of original sin but neither of these opinions can be of faith because neither of them are grounded on the word of God The virgins conceiving indeed was miraculous But her bringing forth was natural for by the opening of the wombe she brought forth her first born son Luk. 2.23 But whither a natural delivery can be without paine I leave to naturalists Neither is it needfull to define that with danger August Enchirid. cap. 59. the which without any danger a man may bee ignorant of The type represents the usuall order of nature wherby women being in labour to be delivered are commonly pained the which Christ confirmes John 16.21 And indeed the sorrow of child bearing at first was imposed on the woman by God as a punishment of her sin Gen. 3.16 I will multiply thy sorrowes c. Hence the scripture compares vehement and inevitable anguishes unto the paine of a woman in travel which the Greekes call by a peculiar word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowes and to be in sorrow If therfore the scripture hath defined childbearing to be with paine then we cannot without danger bee ignorant thereof So then this type signifies that the Woman or Church shall not bring forth her fruite without labour sorrow and much crying The which is to be referred partlie to the labour and care of the ministrie and partly to the troubles and calamities of persecutions hence the Apostle traveling in birth of the Corinthians cryes out not without griefe Even unto this present hour we both hunger and thirst 1 Cor. 4.11 and are naked and are buffeted and have no certaine dwelling place we are made the filth of this world and are the of scouring of all things unto this day In stripes 2 Cor 6.5 7.5 in imprinsonments in tumults in labours and watchings on every side we are troubled without were fightings within were feares So likewise he speakes of the declining Galatians My little children saith he Gala. 4.19 of whom againe I travel in birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill Christ be formed in you So then we se that the birth and propagation of the Church shal be with great troubles cares sorrowes and crying the which thing Christ foretold us saying The world shall rejoyce but yee shall mourn And the Apostle Ioh. 16.20 2 Tim. 3.12 All that will live godly in Christ Jesus shall suffer persecution Now by that which followeth it will appear that by this sorrowfull travel of the woman are chiefly prefigured the miseries persecutions punishments and martyrdomes which Christians should afterwards suffer under tyrants yet not to terrify but to comfort them for wheras the world thought by these things to suppresse the Church she should though with paine most fruitfully bring forth and bejond all expectation increase far and nere 3. And there appeared another signe The first signe or wonder was a woman The second followes viz. a Dragon is seen by Iohn in heaven of a terrible shape not in that starrie heaven where Astronomers place the Dragon with the signe Ophiuchus or Esculapius but in that heaven which the Apostle speakes of where principallities powers and spirituall wickednesse doe rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the regions of the aire above us as the Apostle himself declares it Ephes 2.2 unlesse perhaps this signe appeared in the utmost heaven beeing opened A great Dragon Of an huge bignesse and strength for a Dragon is an old Serpent who by devouring of many serpents at last becomes a Dragon according to the saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a serpent doth not eat a serpent he shall never be a Dragon He is said to be a red Dragon to denote his cruel blood thirstie nature as beeing wholie red with the blood of the Saints Others thinke he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierie for it may either way be translated to denote his fierie and hellish condition but I rather approve the former Having seven heads Hence Ribera saith it is manifest that these things belong unto the time of his fained Antichrist But he deceiveth and is deceived as thinking Dan. 7.8 that these are the heads and the hornes of the fourth Beast mentioned in Daniel whose little horne tipeth out Antichrist As if the Beast with his heads hornes there spoken of were yet to be expected and not already come long agoe The Dragon here hath nothing common with the Beast in Daniel besides the ten hornes yet it shal neither be this Dragon nor the Beast in Daniel but passing by this let us more narrowly consider the monstre Poets have fained a terrible monstre called Hydra Lernaea not much unlike unto this Dragon in shape having a huge body and nine heads Hydra Lernaea vide Apollod Bibl. lib. 2. eight whereof were mortal the middlemost immortal the killing whereof they ascribe to the second labour of Hercules Now the monstre here spoken off How the Dragon Beast differ differs from the following Beast in that the Dragon hath crownes on his head the Beast on his hornes so that the heads and hornes in this place doe not signifie the same thing there as we shall see herafter Thus there is some difference betwixt the Dragon and the Beast yet their likenesse is great for the Dragon begate the Beast even as like begets its like Who this Dragon should be is very plain by the epithites for he is called that Old Serpent the Devil Satan ver 9. Chap. 20.2 who is known of all to be that enemy of mankind He is represented in the form of a serpent both because in likenesse of a serpent he seduced our first parents as also because of his rage cruelty against the Church and lastly because of his poyson wherwith he infecteth the world The heads and hornes of the Dragon are the devils instruments ministers of his furie against the Woman In that the crownes are said to be on his heads not on his hornes it argues that the heads denote the chiefe instruments of the Dragon armed with regal authority But the hornes inferiour and vulgar yet armed The crowned heads therfore of the Dragon are kings and tyrants persecuting the woman The hornes Who are the heads and hornes of the Dragon are officers under them as governours captaines soldiours hang-men and the like by whom they exercise their crueltie like as the head of a beast doth push with his hornes Seven heads indefinitely for many as before the seven spirits seven lampes c. For a sevenfold number is allwayes indefinite except it bee restrained as afterward it is where it is said that the seven heads of the beast are the seven mountaines of the woman or Rome SO THE TEN HORNES indefinitelie are verie many because there are more inferiour executioners and murtherers then kings Among the heads of the Dragon Herod the Ascalonite is worthelie reckoned in the first place as first labouring to
following Chapter is attributed to the Beast to whom it was given to make warre with the Saints They who there are called Saintes Who are the rest of the womans seed here are named the rest of the seed of the woman Now these are the faithfull who seeing all the publick congregations in the Papacy corrupted withdrew themselves and privately worshipped the Lord according to his institution in their owne families of whom also some openly opposed the Beast even from the first rising of the Papacy until this day against these what manner of warr the Dragon hath made by the Romane Beast the books of Martyrs plentifully declare as also the Spanish and Popish inquisition which hath drawen many thousands of Saintes unto the gibbet fire and other exquisite torments besides the warres of Popes against diverse Emperours Kings for the upholding of their tyranny the which for the present I wil not speak off At that time indeed the Dragon could not warr against the woman that is against whole congregations of the Saintes because such were not visible therfore he strives by al meās possible to extirpate the rest of her seed which was scattered here there But more of this war in the following Chapter By two Epithites the womans seed is set forth that they keep the commandements of God have the testimony of Jesus Christ The former notes the life piety of the Saints conformable to the word of God The latter the sincerity of their faith according to the tenour of the Gospel So that these should not pollute themselves with the superstitions idols abominations of Popery but holily unblamably passe the time of their dwelling here according to the rule of Gods law neither should they receive the traditions lawes decrees of the Pope for articles of faith but constantly maintain the sincerity of Christian belief for the sake wherof they were to undergoe the contradictions war of the Dragon through the Beast 18. And I stood upon the sea A transition to the following Act touching the Beasts All Greek copies have it in the first person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I stood that is I John noting the opportunity of the place where then he stood to behold the Beast that arose out of the sea Notwithstanding the vulgar reads it in the third person And he stood as if the Dragon had stood on the sand of the sea that is as some interpret it on a weake foundation for a sandie station is not to be trusted too Or as others on the multitude of wicked men But in this there is no use of a mysterie Neyther is there gold under everie stone The former reading is proper and natural the which Andreas also followes and from this transition doth rightly begin the following Chapter touching the Beasts Rupertus also I stood upon the sand of the sea and I saw to denote saith he the difficult doubtfull and dangerous state of that time when the elect standing shall waver and wavering shall stand the which allegorie I leave to its own strength Ribera approves not the Latine but the Greek reading though Alcasar doth mightelie labour to defend the Latine version against all opposers CHAPTER XIII The Argument Parts Analysis THis Chapter is a declaration or an exposition of the 17 verse of the foregoing Chapter For it describeth the warre of the Dragon with the seed of the woman that is with the Saints and faithfull worshippers of Christ managed through Antichrist whose rising nature kingdome power deeds successe character and lastly his name and number or numberal name the Prophet sets forth as by lively colours under the type of a double beast For he saw Antichrist comming forth on the theater first under the figure of a Beast having seven heads presently after under the figure of a Beast having two hornes in which is signified the twofold person of Antichrist viz. as he is a secular Monarch and a spiritual seducer or false prophet of which is spoken Chap. 16.13 and Chap. 19.20 Here therfore begins the Third Act of the fourth Vision touching the last and most grievous Antichristian persecution which shall endure unto the end of the world THe parts of the Chapter are two according to the number of the Beasts treated of in the same The description of the first Beast is contained in 10 verses And it is diverse I. The Beasts rising is noted to be out of the sea v. 1. II. His monstrous figure or shape seven blasphemous heads ten crowned hornes ibid with the skin of a Leopard feet of a Bear and mouth of a Lion verse 2. III. His state he hath a throne and kingly power of which is noted 1. The efficient cause the Dragon gives him his seat and power ibid. 2. The degree and variation of the power it is great v. 2. One of his heads beeing deadly wounded is againe healed ver 3.3 His divine authority the whole earth admires and adores him in prayses making him equal with God yea lifts him above God ver 3.4 IV. His deeds both with his mouth he speaketh great things and blasphemies the outragiousnesse whereof is figured out by the time it dured viz. fourty two moneths v. 5. and by the objects which he blasphemeth 1. God 2. His nacle 3. The inhabiters of heaven v. 6. then with weapons hee makes warre with the Saintes the event of which is twofold 1. The victory over the Saints 2. an encrease of universal power v. 7. and of worship v. 8. V. It is shut up with an exclamatorie and hortatorie conclusion unto the godly that they should attend v. 9. comminatory against the Beast that he should suffer like for like v. 10. But consolatory to the Saintes shewing them what was don was for the exercise of their faith and patience ibid. The description of the latter Beast is from v. 11. unto the end of the Chapter and it containes diverse particulars I. His originall is noted to be from the earth v. 11. II. A threefold similitude or likenesse 1. With the Lambe having hornes like his 2. With the Dragon speaking as he did ibid. 3. With the former Beast whose whole power he exerciseth ver 12. III. Sixe effects of his power 1. He establisheth the worship of the former beast v. 12. 2. He doth great wonders v. 13. 3. By miracles he seduceth the inhabiters of the earth v. 13.14 4. He commands an image to be made to the former Beast ibid. 5. He gives life to the image makes it to speak causing all them that will not worship the image to bee slaine ver 15. 6. He imprints the character name and the number of the Beast on the right hands and foreheads of the worshippers thereof giving them a priviledge to buy and sell the which is prohibited all others ver 16.17 IIII. It is ended with an exclamatorie conclusion amplifying the mystery of the Beast and stirring us up to the searching out the mysterie thereof both
