Apocalypsis A brief and learned commentary upon the revelation of Saint John the apostle…Apocalypsis A briefe and learned commentarie vpon the reuelation of Saint Iohn the apostle…
Apocalypsis A brief and learned commentary upon the revelation of Saint John the apostle and evangelist, applied unto the history of the Catholic and Christian Church. Written in Latin by M. Francis Junius Doctor of Divinity, and professor in the University of Heidelberg: And translated into English for the benefit of those that understand not the Latin.Apocalypsis A briefe and learned commentarie vpon the reuelation of Saint Iohn the apostle and euangelist, applyed vnto the history of the Catholicke and Christian Church. Written in Latine by M. Francis Iunius Doctor of Diuinitie, and professor in the Vniuersitie of Heidelberge: And translated into English for the benefit of those that vnderstand not the Latine.
Franciscus Junius 1545–1602London: printed by Richard Field for Robert Dexter, 1592
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1 12Then I saw a beast rise 2out of the sea, which had seven heads, and 3ten horns, and 4upon his horns were ten crowns; & upon ⟨p. 47⟩his heads 5the name of blasphemy.
1 12THen I saw a beast rise 2out of the sea, which had seuen heads, and 3ten hornes, and 4vpon his hornes were ten crownes; & vpon ⟨p. 47⟩his heads 5the name of blasphemie.
1The Apostle having declared the springing up of the Christian Church, and the state of that Church from which ours taketh her beginning, doeth now pass unto the story of the progress thereof, as I showed in the entrance of the former Chap. And this history of the progress of the Church and the battles thereof, is set down in this Chapter, but distinctly in two parts; one is of the civill Roman Empire, unto the tenth verse. Another of the body Ecclesiastical or Prophetical, thence unto the end of the Chapter. In the former part are showed these things: First the state of that Empire, in four verses; then the acts thereof, in three verses; after, the effect, which is exceeding great glory, verse 8. And last of all is commended the use: and the instruction of the godly against the evils that shall come from the same, verse 9. 10. The history of the state, containeth a most ample description of the beast first entire, verse 1. 2. and the restored after hurt, verse 3. 4.
The Apostle hauing declared the springing vp of the Christian Church, and the state of that Church from which ours taketh her beginning, doeth now passe vnto the storie of the progresse thereof, as I shewed in the entrance of the former Chap. And this historie of the progresse of the Church and the battailes thereof, is set downe in this Chapter, but distinctly in two partes; one is of the ciuill Romane Empire, vnto the tenth verse. Another of the body Ecclesiasticall or Propheticall, thence vnto the end of the Chapter. In the former part are shewed these things: First the state of that Empire, in foure verses; then the actes thereof, in three verses; after, the effect, which is exceeding great glorie, verse 8. And last of all is commended the vse: and the instruction of the godly against the euils that shall come from the same, verse 9. 10. The historie of the state, containeth a most ample description of the beast first intire, verse 1. 2. and the restored after hurt, verse 3. 4.
2F. IVNIVS.
2On the sand whereof stood the devil practising new tempests against the Church, in the verse next before going: what time the Empire of Rome was endangered by domesticall dissentions, and was mightily tossed, having ever and anon new heads, and new Emperors. See after, 17. 8.On the sand whereof stood the deuill practising new tempests against the Church, in the verse next before going: what time the Empire of Rome was endangered by domesticall dissentions, and was mightily tossed, hauing euer and anone new heads, and new Emperours. See after, 17. 8.
3Having the same instruments of power, providence, and most expert government, which the Dragon is said to have had. Chapter 12. 3.Hauing the same instruments of power, prouidence, and most expert gouernement, which the Dragon is sayd to haue had. Chapter 12. 3.
