A Revelation of the Apocalypse

Analysis.

WEE have spoken of the things done by the enemies, it followeth in this chapter concerning the virtue of the citezens, declaring what was the condition of the true Church, since the time that the battle was ended in heaven, the Dragon cast forth into the earth, chap. 12.9. and the Beast began to come out of the Sea, chap. 13.1. Which condition is double, the first is of an host: where the happy lot of the Saints is declared, from the Captain, the Lamb standing upon mount Zion. Likewise from the soldiers both defined, and also selected, ver. 1: furthermore from the joy of the Spirit, expressed by a new song, ver. 2.3. and the holiness wherewith they are endued, ver. 5. And this multitude of the Saints is that seed of the woman, scatered here and there in the world, with whom the Dragon made war, after that the woman in flying into the wilderness disappeared, chap. 12.13. The second condition is of fighting, whereby they go forth into the army: where some ar Emissaries, who the breaking in being made, do skirmish with Antichrist, and first by the word: which is done three manner of ways by three Angels following one another in order. The first of which doth cast upon the earth a general light of the Gospel, ver. 6.7. The second foreshoweth the ruin of Babylon, ver. 8. The third despoiled the Beast of his coverings, and setteth him in the open light, by threatening a terrible judgment against them, who setting light by the judgment, do nevertheless cleave unto him, ver. 9.10.11. But when as the weak are apaled at the afflictions and torments which they are constrained to undergo, while they return to the truth, a double consolation is added, one of John, ver. 12. The other of a voice sent from heaven, whereby the former is confirmed, ver. 13. And so the first coping is performed by the word. The second skirmishing is by deed, which is also double: The Harvest, and Vintage: unto the harvest the servant is furnished with an instrument, ver. 14. with a commandment ver. 15. and goeth about the work, ver. 16. Unto the grape gathering, the Angel cometh forth prepared and in a readiness, ver. 17. received the commandment from another Angel, ver. 18. and dispatched the business, ver. 19.20.

Scholions.

Then I looked, and behold there was a Lamb standing: This Prophecy beginneth at that time, wherein the Dragon being cast into the earth, drove away the woman into the wilderness, chap. 12.13. &c. where more fully the condition of the Church lying hid is declared, in regard of the clearer knowledge of the seventh trumpet, as hath ben observed at the beginning of the 12. chap. The eleventh chapter toucheth the state of former things, as it were in one word, spending all the rest of the Prophecy in the sufferings of two witnesses, as the chief members: but here more largely is unfolded in what state the affairs of the whole body wer in the mean time, both as touching the safety, and also in respect of the fortitude of some, by whose conduct a joyful victory is begun. John therefore repeating the matter from thence, saith, that he saw a Lamb standing on Mount Zion. Which Lamb is Christ, the Son of God, as is manifest from his correlative in this verse his Fathers name. He playeth the Lamb all this time, patiently sufferring the Dragon and the Beast, neither punishing them with that severity, that both he was able, and also they had deserved. And yet notwithstanding he lieth not down careless, neglecting the safety of his people, but standeth in readiness to defend them, covering under his wings the woman, and her scattered seed, that they should receive no hurt from the enemies. Mount Zion on which the Lamb standeth as on a tower or high hill, is the Church it self, which standeth firmly like Mount Zion against all the force of adversaries. Before it was the Temple, and the holy Altar, but a small covert to hide in, chap. 11.1. Afterward a wilderness, and desert, because it had no clear outward face on earth, chap. 12.6.14. Now it is called Mount Zion, because it persisteth invincible in the middes of these tēpestuous storms. A notable confort against either the paucity, or deformity.

And with him an hundred forty and four thousand: This bande of men is the same, which was before of the sealed, chap. 7.4. Aretas thinketh it to be another, because the article having relation thereto is wanting. But it is wont to be omitted in things very well known, as the woman in John J know that the Messias shall come, which is called Christ, chap. 4.25. and many the like. Verily these, beside the concurrence of the number, have also a name written in their foreheads▪ but what is this else then to be sealed? further more, they sing also a song, which no man could learn but they, ver. 3. Therefore they are chosen out of the whole company of them that perish: upon whom alone, while those troubles of the Church continued, Christ bestowed the wholesome knowledge of himself. Wherefore in all things they are those sealed ones together with the measured temple, and the womā sling into the wilderness, to be referred unto that time of the seventh chapter. From hence then see with how great a train the woman was in the wilderness: and how great a company of Saints were in the temple with the two Prophets, chap. 11.1.2. Although it be very small, if it be compared with that, which possessed the holy city, and the court. But as before time there were unknowen to the world seven thousand men▪ whi • h never bowed their knee to Baal, so of late in these last ruins of the Church, there were an hundred and four and forty thousand Saints in Mount Zion, who when the rest of the whole world ran after the Dragon and the Beast, were conversant always together with the Lamb, never departing from his side.

Having his Fathers name: Aretas, the Complut. edition, and another to the same ende read thus, having his name, and his fathers name: so also the old Latin translation. Which reading, as being more express, seeing we are by Christ adopted to be sons, & so many copies agreeing, I thought is rather to be followed. As touching the chief point of the matter, there is no difference; yet one is more significant then the other. But from hence there is light to illustrate that in the 7. chap. ver. 3. where mention is made of sealing, but no showing what manner of ma • ke was imprinted; from this place we learn, that there was writ̄ in their foreheads, that God by Christ was their Father. For just cause is this made the badge of the Saints, whereby most of all they are discerned from the wicked of the world, whose manner is, as we see in the Papists blaspheming the sacred truth, to condemn of arrogancy, the filial confidence. But thou must observe, that there was not any sensible marking, or if that were granted, that yet it was not the sign of the Cross, but his Fathers name written in their foreheads.

2 And J heard a voice from Heaven: from Mount Zion, where the Lamb stood with this multitude, from the Temple, to wit, from the Church. The same thing is signified by divers names. In this Mountain only they did bend themselves with all their power to praise God, the rest of the world following their wicked, and vain studies. The voice which was heard, is set forth by a triple similitude, of waters, thunders, & Harpers. Which threefold similitude noteth the progress of the Church. The first voice belongeth to the Church declining, being confused, and not distinct, such as is the noise of waters: which signifieth nothing, teacheth nothing, but beateth the ears with a certain unprofitable roaring. For when the woman went first into the wilderness, although far most learned men flourished in the Church, as Athanasius, Basilius, Nazianzen, Chrysostom, Ambrose, Hieronymus, Augustine and others, whose very learned works made a great noise through the whole world; how notwithstanding was all this doctrine in every place not understood, not perceived of many men, everyone nevertheless earnestly inclining to their superstitions? Yea the teachers themselves did not speak distinctly, and plainly, sometime preaching righteousness by Christ only, sometime attributing the same to their own works: sometime taking away free will, sometime leaving the same whole: in word condemning Idolatry, in very deed stablishing it by the invocation of Saints, worshipping of relics, and such wicked superstitions. Certainly there was scarce any point of doctrine, which they did maintain constantly always in the same manner. Therefore that was a disordered noise, which rather oppressed the sense, then informed the mind with profitable knowledge. For as the words of a man giving up the ghost, die in his jaws, and make no distinct sound for the understanding of the hearers, so the truth being now ready to die, sounded so confusedly in the conflict of contrary opinions: that scarce any word of it could be understood. Y • t notwithstanding in this disordered noise, the Saints learned something, which avayled to the furthering of their salvation. If we follow this interpretation, which the event maketh good, you may observe, what is the judgment of the Spirit concerning the writers of that age, th • t pure doctrine can no more be drawn from their writings, then any profitable knowledge be gathered from the noise of the dashing together of waves. I would have nothing taken away from their praises: for that which they wanted was long of the time, not of their learning & wit, wherein they excelled. But I cannot but wonder at the daintiness of our age, that the good corn being found out, it would feed again with akers. The second voice is of thunder, roaring, terrible, making a cracking by certain respites. This voice is proper to the Church reviving, uttered by the Waldenses, the Albigenses, Wickliefe, and Hus. These did thunder vehemently, and the world was abashed with the great noise, but all fear vanished away together with the roaring, while a new violent sound came suddenly upon them, as it is in thunder, at which men quake no longer, then their ears are filled with the noise. The voice of Harpers belongeth evidently to the truth restored, immediately before the woman went out of the wilderness, Confessions being made of the Churches everywhere, the Augustine, that of Strasburge, of Basil, of the Swisers, of Saxony, most sweetly consenting all to one truth. Therefore this threefold voice generally setteth before our eyes the whole course of the doctrine, from the first lurking of the Church, through all that long reign of Antichrist. From which we see, how every latter Prophecy is more clear thē the former. First the assembly of the faithful was shown by the sealing, ch. 7. Afterward by the covering place in the Temple, chap. 11. Thirdly, by the flight into the wilderness, chap. 12. Now more fully in this manner that we have heard, and shall be more evident in the particular exposition.

3 And which did singe as it were a new song: and do sing, by the defect of the article, and which did sing, for and singing. A new song, is the praising of God by Jesus Christ, through whom the elect are made children. It is called new, not because men now first began, to be, and to be counted the sons of God, but because in the true Christian Church this grace is communicated to far moe, then in any place else before the communicating of the Redeemer, and confirmed by more plentiful arguments. In which manner we are said to have received the Spirit of adoption, Rom. 8.14. not because we first have received it, but because more plentifully then before this time. Or there is a double song, ever since the first beginning of things, an old, and an dew. The first praised God, because we were made sons by creation as Adam before his fall: the second extolleth God with praises, for that we are made children by redemption. This is a new song, because it is latter, although all the elect have used the same from the beginning. It is sunge before the Throne, the Beasts, and the Elders; because chiefly this praising is done in the public assembly of the faithful: although this assembly was in the wilderness, and not perceived of the world. Or it is sunge before the Throne, because whosoever professeth this faith in truth, he belongeth to the assembly of the elect, although the difficulty of the times, sufferred not public congregations to be gathered, in which they might acknowledge the same thing freely.

And no man could learn that Songe: Through all the space that the Church lay hid chap. 12.6. For now the multitude of the faithful was certain, definite, and that might easily be numbered, they being picked out from every Tribe, which should sing this new song, above in chap. 7 For as once God separated the twelve tribes of Israelites to be his people, frō the rest of the whole world, neither could any stranger join himself unto that company, until the partition wall was broken down: so now hath God disjoined the false worshippers from his, by the strong walls of the courts: of which these are thrust up into the inward temple, as into a certain straight and narrow prison; they in the mean time rejoicing in their outward and larger court, chap. 11.2. Woe could not, or at least would not conceive, what the Saints did sing within: but with a certain bastard melody, made a great noise, praising God for their adoption, but made partly by Christ, partly by their own strength: showing by this thick Sibol • th of what kind they are, Judges. 12.6. There should be thē a very small mumber in respect of the other multitude of them that did sing this song for a certain time. Yet after Antichrist should begin to decrease by little and little, the number of the faithful should increase daily, in so much that at length it could not be numbered, chap. 7.9. In this wise is the joy of the Spirit; their holiness is described in the other words, and first, that they are bought from the earth, that is delivered of God from the false and counterfeit Church, as it were out of the middes of a burning fire, to wit, by the wonted signification of the word earth.

4 These are they which are not defiled with women: Well hath Aretas observed, that these things are not spoken against marriage. For what defiling can be there, where the bed is undefiled? Heb, 13.14. Was this company unmaried, and only of Priests? Nay marriage in time past was not forbīdden even unto the Levites, neither is this number made of the Tribe of Levi alone, chap. 7.4. &c. Certainly neither were the Christian Elders without wives until Hildebrand, who to the ende that his Clergy might not be defiled with chaste marriages, opened a way to Sodomitry. But peradventure there was none in this multitude, defiled either by the spots of unlawful company, or by the infirmity of the flesh. Shall we think that repentance is waxen so frail since Christ came, which before he took upon him flesh, had such power to cleanse? Wherefore it cannot be that women should be taken properly in this place: but to be defiled with women, is as much as to worship Idols: whereunto we know that, to commit fornication, is referred everywhere in the scriptures, as, they go a whoring after their God's, Exod. 34.14. And in Ezekiel, thou hast played the whore with the Sōnes of Egypt; that is, thou hast worshipped the God's of the Egyptians; and so in many other places. According to which rule, not to be defiled with women, is the same, as not to worship the God's of women. Who then are these women? the Locusts, the people of the Angel of the bottomeless pit, the army of the Rom • ne Pope, which had hair, as the hair of women, chap 9.8. These bought from the earth, consented not to the same Idolatry with the Locusts women, neither worshipped their King, adoring either the Beast, or his Image, or in receiving his mark in their forehead, or hand; or if peradventure for a time they were carried away with the common error, yet at length they renounced the same by repentance, which doth so wipe away all sins, as if they had never ben defiled with them.