from the possibilitie of it because it is the number of a man also from the facility because it may be expressed in three numeral letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which make six hundred threescore and six The former part of the Chapter Of the Beast arising out of the sea 1. And I saw a beast rise up out of the Sea having seven heads and ten hornes and upon his hornes ten crowns and upon his heads the name of blasphemy 2. And the beast which I saw was like unto a Leopard and his feet were as the feet of a Beare and his mouth as the mouth of a Lion the Dragon gave him his power and his seat and great authority 3. And I saw oneof his heads as it were wounded to death his deadly wound was healed and all the world wondred after the beast 4. And they worshipped the Dragon which gave power unto the beast they worshipped the beast saying Who is like unto the beast Who is able to make warre with him 5. And there was given unto him a mouth speaking great things and blasphemies and power was given unto him to continue fourty and two moneths 6. And he opened his mouth in blasphemy against God to blaspheme his Name and his Tabernacle and them that dwelt in heaven 7. And it was given unto him to make war with the Saints and to overcome them and power was given him over all kinreds and tongues and nations 8. And all that dwell upon the earth shall worship him whose names are not written in the booke of life of the Lambe slaine from the foundation of the world 9. If any man have an eare let him heare 10. He that leadeth into captivity shall goe into captivity He that killeth with the sword must be killed with the sword Here is the patience and the faith of the Saints THE COMMENTARIE ANd I saw a Beast rise up out of the sea In this part of the vision there seems to all interpreters some barr to lie in the way touching this prophesie as what should be meant by these Beasts of both which Iohn at length cryes out as if they were but one here is wisedome let him that hath understanding count the number of the Beast intimating that here something is figured out passing the reach of man And indeed the thing is so Notwithstanding from the manner of the method formerlie laid down by us we may undoubtedly gather that the Third Ast of this 4 Vision that is Antichristian persecution is here represented Beside I scarsly find any whether ancient or moderne interpreters Lyra and Alcasar excepted but expound either the former or the latter or els both the Beasts of Antichrist Now whatsoever is meant by the latter let us first consider the former Touching this I finde diverse opinions Some will have it to be the divell Opinions about this sea-beast Others some certain and special persons abounding in all manner of wickednesse such as Gensericus or Cosroes or his son Syroes or Mahumet or Luther as Lindanus foolishly feigneth Others by the Beast understand the universality of wicked men But these opinions are not at all to bee esteemed because indeed they manifestly contradict the text For the Dragon who is the devill shal give his throne unto the Beast Therfore he is not the Beast himself But in a prophetical style a Beast in scripture usually signifies not a special man but a monarchical kingdome with the head thereof Lastly all the wicked shall follow and worship the Beast therefore they themselves are not the Beast So that this Beast can neither bee restrained to one certain wicked man nor confounded with all the wicked in generall But there are three other opinions more probable Three opinions more probable which I wil briefly set down and examine The first is that this Beast denotes the old Romane Empire with its idolatrie cruelty against Christians Of this mind are many of the ancients as Tertullian Hierome Orosius Eusebius with many also of our latter divines as Bullinger Foxe Osiander in his conjectures Junius Aretius Whitaker wherin Alcasar the Iesuite agrees with them 1 sentence touching the Romane empire examined This opinion howsoever I doe not altogether disapprove considering that in Chap. 17. where this Beast againe comes forth it is manifest that Antichrist clothed with the spoiles of the Romane Empire is represented by the same neverthelesse in this place I take it otherwise For first Iohn here sees the beast arising out of the sea So that he saw its originnall but the original of the Romane Empire he did not see For it it had now already continued from Julius unto the fourteenth yeere of Domitian when this prophesie was revealed unto him CXLII yeeres Therefore it is said afterward in Chap. 17.8 of the Romane Empire The Beast was to wit before this vision and before his rising out of the sea Secondly this Beast rose not out of the sea til the Womans flight into the wildernesse as the order of the Vision both here and in the foregoing Chapter doth plainly manifest Now the flight of the woman was not under the Romane tyrants but begane under Christian Emperours and hereticks as we have shewed in the foregoing Chapter Adde hereunto that the Beast is said to rage fourty two moneths the which is the time of the womans abode in the wildernesse and the time of the prophesie of the two witnesses as appeares by what hath before bin spoken Now this time by the consent of all shall be the last in which Antichrist shall rage And therfore it cannot possibly belong to the old or Pagan Empire of the Romanes To be short this seems to be a demonstrative reason that this Beast is often mentioned throughout this prophesie as beeing to remain in a continuall persecution of the Saintes unto the end of the world and not to be abolished but by the brightnesse of Christs comming who will cast him into the lake of fire and brimstone Chap. 19.10 Whereas the old Romane Empire scarsly dured three hundred and fifty four yeeres and now hath bin in the hand of Christians thirteen hundred yeeres and more Therefore this Beast cannot simply be applied to the ancient Romane Empire The reasons most probable alledged for it though of little solidity are three First that this Beast seems to be like to the fourth beast in Daniel Chap. 7.7 by which according to the common opinion is denoted the Romane Monarchie Secondly because the Romane Emperours from Tiberius unto Constantine have most cruelly warred against the Saintes the which also the Beast is here said to doe ver 7. Lastly because power is given to this Beast over every tribe and tongue nation in the same verse The which most properly may be applied to the Romane Emperours Lords of the world To the first I answer if we compare the Beast in Daniel with this here we shal see indeed that both of them have ten
and terrible not much unlike unto the Dragon He hath seven heads Therefore he is a monster and not unlike to the Poets Hydra Lernea A naturall beast hath but one head Antichrists kingdom therefore is monstrous and unnatural having Emperors and Kings lying under its feet It hath also ten hornes like to the Dragon Wherein the beast differeth from the Dragon yet differing from the Dragon for the Dragon had seven crowns upon his heads but the Beast weares his ten crownes on his hornes and on his heads the name of blasphemie being in his spotted skin like to a Leopard in his feet to a Beare in mouth to a Lyon all which the Dragon had not What is meant by the heads and hornes we need not here labour to expound Hornes by an Hebraisme very usually signifie strength because the strength of horned Beasts is in their head and hence are called Cornupite strikers with the horne The Angel Rev. 17.10 teacheth us that the seven heads are seven Kings and the seven mountaines of Rome and the ten hornes so many Kings and therefore for the present I purpose to speak no more about them But let us carefully take notice of the gradation which the spirit useth first he named the Beast Chap. 11.7 Here he disciphers him out and in Chap. 17. gives the interpretation thereof And upon his heads the name of blasphemie The Kings Edition of Montanus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name Antichrists kingdome holy in title but really worldly hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names Afterward in Chap. 17.5 the woman sitting on the Beast hath on her forehead a name written Mysterie by both signes noting the same thing because there shall be a mystery in her secret blasphemies and the kingdom of the Beast being indeed secular shal mystically be called Sacred Therefore the Beast himselfe shall not weare his crownes on his heads but set them on his hornes to wit the Kings being his vassals but in stead of them he shall have on his head written mystery that is his mysticall or spirituall kingdom shall be in shew employed about holy things as doctrines lawes traditions religions sacrifices and worship Blaspemie is rayling against God What blasphemy is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 babling or dissolute and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fame or name and reputation or as others will have it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a hurting of the reputation and name This he shall have in his forehead not by open profession for he would not be accounted a blasphemer but in works and in very deed as bringing in and defending blasphemous doctrines religion and worship Yet he will cloak the same with the name of Mysterie as being divine and holy worship instituted by the fulnesse of his power as if he could not erre Therefore his pretended title shall be mystery but his true title blasphemie 2 And the Beast which J saw here follows the rest of his description being monstrously compounded of a Leopard Beare and a Lyon three most cruell wilde Beasts It is a manifest allusion unto the Beasts in Daniel the first whereof being a Lyon represented the Babylonish Empire the second a Beare the Persian the third a Leopard the Macedonian the fourth having no name was more terrible then the rest to whom this Beast seems to answer as having something of the nature and property of the three former The which mixture denotes the monstrous disposition of Antichrist because he shall be as mercilesse to the servants of Christ as Beares Lyons and Leopards are to flocks of sheep Like to a Leopard The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a she Leopard For this beast is called a Woman although it hath the outward forme of a man The she-Leopard hath a skin speckled giving forth an odoriferous smell being swift subtile and most hurtful to man It signifies first that Antichrists kingdom is spotted and garnished with diverse colours And indeed his policie state is as it were a mingle-mangle of diverse heresies superstitions idols traditions parched together of the spots of Iudaisme Paganisme Christianisme hence their whole hierarchie consists of diverse and different colours of religions sects Monks Clergiemen even from their Arch-flammins unto the Porter or Sexton yea the whole hide is spotted with heresies errours superstitions and blasphemies Secondly it is very odoriferous for by the sweet smelling enticement of dignities superfluities honour wealth and pleasure it hath so allured the Christian world as no man but would desire the voluptuous life of Clergiemen as if they were gods Furthermore it is most crafty for through subtilty and under a shew of piety by feined wonders lying signes superstitious impostures or seeming pious deceits he hath gotten the dominion and riches of the world It is also most swift for after that the Christian world was once perswaded that Rome was the seat of Peter the Prince of Apostles the Pope Christs Vicar and Apostolicall heire of Peter and universall Bishop c. it cannot be spoken with what swiftnesse this Apostolicall sea not onely subjected unto it all the Bishops and Churches of the west but also Emperours themselves Kings Princes Common-wealths and communities were brought under that yoke To be short it is most hurtfull to the eyes of men to their purses I say estates and soules which hitherto Rome hath with no lesse perill ravished devoured and destroyed then if a Leopard had fixt his nayles into the eyes of a man And his feet as the feet of a Beare the Beares feet denotes the stability of his kingdom for the feet of a Beare are flat large and having sharp nayles which he fixeth in the ground and therefore goes and stands the firmer so Antichrists kingdome hath large feet insomuch as it cannot easily be shaken The feet are Grants of Emperours the Canons of Councils and Decrees of Popes against which whosoever doth but mutter he is presently crushed with the Beares feet witnesse the Histories of the Ottoes Henries and Fredericks Emperours who if at any time they assayed to bridle the insolencie of the Beast were soon smitten with the Capitoline thunder and deposed from the Empire Not to speak of others of lower rank thus then the Beast stood with the feet of a Beare And his mouth as the mouth of a Lion A Lyon is a generous creature but the Beast hath nothing of a Lion save the mouth being terrible and roaring and of a horrible devouring nature and what I pray you is more outragious then the Papacie For Quic quid non possidet armis religione tenet What he by armes cannot get Doth by religion hold fast it What is more terrible then the Pope whose footsteps are adored by Kings and Emperours What is more devouring then Rome into whose Courts there are brought great summes of money for all flagitious facts and vile wickednesse committed wheresoever where no Priesthood is given to any but the first revenues must
