A Revelation of the Apocalypse

The Analysis.

THUS far hath been the distinct Prophecy of the last Period, divided in to his seven articles after the manner of the Seals and trumpets: there followeth a continual narration, and more large explication of the three last vials, as which are of greatest weight and special moment. The fifth of which is handled in this chapter, and also in the whole chapter following, and in the first five verses of the nineteenth: the sixth is comprehended in the next fifteen verses of the same nineteenth chapter, unto the twentieth verse. The seventh is continued through chap. 20. and 21. and unto the sixth ver. of the two and twentieth. And from thence followeth the conclusion of the whole book. It maketh much for perspicuity, to know what things agree to the time, and nature of the matter. As touching the fifth, it is wholly bestowed against the throne of the Beast (as in the chapter afore ver. 10.11.) partly in declaring what and of what sort this throne is in this whole chapter: partly in relating what things do go together with the ruin of it in the chapter following, and in the beginning of the nineteenth. The declaration of the throne hath first a preparation inviting to know the damnation of the whore, ver. 1.2. And the better to know it carrying him away into the wilderness, ver. 3. Secondly a description by a double type, one of the Beast, ver. 3. the other of a woman setting on the Beast, sumptuous, and most filthy, ver. 4. the mother of all whoredoms, ver. 5, a Murderer of the Martyrs, ver. 6. The interpretation whereof is set forth by the occasion of it, which John's wondering ministered, ver. 6.7. afterward it is propounded in very deed, showing what the Beast is, in respect of his whole ver. 8: attention being stirred up, the disclosing might not pass without fruit, ver. 9. Secondly in respect of the parts and heads, ver. 9.10.11. and horns, whose rising up is shown in verse 12. the humble service which they shall give to the Beast, ver. 13. and at length their overthrow by the Lamb, ver. 14. Such is the Beast. Of the woman, the interpretation is first of her dominion. both flourishing, ver. 15. & also afflicted by ten horns as instruments, and the will of God as the principal cause, ver. 16.17. afterward of her palace ver. 18.

Scholions.

1 Then came one of the seven Angels: We said in the Analysis that this continual declaration which is contained in the chapters following, even unto the conclusion of the whole book, belongeth only to the three last vials. Which how true it is, the thing it self will show. In the mean time it may be demanded, why the explication of the former is omitted?

The reason whereof seemeth to be this, because those former partly were before past, partly present, at what time the vial was poured out upon the throne: and therefore had no need of a larger exposition then either the late memory or present use and condition of things should give: but the other to come did need a more ample declaration, and for the same cause all the labor remaining is converted to that point. Therefore as touching the Angel, one of the seven, this is the fifth, who shall bring calamity to the throne, chap. 18.10. Of which calamity nevertheless there be certain degrees, so as by the labor of some, certain easy sprinklings are made, before that the whole vial is poured forth. Who yet all are reckoned in the common name of the fifth Angel. Which thing appeareth from that chapter, which is wholly spent in declaring the damnation of the whore; although her last destruction is reserved unto the next. These things set down in this wise, let us consider the matter it self. First the Angel prepareth himself a way to that which he intendeth, both by inviting John to learn, and also by carrying him to that place, where he might most conveniently behold the whole matter. He inviteth him partly by compelling, 〈 in non-Latin alphabet 〉 , saith he, that is, hither, for 〈 in non-Latin alphabet 〉 come hither, a defective kind of speech among the Greeks: as if John desired to understand the matter, but went not the right way to find it out. For so we are wont to call back them that are desirous, and that go out of their way, to show them the path, or whether they themselves desire to go, but in vain: partly by increasing in him a desire, the greatness of the thing being rehearsed, saying I will show thee the damnation of the great whore. Which damnation notwithstanding is not a present destruction, but to come by and by after. And 〈 in non-Latin alphabet 〉 properly signifieth judgment, which solemnly being pronounced in this chapter, should a little after be executed: but the damnation of what whore I pray? We have had nowhere before express mention of her: she must notwithstanding be known, whose judgment he calleth for to see, as being a thing greatly desired. Certainly she is that Jezebel, of whom we heard in the Church of Thyatira, that noble harlot lying sick now a long time in her bed, now at the last to be punished with death, and to be thrown out of the window, least she die of a disease, rather then by punishment, chap. 2.20. She is that great Babylon after in verse 5. of this chapter, whom we have heard nobilitated the mother of fornications & abominations of the earth, chap. 14.8. Therefore she is not any new or late whore, but the old strumpet, now almost stale, in a most apt abridgment containing whatsoever Sodom and Egypt did note out; without controversy the ring leader to both sorts of fornication, both spiritual and corporal, chap. 11.8. A brief description of whom the Angel delivereth here to be tasted before, and the manner of the place where she sitteth, and of her fornicators with whom she had to do. Her seat is upon many waters, that is, upon people, multitudes, nations, and tongues, as after in ver. 15. Wherefore she is no common harlot that will be hired for a farthing, but a Princely whore, worthily called Jezebel & that great one, being of so large and spacious a jurisdiction. The fornicators are the Kings of the earth, who consented to the same Idolatry with her. A most usual metaphor in the Scriptures, because spiritual adultery is of equal, yea of greater, both filthiness and wickedness in departing from the true God. Neither only did she commit fornication with the Kings, but also with the other inhabitants of the earth, Peers of the Realm, Earls, Marguesses, Governors of Cities, (for her lust refused none;) whom she made drunken with the wine of her fornication, so thoroughly making them foolish with the delights of her superstitions, that being utterly bereft of all sense of true godliness, they suffered a certain unsensiblenesse of drunken men. These few things may be sufficient to manifest this whore, and which is the throne of the Beast. For is not Rome that great Beast? Have we not convinced her before to be Jezebel? Doth she not set upon many waters? Hath she not enticed unto Idolatry by her craft, the Kings & inhabitants of the earth? Such are not in doubt, that judge the thing i • self by the truth, and not by affection. Yet notwithstanding that there may be left to the adversaries no place of halting, the Angel resteth not contented with these common marks; but having made him self this entrance, promiseth yet more evident ones. As touching the words to be drunken with wine, is an Hebraism, as hear this, thou miserable and drunken, but not with wine, Isaiah chap. 51.21. Although he speaketh the same in another place without a preposition, as they are drunken, but not by wine, chap. 29. After which manner the Grecians speak 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 .

2 And he carried me away into the wilderness: Such was the inviting. Now John is transported into that place, where he may behold the thing most plainly. He is carried into a desert and wilderness: but thou wilt say, what need was there of a place not inhabited, being already in Patmos, and in banishment? John here representeth the person of the faithful, the carrying of whom into a solitary place, signifieth the event: in which respect also he stood before on the sea sand, chap. 12.18. Whereby is taught, that the manifestation of this throne is to be fetched and received of the faithful, from some men set in an obscure place, as it were in a desert and wilderness, from whence no such thing was expected. For as once the first light of Christ arose among the people dwelling in darkness, and sitting in the regiō and shadow of death, Mat. 4 15.16. So the counterfeit Vicar, as touching his seat, in some part should resēble our Lord herein. Not but that he should be known before to the world in part, but because the wilderness should give yet a clearer light, so as he scarce should abide to look upon the faces and countenances of men. We know that the Whore some few years since hath laid shame aside, but there shall come out of the desert a new dishonor, whereby she shall be constrained to hide her face, unless peradventure she hath learned to blush. Therefore my brethren set upon the whore with a new assault: neither let any be discouraged because his name is of no estimation: God will have some light to come out of darkness.

Neither let any hereafter marvel, why Antichrist or the Whore cannot be seen at Rome. There was need of a wilderness for this thing. The famousnesse of the place and great resort of people, take away the beholding of the Papists. If they desire to perceive the thing clearly, let them go thither, where only leave is given to see.

And J saw a woman sit upon a scarlet coloured Beast: Thus far the preparation, now he entereth into the description, propounding a common type, a woman sitting upon a Beast; which both joined together, do give a certain and undoubted knowledge of the Throne, which is the only drift of this chapter. Although according to the proportion of the clearer knowledge of this, necessarily also will follow a more ample knowledge of the Beast, when his den hath been examined and viewed narrowly. For the womā and the Beast showeth to us the place; more over the time will declare whē that place is to be counted the Throne. Which two things are necessarily required to this matter. And the Spirit prosecute both most plainly (as by his help we will open the things,) as it were of set purpose, meeting with the fraud of the Jesuits; whom by his most wise providence he fore saw, that being convinced touching the place, they would wrangle about the time. But by this so exact description, he taketh away all halting frō them. Therefore as touching the Whore, her so express nothing out by Babylon, seven hills, seven Kings, flourishing power, and at length destruction, the rest of the world being safe; finally by the name of the city, used instead of an interpretation, do most strongly prove that the universal City of the Devil is not meant, but some special city, and namely Rome: and so much the more because this whore is the Throne of the Beast. And we know that the Throne of the Devil was attributed to a certain City, to weet, Pergamos, before in the second chapter and thirteenth verse. Therefore worthily Bellarmine, that opinion being rejected, saith, It is better in his judgment, that Rome be understood by the whore; as Tertullian expoundeth in his book against the Jews, and in his third book against Marcion. And Jerome in his 17. Epistle to Marcella, and Quaest. 11. to Algasia. Bellarmine touching the Roman Pope, in his third book, and in the thirteenth chapter. Here then we have our adversary confessing. What therefore letteth that they should not agree with us about the Antichrist? They have invented a double crafty shift for themselves, one of the place, another of the time, of the place, that albeit Rome be the Whore, yet is it not the seat of Antichrist, but Jerusalem. Of the time, that Rome was the Whore, when the Heathen Emperors ruled, but now she is not, since she became Christian, and therefore that she is not the seat of Antichrist, seeing he shall not come but a little before the last judgment. But the Papists are holden with their own snares; for granting Rome to be the whore, they must also needs grant the rest. First of all, that not Jerusalem, but she is the seat of Antichrist. For is not this Beast the very Antichrist? This also Bellarmine yieldeth, and though he had not yielded it, the truth will force him to confess it, as we shall see. But he affirmeth that Antichrist shall hate Rome, from v. 16. after, well acknowledging that the Beast is Antichrist: but how truly he spoke of hatred, we shall examine at that place. From his cōfessiō we have, that both the whore is Rome, & the Beast Antichrist. Frō which it is of necessity, that Antichrist shall have his den at Rome, seeing he is the very Beast, on which the whore is carried. Doth not the Spirit show a very great conjunction & nigh familiarity of both, of the whore in setting upō, & of the Beast in bearing? Ther is none but he will say that a man is nearly joined to the horse on whō he sitteth. Certēlie if Antichrist was to reign at Hierusalē, Rome being set so far frō her saddle, should walk on foot humble & base, who had so little aide frō the Emperors, after they removed to Byzantiū where they were not far. Secodly as touching the time, how absurd is this distinction that the whore should be Heathenish Rome the first 300 years after Christ; but that Antich. the Beast should not come ūtil about 3. years & an half before the last day. Shall she sit on the Beast not yet borne, yea not conceived a very long time after. For shall the Beast whē he cometh bear the whore, being dead so many ages before? For the whore shall cease to be 1300. years, & how much more we know not, before Antich. shall come. These ar dreams & wholly mōsters of bearing & sitting upō. The Spirit hath takē frō you all such subterfuge, coupling these 2. things by so ūseparable a band, whereby he forbiddeth both to seek Antichr. else where then at Rome, & also to think her to be this whore at any other time, then when Antichrist should have his seat there. Needs ar these two things to be joined together, both in place & time.

