition of the Church, which had sufferred a pitiful loss of the rest. In the first chapter there were seven, to wit, so many as are the branches of one: after the similitude of the candlestick in the temple, which representing the Church had one shafte only, but seven branches coming out of the sides, Exod. 25.31. &c. For there is one Catholic Church, as one shafte: but the particular congregations are many: which coming forth out of that one, and abiding in the same, as the divers branches of one shafte do stay as it were upon the same base. Where those first seven Candlesticks shown that there was then a most flourishing Church, as long as the Apostles and their next true successors did burn as it were candles in the same.

But at this time, wherein the PROPHETS should go clad in mourning apparel: the Candlesticks are but two, which lack five to make up their full number: because the dignity of it was much diminished, and almost brought to an extreme condition. Nevertheless the elect should have some fatness as it were of the olive trees, whereby they should cherish the celestial flame in their hearts: neither should a candlestick be wanting, from whence the Ministers should give light abundantly, howsoever the companies of the faithful should be most rare and very small. These things yet hitherto do not peradventure content our minds, especially seeing in this space of a thousand two hundredth and three score days (which we have shown to be so many years, and to have their beginning in the year 304) we have taught that six Antitype candiestickes did shine, chap. 2.3.

So then I think, that the three last, the Sarden, Philadelphien, Laodicen, were not kindled, but after a thousand two hundred, and almost twenty years: and therefore worthily not to come into any account, to which so small a number of those days agreeth.

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

5 And if any will hurt them: Now followeth the power to destroy the enemies. But why are they clothed in sackcloth but for injury received? Do they then destroy the world with fire, doing wrong daily unto thē? Injury is double, one more grievous done advisedly either by open force, or fraud: another less of ignorance and lack of heed taking. They seem to have worn sackcloth because of this second kind: in the mean while continually punishing their more deadly enemies with this devouring fire. It is said to come out of their mouth, by whose threatening & prayers such a judgment is exercised. Even as in old time at the signifying before of Moses, a fire coming from the Lord consumed the two hundred & fifty men, which rose up against him with Corah, Numb. 16. Or as at the prayers of Elijah fire came from heavē, & consumed the Captain & his 50 men, which Achasia sent to kill him, 2 Kings 1. God defendeth these Prophets after the same manner, that he did those ancient ones: yea rather he will have these provided for in a more notable manner, by how much he regardeth more his own truth, and whole assemblies of the Saints, then singular persons. The Holy SCRIPTURES therefore, pronouncing most certain punishments against all ungodliness, and transgression, do send, as it were, fire out of their mouth, whereby they do utterly consume and devour the unrepentant.

For it cannot be, that one tittle of God's word should perish, Mat. 24.35. But chiefly they do vomit fire upon them, who will hurt them, that is, who dare corrupt their most sincere truth by human inventions patched unto it, threatening that, If any man shall add unto this Prophecy, that God will lay upon him the plagues that are written in that book, chap. 22.18.19. Not because they do esteem the sacred authority of the Revelation only ratified by so great a punishment: but because there is the same regard of the whole truth inspired of God, as Ye shall put nothing to this word which I speak unto you, neither shall ye take away therefrom, Deut. 4.2. Put nothing to his words, least thou be reproved, & found a liar: Pr. 30.6. Frō hence in time past came the horrible slaughter of the Baalites, 1 Kings 18.40. 2 King. 10.25. and so many most grievous calamities, which did come with force upon the world all these two and forty months, because almost nothing was done according to the true meaning of the scriptures, but now the whole world was taught by traditions, despising God's truth, either altogether, or wresting it, only for the confirming of their fables and trifles. Therefore these Prophets being so evil entreated, burnt up the third part of trees, and all green gr • sse with fire mingled with hail: killed the third part of the creatures which were in the Sea by a burning mountain cast into it: turned the rivers and fountains into worm wood, by a star that fell, and did burn like a torch: yea they gave power to send the Locusts and the Euphratean Angels, as hath ben declared already in the truēpets: from everyone of which, either fire, or hellish smoke did issue forth. All which evils wer no other thing then the flame going out of the mouth of the Prophets, sorely punishing the wicked contemners of the truth. There is the same reason of the Candlesticks, that is, of the assemblies of the Saints: For God sufferreth not the Churches to be oppressed without rewarding the wicked, but moved with the prayers of it, requireth meet punishments of the oppressors. Diocletian giving over the Empire, determined to spend the rest of his life quietly. But he escaped not so. For his house being wholly consumed with lightning, and bright burning fire that fell from heaven, he for fear of the lightening hiding himself, died shortly after. So Constantine the Great himself hath written in his book, commonly called the fifth book of Eusebius, of the life of Constantine, leaf 168. Although Eusebius, Nicephorus, and others, do tell of a far more horrible death. Maximinian Hercule his conpartner died his wezand being broken with an halter. Maxentius his son was drowned in the river Tiber. Galerius is destroyed by horrible torment of diseases. Maximinus also is taken away in the same manner: Lucinius often overcome, and often put to flight, at length is killed. What should I recite others? Valens fighting against the Goths in fortunately, & flying into a base cottage, was burnt together with the house it self, by a fire thrown upon it by the enemies. But these were but alone persons: but also the whole multitude were often̄, and very sorely punished by famine, pestilence, and war, as might be declared plenteously, but that it would be longe, and not greatly needful. These things may show sufficiently that howsoever these Prophets might then seem to be wretched, raged, and vilely appareled, were yet notwithstanding armed with a power not to be despised The same is the condition of the rest of the Prophets

6 These have power to shut heaven: He cometh to another very great power, and wonderful, wherein they are equal to the old even the chief Prophets. Renowmed is Elijah, at whose prayers God did shut the heaven, so that for three years and six months: the earth was not watered with any shower of rain, 1 King. 18.1. Luke 4.25. But we have not read any such thing done of these Prophets. It is true it may be, if we take the words properly, but if we transfer them to spiritual things, after the manner of other things, which have ben spoken before, how great a proportion shall we find? That drouth was for three years and six months at the prayer of Elijah; so the time of this power granted to these Prophets should be for so many great years and months. For two and forty months, or a thousand two hundred and three score days do fulfill this distance of years and months: but great ones as I have said, and hath ben already proved sufficiently before, not those common ones such as were those of Elijah, everyone containing three hundred three score common years: and the half one hundred and four score years. How great drouth, and lack of spiritual dew was there all this time, through want of which, godliness withered in every place? But they that bring everything to the letter, and will have the three years and an half to be meant of common years, do they dream also of such a staying of rain, which they must needs do? Surely they get for Antichrist a Kingdom ill favored, hungerstarven, every way wretched, and unhappy: altogether contrary to that excess, wherewith the Spirit saith that he should abound. Neither shall Antichrist have any leisure to carry about armor to subdue the nations, but rather shall leave droves of beasts and cattle to the water, as we read that Ahab did long since. But it is no marvel that they fall into many such absurd things, who had rather follow their own conceived opinions, then the truth it self.

And they have power over waters: As Moses, who turned the waters of Egypt into blood: and as these Prophets have done in very deed, when the third part of the Sea became blood, chap. 8.8. For all this power was shown forth in those plagues, of which we heard in chap. 8.9. It is just with God that all that will not believe the truth, should believe lies, 2 Thes. 2.11. Which indeed is no other thing, then to have their pure and clear waters turned into blood. The next words which follow, and 10 smite the earth with all manner of plagues, as often as they will, in a short sum comprehend the other plagues, which are not mentioned in this place, to wit, of the Sun smitten, of Locusts sent, and the four Angels loosed. From which power is manifest that which we have taught in the beginning, that this whole Prophecy of the temple measured, of the court cast out, and of the two Prophets, doth appertain to the same time, of the six former truēpets: which do recite one after another the plagues in that order, wherein they came to pass. But this Prophecy rehearseth the causes, to wit, the purity of the Scriptures violated, and God's worship in the assemblies of the faithful defiled.

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

7 But when they have finished their testimony: The second limited time, as we have distinguished them in the Analysis, taketh his beginning after that of profecying went out, to wit, in the year one thousand five hundredth forty sixth. Howe far the thousand two hundred and three score days do extend, every ech one being taken for one year, as we have said at the second verse, and if we count from the year of the Lord three hundred and fourth, in which CONSTANTINE took unto him the rule of the Empire, as Cassiodorus saith, proving that the years of CONSTANTINE should be reckoned from thence, and as Onuphrius having made a most exact account, seemeth to have collected. For a thousand two hundred threescore years, eighteen being taken out, how many the counting of years which the Angel followeth laketh of the Julian, as before at the second verse, do make a thousand two hundred two and forty Julian years: which from the beginning of the reign of Constantine, do ende in the said year 1546.

That Beast which cometh out of the bottomless pit: So express a noting by Articles, showeth that this Beast known, and declared long since, which can be no other, then the Angel of the bottomless pit, of whom we heard in the ninth Chapter and eleventh verse, to wit the Bishop of Rome. For we read of no other coming out from the bottomeless pit, when he sent the Locusts out of the pit being opened, but that he rose up long before, we shall understand from the things which follow.

Therefore he shall not be a Beast only of three years and an half continuance. He hath gained 5 months mor at the least, wherein he should reign with the Locusts. From hence there is another argument also to confirm this Prophecy to belong to the former trumpets, because the Beast with whom the Prophets have to do in the last course of their time, pertaineth to the fifth trumpet. Furthermore also that of the thirteenth chapter belongeth to the same period of the trumpets. For this and that is the same beast, and both again is the same Angel of the bottomless pit of the nine chapter.

Shall make war against them: Shall the Beast now first of all call unto weapons? He shall assay to do violence the whole thousand two hundred threescore days, chap. 13.5. But this battle which he shall make when that time is finished, deserveth before others the name of war, both for the very kind of preparation and hostile cruelty, and also for the notorious slaughter done to the Prophets. And the thing it self proveth that at this very time there was very little war. For as touching the Scriptures the Council at Trent began in the year 1546, the 7 day of February, to wit, after those thousand two hundredth and three score days were ended, in their third session the eight day of April, pierced and murdered them most pitifully. For here the Hebrew and Greek fountains were refused, and the Latin corrupt translation established for Authentic. Here unwritten traditions were placed in equal dignity with the Holy Scriptures: Here the Interpretation of the Scriptures was taken away from the Scriptures, and made subject to men's pleasure but chiefly to the Popes.

Ever since the world began the Holy and Sacred Scriptures were not so much abused both openly and by public authority. ANTIOCHVS in deed a good while since inflicted a grievous wound in commanding the Holy Books to be burnt in the fire: Likewise DIOCLETIAN, and other Tyrants.

But the injury of these TRIDENTINE FATHERS, is far more grievous. For they were Ethniques, enemies stricken with a certain fury and madness, wholly repugnant to all the truth. These alone will be counted CATHOLIQVES, very great and chief friends, the thing a long time, and much consulted of, guided by mature and ripe judgment, the very PILLARS and upholders of the TRVETH, and upon whom no spot of error can be cast.

How must it needs be, that their act was of no authority, and these men of very great? neither is there cause why any should object Marcion, the Eucratites, Cataphrygians, and such monsters, of which some rejected one part of the sacred Scriptures and some another, at their pleasure. There is very great difference as touching the greatness of the hurt, between the dotages of obscure Heretics, and the deliberate acts and Decrees of an gathered Council, especially which challengeth to it self to be credited without exception. It is therefore a thing especially worthy remembrance and worthy that the Church should be put in mind of by so notable a Prophecy. The event and time do consent so wonderfully, that every equal arbitratour will easily acknowledge, that I have not willfully sought this interpretation, but that I have ben lead as it were by the hand, to the same by the very order and disposition of the matters. As touching the assemblies of the faithful, which in these last times did first appear in Germany, they were assailed with a most cruel war the same year. The same Beast made this war likewise by the help of the Emperor Charles the fifth: otherwise a noble man greatly to be cōmanded, but obeying the Pope too much through the common error of the Princes. From whence not without cause, that is attributed to one, which being proceeded from two or more, yet notwithstanding is done by one joint endeavor. The overthrow in this war was received about the two and twentieth day of April in the year following, to wit, 1547, when the armies of the Protestans were put to flight, & John Frederike Duke of Saxony himself, Ernestus of Brunswick the Lātgraves son, and not very long after the Lantgrave himself were taken. Which calamity stayed not in these few, but also afflicted many others, both Governors and Cities, which partly yielded themselves of their own accord, partly were won by force. In one moment, saith Beza, bewailing the misery of that time, seemed to be overthrown, whatsoever had ben built up in so many years, and with so great labors: and they only were counted happy of the most part, whom sudden death had taken away from these hurlie burlies, such are his words. The remembrance of that time is sorrowful to all the godly: when the holy and wise Princes inflamed with a desire only to defend the truth, not themselves alone, but the Churches together with them, which as newly borne, did lament among the weapons, came miserably into the power of the enemies. But now was the time of darkness, in which these two Prophets must be killed, and made a mocking stock. Although we must rejoice in the same adversities, which ar a calling to remembrance of the divine Prophecies, confirming certainly the confidence and faith of our hope, as saith Tertullian in his Apology.

8 And their corpses shall lie: There is this difference between Antiochus & the Romish Beast. He in burning up the books of the Law, would not have so much as the karkeises to remain: This sufferred the dead corpses, but only for a mocking stock, and for a greater ignominy. The cruel Beast is not satisfied with blood, but desireth some more grievous torment. For their pierced corpses are cast forth into the streets of the great city, that they might be a spectacle to all men, and an ornament to the triumph of the Romish Beast. And what other thing of these Scriptures now remained, then a very karkeise, wholly without all authority, power, and life, when all interpretation was brought to the Apostolic Chair, neither might they mutter anything at all, which the Bishop of Rome should not breath into them? The Spirit speaketh so exactly, that he may leave them no tergiversatiō. He knew that the Pope of Rome, whatsoever he should do against the truth, would boast nevertheless, that to him nothing is better, of more account, and more inviolable then the Scriptures themselves. But that no man may be deceived with a bare name, the Spirit speaketh evidently, that after the Tridentine Council, no Scriptures should be in the possessiō of the Romans, but a dead carkeise of no strength and power.

In the streets of the great city, which spiritually is called Sodom and Egypt; This great City is that whole dominion of which Rome is the mother City: in which sense the tenth part of the city falleth after in the 13 verse. A street is some part of the Roman dition, wherein this spectacle is exhibited to be seen, the joy whereof spreadeth it self through the whole Empire. But the great city it self together with her chief city is described in the rest of the verse, and that by two express names, a notable mark also being added, least any perhaps should mistake the city. And also for a greater assurance we are admonished that these names are not to be takē properly, but spiritually, that is, enigmatically, figuratively, allegorically. The first name is Sodom, a city once very famous for her filthiness, now for her punishment, a most fit example of the tower and chief habitation of this great city. For is not the city Rome become famous for her horrible lusts, above all the whole world: In the judgment of all the Poete Mantuan hath truly song of her in these words;

Which is no less declared by another taking his leave of Rome, thus;

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

Hath not Hieronymus Zeged Mutius declared this plainly in his Cynedicall books defending this horrible villainy, and approved by the Bulls and lettres patents of Julius the third him self. With whom Johannes Casa associated himself, being Archbishop of Beneventum, but a bird of the same foul nest, greatly extolling that thing, which peradventure Sodom would have ben ashamed of. But it would be an infinite and irksome thing oven briefly to touch those things, which might be spoken of this matter. Thyne opprobrious lusts O Rome, have taken away the reproach from thy Brothel houses, which the most holy Father cherisheth in his bosom by a wise policy, to wit for the avoiding of a greater evil: but while he pretendeth to avoid, by the just judgment of God he runneth headlong into more grievous, being given over into a reprobate sense: Rom. 1.26.27. as it may be manifest to all men, who are not willingly blind. And no less is Rome a spiritual Sodom, then a corporal mother and a shoppe of all monstrous Idolatry, as of the worship of the breaden Mass God, of Images, of Relics, & other most wicked impurity of that sort, as is more known to all men, then that it needeth words.