Earthquake Chap. 6.14 the mountaines and Islands too are said to be removed out of their places in an allegoricall sense but not to have fled and vanished away as in this place Now after what manner Antichrist removeth the Mountaines and Islands both civilly and ecclesiastically we have there declared 21. And there fell great haile of a talent waight The fourth kind of signes are on men haile of a talent weight falling on the heads of the ungodly In men It is an allusion unto the seventh plague of Egypt where haile mingled with fire very grievous such as there was none like it in all the land of Egypt since it became a Nation Ex. 9 24. smote all that was in the field both man and beast and broke every herbe and tree of the field We read also of another grieyous kind of haile when great stones from Heaven fell on the Canaanites and slew more of them then did the sword of the Israelites Ioshua 10.11 But the foresaid was nothing in respect of this which shall be of a talent waight that is he will cast downe haile like to huge Bullets of an hundred pound such as a strong man is hardly able to move much lesse escape without being hurt or killed if they fall on his head Thus I rather take the talent for our hundred pound weight then for the money talent of 60. or 80. Minas as Luther hath rendred it the Greekes indeed call any thing that is great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talentary This haile fell on men yet not on all men but onely upon blasphemers as the effect sheweth for their punishments are here alone described whereas the godly shall be as free from this haile as were the Israelites of old so that it notes the dreadfull destruction of the ungodly which shall be as terrible as if haile of an hundred pound weight fell on them and crushed them to pieces And who knows but that this very thing shall be litterally accomplished for touching the signes of the last day nothing must be thought incredible And men blasphemed God A horrible effect of the plague The wicked being crushed by the haile after the example of the Aegyptians and Canarnites will cry as before to the Mountains fall us and to the hills cover us c. wishing that they might perish and bee consumed by the same but they shall onely be smitten therewith their plague not being ended in one day but shall bee tormented for ever and ever as we heard before in Chap. 14.11 Therefore being turned into furious rage they shall blaspheme and accuse the LORD as it were of cruelty as having lost all hope of being ever freed from the torment of the haile Therefore hee saith They blasphemed God because of the plague of the haile for the plague thereof was very great The which is a briefe description of the eternall torments of the Reprobates who will never repent of their wickednesse Because of these blasphemies Brightman supposeth that the end is not here spoken of for then saith he the wicked shall themselves subscribe to the sentence of the Law and say Amen unto the same But wee are to minde that howsoever they shall inwardly indeed subscribe as being convinced in their consciences that they suffer justly yet outwardly with their tongues they will never cease to poure out blasphemies against Gods administrations for if they feared not to breake forth this way against him while they lay under temporall plagues what wonder is it then if they doe the like or more when they shall bee tormented with the last plugue of the haile that is in hell for ever Thus we see that the fife Vision endeth with the end of the world The PREFACE to the Sixt VISION Touching the Iudgement of the great Whore contained in CHAP. XVII XVIII XIX THe sixt Vision comprehended in Chap 17.18.19 is a supply and gives light to the foregoing Visions especially to the third fourth and fift as far as concernes the two latter Acts which treated of Antichrist of these I say it is as it were a plaine Commentary so that wee may no longer doubt but Rome is certainly the seat of Antichrist and that the Pope of Rome is the very Antichrist figured out and revealed in this prophesie In the third and fourth Vision Iohn saw a monstruous beast rising out of the bottomlesse pit and the Sea Chap 11 7 Chap 13 1 having seven heads and ten hornes which killed the two witnesses made war with the Saints c. now there it was somewhat obscure what should be signified by this monster But here the whole mystery of the beast is explained viz. who he is who his heads are his horns In the fourth Vision also he saw a woman ready to be delivered Chap 12 8 9 10.11 12 16 whom the Dragon immediately persecuted and caused to flie into the wildernesse out of the sight of men here now he rehearseth how in stead of the woman formerly hanished he saw another viz. a whorish woman clothed in scarlet and sitting on a beast and that this woman is the great citie on seven hills the Queen of cities and Empresse of the world that is Rome In the said Visions chap 11 7 chap 14 8 he made mention of the great city Babylon whose destruction was proclaimed by the second Angell here he prophetically fores heweth that that great Babylon is Rome and that it shall at last be burnt with fire even by the hornes themselves of the beast that is by such Kings who before gave their authority unto her In the fift Vision he saw the great citie divided into three parts chap 16 19 cap 18 29 and overthrown by a great earthquake Here by a propheticall demonstration he more plainly describeth the fatall ruine thereof In the foresaid Vision the sixt viall being poured out he saw the kings of the earth and of the whole world gathered together by three unclean spirits chap 16 14 chap 19.11 to war against God Almighty in defence of the Beasts kingdom Here excellently he describeth the batell it self and the dreadfull issue thereof the victory of Christ and the casting of the beast and all his confederates into the Lake of fire By all which it is manifest in the first place that this vision as I said doth give a most clear light to the things before yea to the whole Revelation Secondly that the scope and use indeed of this vision in generall is to terrifie the adversaries that they might not be lifted up The use of this Vision because of their prosperity and presume against the church in hope allwayes to escape unpunished as also to comfort the godly least being offended with the present outward lustre and power of Antichrist and overcome by their manifold calamities they should faint under the same but in hope of a happy issue persevere constantly under the crosse fighting the good fight of Faith against the heast
in stead thereof is the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou sawest to wit not now onely but twice before also Besides the rule of articles on which the adversary grounds his deniall is altogither sandy and weake as not beeing strictly observed neither by humane or divine Writers especially in this prophesie as many examples might bee alledged for it both wayes as Chap. 13.11 14.1 where the Lambe and Dragon which had bin before spoken of are in the Greek written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without articles in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And on the contrary the whore not spoken of before with a double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before we noted ver 1. Therefore the Iesuites exception is childish But that this and the former is all one beast appeareth See the Preface first by the same ascending out of the bottomlesse pit secondly the heads and hornes of both are the same Thirdly by their blasphemies wherewith they are both full Fourthly their worship is the same Fiftly both have all one kind of worshippers to wit the reprobate inhabiters of the earth not written in the booke of life Lastly Ribera himself confesseth that the beast in C. 19.20 and 20.10 which shal be cast into the lake of fire with the false prophet is Antichrist and not the devill because there the devil is expresly distinguished from the beast Now nothing can be more clear then this viz. that that beast and this is one and therefore there is no shew at all to imagine that this beast should be the devill Notwithstanding if Ribera will needs have it to be so understood what will be gaine by it namely this that Rome and the Pope shall ride on the devils back for who is this horseman that sits on the devill but Antichrist And what also the womans riding on the beast is I have shewed in the Preface Now let us see the colour and blasphemous names of the beast the habit also of the woman her forehead and belly Sitting upon a scarlet coloured beast He describes the forme of the beast that caried the woman to the end his nature might bee the more easily and better knowne First he is scarlet coloured or rose-coloured because as Plinie saith its like to the cleare and precious red coloured rose most pleasant to the eyes For coccum or coccâ—â— the word here used is a grain to die withall growing of a red hearb serving to die purple or scarlet of which colour were the armour-coates of Kings This Kingly colour therefore of the beast denotes his royall magnificence as also his deepe hypocrisie for Antichrist makes a very faire shew to the world blinding the eyes of men and deceiving their mindes with Vizards and Impostures It may also signifie his bloody disposition for scarlet is of the colour of blood now in verse 〈◊〉 Iohn sees the woman drunk with the blood of the Saints And it is well knowne that the Romish Court for some ages hath used this colour that so it might set forth the proper Livery of the Romish Court whose purpled fathers in whom resides the power to create Popes are clothed in scarlet Secondly the beast is full of blasphemous names Which may be understood either because in stead of trappings or barbes which horses have he weares the names of blasphemies on his head or because he vomits them out with full mouth Both which agree to the former description Chap. 13. ver 1. 5. where the beast bad names of blasphemies on his head and afterward opened his mouth blaspheming God his tabernacle and the inhabitants of Heaven at which thing a godly minde cannot but tremble very much This shall bee the Theologie of the Beast such his kingdome full with names of blasphemy The Names are either persons as before Chap. 3.4 Or blasphemous doctrines For the beast as we have formerly shewed shall be wholly defiled with blasphemies insomuch as not a haire shall appeare without it Now what these blasphemies are it hath been opened in Chap. 13. I. He blasphemeth God in boasting himselfe with his Tripple-crowne to be Lord of Heaven Earth and Hell II. The Tabernacle of God in transforming the Spouse of Christ into a loathsome and filthy Strumpet the Temple of the Lord into an impure Brothelhouse III. The Inhabiters of Heaven in making them whether willing or not willing to be their gods and faviours and for more sake gives divine honour unto them Thirdly the Beast like to the monster Hydra hath seven heads and ten hornes fully resembling the beast before mentioned save onely that the hornes here have no Diadems the which thing was not indeed needfull to bee added because afterward in verse 12. the hornes are said to bee the kings on whom he set the Crownes Touching the forme of the rest of his body as his belly mouth and feet it is not here expressed because we had it in Chap. 13. notwithstanding if we consider his chiefe parts wherein lies his whole power the rest of his body may be easily knowne as a Lion by his Claw Thus much of the beast 4. And shee was arrayed in purple Now followes the description of the woman first by her glorious luxurious and whorish attire as if shee were another Cleopatra or Rhodopa Purple and Scarlet is Queenes clothing such as afterward the woman boasteth herselfe for to be being according to the Proverb like lips like lettice The colour of the Beast and the woman agrees viz. The colour of the beast woman is the same being royall hypocriticall and tyrannicall arguing the proud wicked and cruell minde of both The rest of her attire bewrayes her whorish luxuriousnesse viz. Gold Pearles and most precious Stones with which her haire head eares necke and fingers are made glorious and transplendent in the eyes of the world This is the Persian religion and Sybaritican luxury of Popes The whorish luxuriousnesse of the Popes and the whole Romish whorish worshippe which is to be seene in the Palaces Steeples Corners of streets high Arches Images Baths Temples Roofes Crosses Altars Idols Robes Mitres and other Babylonish Monuments all of them glistering with gold purple scarlet and precious stones whereby the whore bewitchingly allures the inhabitants of the earth like as Daniel foretold that Antichrist should adore his god of Forces with gold silver pretious and desireable stones Now howbeit the blind world is delighted with these fancies lib 2 offic c 28 yet the worship of God doth not stand in need of these toyes for as Ambrose saith The sacraments want not gold neither are such things which are not bought with gold pleasing to gold If thou aske whence hath the woman all these great treasures I answer by her fornication with Kings Merchants and Mariners the riches of the whole world have flowed to Rome as into an unsatiable gulfe as wee shall see in the following Chapter The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