They followeth the Lamb, whither soever he shall go: Obeying their Captain Christ in all things, and hearkening to his commandments only. Montanus inserteth for, thus, for whither soever he shall go &c.

These are bought from men: By the merit of Christ's blood, saved from the general contagion, and chosen out of the multitude of those that perished; least any should attribute salvation to them from that integrity, which was mentioned even now. That purity was not sufficient to salvation, so far as it is inherent in themselves, but the price paid by Christ.

The first fruits to God: In respect of the exceeding great multitude, which at length should embrace the truth, darkness being put away, chap. 20.5.6. &c.

5 For they are without blasme: God seeth no uncleanness in them, upon whom he putteth the most pure robe of his Son; in him doth he behold the elect, in the imputatiō of whose righteousness consisteth this most pure integrity of theirs, not in the perfection of their own virtue. Aretas omitted before the throne of God, and putteth in the place of it, that which is taken from the former words, these are they that follow the lamb.

6 Afterward I saw another Angel: Hitherto the general constitution of the whole Church, in as much as it pitched the tents with the Lamb: now followeth the battle begun by a few citizens: and first by those who do set upon the Beast by the word. For about the ende of a thousand years, after the first flight of the woman into the wilderness, as shall be clearly manifest from the twentieth chapter, the Lamb sent forth some light harnessed soldiers, who riding about the campe of Antichtist, should provoke him to battle; and should endure his first assault. These three ar Angels, the first of which were those famous men, who rose about the year 1300, Ockanus, Marsilius Patavinus, Johannes de Ganduno, Arnold • s de Villa Nova, Dantes, Petrarcha, and especially John Wicklefe an Englishman, whose doctrine was more fruitful, then of the rest, did sink in more deeply, and took such roots, that it could never be rooted out since that time: one Angel only is here rehearsed, the type of whom I do apply to many learned men, because in such signs of future things, the agreement rather of the things is regarded, then the unity of the persons: he flieth through the middes of heaven, because the truth now at length after a long time being revived, drew with it yet much filth of the earth, by which burden being pressed down, it could not straightway fly up into heaven, that is, it could not attain at the first to the celestial purity, but shaking the wings it abode in the middes between both: see chap 8.13. Hence it was, that, that holy man, although he knew assuredly the truth in many things, by whose swift wings he flying up aloft, left the common sort of men far beneath on the earth, yet he was blind in some things, and much deceived, so as he sat in the lowest seats of the Saints hitherto. Therefore the first beginnings of the Church rising again seteth this Angel in the same place, where Gregory the Great was set, about the time almost of her greatest ruin, as we have shown at the 8. chap. ver. 13.

Having an everlasting Gospel: That is, the doctrine of salvation by faith in Christ only, as God hath ordained by his eternal decree. It is called eternal, as though purposely the Spirit would meet with the offēse of those times, that the truth restored should in every place be condemned of novelty: but he declareth that it is eternal, whatsoever men prate; which should now shine upon the world by their labor: together also he signifieth by the same, that the eternal truth had ben banished frō the earth before, thrust out by human inventiōs. Let men therefore see how much they are deceived, who do traduce, as new sprunge up, that which was before all ages: but do often vaunt that their own dreams, which the Kingdom of darkness brought forth but yesterday, are as it were of very great antiquity. This Angel hath the Gospel to the ende that he should preach it to the inhabitants of the earth, that is, to the earthly citizens, and before this light was brought of that whorish Church. To whom now power should be given to open their eyes, and to hearken to the Heavenly truth.

Saying with a loud voice: Now he cometh unto the sermon of the Angel, so much the more to be observed, because it is the first of the voices, which the seven thunders uttered in chap. 10.4. for it belongeth to the same time. Those Tunders followed the Turkish tyranny, to which they are added in the tenth chapter, or rather began with it, and are contained within the compass of the second woe, as appeareth from the eleventh chap. ver. 14. This combat of the Angels began at the same time, as we shall make more plain at the 20. chap. ver. 4.5. But in this very chapter, of that threefold voice, whereby is noted the proceeding forward of the Church, the second is like a thunder, ver. 2. Which second voice is begun by this battle undertaken of the Angels, as hath ben observed before: and so rejoiceth in the name of thunder, whereof mentiō was made in the 10. chap. ver. 4. The Spirit would not have these words to be related before, thereby showing the deafness of those ages (to which these voices belongeth) which in hearing heard not: which yet at the sound of the seventh trumper, when they were past, should be known most plainly: for which cause they are reserved to this time.

7 Fear God, &c. The argument of the sermon was most fit, when all reverence toward God lay wholly quenched, in comparison of that which the commaundem • nts of m • n did teach: according to that of Isaiah, This people draweth near to me with their mouth, and honoreth me with their lips: but they have removed th • ir h • rt f • rre from me, and their fear toward me is that which they have ben taugh • by the commandment of men, chap. 29.13. So when Wicklefe came forth into the midst, they trembled in every place at the commandments of men, but the commandments of God were despised without fear. If any had not ben present at the sacrilegious Mass, had not numbered certain prayers upon beads, nor abstained frō meats forbidden on set days, and had not performed other such foolish and ungodly ceremonies, he thought he had committed some heinous wickedness: but if the same man knew not God and his sacred truth, had no trust in his mercy through Christ, went to Saints for refuge, and after as he was in any distress, defiled the holy name of God almost at every word, and violated other duties of true godliness, he fell no sting of conscience. From hence therefore for just cause the holy Angel began his preaching, that he might revoke mē from a false fear, to the knowledge of the true God. Consider the doctrine of John Wickliefe condemned in the Council of Constance, thou shalt see how greatly he labored to overthrow human toys, and to teach necessary godliness.

For the hour of his judgment is come: So the Angel in chap. 10.7. avoucheth that the finishing of the mystery was at hand, from which we see how this Angel soūdeath again as an Echo to the very great crying out of him, as in the same place ver. 3. And it could not be, but that he should vehemently admonish men of the most grievous judgment of God hanging over their heads, when he saw horrible impiety to bear sway everywhere. Which judgment began to be shown in that same hour in that first resurrection, of which in chap. 20.5. At which the Papists for just cause might have trembled, unless they had hardened their harts, seeing they might have acknowledged from that slipping away of men to the truth, which they saw to be every day more and more, both their old impiety, and also that most just punishments wer prepared for thē, ūless they reap̄t betime.

And worship him that made heaven. An other chief point of the sermō, that men forsaking Idolatry would convert unto the true God. Whom he describeth by the works of creatiō, who at that time should find the world, the Creator being despised, giving divine honor to God's made with hands, to wood, stone, painted Images, as chap. 9.20. And many harkened to the Angel. For from that monstrous Idolatry mē perceived the foulness of that whole corrupt religion. But when the rest would not be amended, God sent the Turks into the world, as we have shown at that place even now spoken of. Yet see his exceeding great mercy, who before he would let loose the rains unto them, sent this Angel, who by words should turn men if it might be from their ungodliness, to the ende that by their repentance he also might turn away his scourge. Should he yet after so long patience deal by admonishing, rather then by striking? But such is the incomprehensible goodness of our God, that he punisheth not before extreme necessity doth plainly compel him. He bridled therefore the Turks, which then began to be dreadful, that they should bring no great damage to our Europe, until the Angel had executed his office. Which when it was in vain with the most part, what should stay the rod any longer?

And another Angel followed: The Complut. edition and the Kings bible have, and another second Angel followed. The second Angel prophecieth of the fall of Babylon, that is, of the city of Rome, and Romish power, as is manifest frō ch. 17.5.9.18. He speaketh of futur things, as of those that wer past, after the manner of the Prophets, because it is no less certē, which is foreshowed to be hereafter, thē if it had been already effected. Though he doth not only give knowledge of a future thing, but also showeth a thing begū at this sermon. This Angel are those Ministers of the following age. The chief among which were John Hus, and Jerome of Prague, who fought valiantly against the Primacy of the Pope, as we may see in the Articles condemned in the Council of Constance. Him they desired to thrust out of his Antichristian throne, together with whom Babylon Rome must needs fall down. Neither could it be that the Pope should longe escape, whose beginning was wicked, his increase worse, and his ripeness no longer to be borne with, as these two holy men made apparent. They preached about the year 1414, and did shake the Romish tyranny somewhat more forcibly then Wickliefe: which also the Spirit did signify should be, making every Angel following, a more fierce enemy then the former. Worthily did they cry out that Babylon was fallen, when Bohemia being enlightened by their sermons, forsook straightway the Pope of Rome, and destroyed everywhere the Monasteries, the habitations of the Romish superstitions. Which beginning was a famous proof of the whole ruin at length, which they saw would be shortly, whereof they should receive a most sure pledge in this first beginning.

Because of the wine of the wrath: That is, the wine of fornication, whereby she hath provoked God to wrath. This wine is Idol • try, which superstitious men drink up no less sweetly, then most pleasant liquor. Rome gave this wine to all nations. Who knoweth not that Rome vaunteth that she is the mother of all Churches? Which thing is most true, if we regard superstitions, error, Idolatry, and all the other corruption, all which in general the whole West part sucked from Rome, as it were from the mothers breasts. But she shall be punished shortly for her wickedness, which thought it not enough to corrupt her self, ūless she poisoned all the rest of the nations with the contagion of her impiety. The Complutent edit. and the Kings Bible do omit the conjunction causal for, evē as also the word city in those that go next before, with which agreeth the common translation, but that it hath the relative instead of the conjunction. Aretas readeth as our copies: but this diversity changeth not the meaning.

9 And the third Angel: and another third Angel, as some copies have it. The third should be the strongest of all. He should not only nippe Antichrist with most grievous words, but also most severely threaten destruction to all, who will not depart from the humble service of him. This Angel was Martin Luther, that began openly to traduce Antichrist, about the year 1517, who detested this infection more bitterly, by how much through the revelation of the Spirit of God he had more sure knowledge of the filthiness of the Romish Beast. The Spirit here attributeth to him a troublous sermon, and full of tumult. And indeed there is no man, who hath tasted the works of that holy man, to whom they seem not to cast a savor of the heavenly truth: they are in every place so hot and earnest, and do flame with a certain fiery heat: yea he came some time to that fervency, that he could not stay himself from foul and unchaste similitudes. Many desired a greater moderation and modesty: but from hence we may see, with what inward motion he was carried. The world was sick of a great drowsy disease; which could not be shaken of unless he had spoken vehemently, dealt roughly, and stung them. Of which labor he received happy fruit. Men were wakened out of sleep by his warnings, and seeing in what great danger they were by worshipping the Beast, they delivered themselves from his snares, as soon as they could. Therefore they forsook the author of their evil, and fled unto the salutary truth. A matter of a great trouble and stir. But a wheel is not turned about without noise, & the Spirit in some part doth manifest the trouble that followed by this very great earnestness of the sermon.

If any shall worship the Beast: He dealeth in earnest, and cutteth to the quick. The sum of the sermon is contained in this conditional proposition, if any shall worship the Beast, he procureth to himself eternal destruction: The antecedent parte is found in this verse, the consequent is declared by the two sequents. As touching the worship, it is set forth first by a double subject, the Beast & his Image. The Beast, simple and unskillful men do worship, who are carried with the present glory of things: His Jmage, the more learned and skillful, who see further, and worship the present Beast, for the reverend antiquity of succession, and that ancient image renewed in this that is present. Both are in the same state, unless they repent. Before, the worshipping of the Image was common to all, chap. 13.15. but where in some respect it is distinguished from the adoration of the Beast, it seemeth to consist in this diffe • ēce of learned and unlearned. Afterward the manner of worshipping is declared: which is done two ways, by receiving the mark, either in the forehead, or in the hand. In the forehead are marked the common sort of men, who by a naked profession do acknowledge their humble service. In the hand, the Princes, Peers, the whole route of Ecclesiastical men, and the rest of that sort, whose duty is to maintain the Beast to their power. Why then is the order changed, & the first place given to the mark in the forehead, to which the second was before, as which place belongeth to men of less reckenning? chap. 13.16. Surely that the greater condemnation of those defenders may be shown, as though he should say, Everyone shall be tormented with fire and brimstone, who hath but received the mark in the forehead, much more they which have received it in their hand. But why is no mention made of the number of his name? Because this token is proper to the Grecians, who should worship the Beast by their consenting with the Latin Church, chap. 13.17. But this Angel was appointed for the people of the West part: especially Greece also being destroyed by the desolation of the Turks. But thou must observe, that this worshipping is performed not by falling down on the ground, but by ac • nowledging a sovereignty, in which manner they may worship, who never saw the Beast.