But when shall this time begin? for this yet hath some doubt. Surely when we shall see the whore to have ben carried on this Beast; & by his help, and authority placed in dignity, and lifted up on high Which though I hold my peace, Leo will confess to have ben done in the 1. sermon of the Nativity of the Apostles, when the preeminence came to the Popes, and Rome began to excel through the opinion of her religion. Rome, saith he, being made the head of the world, by the sacred Chair of S. Peter, hath more ample authority through divine religion, then earthly dominion. For although being enlarged by many victories, thou hast extended the fraunches of thine Empire by land and by sea, yet notwithstanding it is less, that which warrelike labor hath put under thee, then that which Christian peace hath subdued. Likewise Prosper in his book de ingratis:

Therefore this one common type ministereth a necessary argument, both of the seat and Kingdom of Antichrist: which alone might be sufficient to take away all controversy; were it not that men loved themselves more then the truth, and would not cesse to bark against it, till that their mouths be altogether stopped. Wherefore the Spirit stayeth not here, but goeth on yet to clearer things, that for whom the morning light is not sufficient, they may have the Noone Sun an helper, if peradventure they will then see. The sitting being in such wise declared peculiarly, afterward he descendeth to both, and first to the Beast, which is described by the color, names of blasphemy, heads, and horns. The color is of scarlet, made readde by the little worm Coccus. Wherefore this Beast is honorable, shining with the same color with Kings: and no less wicked and bloody. For this same color is attibuted to most grievous sines: If your sins were as scarlet, saith Isaiah chap. 1.18. Not only because it is a deep color which cannot be washed of: but chiefly for the cruelty of shedding blood; which wickedness among the rest seemeth most horrible. Woe seeth not that this Beast is at Rome, where the Pope sitteth, whose feet Kings do kiss; and who doth most cruelly murder Christians, not acknowledging his divine power both in the city and also through all the Dominion? But that color hath not pleased chiefly the Romish Court at all adventures; which hath come to pass by the providence of God, that the Fathers might set before the world a visible show of this scarlet coloured Beast. Touching which thing see a most fine Epigrame of Theod. Beza. Secondly, this Beast is full of names of Blasphemy. How fruitful an increase of a naughty thing? Long ago the heads did bear the names of blasphemy, chap. 13.1. now the whole body is full of the same. And first of all the Primacy was chiefly a blasphemy; and therefore it was well carried on the head, but the time added daily others, the heap whereof grew every day, until at length they came to the Council of Trent, and Masters of controversies, by whose pains now the whole Beast is so covered with most wicked errors (the whole sea of doctrine being turned into deadly blood, as hath ben said in chap. 16.3.) that thou canst see no place free from some new blasphemy. Let an indifferent judge consider so many horrible errors as in three great volumes Bellarmine deffendeth by the Popes approbation, and let him speak sincerely, whether every hair almost of this Beast is not spotted with some notable blasphemy. Thirdly he hath seven heads and ten horns: of which, what is the meaning, the interpretation will declare, which the Angel will make by and by. In the mean time let it be agreed of, that this Beast is the same, which we saw in the thirteenth chapter, and to be the former of the two. For of the second are rehearsed only two horns, there in the 11. verse: he maketh mention but of one in this place, because both make but one Antichrist, as in the chapter even now spoken of we have shown: and of the former only, because it is his intent to set before our eyes whole Antichrist from his first original, of whom the second Beast representeth only the half figure; but now because in the last times, in which the Beast should be fully discovered, Rome the whore should depend more upon the civil authority of the Pope, of which that first is the type, then upon the spiritual; we see at this day, that the patrimony of Peter availeth more, then the doctrine, which they fain to be Paul's; that neither Spain, nor France, nor others very many have any regard to Rome, but in so much as her authority serveth for their profit. There is no man but knoweth that Italy despiseth her now a long time at home, howsoever she hath ben content to suffer her to be worshipped of strangers like a God. For these causes therefore the former Beast only is set forth. Frances de Ribera the Jesuit avoucheth that this Beast is not that of the 13. chapter, but a new & new first seen. Why so I pray? because no article, saith he, is prefixed before Woman, or Beast, as it is wont to be done in things known. Certainly if he should conclude from the new form, wherein they now first appear, it might have some weight which he saith; but seeing he gathereth that therefore neither of them was simply and absolutely before, because they were not seen before in this form, to which only thing, the defect of the article hath respect; he dealeth either foolishly, or fraudulently, after the manner of the Jesuits. So J saw, saith John, ond behold a Lamb stood upon mount Zion, chap. 14.1. where also the article is wanting. Is this therefore a new Lamb? If any should say that there was new form of him standing upon mount Zion, and accompanied with and hundred forty and four thousand, he should say nothing contrary to the truth: but it is the same Lamb in very truth, of which mention was made before, chap. 5. After the same manner a new show is here brought in, not a new person, as is manifest in the woman; which being called in the first verse a whore, had the emphasis of the articles, which did manifest the old whore. So now the same coming forth in a new decking, wanteth the same articles. The woman then and the whore are all one; and this Beast is the same with that in the thirteenth chapter, having the same seat, blasphemy, heads, horns, worship among men, the cause of the like eternal destruction, and partaker of all his properties: unless that some of them should now be more increased in process of time, and all things under this fifth vial more evident, then they were when they began. For now he appeareth full of that blasphemy, which before possessed the heads only. And was that former Beast Antichrist; and shall not this be he, which is more blasphemous? The wonderers also at whom, are no less reprobates, then they that wondered at that? What shall the Jesuit then gain, if that former being sent away to Jerusalem, he hath left this more pernicious Beast at Rome?

5 And the woman was arrayed with purple and scarlet: Such is the Beast: now of what quality the woman is, whom we shall see adorned most sumptuously: of which thing Tertullian spake wittily: Who hath deserved the name of an harlot at the Lord's hand; she is made equal to her name in her attire. She sitteth verily in purple, with scarlet, and gold, and precious stone, which are cursed, without which a cursed woman and harlot could not be described. These things spake he, but peradventure somewhat too severely, in his book concerning womans apparel.

The attire is altogether Princely, and belonging to triumphs, such as Belshazzar promiseth to them that should read the writing, saying, He shall be clothed with Purple, with a Chaine of Golde about his neck, and shall be the third Ruler in the Kingdom, Daniel chapter fifth verse seventh. Attire surely fit for her, which reigneth over the Kings of the earth, as after in the 18. ver. But purple was sufficient for dignity: To what ende is there also scarlet? That it might note out great cruelty joined together with it. She is of the same disposition with the Beast red with the murders of the faithful, in the twelve Chapter and third verse. There are many Cities made famous for their notable cruelty: but together therewith the dwelling place of Antichrist ought to flourish in exceeding great Majesty, which might be discerned from all the rest. Both which victories even the Jesuits themselves cannot deny to be due to Rome.

But there is added also Gold, Pretious stones and Perles; which beside the Majesty, note also most excessive riot: which is another token of this woman. And who can reckon the infinite costs of this City, bestowed on Temples, Theatres, Galleries, hot Bathes, Palaces, Obeliskes, Pillars, Arches belonging to triumphs, Private houses, and other ornaments? Into this one City, hath been laid up in store the glory of the whole world, taken from very many other: to let pass ancient things, what an huge sum of money bestowed of late Pope Sixtus the fifth, in the year one thousand five hundredth four score and eight, upon a conduit which he built on the mount Quirinal? It is recorded that two hundred and threescore thousand crounes were spent upon this thing. Neither did any necessity wring from him this charges, but that the Pope might summer the more pleasantly in that mountain. The Vaticane Library renewed of the same Pope, scarce peradventure stood him of less. Yet notwithstanding the same man brought fifty hundred thousand pieces of Gold into a new treasury, which he erected in the Castle of Saint Angel, that thou mayest understand that the Popes are not yet brought to beggary. But this Gold & precious stones do not only seem riots; (for Rome hath been far more riotous, and wealty in former times, then at this day: but to what ende should he cast in her teeth now her immoderate decking, of which he spake nothing when it exceeded by many degrees?) but also to be tokens, to whose riches she should lean in these last times: for we shall see after in the eighteen chapter and two and twentieth verse, that this Purple, Skarlet, Gold, Pretious stones, & Pearls, consist in those wares, whereby Spain is signified.

Therefore let this bravery be to this end, to show that Rome shall most of all glory in the aide of the Spaniards, at what time the vial shall be poured out on the Throne of the Beast. Otherwise the Spirit would have mentionned the former ages, when her clothing was more sumptuous and exquisite.

And whither is not SPAINE at this day, and hath not been also since CHARLES the fifth, the chief upholder of Rome, leaning as ready to fall?

If any peradventure knoweth not these things, let him know at length the things to be so by the testimony of the Pope Clement the eight, governing at this day the Romish Church, who of late in the year one thousand five hundred and nintie six, being about the creating of some new CARDINALS, protested openly before, that although he did this creation of his own proper motion, yet that he had not ben able to deny this duty to the King of Spain, but that he should create some Spanirads, because he is the stay of Catholic religion: to whom in this decrepit age that was not to be denied, but rather we ought to gratify and content him in this thing, as Iansonius doth relate en his Italiques. This therefore is the reason of the adorning proper to this time, whereat John wondereth, as if it were new, as after in ver. 6.

She had a golden cup in her hand:, Now the foulness of her dishonesty is revealed, which is twofold, one which she useth towards men known & more famous, whom she speaketh to as it were by name, and reacheth thē the cup of her fornication: the other regardeth those that are unknown, whom she allureth by the name written in her forehead in the verse following. For she desireth that no man should avoid her snares. She cometh forth with a cup, as a fit instrument of her lust, as once at Rome everyone carried a token of that trade which he practiced. For the Spirit hath made mention before of the wine of her fornication: and drunkenness & gluttony are most apt stirrers up of lust. From whence the whore in Solomon extolleth her prepared dainties, Proverb. 7.14. She hath therefore this cup in her hand, reached out to most famous Kings and Princes, to whom she sendeth Ambassadors, Cardinals, Jesuits, and other unclean Spirits of that sort, who may draw them in and retain them in the fellowship of the Romish Idolatry. In which thing the most vehement desire of Rome is known, which spareth no, either labor or coast, so that she may by flattery allure them to this wicked society with her. Which that she may be able to do the more easily, the cup is golden, very precious without, and in the estimation of men; the Romish impiety being set forth with all pōpe of words, by consent, multitude, antiquity, perpetual succession, the very Chair of Peter, and such fair painting, whereby it may seem more precious then any gold to the unskillful. But within, this cup is full of abominations, and filthiness of fornications, that is, if the doctrine be tried and examined, and cut to the quick, nothing is so filthy, but the foulness of this will surmount it. For to express this horrible filthiness, the Spirit hath chosen that kind of dishonesty, which blushing suffereth not speak. In one word this whore is of this kind of Heretics called Borboritae, of whom see Epiphanius in Panario, and Oecumenius on Inda.