The second name is Egypt, not any city, like Sodom, but a whole country and Province. From whence this name is not proper to the mother city it self, but common to that whole dominion, declaring most plainly the disposition of the whole Kingdom of the Papists, on which side soever her large possessions do extend. For it showeth no less the notable spiritual fornication committed always throughout this whole Empire, then Sodom declareth the bodily and spiritual, practiced continually in the city of Rome. It is reported of many, howe great the blindness of Egypt was longe a go, both in worshipping a multitude of God's, & also in adoring most base & filthy things, to wit, Cartes, Crocodiles, and other things of that kind. Spiritual Egypt with all her provinces aboundeth in no less plenty, nor of more vile God's; whereto pertained the rehearsing of so divers Images, before chap. 9.20. and the clear testimony of daily practice maketh it manifest. For whither can you turn your eyes, where you may not see windows, walls, lofts, full of a multitude of their God's? What temple can you go unto, where you may not find such as worship every day their breaden God? And as if Idols enough did not stand out in a public place, to satiate their spiritual lust, they get privately for them selves Crucifixes, and Agnos Deises, which they hide in their bosom, that they may never be without something, with which they may defile themselves in whoredom. It was an horrible thing once to have increased their God's according to the number of their cities, Ier. 11.13. But in this Kingdom they have multiplied their God's, according to the number almost of the persons. And whither is it less impious and filthy, religiously to worship a certain foreskin, a shirt, breeches, a little brain, bones, peticoates, girdles, shoes, and infinite such other things, then a cow, a catte, Crocodile &c. The Idolatry is not to be esteemed so much the less, by how much the excellency of the thing which is worshiped is greater: for when one hath ben sacrilegious once against God, in attributing to the creature that which is proper to him, it is as well Idolatry to worship the highest Angels as the lowest, vilest, and most abject creeping thing. Neither is it Egypt alone because of Idolatry, but also for the notable cruelty, whereby the ovē and furnace became nothing milder to the true faithful, then Egypt was once to the Israelites. Such are the names: the Property belongeth to the place where our Lord was crucified: but ubi being put without interrogatiō, sendeth us back to some former thing set down in the sentence, that is to say, unto spiritual Egypt. For the Lord was not crucified in Egypt taken properly, but in that spiritual one, whose whole lande, dominion, & empire is full of cruelty and Idolatry. Great is the force therefore of this property, which bringeth those former common names of Sodom & Egypt to a striecter and sure way. For there are many cities abominable for monstrous lusts. Many also whose outward power over the people, far and near, respecteth nothing so much as to practice and stablish Idolatry. But that Sodom which is also spiritual Egypt, and that Egypt within whose bounds and Empire the Lord was crucified, can be no other, then one definite, most manifest and certainly known. From this light therefore any man may perceive most clearly, what that city is, which hath killed these two Prophets, and in whose streets they lay unburied. For that city which by her chief city is spiritually Sodom, in her whole dominion Egypt, in which dominion the Lord was crucified, is the city that hath committed this vilanie against the two Prophets. But no mā can doubt, but that very Rome is Sodom, both spiritually and bodily: and in her whole Kingdom Egypt, and that under the power of this Kingdom the Lord was crucified. For they shall deliver him to the Gentiles, saith our Lord, that they may mock, and scourge, and crucify him, Mat. 20.19. That no man may think that he was hanged on cross by the power of the judges. Which thing also the very Jews acknowledged saying, it is not lawful for us to put any man to death, John 18.31. Therefore Pilate the Roman Pretor, exercising the Roman jurisdiction in Judea, condemning Christ unto the cross and executing the sentence given by his soldiers, crucified the L. in spiritual Aeg. the Rom. kingdom being thē heathenish, & defiled with foul Idolatry. From which things it is to be observed, that these two Prophets were not to be slain in the same special City, where the Lord was crucified, but in the same spiritual Egypt, an ample and spacious country, containing not only many special cities, but also a great number of Provinces. Frō whence Bellarmine avoucheth foolishly, that the two prophets were to be killed at Jerusalem, as if they who are killed in someone most mighty Kingdom, must needs all be killed in one and the same city of that Kingdom. More over thou mayest observe, that the Popish Rome is no less spiritual Egypt in her dominion, then was before time that Heathenish, howsoever the Jesuits will have them to be most unlike. But let them now go, & rejoice greatly in that place: and let Bellarmine brag, that Chytreus and other of our men do pass over these words with silence, having as it were nothing to answer to these things. I hope that their Rome shall be found here far more clearly, then that either he or any other of his company can be able to take out of our sight by any darkness of theirs.

9 And men of the kindreds shall see &c. The whole Popish nation should triumph for victory over the Scriptures made feeble, and weak. But where is this company of Kinreds, people, tongues, and nations more manifest & clearer, then in the Councils assembled and gathered together, whither they came in flocks from every country to one place. Certainly unless the Angel had named in express words the Tridentine Council, he seemeth not to have ben able to speak more plainly: By the same providence of God it come to pass, that the Emperors forces were gathered from sundry nations, Germans, Hungarians, Italians, Spaniards, and others, that the corpses of the Prophets should be set for a thing to be looked on of all mē, as it were in the scaffold of the whole world: Sleid. in the year 1547.

5 Three days and an half: Some will have this to be the same space, with that of two and forty months, and a thousand two hundred three score days. But the words do show plainly that they are diverse spaces. For this distāce of three days and an half taketh not his beginning before the thousand two hundred and threescore days be accomplished. For so before in ver. 7. And when they have finished: Afterward, these three days and an half the Prophets lay slain and unburied. But that space of a thousand two hundredth and three score days, is a time of Prophecying in sackcloth: so as by no means they can be referred to the same time. Let us therefore give unto them their own place, and set them next to the months. Which after the likeness of the former days, do signify three years and an half: in which the Papists should rejoice in their own behalf, for that the Scriptures were vanquished, and the Churches subdued, as they thought, to their Angel of the bottomeless pit, as it came to pass partly at Tridentum and Bonnonia: partly in Germany. There after the deadly sentence was given against the Scriptures in the year 1546, the 8. of April, from thence for three whole years and an half, the Fathers triumphed in the mixed assembly of all nations, as if the matter had ben executed manfully and excellently, and prepared themselves to suppress the rest of the truth, until at length by the death of Paul the third, the Conventicle was interrupted. Which thing fell on the year 1549. the 9. of November, that is, on the third year and an half after the Scriptures were trode underfoot. The very few weeks that remain hinder not the agreement, seeing the Spirit thought not good to devide the matter into smaller portions, then into three days and an half. In Germany the Church, which by the confederate armies of the Emperor and Pope, seemed to have ben put down forever in men's opinion, lay as it were half dead for the same space, to wit, from 22. of April in the year 1547, unto the first day of October of the year 1550. when at Maidenburg it began to lift up the head again, being nothing afraid neither of the Emperors proscription, or conspiracy of the Princes, or whatsoever any enemies could do against them, Sleid. book 22. and 23. You may observe further, how vain a thing that is, and in no place agreeing with it self, which everywhere is spread abroad concerning the three years reign of Antichrist. For these three days begin not before that the two and forty months shall be finished: both which spaces yet nevertheless he shall reign. From whence after their own account, that we may grant unto them the months to note three ordinary years and an half, he shall rule seven years at the least. Although this be small also to cōtaine so great tyranny, as we before have declared. But we see how almost every word by it self doth disproove that invention.

And shall not suffer their carkeises to be put in graves: They shall deprive them of all common honor, which we owe one to another by the right of humanity. And surely when the Ministers of the Gospel desired earnestly, that all things might be done according to the rule of God's word, the Emperor obtrudeth to the world that ungodly Interim, the Scriptures commanded to be silent, and not to mutter against it. But in what a chafe was the Bishop of Artois, when the men of Auspurg, Trevers and Basell alleged for their excuse, that they had not received the form of doctrine, because it disagreeth from the sacred scripture? Do you think, saith he, that the Emperor may not make laws, and prescribe a certain rule, as of civil, so also of holy things? Sleid. book 23. In the very Council of Trent, what in the name of the rest answereth Pictavius to the Mācilane Ambassadors? For when they required that the same order might be taken for them, which before time was for the Bohemians, according to the form of the decree of Basell: That the Scriptures in every controversy might be instead of a judge: Pictavius objected to them again, that the Scripture was a vain and dūbe thing, as also are the other politique laws:, and that unto it must be added the voice of the Judge, that it may be well understood, Sleid. book 23. He granteth that the Scripture now is nothing, but a vain and dumb thing, that is, altogether a carkeise. And why should he not so boast, being privy to himself, that it was lately slain by his labor, and of the rest of the Tridentine Fathers? But while they deny to give this honor to the Scriptures, that they would not suffer them to obtain that authority, which a few and contemned worshippers would have given them willingly, it was like as if they should forbid their corpses lately thrust through pitifully, to be buried. Pilate, when Joseph & Nicodem{us} asked the body of Christ, gave them leave that they should bestow what cost they would upon it. But when the Protestants made humble request that they might at least wise bury the car keises of the Scriptures among themselves, although not in any solemn grave, but only under the simple turffe of their cottages, the Scarlated Fathers denied it stiffly. The Church was handled in the like manner. For after that the Duke of Saxony and the Lantgrave were taken prisoners, the cities put to a fine, and very many noble men utterly cast out of favor, the Emperor proscribeth the people of Maidenburge by writings spread abroad, the sentence whereof after the usual form is this: let no man aide them by any means whatsoever, neither acquaint him self with their case: they which shall do otherwise, shall put themselves in peril of their goods and life. What is this else, then that no man should dare to make the funerals of the wretched Church cruelly murdered? Maidenburg was left as a remnant of the poor miserable, where assemblies of the faithful were kept. But might no man help this firebrand reserved from the burning, without danger of his life? Doubtless it is apparent, seeing they suffered not the duties touching burials to be performed to their slain carkeises.

10 And they that dwell upon the earth shall rejoice over them: The citizens of the false Church, as before chap 7.1. &c. These should rejoice over them and be glad, and should send gifts one to another, as in common joy. And surely not without cause, being now freed from the great trouble, wherewith the Scriptures and the most pure Churches, as tormenters and executioners vexed them while they lived. Nothing is so grievous to the world, as that their unclean lusts should be bridled, their filthiness reproved, & all their actions tried by the rule of the same truth. But the Churches being now tied to the interpretation of the Scriptures, that is, to the Pope of Rome: why should not the Papists hope, the Pope being of such gentleness to his servants, that they shall henceforth be no more made sick by the scriptures? Without doubt the most holy Father would smite out their teeth, least perhaps they should restrain his little pretty darlings. A just cause of exceeding joy, and great triumph.

11 But after three days and an half: In the year 1550, the first day of Octobre, after three years and an half from that destruction inferred upō the Churches of Germany. For at this time the Prophets revived, and the estimation of the Scriptures, & congregations of the faithful increased, maugre Antichrist, head and all enemies. For the people of Maidenburge, who all this time were proscribed of the Emperor, and utterly destroyed in mens judgment, a few days before by George Megelburge: at length raising up themselves, or rather stirred up of God, by a writing spread abroad, testify openly to the world, their unquailed courage, and invincible constancy. They detest the Council of Trent, and no less reject the decree of Basil, made by the Princes, and the Emperor himself. They exhort all to fortitude, and show themselves to be ready, if need shall be, for this cause not to refuse death. This surely was the Spirit of life, who coming frō God restored again heart to the Church, set up on their feet the slain Prophets, and endued them with such courage, that they were straiteway a terror to the enemies. For beside that bold profession, the author whereof was the heavenly Spirit given to them, they stood on their feet in resisting valiantly Maurice, who being sent of the Emperor, and ordained Captain in that war by public authority, first assaulted them very fiercely. They took also that George Megelberge, & kept him in their power in the City, who had lately given them a great overthrow. And at length when they could not vanquish them by any force, peace being made with Maurice, they obtained a very famous name among foreign nations, because almost they alone of all the Germans had taught by their example what constancy can effect. So therefore the Church now again stood up on her feet. Which thing doubtless put the enemies in very great fear. For as Sleidane writeth, That which was an ende of miseries to the people of Maidenburg, was an entrance and beginning of war against those themselves, by whose aide and council they had ben afflicted. For Maurice, partly to deliver the Lantgrave his father in law, partly to defend the truth, and to have free leave to walk in it, which he saw to have ben holden under some space of time by the injustice of the enemies: prepared war against the Emperor him self.

But how great trembling arose from hence? First the Tridentine Fathers, whē even a false rumour was brought them that the city Auspurge was taken, scarce taking their leave of the rest of their fellows in office slipped out & ran away. But when Maurice proceeded, and approached Oenipous, where the Emperor himself abode, he struck so great terror into him, that he fled away suddenly with great speed together with his brother Ferdinand. More over fear drove him against his will to give leave to depart to John Friderike Duke of Saxony, whom before we said to have ben taken prisonner, least the enemy should refer it to his own glory. Was this a small fear, which made the Emperor, and the King of the Romans to flee, and dispersed the Tridentine assembly of Bishops? Now therefore fear came upon the enemies, that they should fly away as far as they cā from her sight, whom of late they scoffed at without danger.

12 Afterward they heard a great voice from heaven; Aretas and Montanus read, and I heard a great voice from heaven saying to them, come up hither. To ascend into heaven, is after labors dispatched, to be adorned with exceeding honor and glory: after the example of Christ, who after death overcome, was taken up into heaven. But whereas a voice was heard bidding them to come up, thereby is signified that the Prophets should not attain to this honor by their own power, but should be placed in that dignity, by the authority of other men, that is to say, by some decree of the Princes. As we know it came to pass at Auspurge the seventh of the Kalendes of October, in the year 1555: when by a public decree the Emperor Ferdinand, the King, and other Princes bound themselves, that the religion comprehended in the Articles of the Augustine confession, should be permitted free for all men: Sleid. book 26. This decree was the voice saying to the Prophets, that they should go up into heaven. And not in vain, but they harkened to the same most willingly, changing with most desirous minds their former miseries for a new granted dignity, as is here said, and they went up into heaven in a cloud. The enemies saw this, & were grieved: especially the Pope, as was meet, took it grievously, who was thought to solicit the Emperor, that he would make void again that Edict, Sleid. book 26.