10 He shall drink also of the wine of the wrath of God: The consequent part of the conditional proposition describeth the destruction of them who worship, both by the kind of punishment in this verse, and also by the eternity thereof, in the verse following. That first is set forth allegorically in the beginning of the verse; after it is declared by proper words in the other parte. To drink of the wine of the wrath, seemeth to be a metaphor made by antanaclasis or reciprocation unto the wine of fornication: whereby idolatry is signified, wherewith men are delighted no less, then with the pleasantness of wine. As therefore men rejoice in their sins, so God shall rejoice no less in punishing them: for he shall mixe for them the wine of his wrath, according to that in Deut. 28.63. Or the reason may be taken from them that do kill wicked men by poisonned drinks, as once the Athenians, & other people, and at this day the Turks. But what is this pure wine mixed? These things seem to be contrary: a thing is said to be mixed, which is poured in for him that shall drink, although it be not allayed with water: but that exposition seemeth to me to be more probable, which will have divers pure wines to be mixed together; which mixture doth much sooner cause drunkenness, and maketh a greater disturbance of the body. Water being mingled alayeth the strength of pure wine; which tempering is not fit to signify the very great severity of punishment. Let therefore the mixed pure wine be judgment without mercy to the unrepentant.

He shall be tormented in fire and brimstone: These things more properly do note, that the punishment shall be like that, which of old was of Sodom. A sorrowful spectacle whereof is yet at this day to be seen in the world in the ashy earth, and in the stinking lake. A visible mark doubtless of an eternal punishment. This punishment shall be taken before the Angels and the Lamb, that the torment may be the more grievous, by how much it is more known to their enem •• s.

And the smoke of their torment: These things do declare the eternity of the punishment: for the smoke of the torment shall be eternal. But the smoke is taken for fire, of which it is a token. Here it is used, for to teach that the worshippers of the Beast shall not only be tormented forever, but also that their torment shall never be hid from the Saints, who at least shall see always the smoke thereof. As touching that he saith they shall hav no rest day nor night, by the same he showeth that their torment shall be continual also, beside that it shall be eternal. The repeating again of the antecedent of the conditional proposition, belongeth to the earnestness of this sermon: where he maketh mention only of the mark • of his name, it is because this badge is common not only to them who are marked in the forehead, but also to them who receive the mark in their hand. Wherefore ô ye Papists consider diligently, how horrible punishment abideth you, unless you forsake the Pope of Rome. These stinging words of Martin Luther were not of a man, and of an angry adversary, but which the Holy Ghost ministered unto him. Ye see that the man was sent from the canpe of Christ himself. And think not that these threats are dead with him, but let your ears ring with the same continually. For they live at this day, and shall no less have their force forever, threatening eternal destruction to everyone who do yet worship that Romish Idol. Yea a more grievous punishment is prepared for men, by how much the ungodliness of the Popes chair is more apparent: let everyone hear, who regardeth his eternal salvation.

12 Here is the patience of the Saints: These things pertain to consolation, which the Angel useth with the same as a conclusion shutting up his sermon. Albeit they may be the words of John, adding these things after his manner like an acclamation. But it skilleth little whose of these two they were. The speech is defective, for, here is the trial of the patience of the Saints: here is the trial of them that keep the commandments of God. For now it should appear, who were endued with true patience, and who performed the duties of unfeigned godliness. Antichrist should be driven into such rage by the preaching of Luther, that it was neddfull for men to be godly indeed, that would endure stoutly his assault, and yet not forsake their profession. Of which fury Germany is witness, which from hence did wholly abound with murders, & the blood of the godly, chap. 11.7. And no less our England for her part, which thē every where did burn with the fires of the faithful. What wer the horrible sloughters of France? the ashes of Merindoll & Cabrieres are a sign of most outrageous cruelty. Now was there need of vertu, without which none could stand. And that we may know in how great dā • er things were, we read that the very Captains & stāderd-bearers quaked for fear. How timorous was H. Melancthō, until Luther raised him up, & comforted him? The like fear without doubt apaled many men.

13 Then I heard a voice from heaven: The other consolation is of a voice sent from heaven. For to the ende that the Saints should be more prōpt to undergo danger, it is avouched from heaven, that the utmost trouble which the wicked can bring upon the faithful, is present happiness to them: and that it shall not be in vain, although it seemeth otherwise to the world, that they do throw themselves into so great perils for the truths sake: for their works should follow them, of which they should receive straightway a most sweet fruit, and obtain at length a most blessed and ample reward. Neither is it without cause, that there is so express mention of the time, from this time, from now, that I may so say: the common translation hath, from now. Theod. Beza thinketh that this member is to be joined necessarily with blessed, to which he addeth next, blessed from hence forth &c. But it seemeth that it is not to be put out of the place, which the Spirit advisedly giveth to it, joining it with which die, Blessed are the dead which die in the Lord from henceforth. Not but that the dead in former ages also were blessed, but because these times required necessarily this special comfort. As long as they had to do with the Heathen persecuting Christ in his menbers professedly, no man could doubt, but that he ought to spend his life in that cause. But in the combat with them who boasted that they alone were true Christians, justly the more simple might doubt, whether they should resist unto blood. Therefore to the ende that the Spirit might take away this scruple, and that the faithful should not doubt to die in this conflict, he pronounceth them happy who die from henceforth, as though he should say, a crown of celestial glory doth remain no less for all those who die in the fight against the Beast, then for those who for Christ's sake were slain before time by the Heathens; words full of confort. And so indeed it came to pass in the Church restored after the year 1543, after the Parliament of Aquen, against them of Merindoll and Cabriers, & many others having sufferred calamities in France: when a rumour also was spread abroad, of the entreprises of the Emperor, and of the Pope against religion: for then many weak brethren being amazed at the dangers present and expected, began to think by dissembling their religion, to provide for their goods and life. Which thing fear persuaded them to be lawful by the example of Nicodemus. Against this great fear, a voice sounded from heaven, when certē writings full of holiness were published by John Calvin, of avoiding superstitions, and an excuse to the Nicodemites: in which by most strong arguments he disprooveth that weakness, and proveth a necessity of testifying our religion openly, whatsoever dangers shall be near at hand: that the glory of God ought to be more precious to us, then this frail life, which to speak properly, is no other thing then a shadow. Which judgment other holy men also confirmed by their writings, Philip Melancthon, Martin Bucer, Peter Martyr, and the whole Church of Zuriche, as we may see in the Opuscules of Calvin. This is that voice from Heaven.

14 And J looked and behold a white cloud: Thus far the three Angels fighting by the word; now a fact is added, and engines are brought forth to begin the ruin of Babylon. Which preparatiō is double, the Ha • vest & Vintage: The harvest is the gathering of the good, according to that saying of Christ, the harvest is great, but the laborers are few: pray therefore the Lord of the harvest, that he would send forth laborers into his harvest: Mat. 9.37. And it is set forth in three verses: the preparation whereof is in two Angels, one the Prince ver. 14 and the other an Administer ver. 15. Whose labor is joined together as a double thūder apaling with a double crack, one by & by following another; afterward followeth the executiō ver. 16. As touching the words, a cloud hanging aloft signifieth a certain highness, such as are honors, dignities, Magistrates, Principalities, and such like: to which an high place is granted among men, though not the highest, seeing the clouds do stay beneath the sky. Which signification is confirmed by that which was spoken before of the two Prophets, who rising from the dead, went up into the Heaven by a cloud, that is, were earryed unto the due height of dignity, by the help of certain inferior Princes, chap. 11.12. A white, clear, and cheerful cloud betokeneth gentle, merciful, and comfortable principalities. One setting like to the Son of man, is a certain chief man placed in this high degree of dignity. The ambiguity of which phrase hath carried away some Interpreters into a contrary opinion. Cōmonly it is wont to be taken of Christ, but by prefixing the articles, of which here are none. Furthermore seeing this like to the Son of man doth nothing, but at the commandment of another, it cannot agree unto Christ: he is therefore a man of our state and condition: whose form being represented to John, resembling the Image of a future man, worthyly is said to be like to the Son of man. The golden crown noteth his Kingly dignity, which is of a larger dition then a Magistrates of a city. The sharp sickle in his hand showeth a faculty and readiness to cut down. We shall see the application straight way, after the unfolding of the general matter and sense of the type.

15 And another Angel: An other beside the three former; and the fifth in number from him sitting in a cloud: this cometh out of the temple, a citizen, and as is likely, a Minister, and Pastor of a purer Church, whose office is not so much to reap with his own hands, as to stir up him that sitteth on the cloud to the labor, both by the faculty given him of God, and also by the opportune ripeness of the corn. Hereupon he biddeth him to put in his sickle, and reap. For now the time to reap is come. The thing being attempted before, obtained no joyful issue, because yet the time was not fit; but now God would prosper their godly endeavors. It is to be observed, seeing that this Angel cometh out of the inner temple, not the exterior court (which partition was made in the eleventh chapter) that the Spirit is yet employed in a more full declaration of the same time, to wit, of the Church lying hid, and shut up in a narrow place, as we have shown at the first verse of this chapter.

16 Then he that sat on the cloud thrust in his sickle on the earth: The thing is put in executiō, and wanteth not success, the corn falling of his own accord before the sickle through the great ripeness of it. The word earth was taken before commonly in the worse part. In which signification it may note that those, who before were inhabitants of the earth, that is, members of the earthly Church, which is very far off from the true and heavenly, shall be gathered now at length into the bundels of the more pure corn in this harvest; or if the harvest be only of the reprobate, so as that these alone are cut down with the sickle: the meaning of the vision cometh to the same ende, but that former sense is more natural. For it declareth that at length there should arise comfortable Princes and Magistrates, who by the persuasion and exhortation of godly Ministers, should gather from Antichristian superstition, their subjects into the true Church, and the sincere profession of wholesome doctrine, but should drive away the contrary impiety and the practicers thereof out of their coasts. Such white clouds were Saxony, Misnia, Hassia, Prussia, the free cities, Strasburge, Zurich, Berne, Geneve, Basel &c. They that sat on these clouds were Frederike of Saxony, Maurice, Philip the Lantgrave, Ioachimus of Brunswike, Albert of Brandeburg Princes. The Senate of Zuriche, of Auspurge, of Berna, of Geneva, and the rest. The Angel coming out of the Temple, is Iustus Jonah, Philip Melancthon, Nicolas Amstorfius, John Dulcius, which wer persuaders of Frederik Duke of Saxony for to abrogate the private Mass, and to begin reformation. Likewise Zwingli, Bucer. Capito, Blaverus, and the other holy men in their places. The sickle put on the earth, are the hands of Princes and Senators of cities, put forth for the amending of corruptions: to wit, when the Mass was abrogated at Wittenburg, in the year 1521. the Idols, Images, and Altars being taken away out of the whole dominion of the Tigurines, in the year 1523: and more over a few years after when there came a more perfect reformation, the day and year of superstition abolished, were written on pillars with letters of Golde. When in all the places above rehearsed the reapers did bend to the work stoutly, striving who might do best in cutting down wicked superstition, and in pulling up darnel by the roots, for which before, they were not able to see the corn, they did so bear sway in the whole field. This harvest was begun about the year 1521, & was hotly applied by the space of ten whole years next after and more: it followed Luther by and by, who a little before the reformation was begū, thought it needful for fear of the Emperors proscription, to hide himself in a more secret place. While he then lay hid, another Angel took this office upon him to exhort him that sat upon the cloud, to thrust in his sickle on the earth, by taking away Idolatry, and gathering together the godly as handfuls into holy assemblies, as hath been declared. Neither is this an allusion like to be true, but such an application as the regard of the time requireth necessarily. The Church lay hid yet in the temple, as is manifest by the Angels, which come out from thence. But about the ende of the limited time of a thousand two hondreth and threescore years should be the harvest & vintage following; to which moreover the last place is given in this Prophecy, because after all the former things were finished, these also should be performed in their time. And all these things most fitly agree to that application, which I have brought: neither shall any by searching out find either any other Angel, or harvest also, that every think may agree necessarily with themselves.

17 And another Angel. So was the harvest, the vintage followeth as it is wont. But this is proper to the wicked, as that was to the godly. For the Saints are well compared to wheat and corn, the profitablest things, and most necessary things: which by the solidness of their fruit, resemble fitly the soundness of good men, who are more profitable for their use, then goodly in outward show. But the full, and swelling dainties of grapes do most aptly declare the present felicity of the wicked. The Harvest belonged to Germany, and brought us to the year 1520: this vintage is proper to our England, so wonderfully agreeing to the things here done, both in the course of time, & cōgruēcy of all the matter, that it is not to be doubted, but that the Spirit pointed with the finger to these grapes. Which that we may perceive more easily, everything is to be considered apart. There is both a preparation & also an execution of this vintage. That belongeth to 2 Angels ver. 17.18. joined together in labor, as those in the harvest, which in like sort do thūder with a double crash. The executiō is done first by pruning the vine, & casting the clusters of grapes into the wine press, v. 19. after by treading the wine press, v. 20.