5 And in her forehead a name written: An other kind of filthiness, whereby she carrieth written in her forehead most impudently, that she is a common harlot. She would not have any man to pass by unknown and uncalled, but from the inscription to know where he may turn into a whore. It can scarce be spoken of how monstrous lust those little sacring belles, and sance belles of the stews were instruments, which this same whore Rome used long since; as Socrates declareth in book 5. chap. 18. But this name written passeth that impudency. For they were silent some time, and sufferred the sense to rest from the foul provoquer: this inscription giveth no rest to the eyes, always running upon them and provoking unto dishonesty. Therefore apparel is not enough for her to declare her profession, ūless also this sign on the forehead be joined with it, which Ivy bush should make her wine vendible. O impudency! The whores before time were covered with a veil; thou in thy forehead discovereth, & a tittle written upon it manifesteth thy dishonesty. But what is this name? Not this word Mystery, as it seemeth, which Aretas joineth with the word written, without any distinction of a comma in this manner: And upon her forehead a name written a Mystery: great Babylon &c. As if the word a Mystery were the abstract, instead of the concrete 〈 in non-Latin alphabet 〉 Mystical, as though he should say, and upon her forehead a mystical name written, Babylō &c. Surely this syntaxe requireth that a noun joined with a noun without an article, should pass into the place of the predicate, as they speak. As, and in the forehead a name written, which is a mystery. From which it is manifest that the word Mystery is not to be written with a great letter in the beginning, as if it were a part of the name, and the mark of the forehead, but to be read together with those things, which go before. But the meaning is all one, teaching that a certain mystery lieth hid in this name, which is otherwise to be expounded, then it showeth outwardly. Wherefore the name written on the forehead is the whole period of these words: Babylon that great, that mother of fornications and abominations of the earth. But thou wilt say, that no City doth vaunt so to be in express words. Neither doth the Spirit say so, but declareth that this is her true name, which John saw written on her forehead, in so many letters and syllables, howsoever the true Babylō should have a name writ̄ on it, which should signify this same thing in other words by a mystery, to wit, the Empresse Rome, the Pillar of truth, a looking glass and pattern of all Churches, from whose statutes, whatsoever she ordaineth, we must by no means depart: Distinct. 19. Enimvero. This is that name painted with great letters on the whores forehead: whose meaning if thou shalt search diligently, thou shalt see that by a mystery it cometh to the same end, to which that did which John saw. For whatsoever ancient corruption either hath ben long ago, or is yet left in these our Western and Northern Churches, all that floweth from Rome: in which respect she vaunteth that she is the Mother of the Churches or rather the stepmother, which hath mixed deadly hemlocke to her daughters. Such then is this name, which yet notwithstanding remaineth mystical in this last period, as the Spirit showeth manifestly, prefixing before it the word Mystery. And therefore neither shall it now be manifest to all men, as we may see in the Papists who do worship this name as Holines to the Lord. The Jesuits confess by constraint, that this Babylon is their Rome, as a little before we have seen: yet what windings and turnings in & out do they seek, whereby the Popish turpitude and impiety may vanish away? Bellarmine will have the Heathen Rome to be meant, such as it was once under the Emperors that were enemies to the name of Christ. Frāces de Ribera would rather that a future time should be regarded, when by Antichrist, as he dreameth, the Pope should be driven from Rome. So are they blinded in this name, which soundeth anything to them, rether then that which the thing is. But we have shown sufficiently, that these inventions are no less foolish, then pernicious to the embracers of them: and the things that follow in this very chapter, will make it more manifest; that no other Babylon is here mentioned then the Rome belonging to the Popes at this present time, and as it hath been for many ages past. Did the Heathen Emperors labor to impose the Roman Idolatry on the conquered nations? Or if they had strove to do it, should this impiety have had any mystery? It was plain that the Heathenish superstition was detestable to Christians; but this Babylon should infect Christians by the contagion of her superstition, which thing cannot belong to any other Rome, then that of the Popes. But let it be to come, and let the Pope be driven from thence, and let all impiety come on with force openly, which ô Ribera thou must necessarily grant. Where then shall be this Mystery. Who can be ignorant of your great naughtiness joined with impudency? Therefore, that which you imagine, abhorreth all likelihood of truth.

Therefore Babylon is that ROME, which should deceive her people with an outward show of godliness, which should be counted a Holy City, and should possess the uttermost Court, as we have shown in the eleventh chapter, verses first and second: which unless it now deceived you Papists, I should not acknowledge her to be Babylon: but your, either witting or ignorant obstinacy, maketh the truth of the Prophecy clear. Let us take up from hence that which the very words do yield us manifestly: That the Whore shall not make war against Christ openly, but shall fight against him privily and secretly, through a Mystery. Which thing, what force it hath to find out Antichrist, we shall fee after.

6 And J saw that woman drunken with the blood of the Saints &c. The third property is notable cruelty, wbich did wholly swim with the blood of the Martyrs. Ye she killed our Lord Jesus, as before in chap. 11.8. Frō whence the beginning being made, how much Christian blood shed the wicked Emperors afterward? Whatsoever slaughter was anywhere through the whole world almost, that came either from her commandment, or exhortation and approbation. It cannot be spoken, how many and how great wars the horrible Popes stirred up in the times following, setting all the Kings of Europe together by the ears. And beside the slaughters of public wars, how many holy men lost their life, because they agreed not with Rome? Who were banished as Heretics, and cosumed with the torments of the flames. She continueth at this day in the same steps, which not long ago in the year 1595. at length burnt alive a certain English man for smiting to the ground out of the hands of the Archbishop of Ambronen, their sacrilegious sacrifice of the altar, after his right hand cut off, and the rest of his body, being drawn through the city, was burned by the tormenters in sundry places with burning torches. Behold, I pray you ô English men, whither you flee, thither assuredly, where so great impiety reigneth; that if so be there be any seed of electjon in you, ye would rather die a thousand deaths, then bear with it by your silence. Is not the same Rome at this day the shoppe of rebellions, the place where Christian Princes are tormented? Certainly this assembly of furies doth first decree the murders of Princes, and then sendeth by stealt Jesuits privy murderers and poisonners: who execute the same after manner that they desire. It were an infinite thing O Rome, to reck̄ up all thy butcheries. Thou art drunken surely with blood, tumbling thyself in thy surfeit, which thou hast spewed out through exceeding much devouring. Now then all these common properties joined together, do show unto us such a whore, to weet, augmented, upheld, by the Beast, Princely, rich, gay. that great Mother City, and spiritual Babylon, the author of allsuperstitions, yet deceiving craftily by her vain shows, and finally a cruel Martyrs-murderer: which all, if together they can be found nowhere else, saving in Rome alone; let us acknowledge that damnable City, and let everyone betimes provide, that her society hurt them not. least he perish together in her destruction, that shall come shortly.

And I wondered: Hitherto the typical description; now he passeth unto the interpretation, the occasiō whereof is related in these words. But how doth John wonder, seeing this belongeth to men that are reprobates, after in v. 8. This is an angry woēdering for so great prosperity of the wicked whore, whose destructiō had been just in the first cōceptiō, or at least in the infācy But the wicked have in admiration and wonder at the same woman with a certain reverence, from an opinion of a certain excellency, even as they are said to wonder after the Beast in chap. 13.3. But whither was he ignorant of the Beast which he saw in the thirteenth chapter? In no wise: neither is he said to wonder at the Beast alone, but at the woman joined with it, both which he had not seen before in this new form, and whole apparel. And who would not be abashed at this, that the Dragons throne, which John saw after the Dragon was thrust out, in some sort become the sheep fold of the Lord, had ben able again to clime up to this heigh of impiety. But we may not rest in the only person of John, who now representeth the common type of the faithful: but we must understand that certain godly men under the fifth vial, considering the horrible blasphemy of Rome, which they are very sure of, and also therewithal minding this her felicity such as it is, will greatly wonder with themselves, how so great impiety can abide so long unpunished. Which admiration did move the Angel to undertake a full declaration of these things.

7 Then the Angel said unto me, wherefor marveilest thou? The interrogation hath a certain blaming of negligence and unskillfulness; as though he should say, unless men had shamefully despised the observatiō of former times, now they should not have had need to wonder at the Whore, because they saw her flourishing in this whatsoever felicity. But the merciful father, who pardoneth all sins to his children for Christ's sake, forgiveth also this carelessness. And therefore he sendeth his Angsl, to make the whole thing most plain. For this is that which followeth, I will show thee the mistery &c. yet warning, not darkly, that also the interpretation it self shall not be clear to all men, but shall remain yet hidden to all that are hardened, as before at verse 3. & 5.