4We read in the 12. Chapter and 3. verse, that the Dragon had seven crowns set upon seven heads: because the thief avoucheth himself to be the proper Lord and Prince of the world: but this beast is said to have ten crowns, set upon several not heads but horns: because the beast is beholden for all unto the Dragon, verse 2. and doth not otherwise reign, then by law of subjection given by him, namely, that he employ his horns against the Church of God. The speech is taken from the ancient custom and form of deali•• in such case: by which they that were absolute kings did weare the diadem upon their heads; but their vassals and such as reigned by grace from them, wore the same upon their hoodes; for so they might commodiously lay down their diadems when they came into the presence of their Sovereigns: as also the Elders are said, when they adored God which sate upon the throne, to have cast down their crowns before him. Chapter 4. 10.We read in the 12. Chapter and 3. verse, that the Dragon had seuen crownes set vpon seuen heads: because the thiefe auoucheth himselfe to be the proper Lord and Prince of the world: but this beast is sayd to haue ten crownes, set vpon seuerall not heades but hornes: because the beast is beholden for all vnto the Dragon, verse 2. and doth not otherwise raigne, then by law of subiection giuen by him, namely, that he employ his hornes against the Church of God. The speach is taken from the auncient custome and forme of deali•• in such case: by which they that were absolute kings did weare the diad•me vpon their heades; but their vassals and such as raigned by grace from them, wore the same vpon their hoodes; for so they might commodiously lay downe their diademes when they came into the presence of their Soueraignes: as also the Elders are sayd, when they adored God which sate vpon the throne, to haue cast downe their crownes before him. Chapter 4. 10.
5Contrary to that, which God of old commanded should be written in the head piece of the high Priest, that is Sanctitas Jehovae. Holiness unto the Lord. The name of blasphemy imposed by the Dragon, is (as I think) that which Saint Paul saith in the second Chapter of his second Epistle to the Thessalonians verse 4. He sitteth as God, and boasteth him self to be God. For this name of blasphemy both the Roman Emperors did then challenge unto themselves, as Suetonius and Dion do report of Caligula and Domitian: and after them the Popes of Rome did with full mouth prefesse the same of themselves; when they challenged unto themselves sovereignty in holy things; of which kind of sayings the sixth book of the Decretals, the Clementines, and the Extravagants, are very full. For these men were not content with that which Anglicus wrote in his Poëtria, (the beginning whereof is, Papa stupor mundi. The Pope is the wonder of the world) Nec Deus es, nec homo; sed neuter es inter utrumque. Thou art not God, ne art thou man, but neuter mixed of both; as the gloss witnesseth upon the sixth book: But they were bold to take unto themselves the very name of God, and to accept it given of others: according as almost an hundred and twenty years since, there was made for Sixtus the fourth when he should first enter into Rome in his dignity Papal, a pageant of triumph, and cunningly fixed upon the gate of the City he should enter at, having written upon it this blasphemous verse. Oraclo vocis mundi moderaris habenas, Et merito in •erris crederis esse Deus. By oracle of thine own voice the world thou governst all, And worthily a God on earth, men think and do thee call. These and six hundred the like who can impute unto that modesty whereby good men of old would have themselves called the servants of the servants of God? Verily either this is a name of blasphemy: or there is none at all.Contrarie to that, which God of old cō manded should be written in the head peece of the high Priest, that is Sanctitas Iehouae. Holinesse vnto the Lord. The name of blasphemie imposed by the Dragon, is (as I thinke) that which Saint Paule saith in the second Chapter of his second Epistle to the Thessalonians verse 4. He sitteth as God, and boasteth him selfe to be God. For this name of blasphemie both the Romane Emperours did then challenge vnto themselues, as Suetonius and Dion doe report of Caligula and Domitian: and after them the Popes of Rome did with full mouth prefesse the same of themselues; when they challenged vnto themselues soueraignetie in holy things; of which kinde of sayings the sixt booke of the Decretals, the Clementines, and the Extrauagants, are very full. For these men were not content with that which Anglicus wrote in his Poëtria, (the beginning whereof is, Papa stupor mundi. The Pope is the wonder of the world) Nec Deus es, nec homo; sed neuter es inter vtrumque. Thou art not God, ne art thou man, but neuter mixt of both; as the glose witnesseth vpon the fixt booke: But they were bold to take vnto themselues the very name of God, and to accept it giuen of others: according as almost an hundred and twentie yeares since, there was made for Sixtus the fourth when he should first enter into Rome in his dignitie Papall, a pageant of triumph, and cunningly fixed vpon the gate of the Citie he should enter at, hauing written vpon it this blasphemous verse. Oraclo vocis mundi moderaris habenas, Et merito in •erris crederis esse Deus. By oracle of thine owne voyce the world thou gouernst all, And worthely a God on earth, men thinke and do thee call. These and sixe hūdred the like who cā impute vnto that modestie whereby good men of old would haue themselues called the seruauntes of the seruauntes of God? Verely either this is a name of blasphemie: or there is none at all.