The shredders are two Angels companions, conversant in the same Temple, that is, both free citizens of the true Church yet lying hid. For it was not yet freed from her narrow straights, although the Gentiles in the mean time reigned in a great assembly in the court, and holy city. Which is diligently to be observed, seeing the place of the Angels manifesteth also the time when the thing was done, and as it were beareth a candle before us, to put away darkness. Touching the first Angel mention is made particularly in this verse, that he had a sharp sickle, that is, power to cut off the clusters of grapes, and to prune the vine, in which thing he should carry himself courageously, as the sharp sickle declareth. But he neither sitteth on a cloud, neither hath a crown on his head, as the Angel of the harvest, ver. 14. Whether are these things set down once in common, to be trāsferred hither? Or whether rather this Angel doth not attain that degree of dignity in which the former was: but that it is of a somewhat lower classe and degree?, So it seemeth, seeing it is not a safe thing to add anything to the words inspired of God, but upon most certain reason. Therefore this Angel is Thomas Cromwell, in the days of K. Henry the eight most mighty Prince, a man with us most famous, Earl of Essex, keeper of the Great Seal: who came out of the Temple, which is in heaven, a sincere favourer of pure religion. He had a sickle, being appointed the K. deputy in matters Ecclesiastical, did apply the same sharply and lustily to the work: yet not endued with any either crown or diademe, being rather a minister of another's power, then an author of his own.

18 And another Angel came out of the Altar: The second Angel is described by a threefold property, that he cometh out of the Altar, that he hath power over fire, and that he exhorteth his fellow Angel to cut the vine. Touching the first, it is said significantly to come out of the Altar. For so the Greek hath out of the Altar. Theod. Beza translateth from the Altar, which expresseth not the force of the speech sufficiently. A man cometh from a thing, nigh to which he was: but out of a thing, within the compass whereof he was contained. But how can he come out of the Altar? This may be understood from chap. 6.9. I saw, saith he, under the Altar the souls of them, which had been killed. This kind then of speaking declareth that this Angel is an holy Martyr, such as they are who have a place under the Altar. But they that lie under the Altar, must needs come out of the same, when they go any whither. But whereas there are many kinds of Martyrdom (for some are consumed by sword, some by an halter, some by wild beasts, other some by fire) that it may be understood of what sort this Martyr is; it is added, that he hath power over fire, that is to say, that he sufferring and overcoming the torment of fire (for this is to have power over fire ) he gave testimony to the truth. But that in the third place he crieth to him that hath a sickle, it is taught that this Martyr is described to be such an one, rather because of the future combat, then passed victory. For a Martyr that is dead cannot exhort to any excellent great act. The example of his constancy, may stir up the mind to the like courage: but it is not granted him to instruct by word unto any peculiar actions, as this of pruning the vine is, unless he were living together with us. This exhortation therefore puts us in mind, that Martyrdom was at length to be endured of him, not that he had sufferred it before, whē he exhorted to these things. All which circunstances joined together, lead us unto Thomas Cranmer Archbishop (as they call him) once of Canterbury. This was a notable Martyr, having power over fire, to which he gave his body to be burned for the truth. Whose power over fire was so much the more famous, because first having fallen by human infirmity, in subscribing to a wicked opinion, repenting by and by, and revoking his subscription, when he was brought to the fire, he would have his right hand first to endure the burning flame, because it had ben so ready an instrument of wickedness, which being consumed at length, he gave his body to be devoured in the same flames. He crieth with a loud cry to him that had the sickle, because in the time of King Henry the eight he stirred up Thomas Cromwell by his words to make this grapes gathering. For being excellently learned, and burning with an ardent zeal, he could not but hasten forward the work to his power, & inflame him, whom he saw to be endued with the power to do it.

19 Then the Angel thrust in his sickle. Thus far the preparation, now the execution is accomplished in cutting down the grapes of the vineyard. Which Vine is the shining and Princely glory of the Popish Church: the felicity whereof was great among us in time past, even as in every other: it swelled with full and red grapes, it hung on rails aloft & made fast together, overshadowing the whole earth on every side with large branches, and thick clusters of grapes. For it is known (the rubbish do yet testify) how all fruitful hills were planted with these wild vines all our Island through, how deep roots they took, & with how far spread branches, they did so stop up the Sun, that it could nowhere shine on the corn. But when it pleased God at length to punish this wicked people, he raised up Henry the VIII, who for just causes being angry with the Pope both shook of from himself the Antichristian yoke, & also took it from the necks of his people. Neither content with this ministry of the Angels, partly of Cromwell with his sharp sickle, partly of Cranmer having power over fire: In the year 1539. he labored that this whole vine should be not so much cut, as plucked up by the roots and utterly destroyed. For hence the Abbeys and Fryeries were pulled down, the Nunries laid evē with the ground, and the lands and revenues of old appointed to wicked superstitions, were brought again to the common treasure, and at length being set forth to a public sale, they were sold to divers persons. And this is the cutting of the clusters of grapes, and the casting of them into the wine press, a thing indeed memorable, if we shall consider it diligently, according to the nobleness thereof.

20 And the wine press was trodden without the city: This city is the holy Church of God, which the Scriptures do note often times by the name of a city, beyond the territories of which, this press was trodden; how wonderfully doth this agree? For howsoever England spoiled the Papists of their goods and riches, and according to their demerits put them from all their dignity; yet nevertheless she had not as yet attained for that time such reformation, for which rightly it could be called a wholly city. The Pope was banished, but the Papism was retained, as is manifest frō those six articles made the next year after that the Monasteries were broken down. Wherein it was thus ordained: That under the form of bread & wine there is the true and natural body and blood of Christ, and that after the consecration, the substance of bread and wine remaineth no longer. That the receiving of the whole supper of the Lord, is not necessary to salvation, and that under whether of the forms you will, whole Christ is contained. That it is not lawful for Priests to marry. That the vows of chastety are to be kept. That private Masses are to be retained. That auricular and secret confession of sins is profitable and necessary. These uncleannesses defiled England, that it could not be the dwelling place of God at that time.

And blood came out of the wine press: Blood by an elegant metaphor is the juice of grapes; but it cometh nearer to the juice of these who are now spoken of by a certē property of speech. For it is that calamity which came of the overthrow of the Pope, which was so great, that not only the whole country was moist therewith, but also it overflowed to the horses bridles. We have heard that they, to whom this business was committed of destroying the dens and to confiscate the goods, riding with a great train, visited almost all the houses through the whole country: which office while they execute, so great havoc was made of the Papists riches, that horses might seem to swime in their spoils, as it were in a deep river of pressed grapes. But beside this, I suppose another greater thing to be signified, to wit, that not only the common sort of men, who were no less cheerful to execute this business, then horses are to the battle, became greatly enriched and increased by these means; but also the Noble men themselves and Peers of the Realm, who are as it were the rains to govern the common people, made also very great gain thereof. It is known well enough that the beginning of many men's Nobility came from hence, and other men's far greater abundance. For thē was there scarce any, at least of any value and reckoning, who went not to purvey wood when this oke did fall.

By the space of a thousand and six hundredth furlongs: That is, through the whole country of England A thousand six hundredth furlonges, make two hundredth English miles. But the length of the country from the furthest part of the South to the farthest ende of the North part is more by an hundredth miles: but if we shall take away the Northen wast ground, where the country nigh the bounds is desert and unhusbanded (which these grapes, that is, religious nation dreaded greatly, as too cold an air, delighting in the Sunnie and most pleasant places) we see also a marvelous consent even in this parte. In this wise therefore is the vintage of England, so manifestly declared by the agreement of all things, that it is not to be doubted, but that this alone is the natural application of this type. And now we perceive, with what singular skilfulnes the Spirit hath described all memorable things, which should come to pass in the Church, even till the year 1556. In this chapter he stayeth at the year 1540. but the eleventh chapter hath supplied that which is wanting here since that time. The thirteen Centuries describe most clearly even to the year thirteen hundred, the acts of the Dragon and of the Beast. From thence our country man John Fox beginning at Weckliefe, with whom you may join John Sleidane and Gaspar Peucer, followeth on the things remaining, even to the seventh trumpet.

Because of this their more abundant and greater knowledge of things past, which the diligence of these should bring to men under the blowing of the seventh trumpet, the Spirit hath made this repetition now agreeing with their narrations.

The whole Prophecy of these three chapters is from the time of John unto the year one thousand five hundredth and forty, that is, of a thousand four hundredth fifty years.

The Analysis.

HITHERTO have been the things past of the seventh trumpet, so far forth as under it they were more fully known, then at any time heretofore: now follow the things to come; of which, the common type is in this chapter, and then the special execution, in the rest of the book. The type first summarily showeth, how seven Ministers are prepared, which should take vengeance on the enemies; verse 1. Also what should be the state of the Church conversing among the Gentiles, until the Angels executed their office. The portraiture whereof, is set forth by the glassy sea, mingled with fire: and in the victors, and the Harpers: ver. 2. Then by the Song; the authors whereof are Moses and the Lamb: the argument of it, is, the praise of God's omnipotency and justice; ver. 3. and the gathering to him of all the elect, ver. 4. After this, it showeth in special, a more full description, partly of the Angels prepared to their work; as of the place whence they come, verse. 5.6. of their clothing, ver. 6. and the instruments, namely the vials wherewith they ar furnished, ver. 7. Partly of the whole Church; both in respect of the chosen Gentiles, by whose means it shineth with glory, and the presence of God: and in respect of the rest, unto whom it continueth shut, until the appointed time.

Scholions.

1 And I saw another sign: These words are used in stead of a passage to another matter; whereby, this prophesy following, is distinguished from that which was erst explained in the three former chapters. And now remaineth the third and last period, divided from the former, by the kind of events, which therefore have a new instrument, of vials: but yet agreing with them, in as much as it is a part of the seventh trumpet, as may easily appear by the things spoken before. For the Tabernacle in heaven, is not opened before the seventh trumpet; chap. 11.15.19. But the Ministers of this work, which have charge given them to power out the vials, do come out of the Temple opened in heaven; as after in the 5. and 6. verses of this chapter. Moreover, the Angel foretold that the ende should come, when the seventh trumpet sounded; chap. 10.7. Now these seven vials, do bring the end with them; their Ministers being said, in this verse, to have the seven last plagues; and therefore they necessarily belong to that trumpet. For if the first vial, answered to the first trumpet, and then the rest in order, so as everyone should be of the same time that the trōpet is, wherewith it is joined: there were no reason why they should be called the last plagues. But the thing is not so: especially seeing the first vial, brings evil on the men, which were branded with the Beasts mark; chap. 16.1. which mark we have seen to be the invention not of the first Beast, but of the second, chap. 13.16. whose birth days fell out under the fifth trumpet. Whereas by this reason, the mark should necessarily go before all the trumpets; the first whereof, should not so much imprint the mark it self, as afflict the men on whom it was already printed. Moreover, the Saints triumph is sung in this chapter, for the victory gotten of the Beast, before the vials are poured out, or the Angels take their work in hand; ver. 2. &c. But the Beast dieth not under the first trumpet, but is then born, and from thence forth, flourisheth until the harvest and vintage; chap. 14. and the two Prophets rise up from the dead; chap. 11.11. which things fell out about the end of the sixth trumpet, as we have shown. Yea but there is a great similitude, between the trumpets & the vials; there is in deed; but to this ende only, that we may know how men ar punished, in the same degrees and steps that they have sinned. Yet they differ, both in time, and in manner of punishment: for the vials are only punishments, whereas the trumpets be offenses. It is therefore manifest, that the whole distance of time, from John, to the coming of our Lord, is divided into three periods; and every of them again, into seven more particular seasons, or articles; so, as under the last of that which went before, beginneth the first of that which followeth; that is to say, as from the last seal, do arise the seven tronpets; so from the last trumpet, do arise the seven vials. Which distribution of the time, maketh this prophesy easy unto us; which ells would be very intricate.

In heaven: That is, in the purer Church. For as of old, the Lord was wont to roar out of Zion, and give his voice out of Jerusalem, Amos, 1.2. so the evil by which all his enemies now shall utterly perish, shall come out of his holy Church, wherein he will show himself an avenger, in punishing all the reprobates. And great and marvelous is this sign, because of the wonderful change of the course of things, the Beast and Dragon being overcome and abolished, and th'eternal happiness of the Church procured; as we shall see in the things particularly to be handled.