8 The Beast which thou hast seen: The first interpretation is of the Beast according to the whole in this verse, as we have distinguished in the Analysis, wherein is declared his divers condition according to 4. alterations of times, such as at length he should be known to be most plainly under this vial. The first time wherein he was; the second wherein he is not; the third wherein he ascendeth out of the bottomless pit; the fourth wherein he shall go into destruction. As touching the first, it is not to be understood of any time which went before the age of John, or this Prophecy given to him. For the Angel avoucheth plainly that this Beast was not yet come, ver. 10. that is, that he was not yet, when John received this Prophecy, but should receive power at the same hour with the ten Kings, who in John's time had not yet received a Kingdom, ver. 11. Therefore this Beast is not properly the Devil, as some of the ancient Fathers expound it; and the Jesuit Ribera snatcheth it greedily. Of him it could not be said, that he was not yet come, or that he had not yet received power: whose Kingdom then both flourished very greatly, and did flourish before Christ came in the flesh. Afterward we shall see, that the original of this Beast is to be set at that time, wherein the Dragon was thrust out of heaven, and gave him his Throne. And so there are two and forty months of his chief power, which same is the space of the woman lying hid in the wilderness, and of the two Prophets clothed in sackcloth. These chapters 13.5. and 12.6. and 11.2. will challenge the same beginning to all these. Which we have shown to have fall̄ about the times of the beginning of the reign of Constantine the Great some ages after, that John was dead. After which beginning the first part noteth, that there was a time when the Beast flourished for a season, to weet, at the end of the public persecutions by open enemies, whom the prowess of Constantine put to flight. The second, that after that prosperous tranquility, a new tempest arose, which afflicted the Beast so vehemently, that for just cause men should say, that he was in time past, but that now he is not, as whom they should think to have perished utterly in those troubles, as it came to pass, after that refreshing under some few Emperors, (in which time the authority of the Bishop of Rome increased marvelously,) when the invasion of the Barbarous people spoiled miserably all Italy; cruelly destroyed Rome it self, the Throne of the Beast; and did cut off almost to the very root, the authority of the Pope, growing too rankly. Should not men then have cried out by right, that the Pope was, but is not: whose not only authority, but also seat, they might think to have ben altogether past recovery? This second time was called the wounded head, in chap. 13.3. which did bring with it, the knowledge of the former, of which there could be no knowledge, until this alteration had befallē. But the Beast lay not always in this destruction; he rose out of it again, as the third member declareth, he came out of the bottomless pit: which came to pass, when he lifted up his head again, after that Barbarian storm of adversity was mitigated. This time comprehendeth both the curing of the wound by Justinian and Phocas; and also his rising out of the earth, or out of the bottomless pit by Gregory the second; of both which in chap. 13.3.11. & 11.7. and 9.2.11. This Gregory exercised that power, which his Ancestors had obtained of the Emperors, yea a far greater: not only as an Universal Bishop, but as the highest Dictatour, taking away and giving the Empire to whom he thought good. It is sufficient in this place to observe the first beginning of things. Who first bestowed the name of an Emperor upon men in the West part, we have shown in another place. Therefore the Beast ascended then, when the Popes had gotten this terrene power to themselves, as in chap. 13.11. hath ben said; which earth he called here the bottomless pit; as elsewhere in the Psalmist; and makest me to ascend from the depths of the earth: Psal. 71.20. And so is the third time. The fourth is, shall go into destruction, which declareth that this dignity revived shall not remain forever; but be diminished by little and little, and leasurly consumed, while it be at length utterly abolished: as we have heard before in the second chapter of Jezebel lying sick in her bed, the paramour of this Beast, and languishing of an incurable consumption. Even as at this day, thanks be to God, we see in Rome, and in the Pope: but the burial, & funerals are yet to come: about what time, the Revelation will show us af • er. These are the four notable changins, whereby the Beast might become known to men being not blind willingly; from which we have a most strong argument to prove both the time, when Rome is the whore, & of the person of Antichrist. For that City is the whore, in which reigneth Antichrist, to weet, the very Beast which was, which is not, which ascendeth out of the bottomless pit, and goeth into destruction. But Rome is the City, in which frō Constantine the Great, the Pope hath reigned, which was, which is not, which ascēdeath out of the bottomless pit, and goeth into destruction: Therefore Rome since Constantine is the whore; and the Pope of Rome since the very same time is the Beast, and Antichrist, in whom we see all these alterations at this time, so far as doubtless may be done, the same being not wholly takē away: From whence it is not to be doubted, but that he is that adversary, that man of sin, that great Antichrist, whom all ought to flee and to fear greatly: and to wish d • struction to him, and procure it to his power. If any thinketh the Beast cannot be known before his last destruction, (which surely is to know too late,) let him observe that the Angel doth stop in the ende of the verse in the third member, seeing, saith he, the Beast, which was, and is not, and yet is. Whereby he declareth, that a sure knowledge may be had at this third changing.

And the Inhabitans of the earth shall wonder: In giving all honor and service to him, being astonied with the renown of his false dignity: which before was said, to wonder after the Beast, chap. 13.3, Yet notwithstanding least we should think, that all men should be carried away into this destruction, he numbereth among this company the inhabitants only of the earth; to weet, the citizens of the false Church, whose names are not written in the book of life. O good God how much concerneth it you ô ye Papists, to deliver your Pope from all likeness to this Beast? If he be found covered with his hide, which this chapter will make more clear then the light at noon tide, you are utterly lost; unless you shall flee very quickly all fellowship with him. I pray you, as you regard your own salvation, that lying aside all hatred, prejudice, and bitterness of minds, you weigh the matter with me in equal balances. A great matter is in hand, either the vantage or loss of eternal life. See you not that the Pope and the Beast, did tread in the same steppes always, even hitherto? Attend to those things which follow; we find both of them to walk in the same path, which the Spirit hath marked out, with equal pases and hand in hand. But you will cry out that this is a new interpretation: yet appointe not the Spirit at your pleasure; he stistributeth most wisely, according to his pleasure, a measure of knowledge to every time. Rather regard the consent of the whole Prophecy, which will yield a most clear proof of the truth; and esteem that most ancient, which you shall find true. Why do ye suffer yourselves to be deceived with the names of them, whom the most certain event declareth to have been very greatly deceived in very many things of this Revelation. This is the notable craft of the Jesuits to call forth chiefly those witnesses, and Interpreters, by whose reverend ignorance, they may cover and hid the impiety of the Pope: there was not so much danger from him, to those ancient Fathers, living either before Antichrist, or by and by after his beginning.

They understood sufficiently, that which pertained unto them; other things, God would have to be wrapped in darkness, while the fore appointed time should come, that the reprobate seeing might not see, & a way so be made opē for his decree: awake ye therefore at length, & opē your eyes to the shining truth, which if ye shall behold glistering more clearly, then that it can be obscured by false remote calumnies; remember that those are not written in the book of life, which have the Beast in great admiration: & then take advise, according to the greatness of the thing. You also my brethrē, (for so I esteem you, as long as any hope remaineth,) I would admonish in a few words, who through lightness of mind & desire of novelty, within two or three days space, become Papists. It seemeth a pastime to you casting away the truth, to fall to the Pope, but take heed that in your sport ye perish not in earnest. And willingly wipe your names out of the book of life. You pretend, that you will be Catholics, but consider that whom you hold for Catholics, are reprobates, unless they shall escape at length frō these tents, into which ye fly for salvation. But these pretenses of salvation are toys. I know what grieveth you, either want, or dishonor at home, or a greater reputation of other men. But what gain shall be even the most ample stipend, if ye shall loose your souls?

What dishonor can be greater, then to be added in the company of cast awayes? Or who hath not honor enough which is counted the child of God? Mind, I pray you, these things, & such like, and think it not a light matter, forsaking the true God, to associate yourselves with the Devil. Behold also what mischievous persons ye do nourish in your bosom, who gladly do entertain the Jesuits. He which joineth you to the friendship of the Pope, procureth unto you certain and undoubted destruction. How miserable a thing is it, with the hazard of this life, to seek an undoubted loss of eternal life? Doo not judge any longer, a thing of so great moment, rather by the painted lies of those men, then by the very manifest truth. Neither do ye despise my admonition. I am ad adversary only to your errors. I desire from my heart that yourselves should be saved by Jesus Christ. Try the things that I say; I require not otherwise to be believed; and when the things are thoroughly known by searching, acknowledge the fraud of the Jesuits; thrust them out of doors, detest these pestiferous men; perceive your own danger, and if you have any regard of salvation, now at length be ye wise.

From the foundation of the world: So before was shown the eternal Decree, touching the death of Christ, and the force and efficacy thereof in chap. 13.8. Now the same kind of speaking noteth out the eternal election of them that shall be saved. Which two things are most nearly coupled together.

Beholding the Beast, which was, and which is not, and yet is: Those last words, 〈 in non-Latin alphabet 〉 and yet is, seem that they are thus to be read, 〈 in non-Latin alphabet 〉 , and is present. The difference is, that those signify, that the Beast remaineth alive in the very destruction, as though he should say; although in men's opinion he is not, yet he is: and so both members are referred to the same time, as before John saw one of his heads as it were wounded to death, which yet was not wholly killed in chap. 13. The other reading noteth out more plainly the third time, in which after the hurt endured, the Beast should recover; which thing Aretas, the Complutent edition, and other copies distinguish plainly, which read 〈 in non-Latin alphabet 〉 , and shall be present: and as Primasius translated, shall come. Yet that former reading of Theod. Beza may carry the same sense; albeit in men's opiniō, the Beast of late was not, yet now he is. In which sense they are to be taken, that they may have respect to the Beast coming forth from calamity, not continuing in the same. For they are answerable to the third distinct time in the beginning of the verse, and shall ascend out of the bottomless pit, as is clear from the men admiring the Beast, who admire not the same contemned and afflicted, (which should be necessary, if the words respected the same time with the member going next before,) but recovering his dignity contrary to men's expectation, and the same greater then he had before; as it came to pass in his third change, after he was recovered of his wound, chap. 13.3. Wherefore the vulgar Latin reading corruptly, passeth over this third member, making men to wonder at the Beast when he is not: which is contrary to the truth of the thing. Furthermore, it is certain, that it is not to be read in the future tense, but in the present: because admiration belongeth not to a future, but to a present dignity. From which let us observe, what wondering, is a token of reprobation, to weet, of a Beast reviving after the hurt received, which is the second Beast, in chap. 15.11. Even until that time he was not so desperately impious, but that he might easily deceive the Saints: but at length he came to that naughtiness, that he must be banished from the Kingdom of God, who will acknowledge him to be such an one by admyring, as he professeth himself to be. But whereas the Angel in these words, prosecuteth not his variable condition beyond the third time, thereby he showeth, that he shall be openly known to the world before his last ende shall come.

9 Here is the mind: Thus far the Beast hath been shown us according to his whole; now he entereth into the interpretation of some chief parts: whereunto he prepareth himself a way by this Preface. Which yet is uncertain, whither it is to be referred to that which went before, or to this which followeth: it seemeth being set in the midst, to have respect to both alike, for to cause attention. The speech seemeth defective, and to be supplied after the manner of that in chap. 13.18. Here is wisdom, let him that hath wit, count &c. So here is wit, let him that hath wisdom understand: as in the Epistles to the seven Churches, let him that hath ears, hear: or it may be a perfect sentence of it self, here is the mind that hath wisdom; as though he should say, consider the foresaid changes: likewise consider the interpretation; the understanding of which things is true wisdom indeed, whereby a man may avoid eternal destruction. But these are the words not only of exhortation, but also of Prophecy, which declare that in the most open light, in which the Beast shall be set, everyone shall not acknowledge him, but they only who are endued with wisdom, and have their eyes enlightened of God. The Beast is like in this thing to the whore, whose name written in her forehead was a mystery, which should be hidden from very many, no less then some obscure and inexplicable riddle. For Prophecies fulfilled become not manifest to all men, as we will after show that Bellarmine trisleth, but unto some certain men, to whom it is given to understand, the rest remaining in their former blindness. Which short admonition, confuteth a threefold error of the Papists, one touching the common name Antichrist: the other, of the doctrine: the third of the public persecution; of which we will speak more at large, in the refutation at the ende of the Chapter.