2 And this beast which I saw, was 6like a Leopard, and his feet like a bear, & his mouth as the mouth of a Lyon: 7and the Dragon gave him his power, and his throne, and great authority.
2 And this beast which I saw, was 6like a Leopard, and his feete like a beare, & his mouth as the mouth of a Lyon: 7and the Dragon gaue him his power, and his throne, and great authoritie.
6Swift as the Leopard, easily clasping all things, as the Bear doth with her foot, and tearing and devouring all things with the mouth as doth the Lyon.Swift as the Leopard, easily clasping all things, as the Beare doth with her foote, and tearing and deuouring all things with the mouth as doth the Lyon.
7That is, he lent the same unto the beast to use when he perceived that himself could not escape, but must needs be taken by the hand of the Angel, and cast into the bottomless pit, Chapter 20. yet did he not so abandon the same utterly from himself, but that he might use it as long as he could.That is, he lent the same vnto the beast to vse when he perceiued that himselfe could not escape, but must needes be taken by the hand of the Angell, and cast into the bottomlesse pit, Chapter 20. yet did he not so abandon the same vtterly from himselfe, but that he might vse it as long as he could.
3 8And I saw one of his heads as it were wounded to death; but his deadly wound was healed; and all the world wondered and followed the beast.
3 8And I saw one of his heades as it were wounded to death; but his deadly wound was healed; and all the world wondred and followed the beast.
8This is the other place that appertaineth to the description of the beast of Rome: that besides that natural dignity, and amplitude of the Romaine Empire, which was shadowed in the two former verses, there was added this also as miraculous, that one head was wounded, as it were, unto death, and was healed again, as from heaven, in the sight of all men. This head of Nero the Emperor, in whom the race of the Caesars fell from the Imperial dignity, and the government of the Common weal was translated unto others: in whose hands the Empire was so cured and recovered to health, as it seemed unto all so much the more deeply rooted and grounded fast, then ever before. And hence followed those effects, which are next spoken of: First, an admiration of a certain power, as it were, sacred and divine, sustaining the Empire and governing it: Secondly, the obedience and submission of the whole earth, in this verse: Thirdly, the adoration of the Dragon, and most wicked worshipping of devils, confirmed by the Roman Emperors: Lastly, the adoration of the beast himself, which grew into so great estimation, as that both the name and worship of a God was given unto him, verse 4. Now there were two causes which wrought in the minds of men this Religion: the show of excellency, which bringeth with it reverence: and the show of power invincible, which bringeth fear. Who is like (say they) unto the beast? Who shall be able to fight with him?This is the other place that appertaineth to the description of the beast of Rome: that besides that naturall dignitie, and amplitude of the Romaine Empire, which was shadowed in the two former verses, there was added this also as miraculous, that one head was wounded, as it were, vnto death, and was healed againe, as from heauen, in the sight of all men. This head of Nero the Emperour, in whom the race of the Caesars fell from the Imperiall dignitie, and the gouernment of the Common weale was translated vnto others: in whose handes the Empire was so cured and recouered to health, as it seemed vnto all so much the more deepelie rooted and grounded fast, then euer before. And hence followed those effectes, which are next spoken of: First, an admiration of a certaine power, as it were, sacred and diuine, susteining the Empire and gouerning it: Secondly, the obedience and submission of the whole earth, in this verse: Thirdly, the adoration of the Dragon, and most wicked worshipping of deuils, confirmed by the Romane Emperours: Lastly, the adoration of the beast himselfe, which grew into so great estimation, as that both the name and worship of a God was giuen vnto him, verse 4. Now there were two causes which wrought in the mindes of men this Religion: the shew of excellencie, which bringeth with it reuerence: and the shew of power inuincible, which bringeth feare. Who is like (say they) vnto the beast? Who shalbe able to fight with him?
4 And they worshipped the Dragon which gave power unto the beast; and they worshipped the beast, saying, Who is like unto the beast! who is able to fight with him!
4 And they worshipped the Dragon which gaue power vnto the beast; and they worshipped the beast, saying, Who is like vnto the beast! who is able to fight with him!
5 9And there was given unto him a mouth, that spake great things and blasphemies; and power was given unto him, 10to do for two and forty months.
5 9And there was giuen vnto him a mouth, that spake great things and blasphemies; and power was giuen vnto him, 10to doe for two and fourtie monethes.