13 And the same hour there was a great earthquake: Aretas. the Complut. Edition, and other read, and there was in that day. It is a common thing for an earthquake to signify an alteration of things, as we have observed at chap. 6.12. And doubtless a great change followed after this decree, all Europe through. The people of Austria require earnestly of Ferdinand their King, that the same should be granted to them, which was to the confederates of the confession: the same the people of Bavaria crave importunately of their Prince Albertus. Which Princes when they saw, that it was scarce safe to be utterly against so fervent desire of men, both of them yield some what to their people, though with an ill will. Like things come to pass in many other places: whence one might see daily new defections from the Papistical Kingdom,

And the tenth part of the city fell: The City in this place is the whole popish Kingdom, which was diminished in a great part of it, when the Germans forsook the same. I doubt not but the Pope himself will confess willingly, that by this fall he was deprived of a large part of his city: but together with this ruin and earthquake were slain seven thousand men. But that which is translated heads of men, is in the Greek, names of men: for the men themselves, as in chap. 3 4. But the kind of speaking is very significant, teaching that God doth not strike men after the manner of Blind Fighters, but to appointe certainly and by name, whom he will have to be slain by his scourges. These seven thousand Papists are slain, their bodies being not killed, but they deprived of their great revenues, of Monasteries, Collegies, and such yearly rents without any hope of recovery. Was it not as death to those idle bellies to be bereaved of their delights, & that men who lately gave their minds to feed themselves only, should be constrained now to feed others by word, life, or some profitable labor, or themselves to be an hungered? But by the Angustane decree, the right of such possessions was confirmed to the Princes of the Protestants: and that afterward without danger the same might be bestowed upon the Ministres of the word, Schools, the poor, and other godly uses without any fear of extortion. This doubtless was the thing that slew them, that now they should be brought to poverty in truth, who before abounding in all riot, only counterfaited the same. But to what ende is the number of the slain less, then according to the certain portion of the falling city? For seven thousand only were killed, but the tenth parth of the city falleth: surely because the calamity of the ruin should be greater, then that of the death. For that pertained to the whole multitude of the Popish name; the killing was peculiar to the Ecclesiastical men, whom this alteration vexed most of all, bringing with it the loss of their goods. The common people who suffered the loss only of their former opinion, bare it more patiently. Therefore whose grief was small, no death of theirs is mentioned. Howe doeth the Spirit declare unto us these events one after another, and conveniently? He doth all things alone, who before the things come to pass, doth tell the condition of them so distinctly and exquisitely, The rest of the Popish religion before, acknowledging the just vengeance of God in the destruction and calamity of those Church men, gave glory to the God of Heaven, that is, were converted to the true creator: in whose stead they worshipped late Images made of some matter, and Idols. And who knoweth not that almost an infinite number of men stirred up by these scourges, & opening their eyes to the shining light did forsake their former superstitions? We see thē from the beginning to the ende howe this whole Prophecy agreeth exactly with the event. The seven last books of Sleidans Commentaries, do afford a more full declaration both of the battle and death and resurrection of the Prophets. The whole Prophecy is of about a thousand two hundred fifty Julian years from Diocletian unto the year 1555. how far also Sleidane proceeded both in writing and living.

Analysis.

And thus far is the sixth trumpet, & second Periode: the last followeth, declared by the seventh trumpet, which is declared summarily in the rest of this chapter, afterward particularly through all the rest of the book The summary exposition commendeth the Kingdom of Christ, partly by word, partly by a sign: that is, both of the Rulers of the Christian assembly, ver. 15. and also of the four and twenty Elders, whose gesture is mentioned in ver. 16. Secondly their speech, ver. 17. which setteth forth the glory of this Kingdom by the rage of the enemies, the manifest wrath of God in subduing them, and finally by the rewarding of the good and evil, ver. 18. Last of all the sign is the temple open, the Ark seen, lightnings sent forth, and voices, ver. 19.

Scholions.

The second woe is past: A transition from the second more grievous trumpet to the last. But whereas he saith that the second woe is past, it is not to be understood, as though nothing of it at all should now remain, but only that the strength of it was broken, and much weakened, which should decay more also every day, while at length it should be utterly destroyed. For those four Angels of the ninth Chapter, whom we have shown to be the Turks, are not altogether destroyed at the sound of the seventh Trumpet, but are only hastening to destruction. So they came after the LOCVSTS, not expecting till not one Locust should remain, but when they waxed old, rushing in furiously: as we have shown in the ninth chapter at the 12. verse.

And behold the third woe willcome anon: Why is the last Trumpet called a voice, which shall give a full and right form to the Church? In regard of the wicked whose ende now appeareth, and the rewarding of all their sins, both by punishments begun on earth, and also eternal in hell. It is said to come anon, because of that small delay which should come between that resurrection of the Prophets which even now he spake of, and the last sound of the Trumpet: and also because shortly the last calamity of the wicked is brought to pass, which shall not stay so long a time, as the former Trumpets, but shall come quicly with swift wings.

16 Therefore the seventh Angel blue the Trumpet, and there were great voices in heaven; Blewe the Trumpet, to wit, in the year 1558. as the events do make manifest, for then were there great voices in heaven, that is great joy arose in the reformed Church: for so the word heaven doth signify, as often before: neiter are these voices terrible, such as are joined with the thunder and lightnings after and else where: but of praise, and thanksgiving, as their argement is shown in the next following words. Whose voices they are, is gathered from that which is said by and by, that when they were heard, the Elders fell down upon their faces, in the next verse: which they are wont to do at the voices of the four beasts, chap. 4.19.20. Therefore they are the Rulers of the Churches, who for some notable benefit, which the sound of the seven Trumpet brought, do provoke their flocks to the praising of God. They show what manner of benefit this is, when they say, the Kingdoms of the world are become our Lord's, and his Christ &c. What meaneth this? Doth Christ now first reign? Surely he shall reign always, even in the middes of his enemies. But now chiefly his Kingdom is to be praised, when he maketh his majesty visible after a sort in the very Kings, in so fashioning and forming their harth, that they cast down their crowns and scepters at his feet, and wholly do give their mind to the promooting of his glory.

But neither is this any new thing. He reigned so in old times by Constantine, and other godly Emperors. Also in these last ages, those famous Princes of Germany, had restored this Kingdom long since. Tho whom may be joined Gustavus King of Suevia, and Christian King of Dennemarke, who in the year a thousand five hundred thirty eight, changed away the Antichristian impiety, for the Gospel. I answer that the Prophecy meaneth not, that the Kingdoms now first became of the Christian name, but only that they should be greatly increased, at the sound of this Trumpet: for then especially we do say that one doth reign, when we see the bounds of his Empire enlarged: albeit it is proper to this time, that the Kingdom of Christ begun from hence, shall never again be darkened, as in the former reigns it came to pass, which in process of time fell into utter decay. For so it is said, that he shall reign forever more. Therefore the first entrance of this Trumpet should be famous for the access of new Kingdoms: as it came to pass in our England, to which Christ at the sound of the seventh trumpet, in the year one thousand, five hundredth fiftieth eight, gave the most gracious Queen Elizabeth, who again gave her Kingdom to Christ, in rooting out through all her dominions, the most part of the Romish superstitions, and in restoring to her people the sincere and wholesome truth, that we might worship the Lord our God according to his ordinance. King Edward her brother, as another Josiah, performed the same thing with an upright heart the whole time of his reign, but that his reign was short. For the Angel had not yet soundeth the trumpet, when Christ should reign forever. Therefore the storm of persecution in Queen Mary's time seemed to cast down from the lowest foundations, that which began notably to be built. After this at length appeased, and a fair sky appearing again, when the comfortable and most beautiful star Elizabeth arose, then the Christian Empire was increased, with England and Ireland: the next year was Scotland added, that all Britannie with the Islands might be Christ's. Howe famous an increase was this to be augmented with so great nations? But this glory is greater, because it shall be eternal. For so the voices speak, who shall reign forever. The former Kingdoms of Christ after a sort perished, either abolished by the trouble of wars, or changed into Antichristian bondage: but after this beginning, Christian Princes shall never be wanting who should maintain the truth whole & sound in their dominions. For now that time is begun, when Christ shall rule in all the earth, his enemies subdued on every side; of which Daniel speaketh in chap. 2.44. and the Prophets every wherein so many places so honourably. We shall see from the things that follow, that this dominion over the Gentiles shall be continued unto him, till it be infinitely increased among the Jews, and at length be translated from hence into heaven. And is it not a clear proof of the eternal Kingdom, that so great entreprises of so many and so mighty enemies against one country England and our most gracious Queen do vanish away as the smoke? He whose scepter they fight against, la • gheth at their foolish and vain endeavors. And I hope that he who hath begun his eternal Kingdom, will make the Queen also a type of his eternal Kingdom. Every good man doth earnestly desire it in all their prayers. Only we must beware, least whose singular power and truth we have had experience of in defending us, his truth we suffer to be corrupted, and his majesty to be offended by Antichristian superstitions brought in again afresh. We have Christ angry with us, because we are far from a perfect reformation: but if we return to our vomit, how mightily shall he rage against us? Therefore they who favor the Papists secretly, and labor to get liberty for them to pollute the holy Kingdom, by bringing in again their ceremonies hated of God, they endeavor the overthrow of our Kingdom, and which my heart dreadeth to think the death of our most sacred Queen, For howsoever Christ hath begun his eternal Kingdom, yet he hath not bound himself to certain countries: he shall not want a Kingdō, though he shall remove his court to another place, which doubtless he may do at his pleasure. But I hope that this Revelation shall declare by such certain arguments, that the Bishop of Rome is that Antichrist, that if any yet be not persuaded thereof, when the thing at length shall be more plainly perceived, he will run away from him, as a most certain and infernal pestilence. But that I may return to my purpose, we see now why those voices rejoiced, to with, that the Kingdom of Christ was increased by the access of new people. Surely it could not be, but the whole reformed Church should have rejoiced soundly for our joy. Neither can it be doubtful, but that the first beginning of this Kingdom was far most pleasant to our countrymen coming out of Queen Mary's raging sourges of persecution: let us g • sse by ourselves, who although we have seen no other Kingdom at any time, yet desire no mortal thing more then a very long use of this. And therefore according to that regard of our duty, which is meet, we solemnize that yearly day, which was unto us the beginning of this benefit, in which we come together publicly, & with joint affections, do give as great thanks as we can to our God by Chr. After that manner which is foreshowed in this place, where the chief Rulers of the wholly assembly praise God in conceived words, and the Elders give their consent, who are in the stead of the rest of the congregation. Although, that I may not hide anything, it came into my mind to merveil why contrary to the manner of other places, as chap. 4.9. and .5.8. and 7.11. and 14.3. and 19.4. in this one only they are not called Beasts by their own names. Whither is it because the Beasts are a type, as we have shown, of such Ministers as are approved of God: but our do err so gleatly from God's ordinance, that the Spirit of purpose refused to give them the name of Beasts? Surely the things that we have spoken of the Laodicean Church confirm this doubt. I wish that this one thing were not wanting to the rest of our happiness.

16 Then those four and twenty Elders. The faithful congregation by the conduct of their Ministers worshipped God, as in our wonted Ecclesiastical assemblies, chiefly in that yearly assembly where of I have spoken.

17 Because thou hast obtained thy great might: For all this time, in which Christ sufferred hitherto his Church to be afflicted, he seemed to the world to be weak, and of no strength: now he would put on his might, and would manifest to all men his supreme majesty over all things.

18 And the Gentiles were angry: This verse setteth before us a short abridgement of the whole last period, which consisteth in three things; in the wrath of the Gentiles, in the beginning of God's vengeance, & in the full reward at length of both good and evil. The wrath of the Gentiles is that rage and fury, whereby they grudge and grind the teeth tegither, for seeing the Kingdom of Christ so marvelously to be increased contrary to their desire. In howe great a fume was the Pope, when liberty to enjoy a purer religion was granted to the Germane Princes by a public decree? But because at the sound of the seventh trumpet, the dominion of Christ should especially show it self, the chief wounding of the whole Popish nation was reserved to this time. Which after they heard of our England and Queen, overthrowing the Romish impiety, burst out altogether, devising for us by what means soever they could, a final destruction. And many words are not needful in this matter. Known to the whole world are the Popes curses against us, our people being stirred up often to rebellion, the bloody Jesuits sent privily daily, hired traitors, privy murderers, sorcerers, the Popes armies set out in Ireland: the Spanish navy, then which there was never any stronger and better appointed: Neither yet with weapons and armor more for fight, then with scourges, and haltars, and things of that sort for torment, the desirous inquiry of Philip the Father (lately wakened almost from very death) concerning our England, as though he were to go by & by into that place, where the teller of our evil should be no less pleasant to others, then to himself. Rages certainly meet for wicked minds. For these are only the beginnings of fury although famous & notable: then chiefly the Papists shall storm, when Christ shall enter upon his full Kingdom, as after more at large. The Pope and Turk shall purpose the last desolation of the whole Church: for which cause they shall gather very great armies. But the rage of men shall turn the greater glory of God, as the Psalmist singeth. For by how much the danger shall be greater, by so much his honor shall shine the more in delivering his.

As touching the second, God's punishment begun, which these words signify: and his wrath is come, that containeth the sum of the Vials, which therefore are called the last plagues, as shall be said in his place. The full reward, and first of all goods, as great as can be on the earth, is found in these words, and the time of the dead, that they should be judged. Which things pertain to the Jews, yet strangers from Christ, and therefore without salvation, and dead in deed: but at length they shall be judged, and shall come to the truth. Which Interpretation I have taken out of Daniel, Ezekiel, and some places of this Prophecy following: of which how great is the weight, it shall appear after more clearly. The recompensing of the evil in the last words, and shouldest destroy them that destroy the earth. To wit, The Pope and Turk, and all their servants, yet mighty robbers of the whole earth. And so is the short sum of the things to be declared afterward more plenteously.

19 Then the Temple was opened. Therefore it was shut before, when it was measured in the beginning of this chapter, and because the elect were sealed. But now it should be opened, no more to be used to the receiving of a few faithful, but that is should extend to an huge multitude of Saints. Neither only should the Temple be opened, but also the most holy place, in which was set the Ark of the covenant. Into this once it was lawful for the High Priest only to enter, and that but once in a year. Now it should be gone into of all Saints in likewise, all the mysteries of salvation being as plain, clear, and manifest to everyone, as before time they were to the learned and skillful men, all whose study was bestowed in them. And who but a very envious anthankefull man acknowledgeth not a most rich increase of truth, which is come to pass in these last times since the year 1558. in which the seventh Trumpet sounded? The doctrine was made lightsome in many points, more clearly known, delivered more distinctly, then hath happened in many ages past. Neither do I speak this to boast, but to praise God's bounteousnes, and to show forth the truth of the Prophecy. Surely God hath begun to consume in his mountain the form of that veil which covereth all people, and that covering which is spread upon all nations, Isaiah 25.7. He began, I say, because it shall be taken away more fully, when it shall be taken from the Jews also.

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

The world waxeth lean throug her prosperity, and by howe much the Sun shineth more brightly upon it, so much the more are the sick eyes of it grieved.

Therefore it desireth that this were abolished, and endeavoreth as much as it can, but prevaileth nothing by endeavoring, unless to call forth lightnings upon it self, and those evils which are rehearsed. But this is only a brief foreshadowing of the things, the pattern shall be mote lively set forth afterward.

