Chapter 1 of 22

1Apocalypse. Of the Apocalypse thus writeth the ancient father Denys, Bishop of Corinth, as Eusebius alleageth him li. 7. c. 20 hist. Eccl. Of this book (saith he) this is my opinion, that the matter thereof is far more profound then my wit can reach unto, and I doubt not but almost in every sentence of it, there lieth hidden a certain sense exceeding mystical and marvellous, which though I understand not, yet I conceive that under the words there is a deep meaning, and I measure not the matter by reason, but attribute all to faith, taking it to be more high and divine, then I can by cogitation comprise: not reproving that which I understand not, but therefore I admire with reverence, because my wit can not attain to it. Again S. Augustine saith, that in the Apocalypse many things are obscurely spoken, to exercise the mind of the reader: and yet some few things left evident, that through them a man may with labour search out the rest, specially for that the author so repeateth the same things in divers sorts, that seeming to speak of sundry matters, in deed is found but to utter the same things divers ways. li. 20. de Civit. Dei c. 17. Which we set down here in the beginning, to warn the good Christian reader, to be humble and wise in the reading both of all other holy Scriptures, and namely of this divine and deep prophecy: giving him further to understand, that we will in our Annotations, according to our former trade and purpose, only or chiefly note unto the studious, such places as may be used by Catholics, or abused by Heretics, in the controversies of this time, and some other also that have special matter of edification, and that as briefly as may be, for that the volume groweth great.Apocalypse. Of the Apocalypse thus writeth the auncient father Denys, Bishop of Corinth, as Eusebius alleageth him li. 7. c. 20 hist. Eccl. Of this booke (saith he) this is my opinion, that the matter thereof is far more profound then my wit can reache vnto, and I doubt not but almost in euery sentence of it, there lieth hidden a certaine sense exceeding mystical and marueilous, which though I vnderstand not, yet I conceiue that vnder the wordes there is a deepe meaning, and I measure not the matter by reason, but attribute al to faith, taking it to be more high and diuine, then I can by cogitation comprize: not reprouing that which I vnderstand not, but therfore I admire with reuerence, because my wit can not attaine to it. Againe S. Augustine saith, that in the Apocalypse many things are obscurely spoken, to exercise the minde of the reader: and yet some few thinges left euident, that through them a man may with labour search out the rest, specially for that the author so repeateth the same things in diuers sortes, that seeming to speake of sundry matters, in deede is found but to vtter the same things diuers waies. li. 20. de Ciuit. Dei c. 17. Which we set downe here in the beginning, to warne the good Christian reader, to be humble and wise in the reading both of al other holy Scriptures, and namely of this diuine and deepe prophecie: giuing him further to vnderstand, that we wil in our Annotations, according to our former trade and purpose, onely or cheefely note vnto the studious, such places as may be vsed by Catholikes, or abused by Heretikes, in the controuersies of this time, and some other also that haue special matter of edification, and that as breefely as may be, for that the volume groweth great.