The seven heads are seven hills, upon which the woman sitteth: as touching the partes, first he teacheth what are Heads, both permanent in this verse, and transitory in verses 10.11. whereby it may be known what is this whore, in regard both of the place, and of the time. Those heads are seven mountains upon which the woman sitteth, that is, seven hills of the city of Rome, Palatinus, Quirinalis, Aventinus, Caelius, Viminalis, Aesquilinus, Janicularis: by which this City is renowned through the whole world; and thereupon called of the Grecians 〈 in non-Latin alphabet 〉 , seven hilled by Varro. And this circumlocution seemed fitter for the eloquent kind of speaking of the Poets, then the specifying of a proper name. Virgil in the second of his Georgiques toward the end, hath these words, to weet Rome is become the most beautiful of things, which hath enclosed her seven towers with one wall. Likewise Ovid in his first book de Trist. Eleg. 4. speaketh thus of it; But Rome is the Seat of the Empire and of the God's, which from seven Mountains vieweth the whole world. And again in the third book ver. 7. And while Rome the victorious shall behold the subdued whole world from her seven Mountains, I shall be called Martia. And God would have the thing testified, not only by the verses of Poets, but also by a public festivitie. For the Romans kept the Fest called Septimontium, because of the seventh mountain joined to the city, and Rome become thereupon Septicollis, as Plutarch relateth in 〈 in non-Latin alphabet 〉 . These things are so manifest, that the Papists themselves ar now constrained will they, nill they, to confess them. We have shown that Bellarmine preferreth this sense before the rest, in his 3. book. ch. 13. of the Pope of Rome. Ribera the Jesuit yieldeth also the same, confirming it with many words, on the 14. chap. of the Revel. num. 30. frō whence no controversy could now remain of this thing, if only men were in their right wits: but we hav touched before their madness, who do separate the things which ar joined together by an ūdivided bād. They grant that the whor is Rome, yet by no means do they abide her to be the seat of Antichrist: as though they could be sundered, of which the one sitteth upō & the other carried: but if this cōjoining be too weak, behold a straighter, yea a most straight, such as of the head with the body, so as they which shall remov the Beast to any other place thē to Rome, must make him to be without his heads. Frō hence therefore I thus conclude demōstratively: The city where remain fixed the heads of the Beast or of Antichrist is the seat of Antichrist: Rome is the city where remain fixed the heads of Antichrist: Therefore Rome is the seat of Antichrist. By no means can ye give me the slip ô ye Papists. This argument must needs be as firm & sure as ar the very mountains of your Rome. Yet what you ar able to object against it, we will discuss by & by in confuting your devised Antichrist.

10 And they are also seven Kings: Such ar the permanent heads: the transitory, which ar seven Kings do follow. Ther is a double application of this one type, teaching that there is an inseparable joining together of the mountains and Kings. From whence is ministered another necessary proof of the seat of Antichrist, thus; The seat of seven Kings is the seat of Antichrist: Rome the city of 7. mountains, is the seat of 7. Kings, for the heads are both mountains & Kings: Therefore Rone is the seat of Antichrist. But who ar these 7 Kings? not so many singular persons, as Victorinus would have it, but soveraignties & regimēts. For if every several head should note out singular mē, 5. of which wer fall̄ in John's time; to wit Galba, Otho, Vitellius, Vespasianus, Titus: Titus Domitianus the 6. ruled then; Nerva the 7, was to be expected; whom remaining alive but for a little space, should succeed straighway Traianus the 8. & together also the 7. If I say, the heads ar to be so counted; it must needs follow that this Beast should have ceased in his last head Traiane, & that the world should not now fear that he should do any mischief. Vnles perhaps we think, whē all his living heads ar cut off, he yet remaineth alive, or they being cut off, other, as it were a new Hidra, spring up, of which yet John made no mentiō. But that we may not think that those 7. are taken figuratively; where are the ten Kings that arose together with Nerva? It must needs be that these were together with the seventh head in the twelft verse beneath: or how when Nerva was dead, seemed the Beast not to be; especially seeing before his death, he had adopted Traiane? or for what cause wer they rather reprobates that wondered at Traiā, then those former: for such is the cōditiō of the seventh head, that the followers of him are reprobates, before in ver. 8. Many things of this sort do not suffer any peculiar men to be meant. Hereunto is added the manner of speaking, which is such, that it bewrayeth that the Kings are so long the heads of the city, as long as the mountains ar. Otherwise for some short time perhaps, the heads wer, both the mountains & Kings, but to a far longer time, they neither were nor should be; if there should be made a separation of the heads, which the Spirit joineth together, the mountains only remaining after the other be dead. Therefore the Kings, howsoever they all wer not together, as the mountains, yet shall obtain as long continuing a name of heads, as those.

But concerning the person, the time shall yield a demonstration in the eleventh verse. But if the Kings be Dominions of what sort are they? Ribera the Jesuit being privy to himself, that the thing cannot be touched so lightly, but that the soar will be renewed therewith, flieth unto the seven ages of the world: the first of which he maketh from Adam to Noah: The second from Noah to Abraham: The third to David: The fourth to the transmigration into Babylon: The fifth to the coming of the Lord: The sixth from thence to Antichrist: The seventh from him even to the day of judgment. Which wit of his bringeth into my remembrance, that of the Poe • :

The Jesuit passeth the Painter, who hath framed an head, which may be applied alike to all and every city of the whole world. The Spirit would deliver a certain mark, whereby the Throne of the Beast might be known: the Jesuit, as the houpe, feigneth the grief to be in another place, that he may withdraw from the nest, I know notwhither. But understand Ribera, that the seven mountains belong to the city of Rome alone: But that those seven Kings appertain to the same city, to which the mountains. For the heads are both mountains and Kings, and therefore that these Kings belong to Rome alone: so do we free thee from the great labor of seeking; proving by a most certain argument, that he is found at Rome; to find whom, thou hast compassed all lands in vain. But the time is spent to no profit in confuting thy toys, which yet I could not pass over wholly, but would admonish the Papists at least by this small labor, that they should not suffer themselves to be deceived any longer by the trifles of the Jesuits. The thing it self is thus. These dominions are proper to that city, whereunto belong the mountains, & the seven regiments are those, by which the city hath ben no less famous, then for her seven mountains. And Cornelius Tacitus in the beginning of his history nūbreth these regiments in this wise: Kings held the City of Rome at the first: L. Brutus instituted freedom, & the Consulshippe: the Dictatourshippes were taken up for a time: neither continued the power of the office of the Decemviri, above two years, nor the Tribunes authority pertaining to Consuls, was of force any long time &c. The power of Pompey and Crassus went quickly to Caesar. By which words he declareth plainly, that six kinds of government had held at Rome, from the building of the City even unto his time, Kings, Consulls, Dictatours, Decemviri, Tribunes, of the soldiers, Emperors: the seventh of Popes he knew not, being taken away from the living before he could see it.

Five are fallen: Kings, Consuls, Dictatours, Decemviri, Tribunes: For those five kinds of ruling had ceased wholly and vanished away before John his time.

One is: the sixth kind of governing by Emperors, in whose power was the chief rule of things when John lived,

And another is not yet come: The seventh King, the Pope, was not yet a Governor of Rome, when the Apostle lived. And not without cause hath he shunned the adjective of order: for he saith not, the seventh is not yet come, but another is not yet come, by the same signifying that this seventh shall be very greatly unlike the former. All these were Political Kings; the seventh should be spiritual; or of a mixed kind, unlike to everyone before; from whence it is manifest that the Christiā Emperors are not the sevēth King. For they deferred nothing in civil government from the former, only they took unto them the Christian religion. And in ancient times new religions were often added; the form of government in the mean time nothing altered. Furthermore the seventh King ought to govern in the same place, where the seven mountains are, as hath been declared in the former verse. But the Christian Emperors never had the seat of their Empire at Rome; But the whole use of the city was the Popes; from whom alone after the seventh King began, her glory did grow. That member is not yet come, teacheth that there was a very short time remaining to the coming of the seventh King. For so we are wont to speak of things that will come not very long after. Therefore foolish is Ribera the Jesuit, who assigneth the sixth kind of governing after the coming of Christ, even unto three years and an half more or less before the last day, and together with him all the Pastists, who will not have Antichrist to be expected before that same very time; as though the Angel saying is not yet come, should speak of a man, whom the world yet seeth not after a thousand five hundred years.

And when he is come: After the seventh Kingdom, to weet of the Popes, shall be begun, the Dragon being cast out of heaven, and Constantine the Great being Emperor.

He must tarry but a short time: About an hundred years after Constantine, then to be overwhelmed for a time by the overflowing of the Goths and Vandals, who so evil entreated Rome, the tower of the new dominion, that it might seem to hav perished utterly. Gensericus bereaved it wholly of every dweller, see Blond. in his second book of his first Decad. And Totilas again brought it to a wilderness, so as neither man nor woman was left in it, as the same Blond. writeth in his second book of his first Decad. See chap. 13.3.

11 And the Beast which was and is not: That is, and that seventh King the Pope, which had come, and was as touching the rising and original of his power for the space of an hundred years after Constantine. And is not, after that time utterly perished in men's opinion by the invasion of the Barbarians: this Beast, I say, is the eight, and one of those seven. Whereby it is to be observed that the seventh King by himself alone doth obtain the name of the whole and to be called that Beast, whose description was in the eight verse by four succeeding courses of times. All which chaungins are proper to this one, from whence now at length after the second mutation, whereof he made mention in the former verse, he addeth a double condition of him in the very words of the first description: showing in the same that these words, and when he cometh he must continue a short space, are all one with these, the Beast which was, and is not.

And he is the eight: to wit, King. For here octavus the eight agreeth not in gender with Bestia, the Beast. The common translation translateth amiss 〈 in non-Latin alphabet 〉 , the eight Beast. For there are not eight Beasts, but eight Kings, the seventh of which is this Beast. The pronoun relative 〈 in non-Latin alphabet 〉 he, seemeth in this place to be a demonstrative, as sometime also else where, he is the eight King, that is, the eight King. Also the whole antecedent member of the sentence maketh the supposite of the verb substātive, as though he should say, The Beast which was, and is not, is both that eight Kinge and also is one of the seven. This eight King is the same Pope after his dignity recovered from that main overthrow which the Barbarians did make, when his wounded head w •• c •• ed, as in chap. 13.3. or when the Beast which is not, did ascēd from the bottomless pit, as at the 8 verse of this chapter: or when the second Beast aros • from the earth, chap. 13.11. When Gregory the second & his next successors did appear with two horns, Pipine and Charles the Great. For we have shown already before, that all these things pertained to that third mutation. But from whence then is this eight, hath the Beast eight heads, which even now were but seven? In no wise, but this eight is the same with the seventh of the same nature, purpose, sovereignty, (whereupon it is added, and is one of those seven ) only of a greater impiety, blasphemy and sacrilege, wherein he passeth the seventh. The Popes in their beginning after Constantine were not so wicked, as after Phocas. But more & less do not distinguish the kind. Therefore the Pope revived is the eight, most worthy of all to be pointed at with the finger, and to be said that it is he.

From which now the reason may be apparent, why in chap. 13. one Antichrist is painted out by a double Beast: to wit, because he is the seventh King & the eight.

And goeth into destruction; To be destroyed utterly in his due time; this last member is the fourth time of the Beast fetched from the general interpretation in ver. 8. And so that which there is said was, and is not, and shall ascend out of of the bottomless pit, and shall go into destruction, here is expressed in words some what divers, so as to the first member these are answerable, when he shall come: to the second, he must continue a short space: to the third, and he is the eight King, and one of the seventh: the fourth is the same in both places. Wherefore that which was spoken generally of the Beast, we may see pertaineth to the special mutation of the seventh head. Seeing then this Beast is the seventh King, who should have the next place after him who bare rule in John his time, and the regiment of the Popes at Rome followed by and by that Heathen Empire, by a second most sure demonstration we have found out both Antichrist himself, and also the time wherein he was borne. Which that it may become the clearer, may be proponded after this manner.