Analysis

It hath ben spoken summarily concerning the seventh trumpet. The parts of it are a calling to remembrance of the time past, in three chapters, 12.13.14. and the Prophecy touching future things, from thence to the ende of the book. The calling to mind of the time passed, relateth the things done, either by the enemies, the Dragon in this chapter, the Beast in the following: or by the Citizens chap. 14. The history of the Dragon is of things which were done partly in Heaven unto the 13. verse, partly in Earth in the rest of the chapter. Those are the persecution and war. The persecutiō hath a description of the persons, both of the woman against whom it is undertaken, ver. 1.2. and of the Dragon, who inferreth it, ver. 3.4. Afterward the Event. whereby the woman nevertheless bringeth forth a Son, who without harm and being endued with excellent power, is taken up to God, ver. 5. then also she flieth without hurt, ver. 6. The war which is made in Heaven is described by the Captains themselves and Armies, ver. 7. The overthrow of the Dragon, ver. 8.9. and the Saints song of triumph, verse. 10.11.12. The things done on earth, first against the woman, is the persecution renewed both against her being present, where the assault of the Dragon is rehearsed, ver. 13. And the escaping of the woman, ver. 14. and also against her being absent. Here the assault is made by a flood poured out, ver. 15. the help against it is givē by the Earth, which swallowed up the flood, ver. 16. Secondly against the seed of the woman there is a war, ver. 17. All which things are concluded with a transitiō unto the battle of the Beast in the chapters following, ver. 18.

Scholions.

1 And a great wonder appeared in heaven: As touching that we told in a word in the Analysis, that the three next chapters together pertain unto a continual History of the time past: peradventure it may seem strange to somebody, why the Spirit should do that which is already done, & rehearse again the former History, set forth sufficiently as it seemeth, in those things that have been said before: especially in this place after the blowing of the seventh trumpet, when shortly there should be an ende of all things, as we have learned from the tenth chapter. There are most just causes of both: for no man beholding separated and dispersed partes here and there of a building, scarce comprehendeth in mind any fashion of the whole frame, much less perceiveth he the handsomnesse, which would be of them joined together, everyone set in his own place, and couched together in fit order. The former handling was a certain preparation of divided partes: but this continual narration doth properly join all things together in one, and setteth before our eyes the whole frame, that we may see to what sum at length that singular building cometh. But it is reserved to this time, because before the last Trumpet, there could not be a full comprehending of these things. The events came forth by peecemeale & distinctly: the knowledge whereof the world received a part and by little and little, after the manner of folded tapestry: but all things at length being ended, now there was time to behold the whole unfolded clothe, and of appropriating together the universal building. But chiefly by this rehearsal we are taught, that such an History of all those things under the last trumpet is to be made, as is instituted typically in these three chapters. Which thing came to pass about the year one thousand five hundredth & threescore, certain learned and skillful men framing that excellent work of the Centuries at Maidenburge. In which thirteen Centuries, whatsoever from the birth of Christ unto the year one thousand three hundredth is found here and there among the ancient Churches, or politique writers, is brought into one body, and as a built house all things fitly joined together, is placed to be seen at once. From which our country man John Fox, and John Sleidan received a great light, who continued the History unto the year 1555. that is to say, unto that time which by two or three years went before the blowing of the seventh Trumpet. For this cause, to wit by the force of the restored Church, and of that commandment in chap. 10.10.11. the former times are repeated under the last trumpet, because now at length all things should be declared most copiously by the studies of the learned which had come to pass never before. The like industry of learned men about the ende of the sixth trumpet brought forth that continual narration, whereof we spake in the former chapter: but that was more general, and obscure in consideration of that time: but this most full and abundant, obtained by a greater knowledge of things, thē ever before this time. These things are to be observed touching the order of the Prophecy, to the ende that we may see the more easily, not as some suppose, these things to be set in another place, but most wisely and fitly to be reserved unto the last Trumpet, as to their natural and most proper place.

Yet nevertheless there is no cause why in this repetition we should fear a twice sodden Colewort. For we shall now behold that face of things joined together by their joints, of which before time there could be no looking upon. Therefore, as touching this great wonder, it is seen in heaven, a type of the true and heavenly Church, whose condition he fetched from the beginning, to wit, from the beginning of the seals, & the time of the Revelation given, containing in the six first verses, what was her state from thence to Constantine the Great, in whom the sixth Seal also ended, as we shown at the sixth chapter. And it is manifest that the same space of time is reckoned up, by the description of the woman & the Dragon, with the event of the persecution, and of that open war, which is made with Michael, as shall be shown in their places. The woman which is seen doth rightly bear the image of the Church, which so often times in the Scriptures is called the Spouse. The clothing of the Sun, is the excellent brightness and purity of that time, as touching the doctrine of lustification, and the sincerity of the whole faith: for the garment, as we have shown in other place, is the imputed righteousness of Christ. The Sun noteth the light of the Scriptures. Therefore the clothing of the Sun, is such a confidence in the righteousness of Christ alone, as the scriptures teach. Which is a most comely ornament of the first Church, which the opinion of our strength had no whit yet darkened.

In other places of the Scriptures this clothing is of white and pure linen. But the glory of any later time do not attain unto this most excellent glory of the Sun.

The MOONE under her feet: This is commonly and ordinarily referred unto the despised and trodden underfoot vanity of worldly things, which are as variable and changeable as the MOONE. In which respect the Woman hath no greater regard of such earthly things, then of that which commonly men do trample and tread upon with the soles of their feet.

But from the former things we have learned, that the Moon doth signify the light of truth and doctrine borrowed from the Scriptures, which now being put under her feet, may show that all the steppes of this Church are directed and disposed according to the only rule of the one of these. For it is not enough to shine round about with the Sun, unless the steppes be set in the way of Godlines. As therefore the clothing of the Sun is the doctrine of faith, so the Moon under the feet is the doctrine of manners: which are either public or private. They comprehend the whole manner of worshipping God, and revoking of those that err, which is called Discipline commonly. These private are seen in the common life of everyone. Great was the glory then of the woman, before whom the heavenly light of truth went in all things, whether publicly or privately. I take rather this latter applying, because it is more fit to abide in the signification once received: albeit I would not have utterly rejected the former interpretation, as being godly and learned. The crown of twelve stars on the head signifieth the shining administers of the doctrine, the twelve Apostles, by whose preaching the Church was founded, and also the Apostolical men, who receiving the word from them that saw the things don their selves, preserved the Church chaste and undefiled. But it is to be observed that the womā doth carry the stars in another manner then Christ: he being Lord of all carried them as it were servants in his hand, chap. 2.16. she beareth them as her chief ornament on the crown of her head. Such then is the particular explication. Which descriptiō, howe well it agreeth to that church, no man can be ignorant of, who hath ben even but meanly acquainted with the History. She was most glorious by the clothing of the righteousness of faith, in retaining faithfully the doctrine which she had received from Christ, the Apostles, Evangelists, and other Apostolic men. Neither was she yet defiled with the uncleanness of human invention, but in the whole worship, discipline, life, manners, she had the Moon under her feet, following the sacred truth as her North-star: in all things there was one form of governing in all Churches, the very same which is taught in the Acts of the Apostles, and their other writings. Or if any mā will refer the Moon to the vanity of worldly things, how free was she from ambition, and desire of honors? How greatly did she abhor the coveting of riches, and contention for dignity? How sincere is the History of that time in Eusebius? The Bishops are reckoned by name, excellent for their manners and doctrine: their conflicts, labors, and sufferings are declared; but as yet the proud names of honors and dignities were unknown to the world: the burning mountain was not yet cast into the Sea: neither had Satan brought in arrogancy and pride: but the Pastors used singular modesty, being very careful for the good estate of their flock, not heaping riches and Lordly titles for pomp. One Paulus Samosaten{us} is called Magnifique Lord and 〈 in non-Latin alphabet 〉 , as a forerunner of Antichrist, guarded with a great company of men servants, whereof some went before, some followed after: see the Synodical Epistle in Eusebe, book 7. chap. 30. But when this insolency was hated of all the rest, then the time now drew near, when this vain glorious Bishop rose up, in which the womā hid her self. I am not ignorant but that pride had sprung up in some other sorts; but the Spirit describeth the womaa by those marks, which were yet evident, not by those which grew up about the ende of that flourishing estate, and secretly. Such was this Church, & such ought everyone to be, but of which sort none hath ben since that time. For we shall find those that followed, not clothed with the Sun, but with the night: not treading underfoot the Moon, but the earth: neither having the shining stars on her head, but golden ornaments.

A Crown of stars. This crown of stars is wonderful. Among mortal men Gold is wont to be appointed for this thing. But to what ende should she have Gold on her head, under whose feet did lie whatsoever is precious in this world? The glory therefore hereof is the integrity of the Ministers, no mortal dignity. The faithfulness of these is the glory of the Church: which is in a mourning estate when these loose their light.

2 And being great with child she cried travailing in birth: The fourth property: her traveiling with child, having in the womb, as Mat. 1.18. Aretas & the common translation have she crieth being in labor with child, pained to bring forth, that is in bringing forth, or that she might bring forth, by a syntaxe not unlike to that whereby we saz fair to see, valliant to fight. The Church had exceeding great pain for along time, as it were of a woman travailing with child. And she desired in all her prayers, to be freed at length from that most afflicted condition wherein she was under the Heathenish most cruel Emperors. Which thing she knew that she should obtain, if sometime at length she could bring forth one who should rule the common wealth, and have the chief menaging of things. For the woman was not barren before this time, but happy for issue in very great number: but one son was yet wanting, who might be able to defend her from the injuries of the enemies: whom while she is in labor with, and prepareth a defender, she sufferred most sharp pains, before she could obtain that which she desired.

3 And another wonder appeareth. So is the description of the woman, the rest of her condition is made apparent from the description of the enemy, to wit the Dragon: both from the things inherent, in this verse, and also frō the effects in the verse following. Those first are his red color, horns, heads, crowns: before all which is set the place in which the Dragon appeared, to wit, in heaven, not so called properly, (for what hath the Dragon, that is, the Devil, to do in the heavenly palace, from whence he is banished forever?) but in the heaven which is in earth. But this Dragon is not only the Devil in his own proper person, but also men being the Ministers of his fury, especially the Roman Emperors, whom from that time in which John wrote, persecuted most grievously Christ in his members, as Traiane, Hadrian, Antoninus Pius, and Verus, Commodus, Severus, Decius, and at length Diocletianus, open enemies, who make a professed war, are called in this book Dragons, of which sort is at this day the Turk. Others, who in name are Christians, but fight against the truth secretly, and by indirect subtilities, are called Beasts, which do prey upon men only for to satisfy their hunger: whereas the Dragons forced by no want of meat, are carried to our destruction because of that hatred which is between man kind and them. This Dragon was once in heaven, as long as the open enemies held the Empire of the world, exercising dominion over men named Christians, which wer dispersed through all places of their Empire. He is called Great, being the highest Prince on earth: and red being most furious against Christians, wholly red with their blood. The seven heads are seven hills, and seven Kings, after chap. 17.9.10. unto which place we defer the more full handling of these things. In the mean time, for this matter which is in hand, it shall be sufficient to understand, that by this circunstāce of words, the city is noted, where he should place the seat of the Empire, to wit, Rome, famous for the seven hills and Kings. For the Beast received the Throne from the Dragon, chap 13.2. Therefore if her seat shall be at Rome, so shall be his. The ten horns are so many Kings, or Provinces governed of Pretors like to Kings. So Strabo declareth it in the last words of his last book of Geographic: That Augustus Caesar divided the whole Roman Empire into two partes: the troublous and warlike Provinces of which he took to himself, the other peaceable and quiet ones he gave to the people. Who divided theirs in ten Pretories, the exterior Spain and her Islands: The interior containing Baetica, now called Granata, and the country of Narbon in France even unto Alencem Sardinia, with Corsica: Sicilia: Illyricum, Epirus being adjoined. Macedonia. Achaia even unto Thessalia: Aetolia and Acarninia, and certain nations of Epirus to the borders of Macedonia, Creta, with Cyrenaica: Cyprus: Bithynia with Propontide, and certain parts of Pontus. Suetonius also maketh mention of the like disposing of the Provinces, but telleth not the number; to Aug. in chap. 47. Moreover the same Strabo reporteth that Dicharchies do and always have belonged to the Emperors portion. For Caesar held the rest distinguished also in ten Provinces: to wit, Afric, France, Britannie; Germany: Dacie, Mysie, Thracie, Cappadocie, Armenie: Syrie, Palestine, Judea, and Egypt. And this is the same thing which Cyprian writeth to Successus: that Valerianus wrote an answer to the Senate, that all belonging to the Emperor, whoso ever had confessed before, or shall now confess, should be seised upon, and bound, shoulb be sent enrolled into the Emperors possessions, that is, into those far countries which we spake of, belonging to the Roman Empire. Therefore whither we respect the countries which the Emperor held in his own possession, or those which he yielded to the people, they were the ten horns, the power and strength of the Dragon, in which all his might consisted. Yet the number remained always the same, but was altered according to the present occasion. But it was sufficient for the Spirit to describe the enemy by any certain mark, then which there is none more clear, then the largeness of this dominion, and this so notable a decree of the Provinces divided. But he beareth the crowns on his heads, not on his horns, because the supreme majesty did abide at Rome, to which all the rest of the Provinces submitted their dignities.

4 Whose tail drew: Considering that the Dragon is of such a disposition, how doth he carry himself towards the Church? Two effects of him are rehearsed, one upon the Stars, the other against the woman. As touching them, he shall cast down many from the heavenly profession by sharp persecutions, who ought to have shown light to others. For this is to cast the stars of heaven to the earth, see Euseb. book 6. chap. 41. See also before in chap. 6.13.

But the Dragon stood before the woman: He watched her diligently that no maintainer of the Christian religion should be borne. He rolled every stone for to cut of this hope. Add certainly as soon as Maximinus the Dragon saw Alexander of Mammea to be somewhat favorable to Christians, so as he was thought to have ben instructed in their ordinances, he forthwith devoured him. Decius also the Dragon did swalowe down the Philip's, both the Father and the Son: he himself shortly after being swallowed up in a marsh. But the thing is made manifest most clearly in Constantine. at whom chiefly the Spirit pointed the finger. Diocletianus & Galerius with whom he lived being a young man in the East, perceiving his singular towardness and virtue, left nothing untried, that they might kill him privily. So Eusebius writeth upon his life, in his first book. Pomponius Laetus reporteth that he was sent with an army against the people of Sarmatia, most fierce nations, and accustomed to murders: from whom, when contrary to the opinion of Galerius, he brought back not death but the victory, by the persuasion of the same man, under a color of exercising his valor, he fought on the Theatre with a Lion. For Galerius sought, to destroy the unwarie young man, as of old Euristheus did Hercules. Neither was there here an ende of the treacheries. Maximian Herculius that red Dragon, devoured him almost afterward by snares set to intrappe him. But he which laid a snare for another, through the just judgment of God, perished himself in the snare. Constantine escaped many other privy assaults, not by human wisdom, but by divine revelation from God, as Eusebius writeth upon Constantine's life, in his first book. For the Dragon knew that it concerned him much, that no such a one should arise: whence it is no marvel if he did labor so greatly, to devour this child assonne as it should be borne.

5 And she brought forth a male child; The event of the persecution: at length the Church howsoever the Dragon strove against her with all his might, bringeth forth a male and strong defender, by instructing Constantine the Great in the Christian faith. For he was that male child, who first of all the Roman Emperors, took upon him the defense of the truth. We have made mention of the Philippes both Father and Son, which were both Christians. Although if we must believe Pomponius Laetus, feinedly and not truly, but only that they might cover their wickednesses with a honest name. But is i • like, that they were so hated of Decius, for a conterfaited name? But I dispute not of that. This is certain that they little or nothing helped the state of Christians. The male child was not borne before Constantine. He was the first of all that delivered the Church valiantly from the tyranny of the enemies, he maintained and defended the same strongly, increased and enlarged it wonderfully, he brought the peace so greatly longed for, established it forever. How greatly she labored before that this Emperor her son was borne, all the History both holy and profane do tell it.