9The second member containing an history of the acts of the beast, as I said verse 1. The history of them is concluded in two points, the beginning, and the manner of them. The beginning is the gift of the Dragon, who put and inspired into the beast both his impiety against God, and his immanity and injustice against all men, especially against the godly and those that were of the household of faith, verse 5. The manner of the acts or actions done, is of two sorts; both impious in mind, and blasphemous in speech against God, his Church, and the godly, verse 6. and also most cruel and injurious in deeds, even such as are done of most raging enemies, and of most insolent and proud conquerors, verse 7.The second member conteining an historie of the actes of the beast, as I sayd verse 1. The historie of them is concluded in two pointes, the beginning, and the manner of them. The beginning is the gift of the Dragon, who put and inspired into the beast both his impietie against God, and his immanitie and iniustice against all men, especiallie against the godlie and those that were of the houshold of faith, verse 5. The manner of the actes or actions done, is of two sortes; both impious in minde, and blasphemous in speach against God, his Church, and the godlie, verse 6. and also most cruell and iniurious in deedes, euen such as are done of most raging enemies, and of most insolent and proud conquerours, verse 7.
10Namely his actions, and manner of dealing. As concerning those 42. months, I have spoken of them before chapter. 11. 2.Namely his actions, and manner of dealing. As concerning those 42. monethes, I haue spoken of them before chapter. 11. 2.
6 He therefore opened his mouth unto blasphemy ⟨p. 49⟩against God, to blaspheme his Name, 11and his tabernacle, 12and them that dwell in heaven.
6 He therfore opened his mouth vnto blasphemie ⟨p. 49⟩against God, to blaspheme his Name, 11and his tabernacle, 12and them that dwell in heauen.
11That is, the holy church, the true house of the living God.That is, the holy church, the true house of the liuing God.
12That is, the godly in several, who hid themselves from his cruelty. For this bloody beast, surcharged those holy souls most falsely with innumerable accusations, for the name of Christ, as we read in Justine Martyr, Tertullian, Arnobius, Minutius, Eusebius, Augustine, and others: which example the later times followed most diligently, in destroying the flock of Christ: and we in our own memory have found by experience, to our incredible grief. Concerning heaven, See chapt. 11. 12.That is, the godly in seuerall, who hid themselues frō his crueltie. For this bloodie beast, surcharged those holy soules most falsly with innumerable accusations, for the name of Christ, as we reade in Iustine Martyr, Tertullian, Arnobius, Minutius, Eusebius, Augustine, and others: which example the later times followed most diligently, in destroying the flocke of Christ: and we in our owne memorie haue found by experince, to our incredible griefe. Concerning heauen, See chapt. 11. 12.
8 Therefore all that dwell upon the earth, shall worship him, 13whose names are not written in the book of life of that Lamb, which was slain from the beginning of the world.
8 Therefore all that dwell vpon the earth, shall worship him, 13whose names are not written in the booke of life of that Lambe, which was slaine from the beginning of the world.
13That is, such as are not from everlasting elected in Christ Jesus. For this is that Lamb slain, of which chapt. 5. 6. These words I do, with Aretas, distinguish in this manner: Whose names are not written even from the laying of the foundations of the world, in the book of life, of the Lamb slain: and this distinction is confirmed by a like place, hereafter, chapt 17. 8.That is, such as are not from euerlasting elected in Christ Iesus. For this is that Lambe slaine, of which chapt. 5. 6. These words I doe, with Aretas, distinguish in this manner: Whose names are not written euen from the laying of the foundations of the world, in the booke of life, of the Lambe slaine: and this distinction is confirmed by a like place, hereafter, chapt 17. 8.
14The conclusion of this speech of the first beast, consisting of two parts, An exhortation to attentive audience, in this verse: and a foretelling, which partly containeth threatenings against the wicked, and partly comforts for those which in patience and faith shall wait for that glorious coming of our Lord and Saviour Christ, verse 10The conclusion of this speech of the first beast, consisting of two parts, An exhortation to attentiue audience, in this verse: and a foretelling, which partly conteineth threatnings against the wicked, and partly comfortes for those which in patience and faith shall waite for that glorious comming of our Lord and Sauiour Christ, verse 10
10 If any lead into captivity, he shall go into captivity: ‖if any kill with a sword, he must be killed by a sword: here is the patience and the faith of the Saints.