at Euphrates 187. the four Angels at the four corners of the earth who they be 136. 137. The Four Acts of the second vision 84. The Fourty two moneths designe the time of Antichristian persecution 216. diverse opinions about them 217. 218. 219. 220. The Foure yeeres reigne of Antichrist refuted 231. Franciscus Petrarcha against the Romish Sea 235. 319. 320. The Full assurance of faith and perseverance proved against Popish Sophisters 46. 47. 71. 269. The Full sight of God and of Christ shall be at the last day 120. G. GAbriel its signification 98. Gagnaeus refuted 20. 133. Garments not defiled Metaphorically denote sincerity and purity of the body 58. The Gesture and habit of the Beast what it denotes 102. The Gesture and voice of mourners 465. Glory how ascribed to God 93. how given to him 480. Glorification of the witnesses 243. Glory and honour of the nations 571. The Godhead of Christ demonstrated and proved against Hereticks 3. 4. 5. 12. 15. 16. 26. 27. 31. 37. 40. 42. 43. 47. 50. 54. 62. 64. 65. 75. 78. 80. 88. 99. 100. 102. 103. 104. 133. 149. 369. 437. 492. 493. 542. 543. 568. 577. 581. 586. 587. 592. GOD. His names are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. His benignity the cause of forbearance 121. God and Satan do the same thing after a diverse manner and end 41. He detesteth pollutions 50. Will have Chast and holy worshippers ibid. He is holy and loveth holynesse he is true and loveth truth 64. How he reigneth and shall reigne 479. He never neglects the prayers of his servants 121. How he worketh in the hearts of men 444. He is not the authour of sin 446. 447. How he puts good and evill into the hearts of Kings ibid. and 448. His ordination is not that we should obtain life eternall by the Merits of works 250. God alone is to be worshipped 342 God hath a people in Babylon 459. God forgets not the blasphemies of the wicked 121. Godfrey of Bullen Generall of the Holy warr 190. 537. Gog and Magog who with the Papists 533. 534. Their fiction refuted ibid. They are the four Angels of Euphrates 536. Gogish warre how occasioned and when it began 537. Gold tried in the fire what it signifies 78. The Golden censer what it noteth 154. it is cast into the earth 155. The Golden girdle what it noteth 371. The Gospel preached is the sword wounding the beasts head 296. this sword accidentally takes away peace from the earth raiseth cruell persecutions 111. The Gospel is the word of the Crosse 32. Good works how great soever merit no reward because they are debts 59. They merit not life Eternall 545. Good men stand in need of often admonishings 33. Gratianus a Popish parasite 52. The Great Dragon described 260. How he differs from the Beast ibid. Why he devoured not the Man-child 264. The Great city is Rome 233. 234. The Great day of wrath is the last day 134. The Great number of sealed ones 142. the Great multitude represents the Church Triumphant 146. The Great Star falling from heaven whom it denoteth 170. Grecian Empire overthrown by the Turks 192. Green grasse trees what they signify 178 Gregorie II. bereaved the Emperor Leo of his revenewes 130. Gregorie VII an exquisite instrument of Satan 532. He was the first Antichrist ibid. He affirmed that married Priests were Nicolaitans ibid. He deposed the Emperor Henry IV. 532. 533. Gregorie the Great perceiving Antichrist to be at hand pointed as with the finger at his successor Boniface the III. 318. The Greek reading vindicated from the insultation of Gagnaeus and Ribera 12. H. HArpers how they overcame the beast 366. whither they be martyrs or professors 367. Harpes of God are by an Heâ—â—aisme put for Excellent harpes 368. Hailstones of a Talent waight 401. Happinesse of the Celestiall Citizens 135 577. To Have part in the first resurrection 526 Heads and hornes of the dragon whom they denote 260. 261. The Healing of the beasts wound 294. 296. The heaven rolled up is the Church apostating 130. Heaven departing is the closing of the scriptures in Poperie 130. Hereticks in several ages 112. 113. Hesperus and Lucifer that is the morning and the evening star is one 593. Hieroms observation of the titles of the Revelation 3. His opinion of the seats of the four and twenty Elders 89. He approues not the Iesuiticall fiction 431 Hierom refuted ibid. Hieracites heresie 334. refuted ibid. Hierusalem is not the Great Citie 236. The Holy Citie troden down by the Gentiles is the church 215. The Holy war was the occasion of the Gogish warre 537. Hoe his consequence against the Calvenists refuted 36. Homicide of the Papists 193. Hornes what they denote 100. Hornes of the Golden Altar 187. Hornes like the Lambs 307. The ten Hornes springing out of the seventh head 432. They denote Christian kingdoms 435. Hour of temptation 69. The profit and end of temptation 69. 70. How it stands with pietie and Charitie to stir up the saints to revenge 461. 462. Husse burnt at Constance 226. his prophesie of Luther ibid. Humane traditions a burden imposed by Satan 51. How much is to attributed vnto the antiquitie of traditions 524. The Hyacinth 565. its colour 189. Hypocrisie what it is 55. Hypocrites deceive not God but men ibid. Hypocrisie must be avoyded as a pest ibid. Hypocrites are mixt among the saints 71. are compared to lukewarme water 77. Many of the Clergie are Hypocriteâ— ibid. They imagine that they are just and holy ibid. are very quick-sighted in outward things 78. They put not on Christ by baptisme and the supper ibid. Hydra Lernea a strange Monster 260. I. IAsper a precious stone 87. 564. Idoles described 193. Idolatrie of the Eastern-nations 192. Of the Papists 193. who in Idolatry exceed the Egyptians 234. why Idolatry is compared to wine 350. Iehovah the sacred name of God distinguishing him from all false Gods 203. What it signifies 8. Iesuites affirme that Iohn did not evill in falling down before the Angel 484. 485. Iesuites bafling 420. They againe roll up the open book of the scripture 130. Iezabell a false prophetesse 48. Her doctrine 49. Ignatius his Epistle to the Philadelphians 62. Ilands denote peoples and nations 130 how they were moved out of their places ibid. Image of the beast 310. 311. hath life put into it by the dragon 312. Image of babylon 311. the beasts Image excels that of babylon 312. Images of Christ and the saintes are not to be set up in temple 23. Impatience and desire of revenge how it can be in the souls of the saints in heaven 120. Impotencie of all creatures 99. Imprinting of the Charactar on the right hand 312. 313. Impure spirits 394. Incompassing what it signifies 537. The Infirmities of the saints Gods clemencie passeth by 44. Incense what it is 155. The Inflicting of punishment on impostors belongs to God alone 50. The Individuall communion of the Saints with the Lamb 3â—6
A COMMENTARY UPON THE DIVINE REVELATION OF THE APOSTLE AND EVANGELIST IOHN BY DAVID PAREUS Sometimes Professour of Divinity in the Universitie of HEIDELBERG And specially some things upon the 20th Chapter are observed by the same Authour against the MILLENARIES Translated out of the Latine into English By ELIAS ARNOLD AMSTERDAM Printed by C. P. ANNO. MDCXLIV To the Christian Reader IT is an usuall saying A good thing cannot bee too common the worth and profitablenesse of this Booke is well knowne of the learned every where being and indeed deservedly esteemed one of the best and choisest Commentaries that is now extant upon the Revelation And if we consider the perillous times wherein wee are I know no worke more seasonable for our instruction and comfort touching the present Commotions and uproares in the world For here we shall find that it is necessary that such things come to passe to the end the words of this Prophesie may be fulfilled we have all need as the Apostle saith of patience now what will more perswade us to be quiet contented comforted then to looke into the Revelation of Iesus Christ where we shall find all the conflicts and combats of the Godly against the Dragon Beast and False-prophet most clearly set forth and none of our sufferings in any way or kind to be otherwise then what was fore-appointed in the unchangeable decree of God Moreover here we have set downe with the finger of God the certaine event and issue of the whole warre namely Antichrists destruction and the glorious and happy victory of the Saints A man of a weake and cowardly Spirit will cheerfully fight if he know before hand that he shall surely overcome This assurance all true Beleevers have that they shal be more then Conquerors through him that loveth them and therefore they have cause enough to stand fast hold their owne fight the good fight of faith seeing it is without question that they shall overcome in the blood of the Lambe But of this I need not here speake considering how largely and sweetly this matter is treated of in this Commentary It is not my purpose to speake any thing in the behalfe of the Translator or in the praise of his worke least that in the Proverbs Chap. 27.14 should be applied to me Wherefore what is here done I leave to the triall and judgement of all sober and godly minded Readers Onely I must needs say that it would be a singular benefit to our Nation if there were more of Pareus his workes translated into our English tongue And for ought I do perceive the Translator of this hath some purpose so to do if this which is the first doe finde a faire and friendly acceptance And I have no reason to thinke otherwise Considering how well Mr. Brightman on the Revelation is approved of Now howsoever I will not speake any thing in the least to his disparagement notwithstanding seeing Pareus was a later Writer an Interpreter one among a thousand a man of an acute and deepe judgement and one that had his thoughts and meditations on the worke 30. yeares in these and other respects the Reader may well make account to meete here with many things more for his satisfaction then hitherto he hath ever had and that he may the sooner see with his owne eyes the trueth of what I speake I shall advise him in the first place carefully to read Pareus his Preface for it will much helpe him to the better understanding of the following Commentary And thus committing the worke to the favourable acceptance of religious and judicious mindes beseeching the Father of our Lord Jesus Christ to blesse and prosper it for his glory and for the consolation and edification of all those that seek his favour and desire to feare his Holy Name I rest Thine in IESVS CHRIST J. C. THE AUTHOURS ADVERTISEMENT TOUCHING THE Publishing of this COMMFNTARY I Had thought indeed never to have set forth this Commentary upon the Revelation long since expounded in the Academie in CLXXXVIII Lectures but to have left the same unto my children for their proper use and this for divers causes especially finding that as yet I had not touched the height of the mysteries neither should easily satisfie others having in many things not satisfied my selfe In the meane while I thought it requisite with all diligence to search out the judgements of more learned Interpreters in the harder matters and not to neglect whatsoever might seem in the Commentaries of ancient and modern Interpreters to conduce for the polishing of the work as not being ignorant of the admonition of Horace Membranis intus positis delere licebit Quod non edideris nescit vox missa reverti That a man may alter or blot out his private writings which are not made publicke but the word that is out cannot be recalled Notwithstanding it happened of late I know not by what providence that at length I assented to the publishing thereof at the earnest request of friends who judged it a thing unfit that the Church no weighty reason hindering the same should any longer be deprived of this treasure be it whatsoever it be perswading themselves that by me something more would be published touching these mysteries then as yet was extant And that the things yet hid are perhaps of that nature which either God hath reserved unto his own power or are better not to be known then known by us of which kind some things are Enchir. cap. 17. according to Austin They added that now there was speciall use to vindicate this Prophesie it being publickly depraved by new feigned Oracles and false Glosses as if it did establish Romish Idolatry and Patronize Popish Tyranny from which notwithstanding it portendeth nothing but sad evils unto the Godly and most miserable calamities unto the Church the which the Revelation setteth forth by lively colours as it were the very Kingdome of Antichrist himselfe under the type of a Beast and False-Prophet All which they affirme is made appeare throughout this Commentary by which reasons being over-swayed I gave way to the publishing thereof yet so as this Sacred and last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gratefull Gift should be dedicated unto none save unto my Lord and Saviour Jesus Christ If therefore so it be that in the opening of these mysteries I may seem unto some in any place to come short these I lovingly desire to supply my defect with their greater diligence pardoning in the mean time what is not yet attain'd to being thākfull for what is found out But if there shal be any who wrest my expositions touching the beast or his head or horns or the like mysteries unto the offence and injury of any mans person to these I testifie that I have written nothing to the reproch or scandal of any man but truly and candidly expounded what our Saviour Christ reveald unto Iohn not to the injury but rather instruction and Salvation