That should rule all nations with a rod of iron: For Christ bestoweth on his people this his peculiar power according to that promise, If any shall overcome, J will give him power over nations, and he shall rule them with a rod of iron, chap. 2.27. The truth whereof shained forth in Constantine. For he over came the Sar • ates, the Goths, & all the natiō of the Scytes in sundry battles. Yea God rewarding his godliness, as Eusebius speaketh, he subdued all sortes of Barbarians under his feet: everywhere he did set up his enseignes of victory, caused most famous victories among all men, and made him to be feared of all adversaries: In the first orat. upon the life of Constantine. Whereupon the Ambassadors almost of all nations ran together to his Court continually, neither did the distance of place let either the Indians or Ethiopians, which two ways are divided the fardest of all men: as the same Eus • bius writeth out of Homer, that they should not bring their gifts to get his favor. For he ruled with a rod of iron, who so repressed all enemies with force and arms, that no man durst even to lift up his finger against the Church.

And her son was taken up unto God: How taken up? whether by death whereby Constantine being taken from the earth, was received up into heaven? Or rather by a great earthly dignity, which God bestowed on him, being delivered from the lying in wait of adversaries, and conspiracy of enemies. The thing it self seemeth rather to approve this latter: especially seeing the Magistrates are called God's; by which proportion the Throne of supreme dignity, is called rightly the Throne of God himself. Also in the former chapter the two Prophets reviving, and recovering their former honor, are said to go up into heaven, ver. 12. Neither is it like to be true, that he whose power should be so great over the nations, should have his birth & death joined together, not any notable great act being mentionned, that he might give some show of his received power. Therefore to be taken up unto God in this place, is to be placed in the highest top of dignity among men, That is to say, be made an Emperor. But he is said to be taken up, because the Empire was not so much sought of him, as given to him thinking no such thing. He had escaped the conspiracies by flying to his Father, whom he found dying as soon as he came. Who at length being dead, he took all that power by inheritance, under the shadow whereof he desired to be covered whiles his father lived. Shortly after he is desired with earnest requests of the people of Rome, whom the great tyranny of Maxētius oppressed, they exhort and beseech him that he would not lurk in a certain corner of the earth, but would take upon him the government of the whole world being offered unto him. There was added a heavenly token, and a voice commanding him to doubt nothing of the victory. How great was this force from God, taking up a man to so great dignity? Vndoubtedly he could gladly have ben at rest in his fathers bounds of France and Britanny, in which he kept himself quiet the five first years, unless he had ben taken up perforce of God in heaven, to a greater Empire then that which he had purposed in his mind.

6 But the woman fled: The other event is in respect of the woman, who by and by after the birth of her male child fled away. Which flight is declared from the place whither she went, from the condition wherein she was in that place, & the space of time which she remained there. All which things are declared somewhat more largely afterward, from verse 13. where a continual Prophecy of her is made: here they are mentioned in few words, as in their proper place, to the ende that we may the more easily understand to what time this flight properly pertain. The place is the wilderness, that is, the Temple measured of God, chap. 11.1. where a few elect lying hid, was a mere wilderness, in comparison of that great assembly which possessed the holy city and the uttermost court. Yet this wilderness is a place prepared for her of God, as we have seen from so exact a measuring of the Temple. For God had a care of her and provided for her a cover to hide in, howsoever he suffered her to want a public assembly. The condition of her lying hid is such, that she should be nourished by the means of certain men: 〈◊〉 so he saith, that they should nourish her there. But who are these? Two Pro •••• whereof we have heard in the former chapter, ver. 3. power given them to prophecy, was the ministry of nourrishing the woman. For as God raining Manna from heaven, fed the Israelites once in the wilderness, so he prepared meat in the wilderness for the woman. Furthermore he would rather have committed the office of feedind to the ravens, as we see that he did to Elaja, then that he would have sufferred her to perish through famine. This is therefore that time, when they that overcame did eat of the hidden Manna, as we have said in the Church of Pergamos, chap. 2.17. The space wherein she should be darkly known in the public is a thousand two hundredth and threescore days, the same that those two witnesses prophesied clothed in sakecloth, chap. 11.23. The concurring of all which things teacheth, that this wilderness is that temple, and that this seiourning in banishement in the wilderness, is that dwelling in the sanctuary. Whence it is, that the same beginning is to be attributed to both, to wit, the sixth Seal, as we have shown more at large in chap. 11.2. Upon which time did fall that sealing in chap. 7. All which do most strongly confirm, that our interpretation, which we have hitherto given. But why fled the woman being increased with so mighty a son, who before being succor less, and laboring with great pain to bring forth, did withstand so manfully the rage of the Dragon? Certainly the fear of the enemy did not put her to flight, but the loathing of some domestical evil.

And so indeed it came to pass, that the security that such a son was borne, took away all regard of true godliness. For now the tyrants being driven from their necks, they were at good leisure to follow after contētions and ambition. Now there was leisure to search diligently the relics of the saints, to consecrate Temples to Martyrs, and to pray in all Temples. No outward griefs did hinder, but that men might freely give themselves to the corrupting of all religion. Therefore that simple integrity, which Christ appointed, the Apostles practiced, and which was also faithfully kept, by their next successors, whiles the cross suffered not their minds to be wanton; began wholly to be defiled and violated with idle & impure ceremonies mixed with it. The clothing of the Sune, which was wholly wovē, as in the warp so also in the wourfe, of the threedes of the sacred verity, began to be altered by the holiness of our works. The Moon which governed their paths, was driven out of her place by the invocation of Saints in the public worship, and by the violating of the whole sacred discipline. The shining stars in the crown of her head, were changed into honorable Lord's. Which the woman seeing, endured not the grief, but by and by getting her self away, fled thither, where at least she might be freed from the torment of seeing, that is to say, no public assemblies were found, wherein God's ordinances did flourish entire and whole. For the faithful one by one are not the woman, but the whole congregations of the faithful. So the Son brought more hurt then the enemy: not of a will to hurt, but by the wickedness of men, which abused shamefully so happy a peace to all impiety.

7 And there was a battle in heaven: Hitherto of the persecution, whiles no man through all this space of the Seals, did withstand the rage of the Dragon: now at length war is made Michael being risen, who should take up arms for the defense of the Church, and delivered her from the power of the enemies. But as touching Michael, this name it may be belongeth properly to Christ alone: which yet is communicated to the faithful, in as much as they are able by the strength of his spirit to carry some image of this name, even as he giveth to them that overcome his power to rule the nations with a rod of iron. For the chief Captains do not make this battle with their armies on both sides, in heaven it self properly so called (for howe can the Devil appear in heaven, which was thrown down from thence at the beginning, never to return thither afterward.) But this battle is made in the Church upon the earth, in which sense the Dragon was seen in heaven, above in ver. 3. In this wrasseling both the Princes do exercise their strength by ministers, who are noted by their names. Therefore Michael by communication of name is Constantine, the faithful soldier of Christ, who even now was called the man child. But the Dragon is Maxentius, Maximinus, Licinius, by whose tyranny the Devil poured forth his hatred against the Church. The Angels are the armies warring under the banners of both the Captains. We have shown before in the 6. chap. ver. 15. that Christ began the war against the Dragon, when he did cast down from the high Empire Diocletian and Maximin Hercule, by a show of a voluntary giving over, and drove Galerius to a recantation by an horrible torment of diseases. But then Christ fought by his own strength alone, bringing a wonderful help from heaven: but in this war wherein a lawful victory was to be gotten, & the Dragon to be thrown altogether from heaven, it seemed good to him to use the labor of his Servant. This therefore is that war, which first Constantine took upon him against Maxentius the Son of Maximinus Herculeus. Afterward which he made against Maximinus in the East by Licinius: & lastly which he made against Licinius himself, endeavoring the same things, which the other tyrants did. For that we may understand under whose conduct these warred, Constantine miraculously is appointed the Emperor of the holy war. For behold the heavenly sign of a most bright cross, which he saw in heaven about midday: by this do thou overcome; the meaning of which, a vision in the night when he was at rest, opened more fully. Whereby it was plainly testified that he was not made Governor over this expedition, so much by the election of the people, as by the voice of God himself. For I like not to take away the credit of the miracle: Constantine himself confirmed the thing by an oth to Eusebius. Although there is no matter of weight from hence to establish the Romish Idolatry: for the impiety of worshipping the Cross was not yet known: neither was this sign given to that ende, that it should be worshipped religiously, or that it should be any religious thing: but only as a token of the faith, and a certain pledge of • he victory, whereby Constantine yet a young Christian, might go forward more cheerfully, and fight with greater hope against the enemies of the death of Christ. But the craftiness of the Devil, & the corruption of man's mind, turned this sign given, not long after, into destruction, as of old also the Brasen Serpent commanded by God. Maxentius contrariwise made war under the conduct and power of the Devil only, he being a most wretched worshipper and consulter of Devils, ripping women great with child, that he might look into the bowels of the children not yet brought forth Maximinus & Licinius were Princes of the same impiety, so as there is no man, but beholding these Captains set in the place of them that were dead, may easily see Michael to stand on the one side, and the Devil on the other.

8 But they prevailed not: The event of the war; the happiness of the former time, did now forsake the enemies. Before they trode underfoot the Church at their pleasure: now fighting with her man child they are slain with a final destruction. Maxenti{us} the Dragon was drowned in the river of Tiber. Maximinus prevented a banishement by Licinius through a suddē death: Licinius himself more then once or twice being put to flight in often battles, was at length beheaded. So the Dragon was now utterly overcome and driven out of heaven, where lately he held a place by tyranny. For their place was found no more in heaven, the open enemies being subdued and destroyed, much more removed from the government of the common wealth, without any hope to recover it afterward. For from this time the Devil was bound for a thousand years, as in chap. 20.2. Neither then being loosed shall he have rule over the Christians, but the hurts which he shall do, shall be only the bitings of the heel: in the mean while that it should be manifest to all men, that now the Dragon was wholly conquered and thrown down from heaven, God governing everything by his eternal providence, would that a token should be set up openlie in the eyes of men of this most excellent victory: from whence Constantine before the gates of his Court, provided that a table should be set up on high, wherein a Dragon was painted, thrust thorough with a dart, and laid under his and his people's feet: see Euseb. upon the life of Constantine, in the third oration, leaf 137. a.

9 And that Dragon was cast into the earth: That is beiond the bounds of the true and holy Church, not only among the profane nations, but also all other people altogether without true godliness, howsoever peradvēture they pretended a show of it, and are marked with the names of Christians. That which is here called the heaven and the earth, was in the former chapter called the Temple and the Court. In that, the Church lay hid, in this the Gentiles ruled, a people who because of their vicinitie, did take to themselves the name of the Church. Therefore the Devil being cast unto the earth, he is thrust out together with his Angels into this court, having received power to vex the whore, who lately exercised all his strength against the true spouse.

10 And J heard a great voice: The Song of triumph of the Saints, celebrating God for his great benefit: which first of all is declared by those things wherein the benefit it self consisted, in this verse: afterward it is set forth by his causes, ver. 11. & by his effects, ver. 12. The benefit it self in respect of men, is safety, the tyrants being destroyed, who did labor to satisfy their hatred with the destruction of the Christians: in respect of God it is the glory of his might, of the Kingdom and power of Christ. For then his power doth appear when he utterly destroyeth & abolisheth his enemies. Also his visible Kingdom is seen after a sort, when he placeth godly Princes in the government of the common wealth: from hence likewise the power of Christ was much declared, which before seemed weak, being so trodden under soote by the enemies, neither punishing them according to their deserts. But Christ now by taking unto him the Kingdom, declared sufficiently that the former want of punishment and sufferance came not from imbecility, but only from patience. In respect of the Devil, this benefit was a just reward of his ungodliness, who continually accuseth the godly before God. But we must observe that the servants are noted with the same names, where with the P ••• c • himself is named, because there is an equal good will to hurt in both, although hi • power be greater. But this accusation, are those taunts, reproaches, & railings, with which the spiteful enemies overwhelmed the Saints continually, objecting unto them the suppers of Oedipus, incests, adultery, mutual lusts, murders, conspiracies against Princes, pestilences, famine, burnings, and whatsoever public calamity there was: of which and the like things the ancient History is full. Surely the children learned of their father the Devil, that ancient false accuser, so as it is not to be wondered at, if wicked men do excel in the same arts.

11 But they overcame: Who? The Angels of Michael: for now the strength of the soldiers is commended, the praise of the Emperor being celebrated in the former verse. But as touching the causes of the victory, the principal is the blood of the Lamb: the instrumental is, the sincerity of the faith, and a very great constancy, even unto death. The blood of the Lamb is the fountain of all the benefits, which the elect enjoy, either in this life or in the life to come. For his sake alone God both delivereth his people from all the miseries of this life: and at length will make them joyful with eternal felicity. The integrity of faith is shown in the next words, by the word of his testimony, that is, by the truth of the Gospel, which they professed freely & boldly. Before it was always called the testimony of God, or of Jesus, as in ch. 1.2.9. ver. &c. here it is called the testimony of themselves, which kind of speaking nevertheless cometh to the same ende. For it doth not respect the subject of which, but in which. In the last place is their constancy, because they esteemed more of the truth and faith in Jesus, then of their own life. It seemeth to be a comparative speech, as if he should say, they loved not their souls even unto death, more then God. But this last member of the comparison is wanting, ūless perhaps they loved not, be put for they despised. But even so the force of the comparison remaineth, to with, they despised, in comparison of the truth. This is a notable constācy of the Saints, that by no torments they could be removed frō faith in Christ. For which cause at length God gave unto them the reward of victory. But observe, how this song of t • iumphe addeth those things which were wanting to declare the condition of the first Church: we have seen by the description of the woman, that she was famous for soūdnes of faith, purity of actions, sincerity of the teachers: also we have understood that she was destitute of a p • tron, for because that in great sorrow and grief she brought forth a son. Add to all these from this triumphant song, that the enemies of the truth, heaped all reproaches upon the Saints: they used a great violence to their power: yet the faithful could not be removed evē with the loss of their life, frō their holy profession; whereby it came to pass that those times were made famous by almost an infinite number of most courageous Martyrs.