The seventh King succeeded next after the Heathen Emperors who made the sixth King reigning at that time, when John wrote, ver. 10. Five are fallen, one, that is, the sixth is. But Antichrist is the seventh King, ver. 10.11. Therefore Antichrist succeeded next the Heathen Emperors: and seeing the Pope of Rome after the time of the Heathen Emperors is that seventh King, as before we have manifested, it followeth also necessarily that the Pope of Rome from the time of the Heathen EMPEROVRS, is that chief Antichrist, of whom the Scripture forewarn us so diligently, and that the City of ROME from the same is the whore.

See now ye Jesuits, from how necessary principles the argument proceedeth; apply what engines you can to overthrow the same, you shall do more good, then if you should bring ladders to conquer heaven. But your things which you do treat off concerning the time of Antichrist, are divised, are absurd, and more foolish then any toys, as we shall after declare.

12 And the ten horns which thou sawest, are ten Kings. Thus far touching the Heads: Now followeth the Horns, which by their consent, do bring yet a more full light of time. For by how much things are nearer together, they are so much the more clearer, and the more perceived and observed.

Therefore to the end that, that seventh head might become know̄ by more tokens, and his first beginning more undoubted, it is furnished with these horns, as it were with a certain pomp and company of servants, by whose noise, as it were, we should be stirred up to regard his coming. The Angel expoundeth these horns to be ten Kings; which afterward are described of what sort they are, both by their Kingdom in this verse; and mind in verse 13. and the war which they shall make, verse 14. Their Kingdom is declared by a double or twofold time, the first of it, not yet received; Who, saith he, have not yet received a Kingdom. The second of it received, but they shall receive power at one hour with the Beast. The first meeteth with a doubt, whereby somebody peradventure might think, that these Kings reigned at the very same time, in which John wrote: no, saith he, they reign not yet, but shall reign shortly. For otherwise the warning had been superfluous, if they should not come but about three years and an half before the last day. The second time exhibiteth yet a clearer knowledge of the thing, by a certain mutual bewaying, which the horns and the Beast do one for another. They shall receive power as Kings at one hour with the Beast; for so I translate 〈 in non-Latin alphabet 〉 in the accusative case; in which these words are taken some time for the space of time, as, these last have wrought but one hour, Mat. 20.12. Also, watch with me one hour, Mat. 26.40. after the same manner in Marcke 14.37. And so the best Greek writers everywhere, thou art in business watch • g the whole night: Xenoph. Paediae 2. Sometime they are takē for the term of time, when, as in the 70. Iterpreters, behold tomorrow this very hour, I will ruin a hail: Exod. 9.18. So tomorrow about this very hour, J will deliver them all wounded: Josh. 11.6. In the New Testament, yesterd • y the seventh hour the fever left him: John 4.52. The ninth hour of the day, Act. 10.3.30. What hour I will come: Revel. 3.3. It is doubtful therefore whether the words note the continuing of the power, or the term of beginning it. The former signification containeth the second. For if unto one hour they shall receive power with the Beast, it must needs be, that they receive it both together at the same hour also, and not the contrary; seeing the power of one may be continued longer then of the other; of which both there was altogether the same beginning. The History also accordeth with the former wonderfully, clearer by a double and more general mark, and giving a greater knowledge of the Beast; whom seeing the Spirit without doubt would have to be most surely known, let us judge of right that there is this only meaning of the words. The vulgar Latin trāslateth the following words 〈 in non-Latin alphabet 〉 with the Beast, 〈 in non-Latin alphabet 〉 after the Beast, against the authority of all copies, and contrary to the truth it self. For in the rising of the Beast the horns are reckoned in the first place, yea also before the heads, or any other shape of the body; which thing, had not been done at all, if they should grow up after ward, chapter 13.1. Ribera will have the sense to be all one, whether we read with the Beast, or after the Beast, as though to begin their reign together, and after were the same time. But he referreth neither of these to the time, but unto service. But this also is unlike, and absurd, seeing to receive power either with or after the Beast, cannot be one with to deliver power to the Beast. Beda deceived with the vulgar Latin, seemeth to expound it so. But I require a fit example of reason. To commit fornication after Idols is to serve the same: but if to receive power after one, hath the same consideration, doubtless the Pope of Rome serveth the Devil, after whom he received power. Seeing therefore the words are so, from hence let us observe a double mark of these Kings; one, that together with the Beast they rule; the other, that they shall enjoy this power for a short time only. For that, a short space in ver. 10. the Angel expoundeth to be one hour. And that which there was spoken of the seventh King only, here is attributed in likewise to all the ten Kings. Not because having reigned this one hour, they should exercise no pour ever after (for how shall the Beast, of whom together this is spoken, enjoy only one hour of authority, which hath two & forty months to tyrannize? chap. 13.5. But because the first power after a few years should be interrupted with some notable hurt for a time; & the ten Kings in their beginning should have trial of the same adversity with the Beast, to the ende that he might be more clear and manifest to all men by this token. Therefore that now we may see the very thing, we have said in chap. 13.5. that th • se Kings are the first Christian Emperors: which now shall be made plain by the applying of everything. First the horns are Kings, neither of the common and inferior sort, but Monarchs and of very great authority, who have crowns, wherein they differ from the horns of the Dragon as hath been observed in chap. 13.1. He also hath ten horns, proper to the heads, to wit, the City Rome, where abode the Majesty of the Highest Empire, the other Provinces being subject to this Queen. But now the case being altered in the first rising up of Antichrist, the chief Empire should be in another place, then at Rome, as we know it came to pass when the Christian Emperors lived at Byzantium, or Millane, or Ravenna, who retained in their own power the chief sovereignty over the whole Christian world. For hitherto they spake as Lord's, We, because thou art a Christian, have judged thee worthy of the Bishopric of our City, as Constantius said to Liberius the Bishop of Rome, Theod. book 2. chap. 16. Yea some ages after. In the sixth General Council at Constance, Act. 1. Constantine himself gave for a gift his Holy, as they spake, in these words: I give to the Arshbishop of our ancient Rome. Which thing also the Popes gladly acknowledged. Boniface to the Emperor Honorius in Distinct. 97. of the Church: Rome is the City of your gentleness. Gergorie unto Maurice signifieth his obedience in proclaiming his law, though he approved not the sentence of the law. As for me, being subject to your cammaundement, J have caused your law to be sent through many parts of the world, book 2. Epist. 61. at the ende. And Agatho speaking of Rome: This is the servile city of your Majesty. in the Council of Const. 6. Act. 4. Where then all this time was the Donation of Constantine. Although even the very donation, if a good and lawful should be granted, would bewray sufficiently in what place then the Empire was. Secondly these Kings are the horns of the Beast, by whose means the dignity of the Pope of Rome increased, while they drove far away all the violence of the enemy, which might seem to be able to detract anything from it. Neither only gave they it leave to grow by their wars, but also enriched it with exceeding wealth. For although the Papists brag impudently of Constantine's donation, as we touched even now; nevertheless it is certain that they adorned both the city, and Pope with many privileges, and that they which followed, took away nothing; but rather to have added to the heap. Thirdly, they are said ten, because so many of the first Emperors should be notable for their care, and diligence in subduing the enemies of the Romans. Through which opportunity the Beast lately bread, might get strength; and might grow up to his perfect stature. And these were 1. Constantine the Great; 2. Constantine, Constās, and Constantius his sons; 3. Julianus; 4. Iovinianus; 5. Valentinianus, and Valens; 6. Gratianus, Valentianus secundus, & Theodosius the Great; 7. Theodosius with Arcadius and Honorius; 8. Arcadius and Honorius alone; 9. Honorius and Theodosius Junior; 10. Theodosius & Valentinius third. For so Jerome, Prosper, Victor the Bishop of Tunise, Marcellinus Comes, and all other writers, both Greek & Latin, whom I hav read, do reckon for one the Emperors that reigned together; for the Roman Empire was but one, though divided in states, & Governors, as also the Image in Daniel ch. 2.40. shadowed out one Kingdom by the legs & feet divided. As long as these reigned, the Beast risen up of late flourished; much indeed, and grievously afflicted when they were gone; when as there was no horn for a long space, that was able to keep away, & remove the enemies from their necks. Although all the horns were not certainly of an equal strength; but the two last were weaker, Rome being twice taken under Honorius; Alaricus and Arnulphus being Captains; and nevertheless the Head of the Beast not yet deadly wounded, when as the overthrow was more ignominious then dammageable,) Pompon. Laet. on Honorius,) being repaired by and by again, when the horn began to exercise his, and Honorius to be stirred up, the Goths being expelled out of Italy, and Attalus their King triumphed over Rome; and then after his right hand cut off, by the commandment of Honorius carried in to Lipara, Sabel. En. 8. book 1. Doubtless Constantius & Aetius employed their endeavor valiantly afterward, & nobly delivered the majesty of the Empire from all barbarousnes; howsoever the chief rulers Honorius and Valentinianus were slothful & cowardous. But after these tow last horns were fallen, how many & how great calamities were accumulated daily, when there was no aide either from the West or East part, that could repress & thrust away the malepertnes of the enemies running furiously upon him? Therefore by the want of his horns, he came into that state, that men thought he had perished and was not, as the second part of his time doth manifest, ver. 8. Therefore are they ten for just cause; in which mumber is contained the defending of the Beast, which afterward failed for a time, as soon as that number was ended. This is that one hour, for which the Beast received power, and not he alone, but those ten Horns together with him; which together also fell down, when as there was afterward no strong or manlie thing in the West for a long time, which was able to resist the fierceness of the enemies. For the rest that followed, Avitus, Maioranus, Severianus, Anthemius, Rethimer, Olymbrius, Glicerius, Nepos, Orestes, Augustulus, to wit the last of the Emperors, were of no less continuance, force & power, then they ar at this day of no fame, scarce known either from the speech of men, or by Histories. Fourthly the time of the Kingdom not yet received was the time when John lived, and when this Revelation was made. The Heathen Emperors yet kept the stage, to wit the very Dragon, while in the mean time the woman not yet strong enough, or in time not yet ready to bring forth her child, endured grievous pain in travelling, as in chapter twelve ver. 2. &c. For howsoever in some ages next after John there were some men a little more inclined toward Christians, yet the Dragō forthwith devoured all the new hope, lying in wait most vigilantly for the woman travailing with child, until the full time to bring forth a valiant issue should come. Fifthly, the time of receiving power is the same hour with the Beast. For we have shown that the term also of beginning is included in the space of continuing. But seeing this is a large hour, in what moment of it was this power givē? Truly in that, wherein the Lamb cast down from the Empire Diocletiā, and Maximinian, chap. 6.15. for we shall find that the Beast did appear at this time, as it is made apparent from the elect then sealed chap. 7. From the burning mountain cast into the Sea a very little after, chap. 8. From the Church going into the inner Temple, while the wicked have sway in the court, chap. 11. From the space of forty two months, all which she lay hid in the Temple and wilderness, chap. 11.3. & 12.6. From the same time of the power given to the Beast, & from the Throne, which he received as a gift from the Dragon chap. 13.25. But chiefly from the next succession made to the sixth head, to weet the Heathen Emperors, ver 10. of this chapter. The common term of all those dependeth from the Dragon his driving out of heaven, when after so wonderful a manner, the Emperors resigned their authority. For what other cause is there, why the Church then should be in so afflicted state, but for that the Beast was risen up? Therefore the woman trembling more for fear of him then of the Dragon, brought forth, and together fled, that is, after she had procreated the Christian Emperors, among whom Constantine obtaineth the first and chief place, hating the ambitious and fraudulent Popes introducing shadows and images of godliness, instead of a solid and express pattern more then professed enemies, she hid her self in the dark straight way, chap. 12.6. Therefore these alone are those horns, to whō only all these properties agree most fitly. The Kings that arose after the dissipation of the Empire, began not together with the Beast (as we have given him a rising like as other men everywhere, in the year 606.) but almost two hundred year before. For the Suevians, Alanes, Goths, Vandals possessed Spain when Honorius reigned. The Vandals also held Afric, the Goths, Burgonians, Francons, obtained France; the English men Britannie, the Huns Pannonia; and others challenged for their own other countries. These Kings flourished, the Beast in the mean season being almost consumed with a most grievous wound. Neither received they power for an hour, as the true horns, but by succession of their heirs, the which dignity being once gotten, they hold it constantly even unto this very day: the glory, I say, of the Kingdoms never decayed, howsoever the families peradventure were often changed. Finally, neither succeeded they next the sixth head: but they have the Popes and Christian Emperors placed between, and in the midst. By the same arguments all things fall down, which are brought by Ribera the Jesuit concerning the ten horns, Revel. 12. num. 11. as may be evident to him that weigheth the thing on both sides, that I may not spend time in refuting his toys. If any object that some of those Emperors were godly, & holy, let him again take this answer to himself, that the good Princes knew not what monster they nourished, even as very many learned men, who had no less care to set forth the Beast by their writings, then they to defend him by weapons. From whence it is no marvel, though both strove to their power to adorn him, whose counterfeit show had a certain majesty; but his filthiness yet was more hid, then that it could be seen openly. Neither is it needful that all the horns should be together, more then the heads, which succeeded one after another. And the Beast himself is a rew of Popes, as we have shown, which a long order of succession concludeth, not any one person limiteth. Yet these first Emperors are so the horns, that together they contain the whole order following, but therefore before the rest elected, as it were by name, both because the traveile of these should be famous, and the first in advancing the Pope, who being destitute of the same for a time, should be contemned: and also because the certain, definite, and excellent number of these in the very first beginnings of iniquity, should lead men straight forth to the extolling of the Beast in the ages following; and should more abundantly instruct us for to understand this whole mystery. For these horns which shall eat the flesh of the whore, and at length burn her with fire, are far off from the times of the first horns a thousand two hundred three score years at the least, as appeareth sufficiently from those things which have ben said before. Necessarily therefore is a succession to be understood, to all which the name of ten horns agreeth, because the first of this number were notable. Which things now in this wise declared, we have the third demonstration, of those that are taken out of this chapter, both of the Antichrist and also his coming. For the Beast which received power at one hour with the ten Kings, who had not yet received a Kingdom in John's time, but should receive it straightway when the sixth head was gone and then present, is the Antichrist. But the Pope of Rome is the Beast, which a thousand three hundred years since received power at one hour with those ten Kings, as we have made it plain. Therefore a thousand three hundred years since he is Antichrist. So all things agree most fitly with themselves, and do marvelously level at the same mark.