written for the understanding of all But the my steries of the Visions although he revealed them to his servants and Prophets yet hee kept them secret from all other men namely that indeed prophane men might alwayes set light by things so obscure but the godly even by the obscurity thereof be the more stirred up to the searching out of divine mysteries The obscurity ought not to keepe us from searthing And although we can scarcely and with much difficultie come unto the understanding of all the secrets of this Booke notwithstanding the difficultie ought not to affright or to keep us from searching but rather stir up a more diligent enquiry into the same Many things in the Booke are without any shadowes of darke Types as speaking plainely of the punishments of the ungodly of the blessednesse and reward of the Saints c. in which lies no obscurity In many Types also the signification is plaine and the Analogie with the things signified not obscure as the Analogie of the seven Candlestickes with the seven Churches of the Lamb with Christ of the woman with the Church of the Dragon with Satan of the Beast and False-Prophet with Antichrist of the Locusts with the devouring Monkes of Babylon and the Great Whore with Rome of the seven heads of the Beast with the seven hils of Rome In the other more obscure Visions we have three helps by whch in some measure wee may dive into the understanding of them viz. the Propheticall Scripture Historie and experience For first after we have compared the Types of the Revelation with the Visions and Phrases of the ancient Prophets Remedies of the darknes in speciall with Ezechiel Daniel and Zacharie we shall find a great likenesse in them and thence receive much light for example In Chap. 4.5 it is said there were seven Lamps of fire burning before the throne which plainly appeareth to be taken out of Zach. 4.10 where the seven Lampes are said to be the seven eyes of Iehovah running too and fro through the whole Earth By which undoubtedly is signified the ubiquitie of Gods power and providence Out of the same Chapter is taken that in Chap. 11.4 two witnesses are said to be two Olive trees and two Candlesticks standing before the face of the Lord of the Earth Examples of which kinde we shall observe many more in the course of our Interpretation If from Johns time we diligently run over the History of the Empire and Romane Church and precisely compare the principall events with the Types of the Revelation certainly we shall see much light to come unto these Visions The Romane and Ecclesiasticall Historie testifies that diverse storms of persecutions were raised against the Christians by Romane Tyrants Eusebius recordeth out of EGESIPPUS Lib. 3. hist cap. 32. that the Church did not long after the Apostles time remain an undefiled Virgine but by little and little through the ambition and contention of Priests declined from Apostolicall sincerity But after CONSTANTINES time In vita Malchi saith JEROM shee became greater indeed in wealth but lesse in vertues After-Histories also testifie that the Romane Bishops by pride and subtiltie namely under a pretence of the primacy left by the Apostle Peter as also of Christs Vicar-ship bequeathed unto them they through the connivency or neglect of the Emperours not onely usurped power over the City of Rome but also took into their owne hands the very spoile of the Empire and at last established this Sacred Empire of the West the direct or indirect power whereof should wholly be in the Popes Holinesse All which things do not obscurely teach us what is meant by the opening of the Seales The arrogance and subtilty of Romish Bishops by the stars falling from heaven to the earth by the Beast speaking great and blasphemous things what is intended by the Beast False-Prophet and Image of the Beast what lastly by the whorish woman sitting on the Beast and ruling over the Kings of the Earth in the great Citie upon seven Mountaines Lastly if we rightly consider the experience of the present times two nuts are not more alike then is the Beast and Purpled Whore to the Papacy then the Locusts unto the Popish Clergy then the impure Frogs proceeding out of the mouth of the Dragon Beast and False-Prophet unto the Popes Messengers being hooded like to Frogs viz the Iesuites cracking miracles and running too and fro by Sea and Land unto the Kings of the Earth Rev. 16 13 14 to gather them unto the Battell of that great Day of God Almighty These things I say will in some measure bee remedies against the darkenesse of the Booke Vnto which in the last place wee must adde diligent meditation and ardent prayer that the Spirit of God who revealed these mysteries to Iohn do enlighten the eyes of our mindes with heavenly knowledge to finde out the wisedome of this Booke For blessed is hee that readeth Rev. 1.3 22.7.14 and blessed are they that heare the words of this Prophesie and keepe them that is which diligently meditate and labour exactly to weigh these oracles in an equall ballance with the events past present and to come CHAPTFR IV. Touching Ancient and Moderne Interpreters of the Revelation and of the manner of Interpreting observed by them I Have spoken of the Authour and Canonicall Authority and obscurity of the Revelation and shewed that in these things is nothing to hinder us from the interpretation thereof The objection about the Interpreters is of no weight I confesse that not a few Divines of great account as Luther Melanchthon Bucer Martyr Calvin Beza and others have abstained from the Interpretation of the Revelation But this neither doth lessen the authority of the Booke neither doth it prejudice other Interpreters for who knowes whither the darkenesse of the Book or their other waighty labours or want of time did occasion the same certaine it is they no way questioned the authority of the Booke In the meane while in all Ages there have beene excellent Teachers of the Church who have laboured to illustrate the secrets of this Booke by their Commentaries The Ancientest that have written upon the Revelation are Iustine Martyr In vita Iohannu and Irenaeus Bishop of Lyons and Melito of Sardis as Ierome and Eusebius record But their Commentaries have not been preserved untill our times Eus lib. 5. hist. ca. 25. save onely that some few fragments of this nature touching the ten hornes of the Beast the two horned Beast of the image Character Number and Name of the Beast arising out of the Sea are found in IRENAEUS Lib. 5. Cap. 21.23.25 Among Augustins workes wee finde a few Homilies upon the Revelation which notwithstanding are ascribed to Ticonius by Bede who himselfe also hath commented some things upon the Apocalyps But Austine in that divine Commentary de Civitate Dei endeavours to search not a few mysteries of this Booke touching
adjunct of the magnitude It was a great signe 2. From the place It was in heaven 3. From the form It was a woman who is described by three external adjuncts She was clothed with the Sun she had the Moon under her feet and a crown of stars on her head ver 1. Three internall also she was with childe travailed in birth and for paine cryed to be delivered vers 2. The latter signe is described 1. from the place it was seen in heaven 2. From the form it was a Dragon 3. From the quantitie it was great 4. From the colour red 5. From the monstrous shape having seven heads ten horns seven crownes v. 3. 6. From a double cruelty with his taile he cast the third part of the stars from heaven to the earth stood to devour the Womans childe v. 4. In the second part is set forth 1 the womans fruite or child by a threefold description 1. His sexe a man child 2. His office a ruler of the nations 3. The event he was caught up to the throne of God ver 5. The Womans flight sustentation and abode in the desert the which is inserted by an anticipation ver 6. For the woman did not flie presently but after the Dragon was cast out of heaven and she received wings v. 14. The war that was the place wherof is noted to be in heaven the Combatants Michael the Dragon with their Angels on both sides v. 7. And the catastrophe or successe of the battel Michaels victory the Dragons overthrow with a threefold description of the said Dragon he is that old serpent the calumniator seducer of the whole world v. 8.9 And the effect a song of prayses of some in heaven not named in which they celebrate three benefits of this victorie viz. that the kingdom of God and Christ is vindicated that the Church militant is freed from the accusation of the conquered Dragon v. 10. and that the Church also herselfe was a conquerour of the Dragon shewing three causes therof one principal meritious viz. the blood of the Lamb two ministeriall the word of their testimonie and constancy in the faith v. 11. 2. They gratulate the heavens them that dwell in them for this victory v. 12. They denounce woe to the inhabiters of the earth and sea for three causes one efficient because the devil was come down unto them two moving causes because he was full of wrath having but a little time Ibid. A new attempt of the Dragon against the woman by persecution v. 13. The Womans flight And 1. her help to it two wings of an Eagle were given her 2. The forme she flue out of the sight of the Dragon 3. The place into the wildernes 4. The end there to be nourished 5. The time for a time times and half a time v. 14. Another attempt of the serpent against the woman He vomiteth out waters to drown her v. 15. The womans preservation not beeing hurt therby through the earth swallowing up the waters ver 16. The Dragons wrath and war against the rest of the womans seed the which seed is noted by two epithites by their obedience to the Law faith in the Gospel v. 17. And thus the history is ended by noting the place in which Iohn then stood v. 18. The first part of the Chapter Two signes in heaven of the woman in travell the Dragon watching to devour her child 1. And there appeared a great wonder in heaven a woman clothed with the Sun and the Moone under her feet and upon her head a crowne of twelve starres 2. And she being with child cryed travailing in birth pained to be delivered 3. And there appeared another wonder in heaven and behold a great red dragon having seven heads ten hornes and seven crownes upon his head 4. And his tayle drew the third part of the starres of heaven and did cast them to the earth and the dragon stood before the woman which was ready to be delivered for to devoure her childe assoone as it was borne THE COMMENTARIE ANd there was seen This Vision goes up higher with the condition of the new Church then hitherto hath bin don in the other viz. from the very birth of Christ at which time the Church of the Gospel began to be born For it is apparent that here is represented the first birth infancy youthful condition of the new Church both how it was born educated accepted in the world Therfore howsoever in this prophesie are represented unto Iohn not things that were already past but to come neverthelesse the nienty six yeeres which were from the birth of Christ until the time of this revelation that is from the 42 yeer of Augustus unto the 14 yeer of Domitian are also included in this vision and hence we see that it is more full and perfect then the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen to mee or by mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe or wonder An image represented either to the eyes or understanding It is more probable it was a mental vision because of the circumstances which could not well al of them have been corporally acted Great In signification that is shadowing out great and wonderfull things For what can be more wonderful then that a cruel dragon should stand ready to devoure the child of a weak woman in travaile and yet not prevaile In heaven Here I seek no mysterie because these mental apparitions were exhibited to Iohn in heaven A woman clothed with the sun Ribera here moves two great and difficult questions Riberas two questions weighed as he cals them One what woman this was whither the Church or the alwayes blessed virgin Marie because some things agree to Marie as that it is a woman clothed with the sun that she brought forth a man child ruling the nations with a rod of iron c. Some things agree not that she cryed for pain in travaile that she fled into the desert c. Again it seems not to agree to the Church to bring forth a man child ruling the nations with a rod of iron because the Church did not beget Christ but is begotten of him through his word that also the dragon is said leaving the woman to fight with her seed c. At length he concludes out of Methodius with Cesariensis that not the virgin Marie but the Church is the woman here spoken of The other question as he saith is more difficult Whither this be spoken concerning the Church in her first state that is before Christ comming or at his first comming or of that state which she shal be in in the last age of the world Now rejecting the former opinion he supposeth that all is to be referred unto the last time of the Church and the four yeeres reigne of his Antichrist and his reason is because the womans flight and her abode in the wildernes 1260 dayes as also the fight of Michael