12 Therefore rejoice ye heaven &c. The fruit of this benefit is the joy of the Saints, & the sorrow of the wicked. For why should not they triūphe having attained safety, & seeing the glory of God so notably amplified? But many calamities do remain true, but these shall not touch the Saints, whom God hiddeth in his tabernacle. And therefore he seemeth to say, ye which dwell in them, because, this, is heaven, that, the temple or tabernacle, wherein the Church lieth hid, from whence at length it shall go into the holy mountain to an everlasting habitatiō, before in chap. 11.7. &c. 2 Cor. 5.1.2. &c

Woe to the inhabitants &c. The effect in respect of the wicked is a very great sorrow, for these are the inhabitants of the earth and the sea. And from hence may be confirmed this metaphorical signification of these words. For if the earth be properly taken, the Devil should be in like sort trobelsome to all the Saints, who dwell together with the wicked and unseparated. Moreover who are the inhabitants of the sea besides men? The Devil doth not spit out his poison upon the whales. Neither do good and bad men dwell together less in Islands, then in the continent land. Thus therefore we do distinguish, that the inhabitants of the earth are every wicked multitude, either of Heathen or Christians, who have only a counterfeit show of religion: But the inhabitants of the sea are the Church men, as they call them who profer to their false Christians gross, foul, saltish and bitter doctrine, which doeth rather bring to the hearers, sterility of godliness, and a gnawing of their bowels, then a quenching of their thirst, or yielding of any other fruit. The Devil being berest of power to hurt the Saints, did now vex these with all manner of storms, as we have read that it came to pass in the East under Constantine, Constantius, Valens, Julianus and the rest. In part we have already shown before what sturres the Devil made among the BISHOPS. But it belongeth not to my purpose to prosecute the thing more at large. Let him which pleaseth look into the History, and he shall behold wonderful Tragedies.

Surely no Godly man can without great grief run over those contentions, discords, reproaches, false accusations, wherewith they raged one against another. Neither do I doubt, but whosoever shall read their actions, will freely confess, these men to have ben moved by the furies of hell: they troubled and confounded all things with so mad affection. But these were but flea bitings in comparison of the calamities of the West. I let pass the civil wars of Constantine and Constance brethren, of the new risen tyrāts Magnetius, and Vetranior, and others such light evils; how great desolation I pray you came from the Barbarians, Goths, Vandals, and the rest of the unclean persons, and at length from the Lōgobards? All countries were spoiled in a miserable manner, and Italy once the Lady of countries, above the rest. With how lamentable songs did Gregory the great and other writers bewail the calamities of those times? The plague of the Saracens succeeded this, which troubled the world with most grievous afflictions for many ages. To which if any shall join the monsters of superstitions and errors, which followed afterward, swarms of religious men,, apparitions of Spirits, and familiar communing with Devils, lying signs, monstrous miracles, & many other things of that kind, it shall not peradventure be hard to define who are those inhabitants of the earth and sea, against whom the Devil in this his banishement, raged so furiously. Especially if any shall cast his eyes upō Rome, and shall see that the most high Popes, who do boast thenselves to be Christ's Vicars, all from Sylvester the second to Gregory the seventh about sixteen in number, were most wicked Magicians. But we have spokē sufficiently of this perturbatiō of things, which the Devil brought in being expelled from heaven in chap. 8. and 9. This short denunciation of calamities, is that Prophecy of the trumpets. Moreover also that is to be declared more at large in those things which follow in this chapter, which is here touched but in a word.

As who knoweth that he hath but a little time: The Greek word signifieth often, fitness of time, which peradventure may better serve to the purpose in this place: for there was yet much time, which at length after a thousand years should be small, chap. 20.3. a short time. Where the Spirit seemeth purposely to have used a word for difference sake, which noteth more properly a distance of time. But the Devil had now but a small opportunity, being thrust down into that prison, which before time belonged to his dominion. Envy rather delighteth to pour out her poison upon the Saints, then for no necessity to torment men, who are already enough addicted and made subject to him: he would spare this labor gladly, and would make trial of it rather in them, whō he is grieved to have bē pulled out of his jaws. Furthermore the word knowing, may be an argument to prove this thing, the future moments of times, are without doubt hidden from the Devil. Especially the last day of all, which also the Son knew not. But he could not but know his present opportunity. This therefore seemeth to be the cause of his fury, that being cast out of heaven, now he must needs bring forth his rage against his own citizens: when he desired rather to hurt the elect: whom he could not touch, being driven out from their company: which large field of his fury being taken from him, he thought that which remained to be but small.

13 When therefore the Dragon saw that he was thrown: Hitherto the things done in heaven, where the sixth seal endeth. Now follow the subtle workings of the Dragon cast forth into the earth, belonging to the same time of the trumpet. And first he beginneth a persecution against the woman which brought forth the male child. Which persecution taketh place, when the one part sufferreth violence and wrong, and is not able to defend it self against the injustice of the enemy But what like thing was to be feared of the woman, seeing the Devil was now thrown from heaven? Can there come any evil from the earth below unto heaven? But this heaven is not separated from the earth by the distance of places, but by the holiness of faith & manners. Y • t nevertheless from whence sufferreth she persecution, as it were destitute of a defender, who lately brought forth a man child, and had Michael for her most puissant maintainer? Surely from hence, because the Emperors chief care was to expel the open enemies, which thing at length having attained, they cared not much for other things: neither considered they, at least so diligently as was meet, that the Dragon had many other ways to hurt; which they unawares made more easy by their means, so far of was it that they set themselves valiantly against his enterprises. From hence therefore the Dragon first sowed privy bitterness of minds among the Bishops, which having sprung up together with Constantine, before the trumpets began to sound, caused a sorrowful perceiving of the future trouble, as we have noted at the eight chapter, ver. 2. For this sparcle grew in short time to a flame, but most of all after they began to contend about the essence of the Son. In all which debates the truth was always in worse case. But the rage of persecution waxed most fierce, when Constance, Julian, & Valens exercised tyranny against the Orthodox in an hostile manner. Certes Constance & Valens differreth nothing from the most cruel tyrāts, except in name only. They were counted Christian Princes, but under that name they carried the cruelty af the Ethnics. Therefore the Dragon granted no truce, but being expelled from heaven, vexed the woman forthwith by other means. This persecution is that which we spake of in the exposition of the first, second, & third trumpet, in chap. 8. But see how profitable this repetition is, which giveth knowledge of another cōjoined cause of those truēpets. There we learned that they in the just judgment of God, were inflicted upon the world, because it embraced not the truth with that faith, holiness, and love that was meet: and therefore the coals of the altar thrown into the earth raised up that burning flame: from hence we are taught what was the instrument, to wit, the Dragon himself, who did cast men headlong into that madness, that by their means he might scourge the woman.

14 But to the woman were given two wings: The avoiding of the assault which the Dragon made, besides which none other was left, namely, to provide for her safety by flight, as soon as possible can be, to withdraw her self from these sturres. Whiles therefore the assemblies of the faithful are filled with superstitions, the Bishops hate and contend one with another. Constantius & Valens show rigor by fire and sword. The ancient verity flieth wholly away (for long since she had prepared her flight in some part,) neither is the true face of a Church seen anywhere. For swiftness of flight are given two wings, yea that more is, of that great Eagle God once de parting from the temple, went away leysurely & by little and little, Ezech. 9.3. But the woman a little before delaying, goeth not away slowly & at leisure at this time: but vanished away as it were at one moment. Yet she fled not because she feared the cruelty either of Constantius or Valens, or any other man's, (for she had learned long since to contemn both sword, and fire, and also rack, or any other most exquisite torments): but when she had seen Christ to be propugned under the pretence of the name of Christian, and not only the bodies to be killed, but souls also to be carried into destruction, she thought that this was to be sufferred by no means. She flieth away therefore for hatred of this indignity, whom no other dangers made afraid. For she is wont to dread heresy more then torment: and to tremble more at wicked and obstinate errors, then at bloody dismembrings in pieces. She knoweth that the blood of the Martyrs is the seed of her field, and that every drop of blood so shed, doth beget many other Christians: but that absurd opinions do, as the sowing of salt, make her land barren; partly by killing that which flourished, partly in letting that nothing may grow. Wherefore it is not enough for religious Princes to procure peace by the name of Christian: but chiefly they must regard, that the sincerity of doctrine, and purity of worship may be preserved: least as it befell these Emperors, the Church fly away, which they desire to retain, & they become miserable through the absence of her, whom being present they neglected. But when fled the Church away? Were • here no faith full now left in the whole East? We ought to remember that the woman doth both generally repres • nte the state of the whole Church, and also the particular assemblies, in which is found the same adorning, which made the woman her self to be esteemed in the beginning of this chapter. Her flight therefore is either the dissipation or depravatiō of particular assemblies: in such wise that God is worshipped purely in none of them after his own will: which when it hath come to pass, the Church fled, perceived now in no public congregation: not but that there be many apart among the multitude, whom God doth acknowledge for his own: see in the sixth ver. of this chapter. The place whither she fl • d is the wilderness, and her own place, that is, prepared for her of God, as before in ver. 6. and we have shown that this wilderness is the temple. But where this Desert or Temple was placed, should peradventure be unknown to us, unless the Dragon, being a most skillful searcher out, did bewraie it: for that way and thither do • btlesse she fled, whither the Dragon converted his fury. But into what region he turned his rage, we shall see from those things which follow in this next verse.

For a time, and times, and half a time: These words set by themselves cannot be understood, seeing it is a number of time: and there be infinite nūbers, which may be divided into three or more whole ones & an half. But they are clear from the former things. For it is the same time, which before the thousand two hundred and threescore days did make in the sixth verse. Or the two and forty months of the eleventh chapter ver. 2. Frō which it is manifest what is the time, what the times, and what half a time. For the time of days, are three hundred and threescore days; times, are twice so many, to wit, seven hundred and twenty: half a time, an hundred and fourscore. So • he time of months, is of twelve months: the times, four and twenty: the half, six: he alludeth to that of Daniel in the seventh chapter ver. 25. But it is not the same space: for there it is spoken of the people of the Jews: here of the Church of the Gentiles, as the whole intent of this Prophecy declareth. But by the allusion peradventure John showeth that a limited number is set down somewhere, frō whence that of Dan. might be expounded But now I may not digress thither. Only let us remember that this flight of the womā is the same thing, with the sealing of the 7. ch. & the privy places of the temple in the 11. chap. Furthermore let us obs • rve, that the same time is noted diversely according to the divers persons. In regard of the Gentils & Beast always by months, in the 11. chap. and 5.13. & 15. ver. In consideration of the Prophets, by days, in chap. 11.3. In respect of the woman, both by days, in chap. 12.6. & also by times, in this place, to wit, because in the woman all those days should not pass away in one continual tenor, but a threefold mutation should come to pass: of a nearer departing a way under the time: farther of under the times: drawing near again, and returning under the half. The event maketh this manifest, as may be understood both from those things which have ben said before, & which shall be said hereafter.

15 And the Serpent cast out; The second persecution is against the woman now put to flight: for the Dragon thought it not sufficient, to make her flee, but desired also to put out her name clean. For which purpose he poured out the barbarous nations after the manner of a flood spreading over all, that in what corner soever she should lie hid, she might be overwhelmed by this deluge. For as Herod, to the ende that the child Jesus might not escape, commanded all the children of Bethlehem from two year old and under to be killed; so the Dragon, that the woman alone might not remain safe, caused every place to be covered with a most violent flood, where he could suspect that she might be hid. These people's most unknown unto her, Francons, Alemans, Burgundes, Goths, Vandals, Huns, Trebals, Heruls, Longobards and such like Northern nations, about the year 400, the dams, as it were, being taken away, did run furiously over all Europe, and overflowed, as it were, with waves a great part of Afric. And surely it is a thing to be wondered at, that the Church was not utterly devoured of those most deep gulfs, unless this ship had learned already long before in the universal flood, to swim in the Sea, without being drowned. But seeing it is now evident, that the Dragon cast out of his mouth after the woman, so great abondance of waters into Europe and Afric; it is also apparent enough that the woman fled from the East into these countries. And certainly during those troubles concerning Christ to be of the same substance with the Father, the state of the Church was here more quiet. But that we may not think that it was any happy condition, the Spirit calleth our Europe expressly a desert place and wilderness. For the woman going into the west, fled into the wilderness. For superstitions did so grow in use in those times, that assemblies of the faithful rightly established, were no more ordinary in this part of the world, then there are frequent habitations of men in a wilderness: here and there some more apparent mark was left, but very rare, as is the meeting of men in a desert.

16 But the earth helped the woman: Not • his earth which we tread on, but a counterfeit and earthly religion and the lovers thereof, as always before. This, such as it was then everywhere in the world called the Church (while the true was not in the sight of men, but was hidden in privy places) brought much help to the woman. For those Barbarous nations, the which at home practiced the impiety of the Gentiles, bred and brought up in the same, after that they had come into these more learned countries, yielded to that religion, which thy saw to be there received of the greatest number. The Vandals & Goths abiding first about Thracia, where the Arriā plague had disteined all things, were converted in name unto Christ, but in very truth to that feigned and counterfeit one whom Arius had fashioned. The other route of Barbarians in Germany, Italy, France, & Spain, followed the Romans in all things. Which did much tame and soft̄ their cruel minds. For while they gave their names even to this religion, and suffer themselves to be enrolled citizens of the same, they were not so spite full against the Christian nation, that they would purpose to root it out. Whereby it came to pass, that when they ceased their anger for a new professions sake, and were at quiet in those countries which they had possessed, this flood at length was swallowed up; and the expectation of the Serpēt notably deluded. This good the earthly Church brought once to the heavenly, being afterward about to heap upon the same infinite evils.

17 Then the Dragon was wroth &c. Thus far the persecution, which when the Dragon seeth to have ben in vain, yet he will not desist, but attempteth another way to hurt. He purposeth to assail the remnant of her seed with war. But why moved he war against them, and persecution against the woman? Because persecution is, as we have said, when the one party sufferreth wrong, and repelleth it not, of which sort was the womans condition, as from her first beginnings: so after Constantine for some space: for whose safety no man did fight, nor maintain her purity against superstitions springing up. But war is when violence is repelled by violence, which at length the seed of the woman should undertake, that it may defend the self against manifest tyranny. But if the woman be the Church, what is this her seed? Even now we said that the woman was the holy assemblies of the faithful, which publicly do worship God himself by his word, sacraments, prayer, discipline, as he alone hath appointed. Therefore her seed are the faithful being of a right judgment, who by reason of the daungerousnesse of the times cannot meet together openly to worship God: but apart do bend themselves to those studies, by which everyone privately may cherish godliness. Against them the Dragon prepareth war: when as there should be congregations in open place, which did profess pure and sincere godliness, as long as the woman was absent in the wilderness. And so at length it came to pass. For after that overflowing of the Northern barbarous people, & that the flood was swallowed up by the help of the earth: the Devil raised up about the year 630, the nation of the Saracens, which should make a most grievous war upon the remnāts of the Church lying hid here and there in the confused multitude. Malice suffe • red him not to grant them any breathing time, but as soon as he had p • rceiued that this former entreprises were of no effect, he turneth hims • lfe to another purpose, coveting rather that he should be always miserable through continual labors, then that the few elect that were remaining should be without miseries even for a small time. Therefore first, he moved the Saracens to fall away from the Romaines; Secondly he ordained Muhammad their Captain: then he sent him into the whole world to destroy all. Who can declare the Iliad of miseries, which flowed from thence? From that time there was continual war, for a whole seven hundred years, until the Turks a viperous breed, a generation worse then their parent, destroyed utterly the Saracens their mother. This war was far and large: such a there was never the like in any other time. It extēded from Persia even to the furthermost Isles of Gades, and almost from Libya into France. And how grievous was it, that in few years was subdued Arabia, Syria, Mesopotamia, Persia, Egypt, the Isles of the Sea, Afric, and Spain? Surely the Christian world was very greatly afflicted her by. For the Devil spared not his own, so that he might destroy that lurking seed in the common calamity. This war was shown before, partly by the Locusts, as we have expounded in ch. 9: partly by the Euphratean Angels, that is, the Turks, who in these days accomplished that which the Saracens had begun. Neither ought it to seem a strange thing, that so cruel a name is now given to the thing which long ago was an army of small vermin: other is the outward face of a thing already accomplished, such as is mentioned in this place: and other of a thing in hand yet to be finished, of which sort it is there. Now therefore we may see frō the persecution in the East, the overflowing of the barbarous people in the West, and the war of the Saracens common to both, by which miseries the Dragon troubled the world, after that he had lost heaven, and howe just cause there was to denounce a woe to the inhabitants of the earth, as we have heard at the seventeenth verse.