10 If any lead into captiuitie, he shall go into captiuitie: ‖if any kill with a sword, he must be killed by a sword: here is the patience and the faith of the Saintes.
11 15Then I saw an other beast coming ⟨p. 50⟩up out of the earth, 16which had two horns like the Lamb, but he spake like the dragon.
11 15Then I sawe an other beast comming ⟨p. 50⟩vp out of the earth, 16which had two hornes like the Lambe, but he spake like the dragon.
15The second member of the vision, concerning the Ecclesiastical dominion, which in Rome succeeded that which was politic, and is in the power of the corporation of false prophets, and of the forgers of false doctrine. Wherefore the same beast, and the same body or corporation is called of S. John by the name of false prophet, chapt. 16. 13. & 19. 20. The form of this beast is first described, in this verse, then his acts, in the verses following: and the whole speech is concluded in the last verse. This beast is by his breed, a sonne of the earth (as they say) obscurely borne, and by little and little creeping up, out of his abject estate.The second member of the vision, concerning the Ecclesiasticall dominion, which in Rome succeeded that which was politique, and is in the power of the corporation of false prophets, and of the forgers of false doctrine. Wherefore the same beast, and the same bodie or corporation is called of S. Iohn by the name of false prophet, chapt. 16. 13. & 19. 20. The forme of this beast is first described, in this verse, then his acts, in the verses following: and the whole speech is concluded in the last verse. This beast is by his breed, a sonne of the earth (as they say) obscurely borne, and by litle and litle creeping vp, out of his abiect estate.
16That is, in show he sembled the Lamb (for what is more mild, or more humble then to be the servant of the servants of God?) but in deed he played the part of the Dragon, and of the Wolfe. Matth. 7. 15. For even Satan changeth himself into an Angel of light, 2. Cor. 11. 14. and what should his honest disciples and servants do?That is, in shew he sēbled the Lambe (for what is more milde, or more humble then to be the seruant of the seruants of God?) but in deed he played the part of the Dragon, and of the Wolfe. Matth. 7. 15. For euen Satan changeth himselfe into an Angel of light, 2. Cor. 11. 14. and what should his honest disciples and seruants do?
12 17And doth exercise the power of the first beast before him, and causeth the earth, and them which dwell therein, 18to worship the first beast, whose deadly wound was healed.
17The history of the acts of this beast, containeth in sum three things, hypocrisy, the witness of miracles, and tyranny: of which the first is noted in this verse, the second in the three verses following; the third in the sixteenth and seventeenth verses. His hypocrisy is most full of leasing, whereby he abuseth both the former beast and the whole world: in that albeit he hath by his cunning, as it were by lime, made of the former beast a most miserable [Greek or Hebrew] or anatomy, usurped all his authority unto him self, and most impudently exerciseth the same in the sight and view of him: yet he carrieth him self so, as if he honoured him with most high honour, and did in very good trueth cause him to be reverenced of all men.The historie of the actes of this beast, containeth in summe three things, hypocrisie, the witnesse of miracles, and tyrannie: of which the first is noted in this verse, the second in the three verses following; the third in the sixteenth and seuenteenth verses. His hypocrisie is most full of leasing, wherby he abuseth both the former beast and the whole world: in that albeit he hath by his cunning, as it were by lime, made of the former beast a most miserable 〈non-Latin alphabet〉 or anatomie, vsurped all his authoritie vnto him selfe, and most impudently exerciseth the same in the sight and view of him: yet hee carrieth him selfe so, as if he honoured him with most high honour, and did in verie good trueth cause him to be reuerenced of all men.