destroy the womans seed Who are the heads of the Dragon for whose cause almost as soon as he was borne hee wickedlie caused all the infants of Bethlehem to be murthered Next was Herod Antipas his son the murtherer of John The third Herod Agrippa who killed James and persecuted Peter After these the Romane tyrants persecuting Christians are to be numbred among the seven heads as Nero Domitian Trajan Hadrian Antoninus Verus Commodus Severus Decius Diocletian and other most cruell Serpents who wholy imbrued themselves in the blood of the saintes most miserable afflicted the Church until Constantines time Of the Dragons hornes Pilate the Romane Governour was chiefe Who are the Dragons hornes who with the Scribes and Pharisees crucified the Lord of life also his successours as Felix Lysias Festus with all such as afterwards were assistants unto the Romane heads in persecuting the saintes Thus of necessitie these things must bee interpreted onlesse we would grope in darkenesse for they altogether belong to demonstrate the calamities of the primitive Church 4. And his taile drew the third part of the stars Hitherto we have spoken of the Dragons form now followes what he did viz. his twofould crueltie is here noted the first against the Stars the second against the woman He drew the third part of the stars c. This Andreas but little to the purpose interprets of Lucifer drawing with him verie many Angels into destruction It is a Metaphoricall allusion unto that in Dan. 8.10 touching Epiphanes The stars cast down to the earth who in the type of Antichrist cast down the stars to the ground and stamped upon them The Stars in Chap. 1.10 signifie the teachers of Churches Their casting down from heaven to the earth signifies their falling away from the faith and heavenlie function unto humane traditions and the cares of this life as before we heard on Chap. 6.13 8.10 9.1 This the Dragon did by his taile The fail of the Dragon signifying as some thinke his fraudulent subtiltie for as dogs with their tailes faune upon their masters so Satan drew by flaterie and lying promises many teachers from seeking after heavenlie things and dasht them against the rocks of wordly honour Now this indeed he hath don and yet dayly doth to the destruction of many not withstanding this is not al for the Dragon begane his battel by open violence I therefore rather interpret the Dragons taile in which his chiefest strength consists of the crueltie and long continued persecutions by which many professours of the name of Christ who ought like stars to shine before others partlie through torments and partlie through feare have fallen from the faith and worshipped devils This happened under the cruel stormes of former persecutions as histories testifie principally under Domitian Diocletian Decius For Diocletian to alledge the words of Eusebius concerning his time onely by a tyrannicall edict commanded the meeting houses of Christians to be laid even with the ground then to burne the holy Scriptures Lib. 8. hist c. 3. that the leaders of Christians should be apprehended fettered and by torments constrained to sacrifice unto Idols Then many indeed beeing constant suffered Martyrdom but an infinite number of others saith he beeing overcom by fear soon after the first brunt gave over wholy the combat But what way soever we take it it is an anticipation that is the thinges are before related which the Dragon did afterward Primasius saith that the taile are the false prophets through whom the enemie fulfils his wickednes As in Isay 9.15 The prophet that teacheth lies is the taile namelie because of their smooth and flattering sermons Now the Dragon did both And therefore we may take both the senses making the summe to be thus The Devil both by the lies of deceivers as also by the cruelty of tyrants drew many away from the faith c. Of which seducement mention is made in vers 9. So then he casts from heaven to the earth because he seduceth from the faith unto perfidiousnes by the love of the earth some by lies others by torments Not withstanding when I compare the Visions I see that here the spirit pointes at the third fourth fift trumpet of the foregoing Vision to give us to understand that the great Star called wormwood Cha. 8.10 with the third part of the stars Ibid. v. 12. and that great Star fallen from heaven Chap. 9.1 were drawen and cast to the earth by the fall of this Dragon that is fell away from the sinceritie of the faith and Christian pietie to worldlie mindednes and Antichristianisme And the Dragon stood Another enterprise of the Dragon against the woman he stands before her to devoure her child like as an hungrie wolfe stands before the fowld 1. Pet. 5.8 to destroy the sheep that come forth Satans ravenous appetite is insatiable the which he desires to fill with our blood therfore Peter describes him under the type of a hungrie and roaring Lyon But this is generall Let us therfore applie it more nerely to the purpose First the dragon endeavoured what he could to devoure Christ in his owne person that is when Herod the first head of the Dragon beeing troubled at the hearing of Christ birth most wickedlie murthered all the children of two yeers that so he might not misse to devour the womans child Also when Pilate the first horn of the Dragon condemned and crucified the son of God Afterward he mightelie laboured to destroy him in his members when Herod Antipas beheaded the Baptist Herod Agrippa tooke away the life of James Againe when the other heades as Nero Domitian and the following tyrants by cruel edicts punishments rackings and persecutions throughout the whole empire indeavoured by all meanes to swallow up what ever the Church brought forth that so they might destroy all Christians and utterly blot out the faith of Christ Neither is Brightmans note to be disapproved viz. that the Dragon by tyrants did diligentlie watch that there might not be born any defender of the Christian religion And if any Emperour or Governour seemed but to favour Christians he was soon devoured by the Serpent The enterprise we have heard now let see the event The Second part of the Chapter The historie and event of both signes 5. And shee brought foorth a man childe who was to rule all the nations with a rod of iron and her childe was caught up unto God and to his throne 6. And the woman fled into the wildernes where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore dayes 7. And there was warre in heaven Michael and his Angels fought against the dragon and the dragon fought and his Angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devill and Satan which deceiveth the whole world
seeing Christ alone hath troaden the Wine-presse of Gods wrath and overcom the Dragon This is to be referred to the decencie of the Vision For a captain doth not use to fight without an armie And all though Christ alone hath fought the battell hand to hand as it were with Satan yet hath he also left occasion of combatting unto his Angels that so they might not stand still and onely behold their captaine fighting but couragiouslie imitate him in the same The Angels of Michael were the Apostles who next unto the captaine suffered the adversaries rage Togither with all other faithfull and elect ones standing continuallie in battel aray under Christ their leader So also the Dragon hath his Angels joyned with him the which are his heades and hornes viz. all instruments of the devill whither high or low by whom he exerciseth his violence against Christ and the Church This is the spirituall combat betwixt Christ and Satan 8. And prevailed not The event of the war is that the Dragon with his followers stood not in battell but fleeing were cast downe to the earth Great indeed and cruel is the Dragon but Michael is greater and more powerfull Satan is that strong armed man Math. 12.29 Luk. XI 21. Heb. 2.14 possessing his house in peace and vexing the Church but Christ stronger then hee beeing come takes away his palace overcomes him and divides his spoiles For by death he destroyed him that had the power of death that is the devill and delivered them who through the feare of death were all their life time subject to bondage Now as Christ sits triumphing at the right hand of God so there was no place found for Satan in heaven but hee was cast to the earth like a champion broken and overcome whom then we clearely judge to be conquered when we see him lie groveling on the ground This thrusting down of Satan out of heaven was mysticall not historical of which also Christ speakes in the Gospel I beheld satan as lightning fall from heaven And again Now is the judgement of this world now shall the prince of this world be cast out Ioh. 12.31 For the spreading of the Gospell through the world was Satans overthrow the destruction of his kingdom So Christ beeing neere his death saith The Prince of this world is Judged That is beeing shortlie to be Judged he saith he is Iudged like as a dying man is said to be dead or the like For in his death he threw down Satan by merit In his resurrection and ascention by efficacie viz sending down the holy Ghost from heaven throw whose grace Satan is thrust forth out of the harts of the faithfull Andreas also gives a touch of the mysticall sense of this war and victorie of Michael applying the casting down of the Dragon here Andreas opinion Vnto the second fall of Satan by which he was overcome and thrown down through the crosse of Christ Namelie when the Prince of this world was judged and thrust from that tyrannie which he before exercised 9. That old Serpent Now that we might not imagine this to be a naturall Dragon he sets him forth by his proper names or surnames whence we may know both his naturall disposition and who he is He calls him that old Serpent as afterward in Chap. 20 vers 2.10 To wit 1. The old serpent who of old by infusing into our first parents the venome of pride was the cause of their and our fall and ruin This Dragon therfore is the same who in Gen. 3. Is that subtil serpent and may be called that old deceiver De exhort mart in proem He is therfore that proper adversary the Devill saith Cyprian and the old enemie with whom we wage war who almost for the space of six thousand yeeres hath fought against mankind And therefore through length of time hath fullie learned all kindes of temptations and how to lie in wait for to destroy the soule If he find a soldiour of Christ unprepared unskilful carelesse and not vigilant with his whole hart he circumvents him before he knowes it he beguiles him unawares and deceiveth him as beeing not skilfull But if any one keeping the commandements of the Lord and stronglie cleaving to Christ resist him he must needs be overcome because Christ whom we confesse is invincible He cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devill that is a slanderour or false accuser 2. The Devill For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a calumnie is whē a thing wel spokē is wrested unto a malicious sense and this is the proper worke of the Devill beeing the first most impious calumniatour There seem to be two causes why hee is so called First he slaunderously perverted Gods prohibition to our first parents concerning the forbidden fruit by accusing God of falsehood and envie as though man should not die by eating of the forbidden fruit but become like unto God Secondly because he ceaseth not to cry out against Christ who died was raised up for our sakes denying his satisfaction scoffing at our redemption and not ceasing to accuse the saintes before the judgment of God as guiltie of death for their sinnes He cals him also Satan that is adversarie 3. Satan for the Hebrue Satan signifies to resist Because from the beginning he was a rebell to God and Christ and yet ceaseth not to oppugne the childeren of God who are Christs members Lastlie he calleth him the seducer of the whole earth 4. Seducer or a most vile impostor through long and continued wickednesse For at the beginning with his lies he seduced our Mother Eve through his impostures he caused the old world to be drowned by the flood and soon after again he drew aside the sonnes of men from the true worship of God unro idolatrie and alwayes hath bin the first inventer and deviser of heresies and deceits by most wicked instruments Brightman as I said expounds it historicallie making Michael with his Angels to be Constantine with his legions The Dragon with his Angels Maxentius Maximinus and Licinius by whose tyrannie Satan did vomit out his last hatred against Christians against whom Constantine warred Maxentius flieing over a certaine bridge was drowned in tyber Maximinus perished in miserable exile And Licinius at last was also put to death So the Dragon was then cast down from heaven to the earth these tyrants beeing driven out of the borders of the Church Now whither this be the meaning of the type I dare not affirme seeing the proper and expresse description of the Dragon seems verie much to condradict the same as here so also afterward Chap. 20.2 Where the same apprehending of Satan is figured out in another type and to another end 10. And I heard a great voyce The warre and victorie of Michael and the overthrow of the Dragon have bin spoken of Now followeth the Song of the Church triumphant in which two fruites of the victorie are