And this whole Chapter may be instead of a Commentary, showing howe that the Prince that ruleth in the air, is the Spirit that worketh in the children of disobedience, as we have it in the Epistle of Paul to the Ephesians, chapter second and second verse. Such then is the History of the Dragon, so far as he assaileth with open force; for this office he taketh to himself. The other of fraud and craftiness he giveth to his Vicar the Beast, of the which enemy we shall speak in the Chapter nex following. The whole Prophecy is more or less, of a thousand two hundred years from John the Apostle, unto the year 1300. Where also the Centuries do ende, being set forth under this last trumpet, of which we said that this repetition is a type.

And he stood on the Sea sand: A passing over to the Beast: Aretas, the Complutent edition, and all the Greek copies do so read as our translation, and I stood: the common translation hath, and he stood, but falsely. For he attributeth it to the Devil, who even now went his way to make war with the rest of the Saints, and for madness was not able to stand still in any place.

Neither is there any other intent of standing on the sand, then that the rising up of the Beast might be seen, which concerneth nothing the Dragon. Therefore the words are to be referred unto John, in which there is a transition unto the enemy, set in the place of him that is dead: to the contemplating of whose original John saith that he was set in a most convenient place. In which he declareth that it doth appertain to them only to behold the Beast rising up, who after they have escaped the Sea of false doctrine, are set at least on the shore or bank of the truth, howsoever it may be, that the moving of the waves, and the ebbing of the Sea casteth upon them also many brinish errors because of nighnesse: as after they that do get victory of the BEAST, are said to stand at the GLASSIE SEA as we may see in the fifteenth Chapter and second verse.

For that these things do pertain and are to be refferred to the event, may be gathered from the like place in the seventeenth Chapter and at the third verse: where JOHN is carried into the Wilderness for to behold the damnation of the WHORE. For what need were there to change the place, unless the removing had a Mystery? Here therefore some godly men are to be viewed, to whom, being set as it were on the shore of the Truth, the original of the SEA BEAST should be certainly known: and that also at that time, in which the Devil went for to make war against the seed of the woman. For neither is this place attributed rashly to this transition.

Which we see to have ben performed in them of Maidenburg, who having attained at length to settle the soles of their feet on the dry ground, after they had swomme out of the Papistical Sea, manifested to the whole world in their Centuries such a beginning, growing, and ripeness of this Beast, as is here described of John. Which doubtless many learned men also before painted out in lively colors, but all their labor was bestowed about one or two parts, none made a perfect image before the seventh trumpet, which procured us these Centuries. To this ende tendeth the transition: how correspondent the event is, the application of every several thing will make plain.

Analysis.

THUS far hath ben the battle with the Dragon; the combat with the Beast followeth; which is double: the first, and the second. The description of the first is from the beginning of the chapter to the 11. verse. And first from the causes, that he arose out of the Sea: then also from his integral parts, his horns, heads, and their decking, ver. 1. his whole form, feet and mouth, ver. 2. Furthermore from his authority, whereby he doth excel, which is threefold, at the first received from the Dragon; a while after diminished; afterward recovered again his wonde being healed: which is more amplifyed then that first, as declare, both the honor which the worshippers give to him, ver. 4. & the power both to blaspheme and also to make war, ver. 5.6.7. Last of all, the largeness of his Empire, ver. 7.8. All which things ar concluded with a pleasant shutting up of the matter, for a greater heed taking and consolation, ver. 9.10. Such is the first Beast: The second declareth his stock by his rising out of the earth, and also by his likeness to the Lamb, and Dragon, ver. 11. The power also of this is great, as appeareth in subduing men to worship the first Beast, ver 12. and that partly in deceiving by great wonders, ver. 13. and lying ver. 14. partly in compelling both by punishment of death to worship the living Image, ver. 15. and also by the loss of their goods, to receive the mark that should be printed upon them; which is declared, both to whom it belongeth, either men, or members, ver. 16. & how manifold, to wit, the mark, the name of the Beast, the number of his name, ver. 17. Which number is set forth, both by an exhortation to count it; and by a noting partly to whom it is proper, to wit of a man; partly how many it is, to wit, six hundredth three score and six.

Scholions.

Then I saw a Beast: That the whole next treatise may be more clear, two things briefly are to be considered, before we come to the unfolding of every several thing. The first is the kind of this Beast, the other of the time wherein he ariseth. As touching that first, this Beast is not the civile Roman Empire: either Heathenish, or Christian, corrupt with heresy. For if we regard the Heathen Emperors, they reigned when John wrote: but this Beast was not yet come, whose first beginning he saw in a type. For nothing whose original he had represented unto him, was past but to come, according to that saying, J will show thee the things which must be done hereafter, chap. 4.1. But the Angel afterward affirmeth plainly, that he was not yet come, saying five are fallen, one is, and another is not yet come, chap. 17.10. It is manifest that he that was not yet come, is this Beast, ver. 12. Are ten Kings who have not yet received the Kingdom: but shall receive power as Kings at one hour with the Beast. Furthermore this Beast received his throne and power from the Dragon, ver. 2. who now before time had persecuted the woman, that is, the Christian Church. But the Heathen Emperors received their throne and power from none, especially which was before this time a chief enemy to the Christian name, seeing the Emperors themselves are more ancient then the birth of Christ himself. Finally the Beast is of the same time that the flight is, and solitariness of the woman. But the Heathen Emperors under the name of the Dragon were together with him in heaven, as we have shown in chap 12.3. But there is nothing in the work of nature, which hath his being before & after himself, and is both the original to it self, and the image thereof, (which must needs be) if we refer this & the seconde Beast to Antichrist alone. It is true indeed that nothing is before and after himself, and both the original to himself and image thereof, in the same, in respect of the same thing, and at the same time; yet in one & the same man infancy goeth before old age, and the latter age may be compared to the likeness of the former. Therefore we conclude that by no means this Beast is the Roman Heathenish Empire, much less the Christian. Which in the Throne did not succeed the Dragon, but always had his palace either in Constantinople, or in France, or in Germany. Neither did the whole earth follow with admiration the Empire restored, as in ver. 3. nor received his mark, as in ver. 16. but after the renewing, it was limited with small bounds, first of France, Jtaly, and some part of Germany: secondly, in short time after of Germany alone, having no jurisdiction over Spain, Britannie, Hūgarie, Sclavonie, and the other countries, which yet belonged to the Roman Empire under another name. Neither to acknowledge the Christian Emperor to be such, as he challengeth to himself, that is to say, the highest Magistrate in the countries subject unto him, is an argument of one appointed to destruction, as in the 8. verse. For Paul professed himself to be a Roman, and appealed to Caesar, Act. 25.10. Yea Christ acknowledged the Heathen Emperor, and commanded that he should be obeyed by giving to Caesar the things which are Caesars, Mat. 22.21. Seeing therefore it agreeth not at all to the Emperor, it must needs be that Antichrist is signified: whose one and the same person is described under a double figure of two Beasts, as may be manifest from the 17. chap. where there is taught a declaration of this Chapter, and no mention made of the second, but of the first only. But why so I pray? Was it not needful that we should be instructed touching the second, whom all men think to be either the very Antichrist, or at least his Minister no better then himself? Not at all: but because he that knoweth one, knoweth both: neither doth the second make another person, but doth pour ray the same image: somewhat more plainly setting the colors upon the lineaments. And why should not the Beast be double, when one Antichrist is a double head, the seventh and eight? of which that answereth to this first Beast, this to the second. The reason why a double type is used, is the notable variety, which could not be represented fitly enough by one. This Beast hath a double rising: from the Sea and from the Earth. He hath also a double power: Civil and Spiritual. In respect of the Civil, he is the first, in regard of the spiritual, the second. Which double tyranny is most plain in the one Pope of Rome, so as we cannot doubt but that he is both the Beasts. It is known how Boniface the eight in his first Jubilee, vanted himself openly in the Temple of Peter and Paul, one day coming forth girded with a sword, and clothed with an Emperors corselet: in the second day with a Prelates apparel,, and with a key crying with a loud voice, Behold here are two swords, that is, Behold here is a double Beast. Which double power Mantuan doth express by an elegant carme in these words:

Let then this be the first thing, that the Pope of Rome is this double Beast, because of a double beginning and power: neither is the same so much celebrated by the words and means of those of our side, as by the Popes themselves, as it doth more clearly appear from the exposition following. A second thing is demanded touching the time of his beginning: which I think is to be set in the very giving over of Diocletian and Maximin Hercule, when these two seemed of their own accord to give over the Empire about the year three hundredth and sixth, as before hath ben declared. But because none peradventure fetcheth Antichrist from that head spring: and because Bellarmine affirmeth that all our men do place the coming of Antichrist after the six hundredth year: and after the death of Gregory the first (although this is to be understood of his birth: for our men do make his conception to be more ancient) that I may not seem alone to have enterprised to do a thing unheard of, I will yield reasons of this my judgment, which seem to me to be most strong. First this Beast ruleth all that time, wherein the woman lieth hid in the wilderness, and the two witnesses prophecy clothed in sackcloth, as is manifest after, from the fifth verse, where power is givē to him to do two and forty months, which is the same space of the woman and Prophets. Now we evince by necessary arguments, that the woman went into the wilderness, and the witnesses took mourning apparel at that time which we have said, when Constantine began his reign: & therefore also the Beast began in the same time to arise out of the Sea. Furthermore what other thing meaneth that of Socrates, who lived when Theodosius Junior ruled, in the times of Celestine Bishop of Rome, about the year 424. four score years after Constantine; The Roman Bishopric, likewise that of Alexandria, being advanced long since beyond the Priesthood, unto a Princedom: book 7. chap. 11. Had he promoted himself beiond the bounds of the Priesthood? Whither else I pray, then unto an Antichristian tyranny? Had it done this long since and of a certain long time? Certainly So crates cometh to my account, or rather I to his, or, as it is more agreeable to the truth, both of us to the reckoning of the Holy Ghost himself. But he speaketh no more of the Roman, either here, or before, in book 7. 7. then of the Alexandrine. That is true indeed; he in common toucheth sharply the ambition of both; but the Roman Bishop had many more peculiar properties of the true Antichrist, which in no sort did belong to the Alexandrine: and therefore although at the first they ran together it may be with equal steppes, yet in short time the Roman got afore, and left the Alexandrine many miles behind him. Hereunto more over is added the third Carthaginean Council, about the times of Syricius, to wit in the year three hundredth ninety, which decreed, that the Bishop of the first seat, should not be called the Prince of Priests, or Chief Priest: or any such thing: but only the Bishop of the first Seat: but universal, let neither the Bishop of Rome be called, Can. 26. as it is cited in the ninetieth distinction. We learn frō this Decree, what those times had brought forth; otherwise it had ben foolish and superfluous to make an ordinance touching this matter. Neither is the confession of the Papists in this thing to be passed over. Dost thou thē ask the cause why the Roman Bishops were never present at the general Councils in the East part? Bellarmine declareth that it came not to pass by chance in his first book of the Council, and of the Church chap. 19. but for a certain consideration. Which howsoever it was not known peradventure to many others, yet it ought to be thoroughly understood of him, a man that is a secretarie of the Popes Kingdom. He rendereth two reasons of this absence: the first, It seemed not to be convenient that the head should follow the members &c. The second, because the Emperor was always present at the Councils in the East part, or some Ambassador of his: who challengeth to himself the first at least material place, otherwise then was meet. That either this therefore might not be tolerated, or a tumult moved, he went not to those Councils, but sent only his letters. Such are his words: he hath hit the nail on the head. For the Pope disdaineth to be present at those Coūcils, in which the Emp. should sit before him. How fair were words givē both to the Emp. Constantine and also all the Nicene Fathers? The good men thought, as Eusebius speaketh, that old age was a let, that the President of the Lady City of Rome could not be present: and therefore were content with the Elders, which supplied his place. But the true cause was, that he could not abide, to give place to the Emperor. For I believe Bellarmine rather then Eusebius, touching the mind of the Bishop of Rome. Wherefore in the times of the first Nicene Council there was a man at Rome 〈 in non-Latin alphabet 〉 , that lifted up one; who albeit not yet openly, nevertheless within and secretly with himself was exalted, above all that is called God, 2 Thes. 2.4. Not that he vaunted himself to be superior to God in Heaven (for that is not the meaning of the Apostle) but to all the God's in earth, to wit the highest Magistrate, who is called 〈 in non-Latin alphabet 〉 , Imperial, from whence 〈 in non-Latin alphabet 〉 , that is worshipped, seemeth to be added instead of an exposition. But why do I be stowe much time in these things? The matter is out of controversy from chap. 17. afterward. The seventh head of the Beast succeedeth next after the Heathen Emperors; for these make the sixth, as shall be said in his place. But Antichrist is that seventh head, and therefore hath his beginning by and by after the Heathen Emperors. Shall I then think that all from Miltiades are utterly cast away, as who do make this Beast, that is, the very Antichrist? Farte be from me so great rashness of judging. This Beast is the state of a Kingdom, as I hope shall be most clear after. And therefore God could deliver from the common destructiō some peculiar men, whō he thought good though furtherers and ministers of this Kingdom. The impiety was not so wicked at the first: and the young Antichrists did not know for what mischief they prepared a way. Therefore we leave these to the infinite and unsearchable mercy of God, yet we doubt not, but we have found out the original of the rising Beast, which now we see to have fallen on that time, in which the Dragon was cast unto the earth, ch. 12.9. For being about to leave heaven, he provided himself of a Vicar, who in his absence should govern his affairs: whose business he looked unto, nor carelessly, as we shall find afterward. These things being thus set in order, we see how from this fountain, every each thing will flowe most easily; every part of this Prophecy agreeing most fitly one with another. The true original doubtless not being perceived of the Interpreters, disordered all consideration of the times, made a harsh, constrained, and absurd exposition, and took wholly away the right searching out of the event. Now as touching the words, the cruelty of Antichrist is signified most fitly by a Beast, as often in the Scriptures Tyrants are compared unto Wolves and Lions, equal to them in fierceness, but for hurt worser, by how much iniquity in men is more armed, because of the force of reason. He did rise out of the Sea: because he hath his original from corrupt doctrine, to wit the authority of Peters Chair, falsely bragged of, wherein the Bishop of Rome glorieth almost in every word, and which the ancient holy men Tertullian, Cyprian, and the rest, knowing not for what impiety they prepared a way, extolled with excessive praises. But then chiefly the Sea was visible, and the rising out of water might appear to men's eyes, whē the Nicene Fathers cast the burning mountain into the Sea; as hath ben said, in the 8. chap. ver. 8. that is when they confirmed by their Decree, that whatsoever preeminence there was, should be given to Rome, over the neighbor Bishops. For the Sea noteth together with the Doctrine, the Clergy, whose office is to take pain in ministering the Doctrine. Those holy men were far from bringing in the Tyranny, which was after stablished: yet they unwares gave a notable increase to it, by this their constitution. Before the Nicene Council everyone lived to himself, and little regard was had to the Church of Rome: as Aeneas Silvius confesseth. This then especially was the rising of the Beast: not that he began not to rise up before, but because now first he could be seen and marked of men.