18For unto this beast of Rome, which of a civill Empire is made an Ecclesiastical hierarchy, are given divine honours, and divine authority: so far, as he is believed to be above the Scriptures, which the gloss upon the Decretals declareth by this devilish verse, Articulos soluit, synodumque facit generalem. That is, He changeth the Articles of faith, and giveth authority to general Counsels. Which is spoken of the Papal power. So the beast is by birth, foundation, seat, and finally substance one: only the Pope hath altered the form and manner thereof, being him self the head both of that tyrannical Empire, and also of the false prophets: for the empire hath he taken unto him self, and thereunto hath added this cunning devise. Now these words whose deadly wound was cured, are put here for distinction sake, as also sometime afterwards: that even at that time the godly readers of this prophecie might by this sign be brought to see the thing as present: as if it were said; that they might adore this very Empire that now is, whose head we have seen in our own memory to have been cut off, and to be cured again.For vnto this beast of Rome, which of a ciuill Empire is made an Ecclesiasticall hierarchie, are giuen diuine honors, and diuine authoritie: so far, as he is beleeued to be aboue the Scriptures, which the glosse vpon the Decretals declareth by this deuillish verse, Articulos soluit, synodumque facit generalem. That is, He changeth the Articles of faith, and giueth authoritie to generall Counselles. Which is spoken of the Papall power. So the beast is by birth, foundation, seate, and finally substance one: onely the Pope hath altered the forme and manner thereof, being him selfe the head both of that tyrannicall Empire, and also of the false prophets: for the empire hath he taken vnto him selfe, and thereunto hath added this cunning deuise. Now these wordes whose deadly wound was cured, are put here for distinction sake, as also sometime afterwards: that euen at that time the godly readers of this prophecie might by this signe be brought to see the thing as present: as if it were said; that they might adore this verie Empire that now is, whose head we haue seene in our owne memorie to haue bene cut off, and to be cured againe.
13 19And he doth great wonders, so that he maketh fire to come down from heaven on the earth, in the sight of men;
13 19And he doth great wonders, so that he maketh fire to come downe from heauen on the earth, in the sight of men;
19The second point of the things done by the beast is the credit of great wonders or miracles, appertaining to the strengthening of this impiety; of which signs some were given from above, as it is said that fire was sent down from heaven by false sorcery, in this verse. Others were showed here below in the sight of the beast, to establish idolatry, and deceive souls: which part S. John setteth forth, beginning (as they say) at that which is last; in this manner: First the effect is declared in these words. He deceiveth the inhabitants of the earth. Secondly, the common manner of working, in two sorts: one of miracles, For the signs which were given him to do in the presence of the beast; the other of the words added unto the signs, and teaching the idolatry confirmed by those signs, Saying unto the inhabitants of the earth, that they should make an image unto that beast which &c. Thirdly, a special manner is declared, That it is given unto him to put life into the image of the beast: and that with such a kind of quickening that the same both speaketh by answer unto those that ask counsell of it, and also pronounceth death against all those that do not obey nor worship it: all which things often times by false miracles through the procurement and inspiration of the devil, have been effected and wrought in images. The histories of the Papists are full of examples of such miracles, the most of them feigned, many also done by the devil in images, as of old in the serpent, Genes. 3. 1. By which examples is confirmed not the authority of the beast, but the truth of God and of these prophesies.The second point of the things done by the beast is the credite of great wonders or miracles, appertaining to the strengthening of this impietie; of which signes some were giuen from aboue, as it is said that fire was sent downe from heauen by false sorcerie, in this verse. Others were shewed here below in the sight of the beast, to establish idolatrie, and deceiue soules: which part S. Iohn setteth forth, beginning (as they say) at that which is last; in this manner: First the effect is declared in these words. He deceiueth the inhabitants of the earth. Secondly, the common maner of working, in two sorts: one of miracles, For the signes which were giuen him to do in the presence of the beast; the other of the words added vnto the signes, and teaching the idolatrie confirmed by those signes, Saying vnto the inhabitants of the earth, that they should make an image vnto that beast which &c. Thirdly, a speciall manner is declared, That it is giuen vnto him to put life into the image of the beast: and that with such a kinde of quickning that the same both speaketh by aunswere vnto those that aske counsell of it, and also pronounceth death against all those that do not obey nor worship it: all which things often times by false miracles through the procurement and inspiration of the diuell, haue bene effected and wrought in images. The histories of the Papists are full of examples of such miracles, the most of them fained, many also done by the deuill in images, as of old in the serpent, Genes. 3. 1. By which examples is confirmed not the authoritie of the beast, but the truth of God and of these prophesies.
14 And deceiveth them that dwell on the earth, by reason of the signs, which were given to him to do in the sight of the beast; saying to them that dwell on the earth, that they should make an 20image of the 21beast, which was wounded of the sword, and did live again.
14 And deceiueth them that dwell on the earth, by reason of the signes, which were giuen to him to do in the sight of the beast; saying to them that dwell on the earth, that they should make an 20image of the 21beast, which was wounded of the sword, and did liue againe.