13 These have one mind: Such was thē the beginning of the Kingdom. The intent of these Kings is, with one purpose of mind to bestow their strength & power in maintaining the Beast. Which in few words, but clearly enough do show how the Emperors should be affected towards the Pope of Rome, chiefly for the space of the two & forty months of his flourishing tyranny. For the defection should not begin forthwith at this term: but shortly after the former good will should decay, and abate somewhat by little and little of the former heat. But who may not wonder, at so great consent of minds, through so long a succession, that all in like wise should desire, that the chief dignity, should be in the possession of the Pope of Rome, and should let pass nothing, that might pertain to the advancing and making famous the same? The thing is manifest to everyone in the first ten horns. Only Julianus helped also somewhat at least in vanquishing the enemies of the Empire. Neither in the destructions of Rome and when the Popedom was almost abolished, was there want in the Emperors of a care to reserve the former authority to old Rome, when it seemed meet to translate the Primacie to Constantinople, the seat then of the Empire; especially the Bishops of Constantinople challenging to themselves the same with exceeding great contention. Yea at length they restrained this ambition of theirs, and commanded them to be subject to the Roman Pope. New Horns at length arose in the West, Pipine & Charles the Great; they fought far more fiercely for the Beast, then any before, in chap. 13.11. Moreover at length it came to this point, that by an oath of fidelity, the Emperors were bound to the Pope, and should now do necessarily, that which before time they did of their own accord, and voluntarily. It seemed to the Beast to stand with wisdom for his greater security to use this mark afterward, as we have shown at chapter 14.17, Which custom must descēde to the posterity, until the words of God should be fulfilled, as after in verse 17. Some few Emperors indeed had great strife with the Beast: but in everyone of them this is to be marveiled at, that they though they had to do only with a man, not with the Pope. They hated him peradventure as an enemy: but the Popedom they adorned in the mean time very studiously. But neither thē had the Pope need of those horns, who prevailed so much by his own forces, that he compelled the Emperors struggling with him, to be subject in spite of their teeth: and themselves now to undergo the yoke, by whose help before he brought others under the yoke. Or grant that someone, who saw more then the rest, hated also the Popedom, yet one swallow maketh not the spring.

As touching the words, Montanus readeth in the ende of the verse 〈 in non-Latin alphabet 〉 do give in the present tense, do give their power to the Beast: as in the beginning of the verse 〈 in non-Latin alphabet 〉 have, albeit the speech be of that which is to come, but this is usual in narrations. Theodorus Beza hath 〈 in non-Latin alphabet 〉 shall give.

14 These shall fight with the Lamb: Now he declareth the war of these horns, which they should make against the Lamb. But did Constantine & the other good Emper. ēdevour anything against the Lord, for whose sake they take up weapons against others? Certainly men fight against the Lamb, when anything is defended earnestly, which is contrary to his ordinances. And if any looketh into that manifold superstition, which was brought in when even the best reigned, by the same, if not the authors, yet the favorers thereof; he shall easily see this battle, although the holy men thought nothing less, (for so I may call them, whom God pardoneth for his Sons sake, and sinning not of purpose, but through ignorance,) then to oppugn the Lamb, whom alone they desired to bear rule. This, I say, may be called a battle against the Lamb: yet those first Emper. were far from that war, which was at length to be made with the Saints after the two and forty months were finished. For so we heard before, when the two witnesses have finished their testimony, the Beast that cometh out of the bottomeless pit, shall make war against them, and overcome them, Chapter 11.7. Which we shown to have been done, partly by the authority of the Pope himself, when at Trent he subdued the truth by his purpled company: partly by the weapons of the Emperor Charles the fifth, who together by a most lamentable war, persecuted the Princes of Germany craving liberty to worship the Lamb; who had begun a little before to shine again upon the world after long darkness. The Angel speaketh in the plural number, as though all the horns should make war together with joined forces. But it is no new thing that it should be said done of all, which is done of any one of the same degree. Many were the entreprises before against the Lamb, but this one deserveth the name of war above all.

And the Lamb shall overcome them: See how with this war he joineth the victory of the Lamb; which may be understood of this alone. But the Emperors got the victory in that war; that is true indeed, if we respect the very time of darkness, by the space of which the two witnesses must lie slain and unburied. But after those few fore appointed days were ended, they which of late triumphed as conquerors; now the case being altered, were overcome. Maurice put to flight the Emperor, and at length compelled him to grant liberty to true religion, as we said in chapter 11 11.12. This free profession of the truth is this victory, which the Lamb wrong from the Emperor against his will. And not from him alone, but also from the rest which followed; Ferdinandus, Maximilianus, Rodulphus, who seeing that they kicked in vain against the prick, caused no trouble to the reformed religion.

I would to God at length the Emperor would set forth the victory of the Lamb, not only by resisting, but also by detesting the Romish impostures. and by embracing the wholesome truth it self. Why mindeth he not, that he now followeth unwares the Lambes chariot? For it happeneth not by chance, but belongeth to a mighty conquerer, to make great states of a realm favorable to his Church. But whether were it not better, to accompany the triumphant chariot, a fellow and partaker of the victory, then a prisoner and miserable spectacle of the disconfiture received? God open his eyes, that in rewarding the whore from his virtues: he first of the horns may receive the price of that victory, which if he shall not regard, nevertheless some other shall have it shortly.

And they which are with him, called, and chosen faithful: The Christian sauldiers Maurice, and the armies of the Protestants, by which the Lābe got the victory. For it pleased him not by sending fire from heaven to overcome the enemies by his own power alone, but by the labor of his faithful servants. So then we have these horns declared by this war, no less notable mark toward their ende, then the number of ten was at their beginning: so the beginning and ende being known, here can be no doubt of the other race that cometh between.

15 And he said unto me, the waters which thou sawest: Hitherto the exposition of the Beast: that of the whore followeth: and first in respect of the whole dominion, & the same flourishing in this verse. Waters which he mentioneth in the first verse he expoundeth to be people, multitudes, nations and tongues, that is, nations of every tongue obeying Rome the Empresse. So the Prophets are wont to signify a great multitude of people, as waters do come up from the North, and become a swelling flood, Ier. chap. 47.2. And of right do they attribute this name unto them, because of the notable variety, inconstancy, and often chāging of their opinions, as of waves tossed with the wind: whose troublous motions are greater, then of any arm or straigth of the sea, as saith the Orator. These therefore are the waters of the whore ruling far and near, what kind of dominion she had once, while her age & favor was flourishing: in the last times, when old age should disfigure her forehead with wrinkles, they should become far more shallow, & narrower, as followeth in the next verse.

Where the whore sitteth: That is, upon which the whore sitteth, as in the first verse. But nations & tongues are said two for one, as though he should say, nations of divers tongues.