Seven Angels: According to the manner of the former periods. These be men, citizens of the purer Church; as appeareth by the place from whence they come; and their attire: of which hereafter. Theod. Beza expresseth it thus, the seven Angels: but there is no article in the Greek; neither were these either seen or mentioned before the temple was opened. They are said to have, the seven last plagues; because when these are doon, there shall be happy times only, until the end of all things be come: as the next words show. For they are not called the last, as if they should come a little before the ende: but because by them God's wrath shall be fulfilled, in abolishing the enemies and tempests of the Church. They have their beginning together with the seventh trumpet, about the yere 1560. in respect of which, we say they are to come, and not in respect of this time only, wherein we now live. And he saith the wrath is fulfilled, in stead of shall be fulfilled: ( 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 :) for the certainty of the Prophesy, maketh him to speak in the time past, of things that are to come.

2 And I saw as it were a glassy sea, mingled with fire: Hitherto generally of things to be doon, and the Ministers of them: now followeth the estate of the holy Church in the mean while. The Church is described by the things or substance of it, and the persons. The first is a sea, that is, doctrine; as before: the divers manner whereof, maketh also a divers sea. The one heavenly, like that in chap. 4.6. which also was glassy and like to Crystal: the other earthly, turned into blood, and void of all purity; chap. 8. Here we have a third, heavenly also, as the former verse showeth; for this sign was seen in heaven: and glassy, as the first was; with which it wholly agreeth in nature, however there be some little difference in quality. For, in stead of that Crystal, here fire is mingled: a glassy sea, saith he, mixed with fire. That therefore, was clear as glass; and most simple, without all color, as Crystal is: this also is clear as glass; but coloured with fiery rednes; not shining with the simplicity of Crystall. And what other thing doth fire signify, than fervent strifes & cōtentions, burning with hatred? I am come to send fire on the earth, saith Christ, and what is my desire, if it be already kindled? Luk 12.49. This inseparable companion, must the heavenly truth of the last period, have joined with it: the doctrine should be glassy and clear, through which we may behold the gracious countenance of the Father in Christ Jesus; yet not in all respects pure as Crystal, but coloured with the fire of contention. Which thing verily, all godly men to their great grief, do find at this day too true. That unhappy strife about sacramental signs, how great sturres wrought it in the Church? which yet had not enough it self alone to trouble all things: but it must bring forth also (as an evil bird an evil egg) that unheard monster of Vbiquitie. The sparks hereof were cast into the sea, by Luther himself; but quenched again, both by his own modesty and godliness, and by Melanchtons & others that have well deserved of the Church. Til afterwards John Brenz, and James Andrew's, about the year 1561. did again with much payns as with bellows, styrr up the flame. Neither was the contention about these chief points only; but about God's grace, Predestination, Baptism, and other things also: as error for the most part never goeth alone, without some company. The Churches which are further off from the brenn of this fire, do burn with another no less fervent flame of ambition: whereupon have arisen very sharp contention for dignities and honors, as for necessary ornaments of the Church; though purer times do sufficiently teach, that nothing ever brought more certain destruction thereunto. Neither doth ambition suffer, so free a preaching of the word, as should be: nor manners to be restrained with that bridle, which being taken away, a liberty followeth to all manner wickedness, or such at least, as abolisheth Christian piety. This kind of fire, raungeth throughout the whole renewed Church; and either consumeth many, or molesteth the rest; whiles they labor to quench it. Neither is there sound quietness in any place; this wild-fire living even in midst of the waters. Which thing the Spirit diligently here doth intimate; least any man for the contentions, should reject the truth. For thanks be to our God, who, although fire be mingled with our sea, doth yet vouchsafe it to be glassy still, that is, transparent and clear; through which we may behold the most sweet grace of salvation, obtained for us by Christ. We ar far from the Christian purity that should be: yet let us be glad for this good we do enjoy, and earnestly beg of God, that he would give us that which is wanting. But it is to be feared, he will take away that which we have; such be our sins: as we have shown in the particular Churches, chap. 3.

And them that had gotten victory of the Beast: Hitherto of the things: the Persons are the victors, in the latter part of this verse; and the Harpers, ver. 3. The Greek phrase 〈 in non-Latin alphabet 〉 is from the Hebrew, Goberim mechajah: for 〈 in non-Latin alphabet 〉 answereth to the Hebrew min, which is often joined with gaber, and noteth out a comparison; as mearajoth gaberu, they were stronger then Lions, 2 Sam. 1.23. so wicked deeds got victory of me, that is, prevailed against me, Psal. 65.4. In like manner they that get victory of the Beast, are such as prevail against him, his image, mark, and number of his name. These all are set down severally, for that the victory should be full and absolute: though the Beast remain yet a little while. For they should not only reject Antichrist himself, but abhor also all his mark, yea and not suffer themselves to be called by the number of his name. We have shown, that the number of his name, which is, to be called a Latin, is the least bond of society, wherewith men are tied to Antichrist: which was proper to the Greeks, who by admitting this symbol, obtained mutual trafique. But the inhabitants of the West, which long ago easily sufferred themselves to be made his marked soldiers, and to be called Papists, and of the Popes religion; do now detest the very name Latin, which the Greeks so hardly & lately received. This victory therefore is full, as is signified by this particular rehersal of Image, mark, & number of name. But, thou wilt say, when fell out this victory? At the sound of the seventh trumpet, when the Protestant Princes in Germany, which had wrong out from Charles to have their proffession of religion free; did soon after his death, get it to be confirmed & stablished by th'Emperor Ferdinandus, in the yere 1558. at which time, our gracious Queen Elizabeth, being also crowned, did manifest to the world, that the Beast was overcome in England; who a few years afore had begun to reign a fresh; and was never before fully vanquished, but reserved of God unto this time, for to honor the charrot and triumph of our good Queen. The yere next after, they trode down the Beast in Scotland. Before these times the truth did fight, but in doubtful battle: now it did plainly beat down and overthrow the enemies. Unto these, many other are to be added, as in France, Sweveland, Denmark, Suecia, Prussia; all which being joined together, do make up this company, that stand at the glassy sea.

Standing at the glassy sea: Holding the true and sincere doctrine; to the voice whereof, they stand and hearken continually. He alludeth to the Israelites which stood on the sea shore, beholding the marvelous salvatiō which God had given them, their enemies being destroyed. Seeing therefore we all whom God hath freed from Antichrists tyranny, do yet stand on the brink, newly escaped out of danger: what evil fury vexeth us, that we should rave, brethren against brethren, with all kind of reproaches, railings and contumelies? How shameful, yea how wicked a thing would it have been, if the Israelites for whose sake the waters were cleft asunder; and whiles they escaped by a passage unheard off, through the midst of the sea, so soon as they came safe to the shore, their enemies were drowned: if they, I say, should have stuck and killed one another? Yet this ungodly prank do we play at this day. Which seeing it is most unworthy them that are adorned with so notable and singular a good: I entreat by God our avenger and savior, that we may seriously weigh the thing; and letting pass our brawls and contentions, may get us harps with one consent to sing praises unto God, rather then to strike up terrible drumms, for to move intestine war. We stand on the shore, but the enemy is not yet altogether drowned: and if he were overwhelmed, yet should they be no place for this bitterness. But unawares I have strayed from my purpose; how be it, I trust, not without reason.

Having harps of God: That is, divine, sweet and excellent harps: according to the manner of the Hebrews, who call all that of God, which is in it kind most chief and excellent; as a Prince of God, Gen. 23.6. Mounteyns of God, Psal. 36.7. trees of God &c. for most excellent men, high moūtayns, noble trees. See the observations of the learned Ian Drusius. Or, be they not called harps of God, because God gives the joy of his Spirit into their harts, whereby they give God meet thanks for this his notable mercy? Perhaps this is the righter. But both of them do signify alike, the great pleasure that is felt by this victory; such as we have shown was in the Tigurines, who wrote upon a pillar with letters of Golde, the year and day when reformation began among them. With what precious stone should this day be graven, of much fuller victory and triumph? But we are in special to respect the Confessions set forth in this time: for these are most sweet harps, & that of God; whose strings he hath tuned, and with whose melody he is much delited. Whiles the Temple was shut, the voice of the Harpers sounded with sweet harmony, when the Churches testified their consent of doctrine, by the writings published and offered to Caesar; as we have shown on chap. 14.2. But now after the yere 1558. a much sweeter symphonie is made, by the accession of the French, English, later Helvetian, Belgian, Bohemian, and Scottish Confessions. Al these agreeably singing one tune together, do make a most grateful song to godly ears; but drive the enemies out of their wits.

3 And they sung the song of Moses: Such a triumphal song, as Moses and the Israelites sung of old, when they were delivered from the Egyptians, Exod. 15. For this deliverance out of the jaws of Antichrist, is of no less power and good will of God towards his, then was that from Pharaoh. No marvel if the same benefit, be celebrated with the same song. It did not plainly appear before these times, what issue things should have: the people was indeed gone out of Egypt, but camped as yet before the jaws of Chiroth, and was perplexed in the country, closed round about with the wilderness. The Pope & Emperor made ready their chariots, and thought to bring them back again to their ancient bondage: but after that the sea had given way to the Protestants in Germany; (the Emperor being by death drowned with his chariots;) and that their strength was more confirmed by the coming of England, Scotland, Netherland unto them; now was the time of singing to Jehovah, that he hath excelled gloriously, the harse and him that rode upō him, he hath overthrown in the sea.

And the song of the Lamb: The same, as I think, which was mentioned before, chap. 4.3. wherein they celebrated God the Father, for the grace of adoption in Christ. This joy of heart, which figuratively is called a song, ariseth from the belief of Christ's justice imputed unto us; and the feeling of that fatherly love, wherewith God loveth us for this cause. Which always hath been the song of all the elect in every time & place; and namely of them that lay hidd for 1260. years, chap. 14. but now at length is communicated with many moe, about the beginning of the last period: & shall no more be muttered in corners, but be sung without fear in all streets & opē places. No song, doth the Pope of Rome more hate: he curseth it with all direful execrations: but the wretch never tasted the sweetness of it; neither can any of his servants, whiles so he persisteth, learn the same.

Great & marv. &c. In deed great, & beyond all exspectatiō Luther whē he begā, thought nothing less thē such an innovatiō: & not without cause. For who durst ever hope, that the least part of his dignity could be thrown down; unto whose feet, so many Emperors of old subjected their necks? A wonderful work verily, & far exceeding the straigfhts of the mind of mā.

Lord God almighty: God, for 〈 in non-Latin alphabet 〉 O God: or by want of a word to be supplied. which art God, which art almighty.

Just and true &c. Just they are; for he hath done vengeance on the wicked: True; because that is now performed which was promised. For in his holy word he hath taught that it shall be well with the good, & evil with the wicked. According to which general promises & threats, he governeth the world; manifesting unto all his truth, in performing the same.

4 For all nations shall come: By this deliverance there should arise to the faithful, a more ample hope of the universal calling of the whole world, A thing not now first signified; but whereas a more plentiful knowledge should increase daily in the later times; in the ages before, because of the long delay & great difficulty of the thing, at the expectation thereof, lay quite dead. But the thing is here but generally touched: & is after more largely to be handled in due place.

For thy judgments &c. By these which thou hast begun, it may be manifest enough to everyone, what thou wilt do at last. O Rome, why lookest thou not to thyself in time? Wilt thou not yet be wise, before thy last destruction come; when it will be too late? Do not these documents of the wrath of God, make manifest unto thee, what he judgeth of thee? Remēber Pharaoh, to whō God's judgments were manifested, but he would not be instructed. Take heed least thou, walking in the same steps, fall not at last into the same pit. The word 〈 in non-Latin alphabet 〉 , besides that signification of ceremonies which the Greek Interpreters give unto it, denoteth also an argument or example of justice: see Th. Beza on Luk 1.6. Which signification agreeth fitly to this place: as if he should say; Arguments of thy justice, are manifested: thou hast openlie declared to all the world, that thou art a most just judge

5 And after these &c. He now beginneth in special a more large declaratiō of the Angels: & first of the place frō whence they come, namely the Tēple opened. Which was opened ch. 11.19. & whereof mentiō is here made again, as oft times cometh to pass, because of the long commemoration of things past, which came between in 3 whole chapters. The temple, before was shut, as long as the woman was in the wilderness. Sometimes there came Angels out frō thence; but but the veil being hanged at the door, suffered none to look in; wherupō it remained still hidd, to them that were without. But now being open; they which are in the court, may look in if they will.

The Temple of & c: Hereby is meant the most holy place. The two tables of stone, are called the Testimony; because of the law written in them, which testified the will of God. Hereupon the Ark hath the same name; because unto it, these tables were put. And then the name more largely was ascribed to the whole tabernacle, in the inner place whereof, the Ark did reside. Num. 17.23. Moreover, that which is here said, the temple of the tabernacle of testimony was opened: is the same in effect with this, & the Ark of his covenant was seen in his temple, chap. 11.29.