20That is, images, by enallage or change of the number; for the worship of them ever since the second councell of Nice, hath been ordained in the church by public credit and authority, contrary unto the law of God.That is, images, by enallage or change of the number; for the worship of them euer since the second councell of Nice, hath bene ordeined in the church by publique credite and authoritie, contrarie vnto the law of God.
21In the Greek the word is of the dative case, as much to say, as unto the worship, honour and obeying of the beast; for by this maintenance of images, this pseudopropheticall beast doth mightily profit the beast of Rome, of whom long ago he received them. Wherefore the same is hereafter very fitly called the image of the beast, for that images have their beginning from the beast, and their form or manner from the will of the beast, and have their end and use fixed in the profit and commodity of the beast.In the Greeke the word is of the datiue case, as much to say, as vnto the worship, honour and obeying of the beast; for by this maintenance of images, this pseudopropheticall beast doth mightily profit the beast of Rome, of whom long ago he receiued them. Wherefore the same is hereafter very fitly called the image of the beast, for that images haue their beginning from the beast, and their forme or manner from the will of the beast, and haue their end and vse fixed in the profit and commoditie of the beast.
15 22And it was given to him to give alife ⟨p. 52⟩unto the image of the beast, and that the image of the beast should speak; and to cause that as many as would not worship the image of the beast, should be killed.
15 22And it was giuen to him to giue alife ⟨p. 52⟩vnto the image of the beast, and that the image of the beast should speake; and to cause that as many as would not worship the image of the beast, should be killed.
22And of this miracle of the images of the beast (that is, which the beast hath ordained to establish idolatry) which miraculously speak, and give judgement, or rather marvellously, by the fraud of the false prophets, the Papists books are full freighted.And of this miracle of the images of the beast (that is, which the beast hath ordeined to establish idolatry) which miraculously speake, and giue iudgement, or rather marueilously, by the fraud of the false prophets, the Papists books are full fraighted.
aTo give life, as Jannes & I ambres imitated the wonders that Moses wrought.To giue life, as Iannes & I ambres imitated the wonders that Moses wrought.
16 23Also he maketh all, both small & great, rich and poor, free and bond, to receive 24a bmark in their right hand or in their foreheads:
16 23Also he maketh all, both small & great, rich and poore, free and bond, to receiue 24a bmarke in their right hand or in their foreheads:
23The third place, is a wicked and most insolent tyranny, as was said before, usurped over the persons of men, in this verse; and over their goods and actions, in the next verse. For he is said, both to bring upon all person a tyrannous servitude, that as bondslaves they might serve the beast: and also to exercise over all their goods and actions, a pedlerlike abuse of indulgences and dispensations (as they term them) amongst their friends; and against others, to use most violent interdictions, and to shoot out cursings, even in natural and civill, private and public contracts, wherein all good faith ought to have place.The third place, is a wicked and most insolent tyrannie, as was said before, vsurped ouer the persons of men, in this verse; and ouer their goods and actions, in the next verse. For he is said, both to bring vpon all person a tyrannous seruitude, that as bondslaues they might serue the beast: and also to exercise ouer all their goods and actions, a pedlerlike abuse of indulgences and dispensations (as they tearme them) amongst their friends; and against others, to vse most violent interdictions, and to shoote out cursings, euen in naturall and ciuill, priuate and publike contractes, wherein all good faith ought to haue place.
24That is, their Chrism, by which in the Sacrament (as they call it) of Confirmation, they make servile unto themselves, the persons and doings of men, signing them in their forehead and hands: and as for the sign lest by Christ (of which Chap. 7. 3.) and the holy Sacrament of Baptism they make as void. For whom Christ hath joined unto him self by Baptism, this beast maketh challenge unto them by his greasy chrism, which he doubteth not to prefer before Baptism, both in authority and in efficacy.That is, their Chrisme, by which in the Sacrament (as they call it) of Confirmation, they make seruile vnto themselues, the persons and doings of men, signing them in their forehead and hands: and as for the signe lest by Christ (of which Chap. 7. 3.) and the holy Sacrament of Baptisme they make as void. For whom Christ hath ioyned vnto him selfe by Baptisme, this beast maketh challenge vnto them by his greasie chrisme, which he doubteth not to preferre before Baptisme, both in authorite and in efficacie.
bThe mark of the name of the beast.The marke of the name of the beast.