4To the seven Churches. That certain numbers may be observed as significative and mystical, it is plain by many places of holy Scripture, and by the ancient Doctors special noting of the same to many purposes. Whereby we see the rashness of our Adversaries, in condemning generally all religious respect of certain numbers in our prayers, fasts, or actions. Namely the number of Seven, is mystical, and prophetical, perfect, and which (as S. Augustine saith) the Church knoweth by the Scriptures, to be specially dedicated to the Holy Ghost: and to appertain to spiritual mundation, as in the Prophets appointing of Naaman to wash seven times in Jordan, and the sprinkling of the blood seven times against the tabernacle. li. 4 quest. in numer. q. 33. See li. 5. c. 5 de Gen. ad lit. & li. 5 quest. in Deuter. q. 42. All these visions stand upon Sevens, seven Churches, seven Angels, seven stars, seven spirits, seven candlesticks, seven lamps, seven trumpets, seven seals, seven vials, seven horns of the Lamb, seven hills, seven thunders, seven heads of the Dragon, signifying the Devil: seven of the beast that is Antichrist: seven of the beast that the harlot rid upon: finally the number also of the visions is specially marked to be seven, in this book, and every time that this number is used in this prophecy, it hath a mystery & a more large meaning, then the nature of that number is precisely and vulgarly taken for. As when he writeth to seven Churches, it is to be understood of all the Churches in the world: as the seven Angels, for all the Angels or governours of the whole Catholic Church: and so forth in the rest, because the number of Seven, hath the perfection of universality in it, as S. Augustine saith li. 5 quest. in Deuter. q. 42.To the seuen Churches. That certaine numbers may be obserued as significatiue and mystical, it is plaine by many places of holy Scripture, and by the auncient Doctors special noting of the same to many purposes. Whereby we see the rashnes of our Aduersaries, in condemning generally al religious respect of certaine numbers in our praiers, fastes, or actions. Namely the number of Seuen, is mystical, and prophetical, perfect, and which (as S. Augustine saith) the Church knoweth by the Scriptures, to be specially dedicated to the Holy Ghost: and to appertaine to spiritual mundation, as in the Prophets appointing of Naaman to wash seuen times in Iordan, and the sprinkling of the bloud seuen times against the tabernacle. li. 4 quest. in numer. q. 33. See li. 5. c. 5 de Gen. ad lit. & li. 5 quest. in Deuter. q. 42. Al these visions stand vpon Seuens, seuen Churches, seuen Angels, seuen starres, seuen spirites, seuen candlestickes, seuen lampes, seuen trumpets, seuen seales, seuen vials, seuen hornes of the Lambe, seuen hilles, seuen thunders, seuen heades of the Dragon, signifying the Diuel: seuen of the beast that is Antichrist: seuen of the beast that the harlot rid vpon: finally the number also of the visions is specially marked to be seuen, in this booke, and euery time that this number is vsed in this prophecie, it hath a mysterie & a more large meaning, then the nature of that number is precisely and vulgarly taken for. As when he writeth to seuen Churches, it is to be vnderstood of al the Churches in the world: as the seuen Angels, for al the Angels or gouernours of the whole Catholike Church: and so forth in the rest, because the number of Seuen, hath the perfection of vniuersalitie in it, as S. Augustine saith li. 5 quest. in Deuter. q. 42.

4From the seven spirits. The Holy Ghost may be here meant, and so called for his sevenfold gifts and graces, as some expositours think. but it seemeth more probable that he speaketh of the holy Angels, by comparing this to the like in the 5 Chapter following: where he seemeth to call these, the seven spirits sent into all the world, as S. Paul to the Hebrews (c. 1, 14) speaketh of Angels. and so the Protestants take it in their commentaries: which we note, because thereupon they must needs confess that the Apostle here giveth or wisheth grace and peace, not from God only, but also from his Angels: though that benediction cometh one way of God, and an other way of his Angels or Saints, being but his creatures. And so they may learn, that the faithful often joining in one speech, God and our Lady, our Lord and any of his Saints, to help us or bless us, is not superstitious, but an Apostolical speech. and so the Patriarch said (Gen. 48. v. 16.) The Angel that delivereth me from all evils, bless these children. See the Annot. Act. 15, 28.From the seuen spirits. The Holy Ghost may be here meant, and so called for his seuenfold giftes and graces, as some expositours thinke. but it seemeth more probable that he speaketh of the holy Angels, by comparing this to the like in the 5 Chapter following: where he seemeth to call these, the seuen spirites sent into al the world, as S. Paul to the Hebrues (c. 1, 14) speaketh of Angels. and so the Protestants take it in their comentaries: which we note, because thereupon they must needes confesse that the Apostle here giueth or wisheth grace and peace, not from God onely, but also from his Angels: though that benediction commeth one way of God, and an other way of his Angels or Sainctes, being but his creatures. And so they may learne, that the faithful often ioyning in one speache, God and our Lady, our Lord and any of his Saincts, to helpe vs or blesse vs, is not superstitious, but an Apostolical speache. and so the Patriarch said (Gen. 48. v. 16.) The Angel that deliuereth me from al euils, blesse these children. See the Annot. Act. 15, 28.

6A kingdom and priests. As all that truly serve God, and have the dominion and superiority over their concupiscences and whatsoever would induce them to sin, be kings: so all that employ their works and themselves to serve God & offer all their actions as an acceptable sacrifice to him, be priests. Nevertheless, as if any man would thereupon affirm that there ought to be no other earthly powers or kings to govern in worldly affairs over Christians, he were a seditious Heretic, even so are they that upon this or the like places where all Christians, be called priests in a spiritual sort, would therefore infer, that every one is in proper signification a Priest, or that all be Priests alike, or that there ought to be none but such spiritual priests. for it is the seditious voice of Coré, saying to Moyses and Aaron, Let it suffice you, that all the multitude is of holy ones, and the Lord is in them. Why are you extolled over the people of the Lord? Num. 16.A kingdom and priests. As al that truely serue God, and haue the dominion and superioritie ouer their concupiscences and whatsoeuer would induce them to sinne, be kings: so al that employ their workes and them selues to serue God & offer al their actions as an acceptable sacrifice to him, be priests. Neuerthelesse, as if any man would thereupon affirme that there ought to be no other earthly powers or kings to gouerne in worldly affaires ouer Christians, he were a seditious Heretike, euen so are they that vpon this or the like places where al Christians, be called priests in a spiritual sort, would therfore inferre, that euery one is in proper signification a Priest, or that al be Priests alike, or that there ought to be none but such spiritual priests. for it is the seditious voice of Coré, saying to Moyses and Aaron, Let it suffise you, that al the multitude is of holy ones, and the Lord is in them. Why are you extolled ouer the people of the Lord? Num. 16.