because many subscribe unto it Whosoever therefore the authours be their reasons are to be examined First The third opinion expounded and proved this Beast doth very well agree with the little horne in Daniel cha 7.8 which signifies either Antichrist himself or at least is a type of him as the most learned Christian interpreters do acknowledge for what Daniel speaks of the little horne Iohn doth almost in so many words ascribe unto this Beast that he hath a mouth speaking great things and blasphemies that he makes warre with the Saints and overcomes them and that for the space of fourty two moneths or for a time times and halfe a time c. Secondly this Beast rising out of the Sea and that in chap. 11 ascending out of the bottomlesse pit are undoubtedly one because the figure and time of wrath and warre doth agree and that it is one not onely Arethas and Andreas but also Anonymus Ribera and Gagneus do acknowledge viz. that Antichrist Furthermore this sevenheaded Beast and the Beast on which the woman sits chap. 17. is one and the same altogether as the description shews and shall more plainly appeare afterward Now the Beast there v. 11. without all doubt though in a great mystery denotes Antichrist with his kingdom and seat and therefore the Beast here is to be understood of him also Lastly the attributes of this Beast agree to none more evidently thē to Antichrist First in this that the whole earth with admiration followed the Beast the which thing is most true for the whole Christian world readily indeed honoureth Antichrist as sitting in the temple of God boasting himselfe that he is God and holinesse it self Now the Romanes heretofore did hardly with great force of armes subject the world under their power And as for the Mahumetanes hitherto they have enlarged their Empire onely by slaughters and effusion of much blood Moreover it accords in this that on his heads he had a name of blasphemy and with his mouth he speaketh great and blaspemous things Now howbeit it is true the Romish and Turkish Empire ever hath been and still is very blasphemous yet the Romanes were and the Turks still are blasphemers without the Church and ignorant of God and Christ as the Apostle speaketh of himselfe what he did when he was a Pharisee But Antichrist sitting in the Church of God under the name of Christ grievously blasphemeth the same and will be accounted by his followers a god yea most proudly lifts himselfe up above all that is called god It is true the Emperours Nero and Domitian were sometime so athistically mad as that they would be divinely worshipped But that was nothing in comparison of Antichrists arrogancy whose footsteps are adored by Kings and Emperours Againe in this likewise the agreement stands that he makes warre with the Saints the which thing I grant that the Romanes and Turks have also done But Antichrists warre with the Saints by the confession of all men shall be far more cursed and cruell for it shall not be a civill warre onely as in killing the body and confiscating the estates of men but a spirituall likewise selling tormenting and killing of soules Lastly it agrees that he hath power over every nation kindred and tongues it is true the Romanes did very farre enlarge the bounds of their Empire that so they might be the Lords of the world The Mahumetanes also Lord it far and neare yet without the limits of the Church But Antichrist sitting in the temple of God so far forth as the temple of God or Christian Church did visibly appeare should under the pretence of religion usurpe the Empire as Monarch and Head of all All which things considered I suppose that the third opinion touching the Beast-Antichrist is sufficiently confirmed Notwithstanding if these things are not fully satisfactory to any such then I onely desire that they will rest in the reasons laid down untill they heare Iohn himselfe in Chap. 17. give the interpretation of this mysterie For from that fountain the sence of this place is to be drawn howsoever those interpreters seem to me inconsiderate who apply all the mysteries of that place to this here for they ought to observe that the spirit doth purposely and in great wisdom produce this monstre in foure distinct visions viz. the third fourth fift and sixt acting or suffering diverse and different things that the former things may the more clearly be known by the latter And hitherto indeed such of the Papists agree with our interpreters Who Antichrist should be questioned betwixt us and the Papists The Papists description of Antichrist who acknowledge Antichrist to be noted by this Beast whither wholly considered or in one of his heads But we disagree in judgement about the question who is that Antichrist figured out by this Beast The Papists that the Pope might not be suspected to be he feign such an Antichrist as we have more then once before spoken of to wit a certaine Jew begot by an evill spirit and to be borne of a Iewish woman near the end of the world whom the Iews shall acknowledge for their Messias and who as they say in the space of three years and six moneths shall subdue all the kingdoms of the world yea the Romane Empire also but yet not take up the title of a Romane Emperor seduce the whole earth rebuild the temple of Ierusalem sit and reign there he shall restore Rome which ten Kings having thrust out the Pope had burnt with fire there he shall reign and literally fulfill all things which here are recorded of both Beasts Touching the vanity of which fabulous opinion which al may see was forged for the destruction of the Christian world we have spoken enough before on Chap. 9. and 11. Our Divines on the contrary affirme Antichrist described by the Protestants that no man is more evidently represented by this most monstrous Beast then the Papall Empire or Pope of Rome of whom Alphonsus Mantuanus thus writeth Iohn saith he being to describe Antichrists ravenous extortion venemous rage against the godly types him out under the monstrous image of a horrible Beast which neither could be termed a Lyon or a Beare or any such like creature but one in whom was conteined the fiercenesse of all wilde beasts By this Beast therefore Antichrist is undoubtedly to be understood whensoever then Antichrist is mentioned we need not seek him in Babilon but in the head of the fourth Monarchie to wit at Rome c. Furthermore I see not who he should be save the Pope whose kingdom and tyranny if we compare with the things spoken in Daniel of the little horn it will abundantly appeare that it is be who fully acts all the parts of Antichrist c. This opinion seems indeed to Alcasar to be foolish and vain Alcasars reasons answered but not so unto us in the least but rather he himself is ridiculous in deceiving
of Antichrist purposely abstains from naming him yet sets him forth in such lively colours that whosoever looks but on the Romish Prelacie may plainly see who and what manner of person he is And I saw a beast rising out of the sea We have heard who this beast is It followeth now touching his rising he ascends out of the sea Before in Chap. 11.7 and afterward Chap. 17.8 he ascends out of the bottomlesse pit the sense is all one for the sea also in Scripture is called abyssus because of its deepnesse See Chap. 9.1 The preposition OF may as well note the place as the beginning whence the beast derived his originall and received his power Vnderstanding it originally of the place The sea out of which the beast ariseth by the sea then is meant the infernall bottomlesse pit or the throne and kingdome of Satan Whence also the Locusts came forth Chap. 9.13 for Antichrist is the Angel of the bottomlesse pit whose comming is after the working of Satan with all deceitfulnesse of unrighteousnesse lying signes and wonders So that these places do excellently expound themselves For the Beast in this place rising out of the sea and out of the bottomlesse pit Chap. 11.8 and 17.8 is the Angel of the bottomlesse pit Chap. 9.11 Whose comming is after the power of Satan 2. Thess 2.9 and to whom here vers 2. the Dragone gave his throne and power All which things shew that Antichrist is raised up by Satan and armed with his power But if we understand it of the matter from whence he took his originall or beginning like as a living creature is begotten of seed or as trees grow from the root in this sence the sea is nothing else but that flood which the Dragon cast forth out of his mouth after the woman Chap. 12.16 that is the sinke of Heresies errours traditions superstitions and all other abominations which increasing in the Church the sincerity of faith and purity of Christian religion was corrupted and depraved the Church forced to flee into the wildernesse Christ thrust out of his possession and Antichrist set up in his stead But here some may say How the beast arose out of the sea how could Antichrist arise out of the dregs of the heresies of Arius Macedonius Nestorius Eutyches Pelagius Coelestius Julian c. Seing it is certain that those heresies were chiefly condemned by the Romane Bishops It was so indeed neverthelesse Satan through Synods condemning heresies did subtilly and secretly work the mysterie of iniquity For under pretence of rooting out heresies almost yeerly yea monethly these councils like seas flowing together continually devised new laws rites forms creeds c. insomuch as it came to be a proverb that Christians had a monthly faith Now with the new forms of faith were forged new canons of erecting purifying temples consecrating altars of seats chief places of orders garments immunities powers priviledges and rents of praelates and priests of establishing and encreasing of the clergie c. Who though they were all alike ambitious and covetous in affecting power over each other as the Romane over the Constantinopolitane he over the Alexandrine the Alexandrine againe over the Antiochian and this later over him of Ierusalem yet at length the Romane praelates under the favour of the emperours and primacie of their citie together with the pretence of the Peters chair keys and vicarship of Christ overcame all other in ambition and power In the Nicene Council the power of the bishops of Rome Can. 5. mos antiquus The limits of the Romane Church Alexandria and Antiochia was limited within certain bounds that of Rome extended no farther then the confines of Hetruria Picenum and Latium as IACOBVS GOTHOFREDVS the son of Dionysius the great a diligent searcher into antiquities hath brought to light But the Romane Praelate not contented with his jurisdiction invaded the empire over all the Christian world first by spirituall and afterward by temporall deceit allthough for a long time he wanted not his corrivals viz. the Bishops of New Rome as also those of Alexandria Lib. 7. hist Chap. 11. as may be seen in the register of Gregorie Socrates complained that in his time the Bishops of Rome and Alexandria were promoted beyond the priest-hood unto a temporall lordship and principallitie By the decree also of the III. Council of Carthage Chap. 26. it appeares Dist 99. C. primae sedis that the Romane Bishops under pretence of the first seat which they held for honours sake desired to be accounted Princes of Priests Chief and universall Priests but this title was denyed them and a decree passed that no man should so be called Yea the craft of Satan was more openlie manifested in the sixt Councill of Carthage at which Augustine was then present where first Zosimus afterward Boniface and at last Coelestinus Popes of Rome for these three succeeded each other in the Chair while this councell continued by their Legates falslie pretending a decree of the Nicene Councill contended that the Africanes ought to appeal to Rome as to the chief court of justice but their fraud beeing discovered they were frustrated and derided That also is memorable which Bright-man observes out of Bellarmin Lib. 3. de Concil cap. 19. that the Romane Popes would never be present at the Eastern Councils but by their Legates for two causes First because it seemed not convenient that the head should follow the members as if it were inconvenient that a sound head should follow an infirm body Secondlie least the Emperours beeing present and taking the Chief places they should be forced to give way thereunto By which thou mayest see that the Romane Bishops did long agoe with an inveterate ambition plot and strive for the Monarchie over Emperours and their fellow Bishops untill at length they obtained it by and after many councils where they themselves beeing Presidents by their legats did authorise thesame not regarding whether they did right or wrong The Beast therefore rose out of the sea not suddenlie nor in one day moneth or yeere but by certaine steps continuing almost three hundred yeeres viz. from Constantine unto Phocas or from Julius I. untill Boniface III. In this tract of time Antichrist was formed in the Bosome of the Church as it were in the wombe of a mother And when the woman fled into the wildernesse into which she came in the yeere 606. Then also the Beast as it were was fullie hatched and risen out of the sea The which rising happened at the opening of the sixt seal and the sounding of the fift trumpet Now he is described here not what he was in his youth or presentlie upon his first rising but as he was at length in the vigor of his ful age For no man is at the highest or worst on a sudden Thus much for the rising now followes the figure Having seven heads and ten hornes The beast is verie monstrous