16 And the ten horns which thou sawest on the Beast: Now he cometh to the afflicted condition of the whore; declaring by whom it shall be brought upon her, and how: to which he addeth a common cause, the will of God in the next verse. As touching the words, instead of upon the Beast, the Compl. edition, which Montanus and Plantine followeth, doth read, and the Beast, as if the Beast himself at length should hate the whore: contrary unto Aretas reading, the vulgar Latin, and Theod. Beza from the authority of very many copies, and in very deed contrary to the manifest truth: for, by the desolation of the whore, which he foreshoweth here, the Spirit understandeth that calamity that shall be brought upon the Kingdom of the Beast, by the vial poured out upon his Throne, chap. 16.10.11. Therefore how can the Beast show himself a helper for to abolish and root out the whore, as it followeth from the false reading, whose fall he shall take so grievously and immoderately, that he shall gnawe his tongue for exceeding great grief? Furthermore, John saw the woman sitting upon the Beast, at what time she cometh forth to condemnation and punishment. When then shall be this separating of company, which they would have, when so great a concord remaineth even to the last destruction? Wherefore it is a vain thing, which Bellarmine endeavoreth to stablish from this place, that Rome is not the seat of Antichrist, because Antichrist shall hate the whore, which he granteth to be Rome. For he shall not hate, saith he, his own seat. But the whole assumption is manifestly false, and leaneth upon no other thing, then a corrupt reading. But why dareth he now depart from the vulgar Latin, which with so great praises he extolleth elsewhere, and the Council hath decreed to be authentical alone? The force of the truth hath compelled him to seek all corners, which if by any means he could avoid, he knew pardon would easily be gotten of the Council. Wherefore they which shall hate the whore are the ten horns, not the Beast together with them. For the relative of the neuter antecedent is masculine, because by these horns, men are to be understood. But as in the war against the Lamb, that was attributed to the ten Kings, which was done only by the labor of one, ver. 14. So all are said to hate the whore, and at length to torment her with the last slaughter, which nevertheless is peradvēture the commendation of one of these. For there are not wont to be many Emperors together of the same dominion. And it may be, that even at the rising of the Beast, the ten first Emperors were famous for good will toward the Pope: so contrariwise, nigh his ende the ten last shall be for a certain peculiar hatred to the whore; the last whereof shall burn her with fire. But I say the last, not as though they should cease when the Pope ceaseth, but because they shall be no longer his horns, whose now they are counted: from which it is manifest, that the Turk is not he, by whom Rome shall utterly perish: but one of the Emperors, to whō these horns agree in beginning, progress, and end. Neither indeed would the Turk, if he knew to provide for himself, attempt anything against Rome: as long as she shall continue safe, our armies shall do him no harm. Take ye an example o Christians, from that victory at Karesta, a few years since, to wit, in the year 1596. What was the cause that overcoming, ye ran away headlong by a sudden terror? Why when the Turks sled, and left their campe and tents three whole days in the fields without any keeper, on the other side you should run with violence into a most desperate flight? Some men in time past knew not to use doubtful victory; but after the enemies slain and disconfited and undoubted victory, for the conquerrers to betake them to their heels; this example, I believe, may be the first, not seen, nor heard before. A thing to be greatly wondered at, but the reason whereof is not unknown. This rod is not to be burnt, until both the Idolatry of the West be forsaken by repentance, and Rome the fountain & beginning of this impiety, be destroyed with the last punishment. The cruel enemy was sent into the earth for this cause, as we learned from the ende of the ninth chapter. Neither was any other fruit of the Hungary expedition to be expected, when the standart of the chief Captain Archduke Maximilian was marked on the one side with the Image of blessed Mary, with the inscription of the Patronesse of Hungary. Impiety doubtless drawn from the cup of the fornication of Rome: but learn now by experience, how little it is to your profit, the true Patron of heaven and earth being left, to take unto them other Patrones, with exceeding great injury to the Saints. Certainly this Patronesse made you conquerors to run away. Be ye wise at length, and convert your wrath against Rome, which maketh you a pray by this fraud. This cup of fornication, and shoppe of Idolatry being taken away, there shall be no need of our armies to punish the cruel Turk: but destructiō shall come to him frō some other place; so as he shall cause no trouble even after, to the Christian name. Neither do I speak these things of myself rashly, but partly those things which have ben said before in chap. 16.13. & in other places, partly those things which follow, declare to be most certain. Wherefore, thou most High Emperial Majesty, to whom it shall be peradventure very profitable to be delivered from this enemy; and you the rest of the Christian Princes, understand at length, by what way you may procure, as to yourselves honor and tranquility, so quietness and joy to the whole Christiā world. You have failed hitherto in setting upon the enemy. Draw your swords against Rome; and Constantinople shall never procure you any trouble. Burn ye the whore and bring her to ashes; then shall ye see the brethren to come from the East part, whom the world yet little or nothing mindeth, of which the Turk shall be punished with the last universal slaughter, for all their abominations and horrible cruelty. The fifth and sixth vial of the former chapter, gave some taste of this thing, of which the first declareth the desolation of Rome, the second, that the calling of the Jews, shall come by and by after. Which, what it availeth to that thing which I speak of, shall appear in his places more clearly. At length, weigh diligently the things that are written. I would not dare, being unknown, and even at home of no fame, speak unto most famous Princes, the lights of the countries, concerning a matter of so great moment, unless confidence in the divine truth had encouraged me. Which I submit to the censure of all equal judges. Wherefore if after diligent trial, ye shall find out that which is brought, to be true & certain, deliver at length, by the name of God the most afflicted Eupope, both from the firebrand of civil war, which this whore carrieth about, and also from the most just matter of external war. Addresse yourselves against Rome, and destroy her, as being a most certain destruction both of the bodies and souls of all those, who are trained up in her wicked ordinances.

Shall hate the whore: Hitherto by whom the whore is to be tormented: now by what means; whereof there be five degrees, hatred, forsaking, nakedness, eating, burning. As touching hatred, why should they not worthily detest the Sorceresse, who hath made the Kings of the earth mad with her Circean cup? Which is the butcheresse of the Saints, the only fortress of the Turks, very Sodom, Egypt, and the City which crucified Christ our Lord? Of all which things this Revelation hath convinced and condemned her most evidently. But they shall make her desolate and naked; partly by forsaking her, partly by ministering no aide against the assault of the enemy. They shall eat her flesh, by taking clean away her yearly revenues, and in prohibiting afterward the Romish markets in th • ir countries: peradventure also by taking again Romandiola, the country Picenum, now called Marca de Ancona, and Sena, commonly called Peters Patrimony, & the rest of Italy being of the dominion of the Empire, whereof the Beast once wiped the Emperors by fraud and subtlety. The Venetians in the division of the Empire were left free, by the consent of both the Emperors, counted of neither of their jurisdictions. They of the City Bononia, they of Florence, they of Genua, they of Luca, and some others, bought their freedom with money; but by what right doth Rome challenge her territories? Have the Emperors given them unto her?

In such wise, as Constantine the Great gave to blessed Silvestre and his successors his Palace, the City of Rome, and all the Provinces, places and Cities of Italy, or of the Countries in the west part. But grant that Pipin & Charles gave them through ignorance; for the weal, as they thought, of Christian piety: but after that it hath been known by experience, that nothing hath redounded more to the destruction thereof, why may they not take their own again, and get frō the whore the wages of her whoredom? But the Princes have no need to be taught what is their right, if only they would open their eyes, that they might acknowledge the whore such as she is in very truth. And who seeth not that these things were begun ever since the time of Charles the V. whom I suppose to be the first of these ten last horns; especially from that moment, in which he was overcome of the Lamb by the arms of the Protestants? Of him God would have that Rome, though a few years before, should be taken, and miserably sacked, by the Prince of Borbon, as it were for an example, & pledge of those things, which at length she should suffer at the hands of one of the ten horns, of which he leadeth the rank. Ferdinandus, Maximilianus, Rodulphus, who at this day enjoy the Empire; if they have done nothing more grievous against Rome, they left her certainly forsaken & naked. Tooke they up weapons for her sake? Suffered they not freely their subjects, the Romish superstition being rejected, to profess true religiō? But now they shall succeed next, who shall eat her flesh, that is, who shall not only suffer her to lie naked and forsaken utterly, but also shall deal with her by violence, and shall no longer provide for her profits in their dominions, but shall hold it sufficient for subjects to pay tributes to their lawful Princes; yea peradventure shall enter an action against her, requiring again the things, that I made mention of even now. And at length shall one rise up, who shall consume her with fire, as which cannot be purged with any other nitre; which day cometh with speed, as may be understood from the things before spoken: but we shall hear of a nigher term from the things following.

17 For God hath put in their harts: Now he showeth the fountain, & whereupon the Emperors should be for so long a time, so obedient, and why at length they should alter their minds; both cometh from him, in whose hands are the hearts of Kings. He in his just judgment blindeth whom he will, and bestoweth the light of truth on others, whom he will embrace with his truth. But, which thing is almost incredible, that the elect might be more assured of this future judgment, he setteth before their eyes the remēberance of the time past, saying, God hath put into their hearts to give their Kingdom to the Beast, until the words of God be fulfilled; as though he should say, as ye know for a surety that overpassed consent of the Emperors unto humble service, so certain is this future alienation of their minds, and at length that final destroying, which I spake of: There is one and the same author of both. Neither let us take it grievously, if the judgment seem to stay long; the divine wisdom hath set a time, which to accuse of too much slackenes, would be a token of overhastie desire, and importunate wish: for until, saith he, the words of God be fulfilled, that is until the decree shall be ended and accomplished, which by his word he hath foreshowed to be hereafter. Whereby is signified the time of the fifth vial, at the pouring out whereof, shall be fulfilled all those things touching the whore: which will be shortly, seeing our times have reached unto the fourth, as we have shown in the former chapter.

18 And the woman which thou sawest: So was the interpretation of the Dominion; now of the Palace: which, all circumstances omitted, declareth most plainly that this woman is the great City, which reigneth over the Kings of the earth. Therefore this City is not the whole state of the wicked, whose dominion is no more famous over the Kings, then over the multitude of people: but a City in deed well known for her rule over the highest among mortal men: and so much the more because these words are instead of an interpretation; neither is the Spirit wont to give an exposition darker thē the things that are to be expounded. Therefore it is a city properly so called, great indeed, and the Lady of other Princes; there can be no other such Head City in the Christian world then Rome, an abridgement of the whole world; the Queen of the nations, Lady of Kings, and once in wars, now in superstition the chief: to whom, even in this decrepit age, her former large possessions being greatly minished, the Emperors, Spanish, French. and Polonian Kings yet submit themselves, besides other Princes of inferior degree. Therefore this whore can no longer be hid, she is found out at length, she hath ben warned to come to her trial, she hath appeared, her cause is heard, she is found guilty, she is condemned to be burnt. I have exhibited unto you the sealed writings of the public acts; neither do anything now remain but the last punishment, which is to be left to them, for whom God hath reserved this glory. So at length we have now seen the true face of the whore and Antichrist; it remaineth that we examine in few words what the Papists teach concerning these things, and especially because if this one cause be thoroughly know & tried, the discerning of all other things shall be easy. For if the Pope of Rome be Antichrist, what need is there to contend about the Church of Rome, about the seven Sacraments about free will, about good works, or about any other point in controversy? It is evident enough to all men, that the doctrine of Antichrist is to be suspected, avoided, detested. Therefore my brethrē strike at this root, throw your axes against it with all your might. This one controversy is enough for us. All the branches shall be cut down together with the tree, with much labor spared; in which respect I will not be loath to digress to this point a little while.