10On the Dominical day. Many notable points may be marked here. first, that even in the Apostles time there were days deputed to the service of God, and so made holy and different, though not by nature, yet by use and benediction, from other profane or (as we call them) work-days. Secondly, that the Apostles and faithful abrogated the Sabbath which was the seventh day, and made holy day for it, the next day following, being the eight day in count from the creation: and that without all Scriptures, or commandment of Christ that we read of, yea (which is more) not only otherwise then was by the Law observed, but plainly otherwise then was prescribed by God himself in the second commandment, yea and otherwise then he ordained in the first creation, when he sanctified precisely the Sabbath day, & not the day following. Such great power did Christ leave to his Church, and for such causes gave he the holy Ghost to be resident in it, to guide it into all truths, even such as in the Scriptures are not expressed. And if the Church had no authority & inspiration from God, to make Sunday (being a work-day before) an everlasting holy day: and the Saturday, that before was holy day, now a common workday: why may not the same Church prescribe & appoint the other holy feasts of Easter, Whitsuntide, Christmas, and the rest? for the same warrant she hath for the one, that she hath for the other. Thirdly, it is to be noted that the cause of this change was, for that now we Christians esteeming more our redemption, then our first creation, have the holy day which was before for the remembrance of God's accomplishment of the creation of things, now for the memory of the accomplishment of our redemption. Which therefore is kept upon that day on which our Lord rose from life to death, which was the day after the Sabbath, being called by the Jews, vna or prima Sabbathi, the first of or after the Sabbath. Mat 28. Act. 20. 1 Cor. 16. Fourthly, it is to be marked, that this holy day by the Apostles tradition also, was named Dominicus dies, our Lord's day, or, the Dominic, which is also an old Ecclesiastical word in our language. for the name Sunday is a heathenish calling, as all other of the week days be in our language: some imposed after the names of planets, as in the Roman time: some by the name of certain Idols that the Saxons did worship, & to which they dedicated their days before they were Christians. Which names the Church useth not, but hath appointed to call the first day, the Dominic, after the Apostle here: the other by the name of Feries, until the last of the week, which she calleth by the old name, Sabbath, because that was of God, and not by imposition of the heathen. See the marginal Annotation Luc. 24, 1. Lastly observe, that God revealeth such great things to Prophets, rather upon holy days, and in times of contemplation, sacrifice, and prayer, then on other profane days. and therefore as S. Peter (Act. 10) had a revelation at the sixth hour of prayer, and Zacharie (Luc. 1) at the hour of incense, and Cornelius (Act. 10) when he was at his prayers the ninth hour, so here S. John noteth that he had all these marvellous visions upon a Sunday.On the Dominical day. Many notable pointes may be marked here. first, that euen in the Apostles time there were daies deputed to the seruice of God, and so made holy and different, though not by nature, yet by vse and benediction, from other profane or (as we call them) worke-daies. Secondly, that the Apostles and faithful abrogated the Sabboth which was the seuenth day, and made holy day for it, the next day following, being the eight day in count from the creation: and that without al Scriptures, or commaundement of Christ that we reade of, yea (which is more) not onely otherwise then was by the Law obserued, but plainely otherwise then was prescribed by God him self in the second commaundement, yea and otherwise then he ordained in the first creation, when he sanctified precisely the Sabboth day, & not the day following. Such great power did Christ leaue to his Church, and for such causes gaue he the holy Ghost to be resident in it, to guide it into al truthes, euen such as in the Scriptures are not expressed. And if the Church had no authoritie & inspiration from God, to make Sunday (being a worke-day before) an euerlasting holy day: and the Saturday, that before was holy day, now a common workeday: why may not the same Church prescribe & appoint the other holy feasts of Easter, Whitsuntide, Christmas, and the rest? for the same warrant she hath for the one, that she hath for the other. Thirdly, it is to be noted that the cause of this change was, for that now we Christians esteeming more our redemption, then our first creation, haue the holy day which was before for the remembrance of Gods accomplishment of the creation of things, now for the memorie of the accomplishment of our redemption. Which therfore is kept vpon that day on which our Lord rose from life to death, which was the day after the Sabboth, being called by the Iewes, vna or prima Sabbathi, the first of or after the Sabboth. Mat 28. Act. 20. 1 Cor. 16. Fourthly, it is to be marked, that this holy day by the Apostles tradition also, was named Dominicus dies, our Lordes day, or, the Dominike, which is also an old Ecclesiastical word in our language. for the name Sunday is a heathenish calling, as al other of the weeke daies be in our language: some imposed after the names of planets, as in the Romans time: some by the name of certaine Idols that the Saxons did worship, & to which they dedicated their daies before they were Christians. Which names the Church vseth not, but hath appointed to call the first day, the Dominike, after the Apostle here: the other by the name of Feries, vntil the last of the weeke, which she calleth by the old name, Sabboth, because that was of God, and not by imposition of the heathen. See the marginal Annotation Luc. 24, 1. Lastly obserue, that God reuealeth such great things to Prophets, rather vpon holy daies, and in times of contemplation, sacrifice, and praier, then on other profane daies. and therfore as S. Peter (Act. 10) had a reuelation at the sixt houre of praier, and Zacharie (Luc. 1) at the houre of incense, and Cornelius (Act. 10) when he was at his praiers the ninth houre, so here S. Iohn noteth that he had al these marueilous visions vpon a Sunday.