The Tabernacle seemeth to be joined with the Temple, not because the law was always kept in the Tabernacle, which continued not to the ende in the Temple, as neither did the Ark, after the overthrow of Jerusalem by Nebuchadnezzar; as the Jesuit supposeth: for did not the Tabernacle also loose the law, when it lost the Ark, wherein the law was kept? especially when the Ark was never after, placed in that Tabernacle? 1 Sam. 4.21. This therefore is no sufficient cause. But there two seem to be joined together, for to show that this Temple was yet a pilgrim, and the Angels that came out frō thence, were burgesses of the militant Church. But some man may say, if they come forth out of the Temple, it may seem the Church is yet in secret: by which argument, we have searched out the time of the former Prophesy, chap. 14.15. They in the former chapter, came out of the Temple being shut: these, out of it being opened. The Church always dwelleth in the Tēple: for what other fit hospitage can she have? But this Temple is not always after one manner. Some while it is shut, in the time of mourning & solitariness; which was the condition thereof, when those reapers & grape-gatherers came out of it. Some while it is open & manifest, when the day shineth more cheerful and pleasant: and in this estate it was, when after the victory over the Beast, the seven Angels came out of the same.

6 Clothetd with pure and bright linen: These Angels have a more joyful attire, then had the two witnesses, which were clad with sackcloth, chap. 11.3. for this time carrieth another hiew Yet these garments are common to all the elect, though they be fitter for sometimes then for othersome. For they are the garments of Aaron's sons, Exod. 28.42. And all the elect are made Priests. Al the faithful now do dwell in the Temple, whereinto of old none might come but the Levites. By this attire therefore is signified, the cleanness of the Angels; through the imputation of Christ's righteousness alone. And least any should despise this imputation as a base thing, and not fit for any to stand in God's sight arrayed with it, as the blasphemous Papists at this day persuade their people: therefore he saith, these garments are both pure & bright; wherein the majesty of God neither sees any spot, nor anything that may hinder the highest perfection of glory.

And girded about the breasts with golden girdles: These garments are to be tied about everyone in particular, by faith, as with a golden girdle: & the girding is about the breasts, because this apprehension and application is nothing at all, unless it have place in the heart. So Christ himself was girded before, chap. 1.13. not for that he needed so to be, but only for to teach us▪ and to represent the Church of that time, which was in that part very comely.

7 And one of the 4. Beasts: It doth not appear, which of them by name it was: especially seeing one of the Beasts may be either of order, or of distribution: of order, as when it signifieth the first, at chap. 6.1. J heard one of the four Beasts, that is, the first, to weet, the Lion. Of distribution, when in usual manner of speech, it may pertain alike to any of the four. But it skilleth not which of thē it be. That agreeth unto all, which belōgs to everyone; all whose virtues being joined together, do give us a pattern, what manner of man every faithful minister ought to be, as is observed on chap. 4.7. Here the intendment is, that we may know how these seven Angels do draw out of the precepts and institutions of some holy Minister of the Ghospel; that which they after do turn and apply, unto the bane of the enemies of the Church. Not that this some Minister, is to be understood of any singular man; but of many that agree in one faith and doctrine: as Philip Melanchthon, Martin Bucer, Peter Martyr, Henry Bullinger, John Calvin, and the other servants of God, which flourished about that time. Out of whose godly and learned writings, so many have drawn very excellent and golden understanding of holy things, that they have been made fit thereby, to combat with Antichrist; and to finish the remaynders of that war, which the others had so happily begun.

Gave to the seven Angels, seven golden vials: 〈 in non-Latin alphabet 〉 (a vial, saith Atheneus) is so called by changing of a letter, as it were Piálee, that is, containing in it (to piem h • lis) enough to drink: for it is bigger then a cup. book Dipnosophist 11 Yea he makes it a wide and ample vessel like a cauldron, which importeth very great wrath to be appointed for the last times. These vessels perhaps are used here in such respect, as God of old, opening the f • oud-gates of heaven, destroyed all the earth with the flood: or as when he consumed Sodom and Gomorrhe with a shore of brimston from heaven. For then he seems to pour out on the heads of men, destruction as out of vials. Most fit weapons for the power of God, which needeth no forces for to overthrow the enemies, but can take them all away, even with a small aspersiō. And now behold, how fit instruments are attributed, to every sort of events.

In the first place were Seals, because the first events were confirmations and pledges of those that were to come. Then came Trumpets, signifying evils • ssayling men with great noise, and denouncing also some heavier thing to be expected, if they did not repent. Now last are made ready the vials, large vessels to conteyn God's judgment, and m • st fit to accomplish the perdition of reprobates. Neither is there any noise in the pouring out, as was in the sounding of the trumpets. For God's judgments to come, do make afraid, (for they ar threatened that they may be avoided:) but when they are present, they fall on men privily, & are not perceived. What are these vials then, and of what sort? First, they are the holy minds of the seven Angels, intelligent & capable of the will of God: out of which this baleful liquor is poured upō the reprobates. Secondly the Beast giveth them; by instructing and informing the same minds with holy institutions. Thirdly they are full of the wrath of God, not wherewith God is angry against them, but by which he executeth judgment upon the wicked. Finally, they are golden; that thou the judgments be most severe; yet are they most just, pure, and precious. But mark, how dreadful is this wrath, which is of God that liveth for evermore: which words are added that we may know, the wrath shall be eternal. For the wrath is such as is his power whose wrath is kindled.

8 And the Temple was filled with smoke: Hitherto hath been the preparation of the Angels; that which followeth upon it in respect of this renewed Church, is a manifest sign of God's presence; such as was of old in the Tabernacle, Exod. 40.34.35. But, thou wilt say, the time of the Gospel, requireth some more evident token. In deed so God deal more openlie with us by many degrees, then he did under the law: but whatsoever cā be bestowed on us, whiles we are on earth, though illustrated with the light of the Gospel; is but smoke and obscurity, in respect of that revelatiō, which at last we shall have in heaven. But here he teacheth, that God's presence is clear in the Church though the enemies count it but as smoke, and can see no more into it, then m • n when duskish smoke doth take away their sight. And who but the blind, perceiveth not God present in our Churches, which he so marvelously defendeth against so many enterprises of the adversaries. But the Papists eyes cannot pierce this smoke; wherefor the • weary themselves in vain, fighting against God. But because smoke signifieth also wrath, the Temple filled with smoke, teacheth that God testifieth his presence, with manifest arguments of his indignation against the enemies, whom now he will vex with continual torments, which out of the Temple and Church of God, shall daily fall upon their heads.

And no man was able to enter into the Temple: This showeth the condition of the rest, what it should be in the mean time, while these plagues crushed down the enemies. To weet, they should remain without the Temple, not able to enter in for smoke, as Moses could not enter into the Tabernacle of the congregation, whiles the cloud was upon it, Evod. 40.35. Alike therefore, in some sort, shall be the condition of the Church when it is restored, as it was when it lay hidd. As long as the Temple was shut, & the saints pitched their camp in mount Zion, the Lamb being their Captayn: no man could learn the song which they sang: chap. 14.3. It belonged to a few elect; into whose number, none of the rest of the world, could join himself. Even so, when the Temple is opened, although the Church be much more noble and conspicuous, yet shall not all betake them selves unto the bosom thereof, until the seven plagues be fulfilled. Which is first to be understood of the Jews; whose full calling shall not be, until the vials be poured out. Ful, I say; because during the plagues, there shall be some beginning, but not an absolute perfection, before they be altogether past. For, Rome drives thē from entering in; which when it shall be taken away, then the Jews, and other nations many, all impediments being removed, shall flow even with strift unto the Church, and shall thenceforth continue the faithful nourissons of the same. For we see that all ar not by this smoke quite shut out of the Temple. Seven Angels come out from thence; which should not come forth, but to execute their office: whereupon the rest of the Saints, abide therein. This smoke therefore, hindered not all the elect of the Gentiles from entering in: but the Jews, and full number of the Gentiles only.

The Analysis.

HITHERTO hath been the common type: now followeth the special execution, distinct with the parts thereof, in this chapter: and then more at large & continued, in the rest following. The execution is commanded ver. 1. then the parts ar set down; both the common, the effect of the work, and the event; and the particular, seven distinct vials, (according to the manner of the former periods,) for those seven notable plagues, wherewith the enemies are to be smitten. The first of them is poured out upon the earth, ver. 2. The second upon the Sea, ver. 3. The third upon the rivers, ver. 4. whose secondary event is a twofold testimony: first of the Angel of the waters, ver. 5. & 6. secondly of the Angel from the altar, ver. 7. The fourth is poured upon the Sun, ver. 8.9. The sixth, upon Euphrates; of which there is also a twofold event; first the drying up of the waters, ver. 12. secondly, a preparation to war, whereof there be three princes, authors; and as many Ministers, frogs, ver. 13.14. Then a warning given to the elect. ver. 15. and the gathering of the enemies into the place Armagedon, ver. 16, The seventh is poured out upon the air: whose first event is a full end, ver. 17. the second, noises, l • ghtnings, eartquake. Also the destruction of the enemies, ver. 19.20. of cities, of nations, and of men; in the beginning of the 21. ver. and a hayl of talent weight, causing men to blaspheme, ver. 21.

Scholions.

1 And J heard a great voice out of the Temple: In the commandment, we ar to consider, whence the voice cometh, to whom, and to what ende. It cometh out of the Temple, as it did in chap. 9.13. from the four horns of the altar: sometime from the Throne, as after in chap. 19.5. The difference is, that the voice from the Throne, cometh as it were immediately from God: from the Temple, whē anything is obtained by the prayers of the saints: who here are said to command; that we may know how great force faithful prayers have; which as if they were authors of the thing to be doon, do so boldly bid the matter to be taken in hand. And in deed, it could not be, that men enlightened with so great light of the truth, should not earnestly strive with God in prayer, to destroy Antichrist very speedily. Aretas hath not these words, out of the Temple: but all our books agree, as doth also the vulgar Latin: and in other places it is usually told, whence any voice cometh. They to whom it came, are the seven Angels. But what need was there of it, (may some say;) seeing they were appointed before unto this business, and furnished with things needful, in the former chapter? Verily, they stood ready at the barrieres, and waiting for a sign: but unto a common commandment, there must also come a special, if any would have full power to do a thing. For this therefore do they wait: showing that not so much as a finger may be moved, without God's will & providence, whereby all things are governed. The commandment is, that they go and power out their vials upon the earth. But some of them are poured upon the sea, rivers, sun, aier: It is true, yet all their force redoundeth upon the earth. The other elements have not a change for their own sake, but to affect the earth thereby, as that which is the common basen for the liquor poured out. But how then is this proper • o the first, (as the verse following showeth,) which is common to all? We shall see in the particular explication that the first belongeth indifferently to the common multitude of the inhabitants of this earth: the other, unto some certain sorts, of chief note.