Which had seven heads: Such was his rising. His integral partes are, first his Heads, which are as many, and the same which the Dragon had in ch. 12.3. For there is the same seat & dignity of them both. For these heads are Hilles and Kings, as in chap. 17.9.

17 He hath also ten horns, as the Dragon, and ten crowns set on his horns. Which ten crowns, are ten Kings, chap. 17.11. Yet nevertheless differing in two sorts from the horns of the Dragon. First, in the crowns with which these are adorned, as which do note out Kings, not to be subject to the Empire of another man, but who should have a free and supreme menaging of things. The Horns of the Dragon had no such adorning, but this honor did belong only to the heads, as in chap. 12.3. Whence cometh the difference? Because the Heathen Emperors placed the seat of the Empire at Rome, whereof they are the seven heads: establishing her the Empresse and Queen of all. And therefore the crowns being taken away from all other Kings and Provinces, they have imposed them upon the seven heads or hills of this. But now there should be another face of things, Antichrist at length showing himself. For the majesty of the Empire should not remain at Rome, but should have her seat in some other country: for which cause the crowns, which before did belong to the heads, now for a new respect are tranferred to the horns. Secondly, they differ in time. For the horns of the Beast were not yet bred, when John wrote, chap. 17.12. The horns of the Dragon, even before John was borne, were lifted up on high, spread with many branches, as we have seen in chap. 12.3. Therefore although they agree in mumber, yet they are not the same in all things, neither should one do well, if he should apply to the head of that, things that belong to this. But finally, what are these horns? All things being diligently considered, I think that they were the ten first Christian Emperors. Of counting whom there may be a double way: one, of every several by himself, and of them only in whose power was either the universal Empire, or that of the West. Into which Catalogue do come Constantine the Great, Constantine, Co • stance, Constantine his sons, IVLIANVS, Iovianus, Valentinianus, Gratianus, Valentinianus the second, Theodosius. And so there is a great consent of the things done and of the Prophecy. For while these ten did reign, the Beast was defended excellently, & his dignity much increased. Which at length being taken away, the horns being as it were broken for a time, the succeeding Emperors were not able to maintain the same authority of the Romish Beast, which those predecessors had got̄. Honorius the sonne of that Theodosius sufferred Rome to be taken and spoiled of the Goths. And although for the space of two years it was beseeged by Alaricus, he abiding at Ravēna, either was not able, or durst not succor it, the strength of the Horns was so much abated. Where was his Fathers valiantness, which killed and put to flight enemies in so great numbers, even in the furthest bounds of Rome? But neither from the East was there now any aide, but the horns being as it were broken, whereby the former Emperors removed so far of the Barbarous people: the Beast with his Rome was a pray to the most contemptible nations. But there seemeth to be a more full accord, and in every part more agreeable from a conjoined reckoning of the Emperors, both of the west, and of the East, after the usual manner of all the Chronicle writers. Thus they are numbered: 1, Constantine the Great: 2, Constantine, Constance, Constantius his sons: 3, Julianus: 4, Iovinianus: 5, Valentianus and Valens: 6, Gratianus, Valentinianus the second, and Theodosius the first: 7, Theodosius the first with Arcadius and Honorius his sons: 8, Archadius and Honorius alone: 9, Honorius and Theodosius the second: 10, Theodosius the second and Valentinian the third. Concerning whom there shall be a more large declaration in the 17. chap. 12. ver. In the mean time let no man trouble us with words out of season, and cry out that it is a thing heinous, wicked, and unheard, that I make those first Christian Worthies, the Horns of Antichrist. Shall he now at length become a member and maintainer of Antichrist, who of late came forth with the Seal of the living God, who stood at the Altar with the Golden censer, who was the man child of the Church, and that Michael who drove the Dragō out of Heaven? But that the malicious detractour may hold his peace: it is one thing advisedly and of set purpose to do a thing, another unwittingly and through ignorance. Constantine advanced the state of Christians to his power: neither was it in his mind to further Antichrist even the least that might be; but rather wholly to stop up all the passage against him: yet nevertheless by adorning, advauncing, & defending the Bishop of Rome, he made a more ready way for him ignorantly and contrary to his meaning. Is this any strange thing, that a man not knowing what he cherished in his bosom, should lend him his help? Were not his first beginnings hidden even from the most sharpsighted? Certainly seeing most holy men have offended some time most grievously, and that deliberately, it shall not, I think, be strange, that both he and other men have ūwars bestowed their labor ill. I desire not to detract the least that may be from any most excellent men, & that deserved well. But I am not mine own, but the Spirits Interpreter, who bendeth the whole description of the horns to this point, as it shall appear in his places: I will follow him gladly, who can find out, to whom they may agree more fitly. I seek the truth, and not slandering: But I doubt not, but whosoever shall view everything with indifferent eyes, he will conf •• se that the Spirit hath set these ten first Emperors as images, by which both the beginning and proceeding of Antichrist might be the more apparent.

And had set on his heads a name of blasphemy: That an ornament might not be wanting to the heads, for the crowns were belonging to the horns, to wit the Emperors: in their stead is put a name of blasphemy. Which name is the arrogant bragging of the Romish particular Church, That Peters Chair cannot be sundered from Rome: That the Romish Church is the foundation, and form of the Churches, from which, all Churches took their beginning, none of them that believe truly, is ignorant, as speaketh the Pope Vigilius in an Epistle to Entherus. Likewise. that they cannot but err, and be counted Heretics, who think otherwise of the Sacraments and articles of the faith, then the Church of Rome thinketh, as Martin the v. published in a Bulle given at Constance: & Sixtus the fifth against the Articles of Peter of Oxford. Many such names, which were too long to rehearse, Rome beareth on her heads, hath them for her own, and glorieth in the same, as her chief ornaments. See Caus. 24. q. 1. and Bellarm. in his 4. book of the Roman Pope, chap. 4

2 And this Beast which I saw was like a Libard: The whole form is of the Libard, which is the female of the Panthers: an untamed beast, most adverse to man, leaping up to his eyes, and in great rage, and tearing his Image in paper: see Basel in his Serm. of the accept. of pers. Like unto the Devil, hating with an unfeigned hatred the image of God in man, as the same Basel writeth. This and the Tiger only of all Beasts almost, are discerned by the variety of spots: the rest have ech one their proper color, according to their kind. These spots seem to touch those vices, and foulness of all villainies, which cleave fast to those Bishops. Can the Blackamore change his color, or the Libard his blue spots? then might ye also do well, oh ye that are taught to do evil, Jeremiah chap. 12.23. Are not the Romish Bishops the greatest enemies to true Christians? whose image they cannot bear, themselves being most foul worshippers of other images? Are they not deformed above all other men, with all kind of vices? Who by and by after their first beginning were found forgers, belying falfly the Nicene Council, for to stablish their tyranny. Furthermore afterward Simoniacks, Homicides, Atheists, most wicked Magicians, most foul Adulterers, and teachers of all unclean lusts: finally covered with all those abominations, which a modest man would be more ashamed to relate, then they to commit. Neither are these the reproaches of adversaries, but true crimes, touching every of which, and far more, there are extant most clear testimonies of their own men. Therefore this is a spotted Beast, showing no greater hope of forsaking his turpitude, then the Leopard to change her spots. But besides the diversity of spots, the Libards, otherwise called Pāthers, are very skillful to get their pray. For as Pliny writeth; They report that by their sweet smell, all beasts are enticed, but are terrified by the crabbed looking of his face. Wherefore that being hidden, he taketh them suddenly, being allured by his other sweetness. Doth not Rome likewise by a certain reverend majesty, as it were by a sweet favor, allure them that behold a far off, hidding the diformity of her countenance, that is, the monstrous filthiness, which she fostereth, until she hath brought the Proselytes in her snares? The Bears feet are smooth, long, broad, tearing the earth with his nails, or going; they attribute to him a certain stability joined with cruelty. Neither hath any Monarchy, no not that of the Assyrians, thou of long continuance, equalled the years of this. Yet she standeth by her Bears feet, continuing so long a time by cruelty. His Lions mouth, noteth his terrible fierceness, devouring up all things, which the lamenting of the whole earth can declare more plainly then my words. Therefore the cruelty of many Beasts is found in this one, neither was the Panther sufficient to express his outragiousnes. Therefore is he compact of all joined together, which once did compete to all the Monarchies severally. Dan. 7.4.5.6.

And the Dragon gave him his power, and throne: Thus far the natural form of the Beast: the power followeth; and that in the first place, which he received first. The Dragon gave him his power, his throne, and great authority; Power is an inset strength. Authority is that which is exercised towards others: the Dragon gave him both, and his throne besides. And this is Rome, the city with seven hills, as we have seen before in the 12. chapter ver. 3. Which the Dragon Diocletian and Maximian being to be thrust out of heaven, gave to the Beast the Pope,, that he might perform his business at least by his Procurour, when he could do it no longer by himself: & betimes indeed the Dragon, as soon as he perceived that he must depart, took order for a Successor, putting the Beast in possession, before his expulsion. For Diocletian lived at Nicomedia, Maximian at Mediolanum, in the which places both of them gave over the Empire: leaving in the mean time Rome empty for the Beast. Maxentius held it after for a few years, but only as one that hath the custody of a thing upon cōditiō to restore it, as the event hath declareth; who should not have the Throne for himself, but should keep it for the Pope. Constantine coming to visit Rome afterward, and finding the Throne possessed of another, went to Byzantium called since Constantinople, and there appointed a place for himself to dwell in. The other that followed, Emperors of the West part, when as the inroads of the Barbarous people did molest continually, that they might be nearer to bring aide, and more ready for every opportunity, abode at Mediolanum, or at Ravenna, as the most commodious places. So they by little and little left the Throne to the Beast. Whereby at length that which letted was wholly taken away, and the man of sin was revealed to all men, as in the second Epistle to the Thessalonians chapter 2. verse 6. From which now it is perceived that this Beast is not the Roman Heathenish Empire, which received Rome by the gift of none; neither doeth account his power and dignity as received of any, unless peradventure the Dragon did pursue the woman of whom we spake like an enemy, before the Heathen Emperors were begotten. Furthermore, the Pope of Rome is the Beneficiarie of the Dragon, and not of Constantine: neither holdeth Rome by his Donation, as he boasteth falsely and impudently: but only by the assignment of the Dragon. Thus therefore the Throne being gotten, Rome began from that day to be famous, rather for the Popes Palace, then for the Emperors Court. And indeed it grew very quickly, and her power waxed great in a short time; as Prosper witnesseth in his book de Ingratis, in these words, Rome is the Seat of Peter, which is become the Head of Pastoral power to the world: whatsoever she holdeth not by force of arms, she holdeth it by religion. And again in his second book of the calling of the Gentiles, chap. 6. Rome by the sovereignty of Priesthood is more increased, by the tower of religion, then by the Throne of power. Unto which is added Ammian Marcellin, in his 27. book, as he is cited by Bellarmine, that he marvaileth not, though men contend with so great desire for the Roman Popedom, seeing the riches and majesty of it are so great.

But that the Dragon gave him this power appeareth from hence, that the name of Rome was honorable to all men, because of the ancient Empire, of which once it was the Seat; and therefore that they easily yielded to any promotion of hers; but of this more largely at the 6. verse.

3 And I saw one of his heads, as it were deadly wounded: Montanus & Plantines Edition doeth omit I saw, as though the Dragon, together with the throne & power, had given also, one of the heads wounded: which is contrary both to the faithfulness of the other Copies (for Aretas & the Common translation read I saw, & all other) & also to the truth of the history. For the Beast had not a wounded head at his first beginning. For first he was, afterward he is not, in chap. 17.8. as at that place we shall show more fully. In these words he cometh to the second condition of the BEAST. The damage consisteth in the wounding of one of his heads, which now once or twice we have advertised to be sevē hills and Kings, from chap. 17.9.10. Whether then of these kinds should suffer this calamity? Surely if the wound inflicted, be to come into the power of the enemy, scarce can one of the hills receive a wound, but all will be wounded together. Wherefore more properly it belongeth to the Kings, any one of which being afflicted with this wound, the rest abide whole from the same. Although this hurt cannot be so proper to a King, that it should not also be common to the Hills. And these Kings are seven Governements, or Principalities, by which the City of Rome hath ben governed, to wit, those celebrated by all, Kings, Consuls, Decemviri, Dictatours, Tribunes, Emperors, Popes, as we will make plain at the 17. chap. If now it be demanded to which of all these this calamity should happen, the place which even now we spake of declareth it evidently: to the seven head, namely, the Popes. For so speaketh the Angel, and another, that is, the seventh is not yet come: and when he shall come, he must continue a short space: being hurt with a wound, as it were quite killed with the same: for John saith, as it were wounded to death, as Aretas well puts us in mind, for he should not be altogether destroyed by this blow. But now after that it is manifest touching the Heads, this wound was inflicted, when Rome forsaken now a good while of the Emperors, abiding partly in the East at Byzantium, partly in the West at Ravenna: & beginning again to flourish under a new Governemēt of Popes, was smitten with an exceeding great storm by the Goths, Vandals, Huns, and the rest of the Northern people. Which vexed most miserably the whole West part. In this common calamity, that late Empresse of the nations, & Queen of the whole world, escaped not scot-free, but sufferred a greater destruction, then almost any City besides, oftener taken by assault, sacked, wasted, & for an hundred two and thirty years, at the lust of the Barbarians. First, Alaricus about the year 415 besieged and took it: Of which thing Jerome speaking: but after he saith, the most famous light of all countries is clean put out, yea the head of the Roman Empire cut off, and to speak more truly, the whole world is destroyed in one City &c. In his Proheme of Ezech. But in more words & eloquently in an Epistle to Principia a Virgin: The City is taken, which took the whole world &c. In what lamentable manner would he have bewailed, if it had befell him to hear of the often̄ conquerings and spoiling thereof, which followed? For Rome now was consumed not once, but was taken a second time by Adaulphus, who gave her such a deadly wound, that she was minded to change her name, and to be called afterward Gothia. The third time Gensericus the Vandal took it. The fourth time, Odoacer Rugianus reigning there fourteen years. Theodoricus the King of the Goths slew him whom at length Totilas followeth by a cer • en order of succession. He the fifth time overthrew and rased it, bringing it to that wilderness, that neither any man, nor woman could be found in it by the space of forty days, according to that of the Sibyll: Rome shall be a perpetual ruin, and she that hath ben seen, shall not be discerned. Albeit I think not that she hath yet endured that calamity, which Sibyll speaketh of, although that now past, may be a notable proof of that which is to come. Who in those times, would not have thought, that the seven hilled City had utterly perished? Who would not have supposed that the dignity of the Popes, to wit, the seventh head, had been past remedy? Therefore the Constantinopolitane Bishop, and he of Ravennas, the authority of Rome being as it were utterly gone, labored greatly, as the next heirs, to draw the same to their Churches. But they were both much deceived. The head was not wounded unto death, but as it were, unto death. Therefore the wound waxing more fierce, Zozimus, Boniface, Celestinus, about the year 420. having supposed a Nicene Council, challenged the Primacy: and they did move so much as was sufficient to show, that some life was left: but they had a shameful repulse; because this was the time of the wound