13Vested in a priestly garment. He appeared in a long garment or vestment proper unto Priests (for so the word, poderes, doth signify, as Sap. 18, 24) and that was most agreeable for him that represented the person of Christ the high Priest, and appeared to John being a most holy Priest, and who is specially noted in the Ecclesiastical history for his Priestly garment called, pétalon or lamina. Euseb. li. 3 hist. Eccl. c. 25. & li. 5 c. 23.Vested in a priestly garment. He appeared in a long garment or vestment proper vnto Priests (for so the word, poderes, doth signifie, as Sap. 18, 24) and that was most agreable for him that represented the person of Christ the high Priest, and appeared to Iohn being a most holy Priest, and who is specially noted in the Ecclesiastical historie for his Priestly garment called, pétalon or lamina. Euseb. li. 3 hist. Eccl. c. 25. & li. 5 c. 23.

20The seven stars. The Bishops are the stars of the Church, as the Churches themselves are the golden candlesticks of the world: no doubt to signify, that Christ preserveth the truth only in and by the lawful Bishops and Catholic Church, and that Christ's truth is not to be sought for, in corners or conventicles of Heretics, but at the Bishops hands, and * upon the candlestick which shineth to all in the house.The seuen starres. The Bishops are the starres of the Church, as the Churches them selues are the golden candlestickes of the world: no doubt to signifie, that Christ preserueth the truth onely in and by the lawful Bishops and Catholike Church, and that Christs truth is not to be sought for, in corners or conuenticles of Heretikes, but at the Bishops handes, and * vpon the candlesticke which shineth to al in the house.

20The Angels of the Churches. The whole Church of Christ hath S. Michael for her keeper and Protector, and therefore keepeth his holy day only by name, among all Angels. And as earthly kingdoms have their special Angels Protectors, as we see in the 10 Chapter of Daniel: so much more the particular Churches of Christendom. See S. Jerome in 34 Ezech. But of those Angels it is not here meant, as is manifest. And therefore Angels here must needs signify the Priests or Bishops specially of the Churches here, and in them, all the governours of the whole & of every particular Church of Christendom. They are called Angels, for that they are God's messengers to us, interpreters of his will, our keepers and directors in religion, our intercessors, the carriers and offerers of our prayers to him, and mediators unto him under Christ, and for these causes and for their great dignity they are here and in * other places of Scripture called Angels.The Angels of the Churches. The whole Church of Christ hath S. Michael for her keeper and Protector, and therfore keepeth his holy day onely by name, among al Angels. And as earthly kingdomes haue their special Angels Protectors, as we see in the 10 Chapter of Daniel: so much more the particular Churches of Christendom. See S. Hierom in 34 Ezech. But of those Angels it is not here meant, as is manifest. And therfore Angels here must needes signifie the Priests or Bishops specially of the Churches here, and in them, al the gouernours of the whole & of euery particular Church of Christendom. They are called Angels, for that they are Gods messengers to vs, interpreters of his wil, our keepers and directors in religion, our intercessors, the cariers and offerers of our praiers to him, and mediators vnto him vnder Christ, and for these causes and for their great dignitie they are here and in * other places of Scripture called Angels.