2 And the first went, and poured out his vial upon the earth: We have seen the commandment: now beginns the particular execution. Where the effecting of the work, is the pouring out of the vial upon the earth. Which words, must not be taken properly. For the vial is not any material vessel; nor full of very liquor, but of God's wrath, as in the former chapter, ver. 7. Neither is the earth, this ground which we tread upon; but first it signifieth, men; and then not all • , but Antichrists marked servants only, as the event straightway teacheth, for there came a soar on the men that had the Beasts mark. In which sense, it hath been often used before: which we do therefore constantly retain in all out explication, that thereby we may the better see, how the whole prophesy agreeth with it self. The event giveth a noisome & grievous soar, that is malignant and incurable, as Physicians use to cal it, where there is so much ranckling and venomous matter in it, as it will never suffer it to heal up. But neither is this a soar truly and properly so called: whose procreant causes, we see, are figuratively borrowed. And like events must we mind to be in the other vials also: for to expound them according to strict property of speech, as doth the Jesuit; is not to explain, but rather to confound all things, so as the light of the truth shall never appear. They which have this ulcer on them, ar men. There came an ulcer against the men, (as Th, Beza translateth it,) or in the men, as the vulgar Latin saith, in homines: according to that phrase of sitting in the Temple, 〈 in non-Latin alphabet 〉 , 2 Thes- 2.4. But the preposition with the fourth case signifieth, as if the boils tormented them, not so much by cleaving in the body, as by afflicting it outwardly: which doth more agree to figured soars; as if he should say, those things shall be doon against Antichrists bondmen, which shall prick and vex them no less then noisome soars. Of what condition these mē are, is declared by the mark of the Beast, and worshiping of his Image. We have shown before, chap. 13.17. from the threefold note wherewith the Beasts worshipers are signed; that the first, hath the name of the whole, & is called a Character or Mark, the place whereof is in the right hand. Which was the proper note of his chief worshipers, the Noble men, Clerks, Scholars, &c on whom, as upon propps, the Beast doth chiefly lean. Wherefore these should specially be plagued with this soar. But not they only that have his mark: but also they that worship his Image. And this is chiefly of the learned men, and such as are wiser then the common sort, as is shown on chap. 14.9. although the worshiping of the Image, is in some sort, common to all; chap. 13.15. and therefore should this soar, molest the whole crewe of them; yet specially those which think they ar furnished with the consent of all antiquity, for to give that honor to the Beast. But hence we may observe, how it cannot be, that the first vial, should be alone with the first trumpet; seeing the vial is poured only on this kind of men, whereas there were not any such, before the second Beast, whose beginning is not anciēter then the fifth trumpet: which point we noted, on the first verse of the former chapter. These things thus explained, do all lead unto this, that this ulcer is nothing else but spite & envy, then which no greater torment could Sicul • an tyrants feel; as saith the Poet. And herewith were the Papists marvelously tormented, when the vial was poured out. Which sickness is rightly called an ulcer, the nature whereof it resembleth by a twofold accident. For it forceth them that ar troubled therewith, to keep in and not come abroad; so that they flee the sight of them, for whose prosperity they ar stricken sick; as of old the Egyptians, who together with their Sorcerers had by the sprinkling of the ashes so many blisters all over thē, that they could not stand before Moses, Exod. 9.10.11. Then also in private they are so afraid to be touched, that they use all the means they may, to keep the soar, least it be squised. Which kind of evil, came upon the men that bare the Beasts badge, straight after the opening of the Temple, chap. 11.19. (to which, these vials, as I have shown, are to be joined; which the repetition of things past, hath severed with so long a space between:) namely about the yere 1560, where the former Prophesy ceased. For then our gracious Q. Elizabeth, being bidden by the voice out of the Temple to pour out her vial upon the earth; that is, being admonished by the counsels of godly men, about the end of the first yere of her reign, she removed many most worthily out of their Prelacies, and other ecclesiastical dignities and benefices, who glorying only in the mark of the Beast, denied due obedience to their lawful Prince. Among them was the Archbushop of York; the B b, of London, Eli, and 14. others, besides men of meaner note, De • ns, Archdeacons, Parsons, Vicars and the like. How needs must men be vehemently burned, when they saw their dignities, lands, fearms, faculties, honors to b • b •• towed on their adversaries; and themselves in the mean time to 〈◊〉 des • ised and contemned? Many could not bear the sorrow; but fl • d • ver sea because thereof to s • ek so much ease as not to behold it: other • at home, payning away with grief in secret places; all of them sleeing the light and s • ght of men, whom to behold so merry and joyful, was as ill • s a bitter death. And though they changed the aier, yet was not their pain asswaged; when the Pope himself, and that whole nation, by but hearing it only, were very sorely tormented. Which he abundantly testified by his Bulls against our most noble Queen, severely commanding all subjects to forsake their allegiance unto their Prince: neither could they be stayed by any religious regard of oath, whereof that violatour of all Law both of God and man, did discharge them. But, thanks be to God, he yet labored in vain, whereby his torment is much the more increased. For thus said he with himself, as Saul did of old; Have ye all conspired against me? Js there none of you that is sory for my sake? Will no man ease my boil, with the blood of that Queen, which hath wrought me so much woe? Have patience, good Pope; this is the time of thine ulcer, not of thine ease. But his sickness suffereth him not to rest. Therefore he rageth felly, with venomous libels; he incenseth the Kings with all earnestness, to wage war; he privily sendeth Jesuits, the bellows of all seditions, to betray their country; he secretly suborneth ungracious cut-throats, to kill their sacred Prince: finally he applies himself by whatsoever means he can, to styrr up troubles, whereby he may work the utter destruction of the realm, and of us all. But having tried all ways in vain, through the mercy and goodness of our God, these two and forty years; both he the Prince and head of mischeefs, and his desperate children, do scarce refrayn from tears, because they naught worth tears do see. In France about the same time, (that we may see this soar was universally spread among the Papists;) when Charles the 9. began his reign, and daily the Papists authority did more and more decay: a great part of Nobility, joined themselves to the purer doctrine, of the Peers of the realm very many; the Queen mother (for fear, I suppose, of her English neighbor,) was much busied about religion, and not obscurely favored the professors thereof, or at least feigned it; some of the Papists went more seldom to their woēted temples; many which stuck more fast to their old opinions, kept themselves so within their private wall, that they durst scarce be seen in public meetings For what other disease, I pray; then for the pain of this ulcer? Germany had angered the Thracian stock, long before. But at the same time, the wounds erst inflicted, now growing more full of atter, were changed into ulcers. The decree of Charles, as we said before, was heavy, wherein peace and liberty was granted to religion; but the less hope they had to repele the same, the sharper did it prick thē daily. For Emperor Ferdinandus succeeding his brother, thought it best to rest in the former decrees, whereto he had consented at Augusta, before he was Emperor. Maximilian his son, did always mislike that manner of propagating Christian religion, with arms, or compelling any to receive it, that were unwilling. How untollerable was this moderation to the ulcerous Papists, that burned with desire of revenge? But now let us see in a word, how this ulcer will not be touched. Which the Council of Trent verily shown, in the second session under Pius 4. in the yere 1562. where this business was committed to some chosen men, for to consider of divers censures and books, either suspected or pernicious: that is, that by all means they should have care there went out nothing among the people, that nipped the Popes authority, and Romish superstition in any one word. Doubtless the ulcer is very egre and virulent, that can endure nothing that is rough or hard. Therefore whatsoever is laid to it, let it be tender and soft. For this cause did Pius the 4. set forth an Index of the forbidden books; which Sixtus the 5. afterwards augmented, and Clemens the 8. lately recognized. Wherein it is appointed, which books men must quite abstain from; and which one may use, so they be corrected. (Certainly the Pope prescribes a diet, for his botchie patients.) Among other rules of correcting, this is one, that all things be well looked to, and attentively noted, not only the things that offer themselves manifestly in the course of the work: but if there be any that secretly do lurk in the Scholies, in the summaries, in the margins, in the tables of the books, in the prefaces or epistles dedicatorie. Instruct. de correct. book D. 2. How suspicious is sickness? Verily this fear of running upon anything that may offend, hath shred off in many late writers whatsoever was in them of soundest judgment, and more free truth. But the books are in all men's hands, whereby they may perceive, what it is that payneth these brand-marked persons, and where. Although one purging Index set forth by Philip the 2. King of Spain, in the year 1571. may be in stead of many And least thou mightest think perhaps, that they are troubled concerning late writers only, or the marginal notes of others: they do violence to the very words of the ancient Fathers. For example, in a certain edition of Augustine, which John Gibbon an English Jesuit, Doctor of Div. & Professor at Trevers, perused in the disputatiō about Saints, Thes. 207. there these words are no more read, yet do not we constitute temples, preisthoods, holy things and sacrifices to the Martyrs &c. as the ancient true copies have, in the 8. book of the City of God, chap 17. but contrary thus; we do constitute temples, preisthoods, holy things and sacrifices to the Martyrs, because not they but their God is our God &c. O impudent falsers, which make Augustine to affirm, that, which he openly denieth: that I speak not how unapt you feyghn his words to be, that sacrifices are to be constituted to the Martyrs, because they are not God. The Ratts do perish by their own bewraying. Francis Junius in the year 1559, saw at Lions with Trellonius some pages of the true Ambrose cancelled and rased by two Franciscan Friers, and other new ones substituted in place of the former, after their own will, against all faithful evidence of other books. An unhonest prank, and an impious: but not new with the Romists; who shown themselves such artizens long since, in the Council of Nice. But what do they mean, by adulterating the writings of the ancients? Would they stop the mouth of this age? They cannot: there are left, thanks be to God, true copies, by which their sacrilegious impudency is cōvinced. Or, as is more likely, do they provide for time to come? Foolish Popelings, which now get ancient writers to succor you: when shortly there shall not a Papist be left for them to yield succor unto. Your cause, within these few years, shall be tried, not by the Fathers, but by fire and sword: as this Revelation will manifest. In the mean while we may observe, both how dangerous it is, to depend now on the Fathers imprinted by others: and how full of botches the Popish crew is, which is so afraid of nails, as it pareth them to the quick; & not herewith content, wrappeth wool also about the Fathers fingers, that they may the softlyer handle their scabby bodies.

3 And the second Angel poured out his vial upon the Sea: The second vial puts forth his force against the sea; to weet, figurative, as was the earth: for there is the same respect doubtless of everyone. And seeing the overthrow of Antichrist is here in hand, what great damage should he suffer, more then all other men, by the sea properly so called, turned into rotten blood? For this is the first effect of this vial: neither would the second hurt him any whit more, whereby all living things die in this sea. The earth affordeth him infinite daynties, so that he may easily bear the want of fishes, though they should die everyone. Wherefore we must not stick in the native signification, but take that which we have seen often used before. It meaneth therefore Doctrine, the notable change whereof, should fall out under this vial; of corrupt, being made most corrupt. In former ages verily it was turned into blood: but now it changeth into much more gross and royled filthiness, then ever before: until at length it becometh like the blood of a dead man, that is, rotten, clammy, gross, black blood; not liquid and fresh, such as floweth from a living body. The first Council of Trent therefore, is this sea; being no less conpounded of a hotchpotch of all Popish errors, then the natural sea is of the gathering together of many waters. Which Council was begun some years before, (as we have shown, chap. 11.7.) but at length was made an end of, and confirmed by the definite sentence of P. Paul the 4. at the request of the Cardinals Moronus and Simoneca, in the name of the rest of the Council, in the year 1564. Into this sea of errors, the yere after, and the eight next following, the second Angel Martin Chemnitz poured out his vial: who began and composed a Trial of this Tridentine Council, and found it to be nothing but an horrible confused Chaos of many monstrous opinions. But this occasion, forthwith upstarted many doughty Papists to maintain the same: who behaved thenselves so fortunatly in this service, that by defending the blood, they turned it into rotten blood; that is heaped up many more pestilent errors, to thē that were before. Among the rest, there rose up handlers of controversies at Rhenes, Douay, Loven, as frontier Captains; by whose industry it came to pass, that all the dirt which lay stinking about here and there in many ditches, was scraped together into one channel, that thereof at length mought exist this rotten sea. But above all, the heaping together of waters most fowl with carrayn blood, was plain to be seen, when P. Gregory the 13. in the yere 1571. procured two ample Colleges to be built at Rome, for to corrupt youth beyond the Alps; and made Robert Bellarmine master of this work; that he should ūfold the controversies of faith, unto the students of those Colleges. For he, that he might the more provide for his auditors, that is, the sooner destroy them; thought it not best to labor about any one point, two or three; as many others had doon before; but to bring all controversies into one body as it were, which he saw was yet wanting, as himself confesseth in his Epistle to the Pope. Whereby, through God's good providence, it came to pass, that an intyre and perfect body of Popish doctrine, absolute in all points, which never was before, being largely disputed in these books of controversies, did now come forth in public: that they which willingly shut not their eyes, might see the Sea plainly turned into filthy blood.

And every living soul died in the Sea: But how can this be, (may some say,) seeing every sowl liveth not in the sea? This, it may be, caused Theod. Beza to transplace the words thus, and whatsoever thing lived in the sea, died: But the natural order of the words hath a meaning agreeable with all other of this book, and of this kind. For we are to know, that the whole crew of the malignant Church is divided either into the Clergy, or into the rest of the Laity. Those clergy men are the proper living things of this sea: these lay folk are chiefly earthly, and denoted by the earth. Now if he had said, every sowl living in the sea, died; some would perhaps have gathered, that this death was proper to the Clergy & Doctors: but when he saith, every living sowl died in the sea, he teacheth, that the popish l • itie & people, perish in this blood, together with the Clergy. But, thou wilt say, the words pertain alike unto all, which any way live: therefore this death seemeth to be common unto all. I answer; all verily, which before seemed to live, so soon as they came down into this sea, straight way were choked & died. But all the elect, have their dwelling in the Temple, and the Temple is placed in heaven, chap. 15.6. so that they need not to be afraid at all of this earthly sea, whose rotten blood shall kill only the men of the same kind. And here all unless they leave their earth, that is, unless they forsake the Popes religion; shall find destruction in this sea: for no other waters shall they have to drink, but these thus filthy; nor be informed with any other doctrine, then that is drawn out of the Council of Trent, and controversial books of the Jesuits. How can they then but die presently, if they drink of those waters, wherein all the foundations of salvation, are turned into deadly poison? Most miserable therefore is your estate, ô ye Papists, which drink in filthy blood, as most sweet heavenly liquor: and settle your salvation, in most certain destruction. But it is God's just judgment, that they which despise the pure waters of life, should miserably perish in this blood: draw out, ô highest God, those whom thou hast destinate to the praise of thy mercy. But besides let us know, that it is not safe to swim in this Sodomitish lake, as many do, which make no conscience to assēt unto any religion. This then is the estate of this filthy sea: which well becometh the ulcerous flock, to be fed with the rotten blood thereof, as it were with rivers.

4 And the third Angel poured out his vial upon the rivers: Th'effect of the third vial, belongeth to the fountayns & rivers. The event turneth the same into blood. Fountayns and rivers, are as the breasts wherewith the sea is nourrished, and which borrow their nourishment from it again. And the sea, being the Doctrine: the Fountayns are the Masters which have charge of the doctrine; and these, no mean fellows, and footstools, so to speak; but principal Doctors, on whose mouth the rest of the troop do depend. These now, by all men's judgment, are the Jesuits: from whose distributiō, the rest of the multitude gathereth, like babes taking the meat into their mouths, which they chewed for them. Dominicus of old appeared unto Pope Innocent in his sleep, to hold up with his shoulders the Lateran Church, that was in danger of ruin: but at this day, the Jesuits be the chiefest propps of the Popes throne: which nevertheless they shall not hold up long; who long since have begun to faulter and fail as overcharged with the weight. For under this third vial, the rivers shall be turned into blood; that is, those Masters of Popish doctrine, the Jesuits, shall be put to death; that the Church of Rome, which in time past was wont to kill with the sword, may at length be killed her self, as the Spirit hath foretold, chap 13.10. Which power this vial began to exercise about the year 1581. when in our realm of England, by the common decree of the States in Parliament, it was enacted, that whosoever should go about any manner of way to draw the minds of the subjects from obedience towards their lawful and natural Prince, unto the Bishop of Rome, or unto the Romish religion for the same end: they should be put to death as guilty of high treason. What is this, may some say, to the Jesuits? Very much when they all mind nothing else, endeavor nothing else; being traitors to their country, killers of Princes, seducers of subjects, the plagues and bane of all Kingdoms and common weals. Therefore the poured out vial wanted not effect, but in the same yere Everard Ducket, Edmund Campion, Ralfe Sherwin, & Alexander Brian, Jesuits and nourissons of the Seminaries, being convincted of the breach of the law, were worthily punished. And after them followed John Paynes, Thomas Ford, John Sherret, Robert Johnson, & many other of that leaven. Thus by God's grace, the wickedness of wretched men was somewhat restrained: that though it were not quite taken away, (for who can require of the Leopard to change his skin?) yet did it not so freely range abroad, but was forced to lurk in darkness, to disguise it self, to counterfeit & dissemble all things; that so both the venom might be dispersed more secretly, and the mischeevous heads thereof, be provided for.

5 And I heard the Angel of the waters: We have seen the first event: the second is a twofold testimony whereby the fact is approved: of which the first is by the Angel of the waters; who is not one of these rivers & fountayns, as the Angel of the bottomless pit, before, chap. 9.11. but one that is over the rivers and fountayns to execute this judgment of God. In which respect the rest may be called the Angel of the earth, the Angel of the sea, the Angel of the sun, &c. to whom power is given over these things. For in that he saith in the next verse, & thou hast given them blood to drink, he plainly exēpteth him from the number of them. This Angel therefore is some civil Magistrate, which had power, or rather which was author and Counselor for turning these waters into blood, namely for killing and putting to death the Jesuits. Whom if I should note by name to have been that noble mā of blessed memory, S. William Cicil, late high Tresurer of England: the words following will show, I do it not without ground.

Just art thou o Lord: This testimony adorneth God with the praises of his Justice & Truth: and annexeth a reason from the present thing, in putting the murderers to a deserved death. And a like celebration of God's justice, was verily made by him whom even now I named, S. William Cicil. For he in the yere 1584. to stop the mouth of gaynsaying railers, rendered a reason in a book set forth, of putting the Jesuits to death among us. Which book is entitled the Justice of Britany; whereby is clearly manifested, that some lewd fellows in England were for shameful treasons put to death. He published the book almost in all languages, that all might hear the Angel celebrating God's justice; and others that would procure the safety of their realms and people's, might be stirred up by this most worthy president, to do the like. The book hath the very same argument that these two verses have; neither can the sum of it be comprised in any words more fit.

Which art, a • d which wast, and which shalt be: Thus doth Theod. Beza set it down, out of an ancient hand-written copy. Aretas, the vulgar Latin, and Montanus, in stead of 〈 in non-Latin alphabet 〉 shalt be, do read 〈 in non-Latin alphabet 〉 , holy. The former celebrated God for constancy in his promises, that he is always like himself, avenging wicked deeds in like sort now, as he punished thē in ages past. This latter together with cōstācie joineth holiness; as if he should say, which for thy constancy and holiness canst let this wickedness go no longer unpunished: but where a title is used, from the distribution of time, the two first articles are not wont to be put without the third; therefore the first reading seemeth to be the more true.

Because thou hast judged th • se things; That thou hast shown such a judgment, that is, hast inflicted such a punishment on the rivers & fountayns: According to the Hebrew metonymy; for with them, to judge, signifieth to punish and avenge: as the nation whom they shall serve, I judge; that is, I will punish, Gen. 15.14. So Deut. 32.36. 1 Sam. 25.39.

6 For they shed the blood of the Saints: These words show reason, of the former celebration. But where have the Jesuits shed blood? As though this were hard to know? Are not these the spyals for the holy fathers of the Inquisition, as they that for the most part carry Christians to their boucherie: from whence, no not the guiltless, as they say is let go, but either it costeth him his life, or at least all his goods? But besides this, all the world now knoweth that these men are the plotters of all treasons against Princes, and the troublers of public tranquility: which abstain not their hands, no not from sacred Princes, for whom they devise death sundry ways, as we with great danger have often tried; and other Princes also, by their own proper peril, have by this time learned. But though these things were not, seeing they ar bound by oath to the Bishop of Rome, who • e most fierce defenders they undertake to be: they are worthily guilty of the blood of all the Saints, which the Pope hath shed in so great abundance. So Christ condemneth the Jews then present, of the death of Zechariah, whom their ancestors killed many years before; because they allowed the same things that their Fathers, which had wrought that mischief, Mat. 23.35.

And thou hast givē &c. As Tomyris did to Cyrus. To give on • blood is to give one to death; as I will give thee the blood of gealousie and wrath, that is, I will cause thee to be cruelly killed, as they that are slain in the heath of wrath and gelousie, Ezech. 16.36. By which it appeareth, that the fountayns & rivers, are men, as we interpreted at the first: unto whom the murder of the saints is attributed, whom they again must make amends with their own blood.

7 And I heard another from the altar: The second testimony is of an Angel from the Altar. 〈 in non-Latin alphabet 〉 properly is an altar of slain Sacrifices; & sometime the altar of incense, as chap. 8.3. because it is likewise a sign of Christ's death. Theod. Beza translateth it, out of the Sanctuary; which doth not sufficiently express the force of the sentence. Perhaps he so turned it, because of the preposition 〈 in non-Latin alphabet 〉 , which for the most part is of place, and of that which containeth anything; which might seem not to agree unto an altar; but a like place before, where an Angel came, 〈 in non-Latin alphabet 〉 from the altar, chap. 14.18. may open the meaning of this. We shown that this manner of speech belongs unto them which ar killed for Christ, which have a place given them under the altar, chap. 6.9. Therefore this Angel is one of that flock, which sufferring calamity for Christ's name, doth by his sentence approve the fact of killing the Jesuits, and for that cause celebrateth in like sort the justice of God. Even as it is manifest to have fallen out in the yere 1586. April 4. when the States of Holland and of the other Provinces confederate with them, did decree, that none of the bloody sect of the Jesuits, or that then was a student with the professors of it, whither he were born within the confederate Provinces, or a forreyner, should creep into those provinces, either by sea or by Lād, under pain of hostility and loss of his life. By which decree they give their verdict against those ungracious men, and subscribe to the sentence erst givē by the Angel of the waters in England. And who seeth not them lying under the altar, who so many years suffered so many and horrible things of the cruel Spaniard, for the profession of Christ? Although they now by use have learned, that there is more confort in these calamities, then in all Spanish deynties, which in time past they enjoyed, when they wanted the holy truth the while. Werfore, you noble Hollanders, cleave still with perfect harts to him, by whose defense you have hitherto been kept safe. Beware of the Romish wiles; do not so deal, as that now by hearkening to Popish Sinons, your constancy past avayl you nothing, save to let you have trial of your new feigned friends to be noisome foes. Think ye that the Catholik King could be more addicted to the Antichristian religion, thē the Prelate and late Cardinal of the same? Would he more desire to take Christ from you, then this man? Take heed; be not dismayed with fear of any peril, though all men should forsake you. The time is short: stand still, and behold the salvation of Jehovah, which he will work for you within these few years. But what do I? I could not choose but by the way to warn in a word my brethren that are in danger. I come again to the matter. Two years before that decree was made by the Hollanders, when the French King Henry the 4 was wounded, by John Castell a Jesuit, who had decreed to kill him: this worthy sentence was uttered in the Session of the great Chamber, both against this Castell, and the whole hierd of Jesuits; namely, that all the Priests of the College of Clermont, and all others that w • re addicted to the foresaid society, should, as corrupters of youth, troublers of the public tranquility, enemies of the King and Queen; depart within three days after the proclamation of this Edict from Paris and other cities and places where they held their Colleges, and within fifteen days following, get them out of the whole Realm. And if they did not, but were found anywhere, after the time prescribed: they should be punished as guilty of high treason &c. A holy and wholesome decree: but ô Father of mercies, rear up, I beseech thee, thine altar among them, that the Roman Antichrist being quite abandoned, they may enjoy with the rest of thine elect, the sincere worship of thy name.

8 And the fourth Angel poured out his vial upon the Sun: Hitherto have been these times wherein now we live; for unto this vial have our ages come: the other four ar by us to be looked for, so that the serching of them out is the more difficult. Notwithstanding we trusting in his guidance alone, by whose conduct we are come hitherto; and being holpen by the light of those that ar passed, which we have drawn from the former explication: do hope that we shall bring somewhat, which may be profitable for the illustration of them that are to come. The proper force of this vial, is turned upon the Sun: whereof there is a tow fold event; first, a power given to the Sun, to scorch men by fire; in this verse: secondly, a very great heat of men, blasphemy and obduration; in the 9. verse. As touching the Sun, the borrowed speech is like the former. For the same men complain of the greatness of this heat, which felt the former calamities; as in the next verse, and they blasphemed the name of God which hath power over these plagues. But if it be understood of any Sun-burning properly; how doth it afflict the bad, more then the good, seeing both of them dwell together on earth, and the one sort ar no more covered from the force of the heavenly bodies, then the other? But there is no other Sun to be thought of, then the vial which is poured out upon it: which we have shown to be called so, rather for similitude, than for any respect of proper nature. Let the usual signification therefore of this word remain, whereby it denoteth the holy Scriptures: with whose light the dark minds of men are no less illustrated, then the eyes of the body are with the beams of the Sun. Upon these is this vial to be poured, not for to hurt them, as the former vials did the earth, sea, & rivers: but for to give them a kind of force and edge, whereby they may prick the sharper, and pierce the deeper. How notable the goodness of God is in this respect towards these last times: there is no man, unless he be shamefully unthankful and envious, but doth acknowledge. For by the pains of some very excellent, (for why may I not so cal those learned men, which have so greatly holpen Christian religion with their studies?) many things are made unto us most easy and plain, in which the ages past, have been much deceived. Neither is this a vain boasting of our times; but a true preaching of the bounty of God. Notwithstanding there shall be a time at length whē the light of the Moon shall be as the light of the Sun; and the light of the Sun shall be seven fold like the light of seven days; in the day that the Lord shall bind up the breach of their wound, Isa 30.26. as partly by the things that follow, will appear more manifest. Many things there are in the Scriptures, not yet sufficiently explained: but the nearer we come unto that day, the more copiously will the light increase daily, by the near beams of the rising Sun. That I may tell the very thing; Antichrist is in deed laid open, now long ago through the grace of God, in marvelous manner: but seeing in these years wherein now we live, and whereunto the order of time hath brought us, the waiting men of the seat of Rome, have felt nothing heavier, then that their Jesuits should be put to death, which was the sentence of the vial next before; this burning heat of the Sun is to be expected ere long, even some greater perspicuity of the Scriptures, whereby