sacking of Rome by the Barbarians of which see Sabellicus For who doubts but that the seventh head of the Beast was then wounded unto death when Rome being forsaken of her Emperours who retired to Bizantium in the East or to Ravenna in Italie was overwhelmed under the new government of Popes with that great tempest or irruption of the Gothes Vandals and the Hunni c. By which the whole West was most miserable afflicted and Rome well nie wholly brought to nothing For within the space of XLII yeares it was five times besieged taken and spoiled by the Barbarians insomuch as sometime for fourty dayes there was found in the City neither man nor woman Adolphus King of the Gothes also determined to alter the name thereof and instead of Rome to call it Gothia Who would not have thought that then there had been an end of the Popes seat and kingdom in Italie notwithstanding this wound was healed by little and little first by Iustinian the Emperour who sending Belisarius and afterward Narses with an armie rooted the Gothes out of Italy restored the Pope to his former place and enlarged his dignity and power For when the Constantinopolitane and he of Alexandria affected the Primacie as thinking that Rome was now wholy brought under the Emperour gave forth a new constitution saying We decree and will according to the Decrees of the holy Synods that the most holy Bishop of ancient Rome be the chiefe of all Priesis Afterward Phocas fully healed the wound attributing to Boniface III. not onely to be accounted the chief but Vniversall This interpretation of Brightman I should follow but that he doth two much anticipate the wound and the healing thereof For he makes the Beast to be wounded before he was fully manifested for he was not as yet ascended out of the sea into the Chaire of Vniversall pestilence untill Boniface III. and therefore could not be wounded and healed before his rising Leaving therefore the opinions of others I will here propound two things The Authours opinion of the wound of the Beast First there is in this stroke and healing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we observed in the womans flight namely how that is first related which hapned after For the Beast was not presenly wounded and healed so soon as he rose or was set on his throne but some while after Neither did the whole earth then begin to admire and worship the Beast upon his wounding and healing and when he blasphemed God and made war with the Saints but immediately or so soone as he received his throne and power from the Dragon which indeed evidently proves the anticipation Secondly seeing it is not expessed by whom the mortall wound was inflicted neither by whom healed we are therefore to conceive that it was inflicted and againe healed either by the Dragon as not being able as it were to indure the pride of the Beast Or else by the Lord provoked to wrath but healed again by the second Beast For the wound of the sword as it is called ver 14. signifies not a wound willingly made but inflicted by some other Now it could not be inflicted on the Beast unlesse either the Dragon did it as being more powerfull then he or the Lord. For touching all others his admirers cry out v. 4. Who is able to fight with the beast If we take it in the former sence I finde not when the head of the beast sitting on his throne The capital scisme of Popes was more grievously wounded then by that deadlie scisme of Popes wherewith the Papacie was afflicted more then fourty yeeres viz. from the yeere 1378. unto the Council of Constance when almost Antichrists kingdom was wholie ruinated by the discords of the Antipopes occasioned by the Dragon For when Clement V. a Gascon removed the Romane court to Avinion in France where it remained Eightie three yeeres Gregorie XI indeed recalled the Papal seat from thence to Rome but beeing dead the Romanes chose Vrbane VI. for their Pope whom the Italians Germanes and English followed and he sate at Rome On the contrary the French and Spaniards created Clement VII for their Antipope and he remained at Avinion who being dead the scisme was continued by new Antipopes viz. Boniface IX and Benedict XIII before called Petrus de Luna The first approved as Pope by the Italians the latter by the French Boniface IX being dead Innocent VII succeeded and after him Gregory XI against whom the said Benedict XIII sate Antipope at Avinion Chro pag. 690. This scisme as Genebrad witnesseth when two and three Popes together strove for the Popedom did mightily afflict the Popish Church for 40 years together◠of which wound also Franciscus Petrarcha Petrach Epist 19. who scarcely notwithstanding had seen the beginnings of the wicked scisme thus writeth Our two Clements saith he have in a few yeares more wasted the Church then seven of your Gregories will be able to repaire in many ages These things considered who will deny but that the Beasts head was then deadly wounded And now who inflicted the same but the Dragon by setting those Antipopes full of Diabolicall pride one against the other to the scorne as it were of the Beast and his throne But thou wilt demand how this wound was healed Divers remedies were indeed sought for by many and sundry plaisters in vaine applyed to the sore Sometimes a reconciliation was laboured after by parties on both sides betwixt Gregory XII and Benedict XIII and so far forth effected that Gregory promised to lay downe his Popedom if his Corrivall would do the like The which the other assented to and an oath passed betwixt them But when they should come to the doing of it their pride hindered the same for soon after both of them repented of their promise Qui vellet Cathedra cedere nullus erat Afterward a Council is gathered at Pise in Hetruria Anno 1410. for to heale this deadly wound but the same availed not But rather it increased the sore for as the foresaid Genebrad reports The scisme was not only not repressed but made greater for the two Antipopes being in vaine deposed a third was chosen viz. Petrus Cretensis a Franciscane named Alexander the fift Thus we see the others refusing to resigne the Council was so far from healing the wound as that on the contrary it made the Papacy before a two headed monster now to be three-headed Alexander the fift that proud hypocrite being taken away in the eight moneth of his Popedom John XXIII was placed in his room by the Italians so the Papacy remained three-headed and the wound made greater and greater At length therefore the Dragon fearing the utter overthrow of the Beast and the rather because the preaching of Iohn Husse in Bohemia now added a deadly symptome unto that old wound prepared a medicine by the Council of Constance Anno 1414. for in the third yeare it was celebrated it wickedly condemned
and holding Faith and a good conscience unto the end But the speciall use thereof is clearely and manifestly to set forth to the world Antichrist and his seat For in regard the son of perdition shall sit in the Temple of God and by a pretended divine shew and lying signes bewitch the world so as he shall be thought not to bee Antichrist but rather christs Vicar and his kingdome the Catholicke Church Therefore the spirit of God would once for all unmaske him and by his owne finger as it were shew that Rome is his seat to the end that we might not suffer our selves any longer to be deluded by impostors as if we were to seeke for Antichrist at Ierusalem Babylon or elsewhere Thirdly It is not obscure unto what times this vision belongeth The angell distinguisheth the age of the Beast by four periods of time in which he was or had bin in which he was not in which he shall ascend out of the bottomlesse pit and lastly in which he shall goe into destruction The first denotes the time in which the Beast was before Iohns time To what times this vision belong so farre as concerned the Monarchicall power although hee were not as yet the Antichrist The second denotes Iohns time and foreward along till the Emperour Phocas even so long as the Beast as yet was not that which afterward hee came to bee The third is the time from Antichrists rising under the foresaid Phocas so long as the Papacy stood in its vigor and strength untill the declining therof through Luther for then the beast was ascended out of the bottomlesse pit The fourth is from the declining untill the future destruction for from that time forward the Papacy began and still by little and little doth goe into perdition of which Bellarmine himself complaineth from that time Lib. â— de P R â—p 21 col 9â—7 c saith he that you began to make the Pope Antichrist his dominion hath bin so far from encreasing as that it hath more and more decreased The which he truly said in a propheticall way because in that yeere the Popes Legate was sent unto Paris to disturb the kingdom of France notwithstanding the first part of his Speech is not true for the Pope long before our time was reputed known to be antichrist as before we have proved Hence fourthly it appeareth that this beast is the same with that in Chap. 11.7 Chap. 13.1 yet not absolutely for so far as this here was before his rising out of the bottomlesse pit and the Sea in that respect indeed and so far forth he is not that Antichrist there but denotes the monarchicall power of the Romane Empire and so his originall extends it selfe unto the first beginnings of the Romane monarchy But againe so far as hee afterward ascended and came under the yoake of the woman hee came to bee Antichrist and so his originall doth belong unto the times of the Emperor Phocas which Wretch did no other good but onely this that he was the first that discovered Antichrist unto the world but of this more largely on ver 3. Fiftly We are also to consider seeing the beast is Antichrist what then should he meant by the woman sitting on the Beast Is shee not the Antichrist yea verily for as a rider with the Beast makes one horseman so here the woman with the beast makes one Antichrist we are therefore to remember that like as in vision fourth C. 13. Antich was figured out not by one but by a double beast in a divers respect so in this sixt Vision he is represented not under one but a twofold figure viz. of a beast and woman yea a woman having the beast under bit and bridle How Antichrist is the woman and the beast And indeed Antichrist is a whorish woman because the Church of Rome as the Angell sheweth is an adulterous church he is also a beast not at liberty as of old but under the yoak of the woman who doth not lead the beast but rides on him and constraines him as with a sharp bit to go whither she pleaseth for the Pope hath two bodies holding the bridle of the Empire And thus Boniface VIII as a filthy beast did publickly shew himself in the first Iubile at Rome appearing indeed in the first day of the solemnity in his pontificalibus and imparting his apostolicall benediction unto the people but the day following in a souldiers habit with the Emperors armes and a naked sword before him crying aloud from his throne Lib 8 saxon cap 36 Behold here are two swords The which Cranzius recording Thou seest saith he O Peter thy successour and Thou O Saviour Christ behold thy Vicar Behold to what pride the servant of thy servants come And in the margent The Pope saith he acteth a twofold peâ—â—â— in the theatre of the Jubile My Anonymus calles the beast Antichrist the wife spouse church of Antich which comes to one thing Lastly The foure Acts of the sixt vision I serve that this sixt Vision is not universal touching the whole course and time of the church as were the second third and fourth but more particular touching the history of Antichrist only yet much more clearer then all the other For it most plainely represents the rising of Antichrist from his first Parentage as it were together with his seat Kingdome vassalls successe and tragicall destruction Now however it be particular as is the fift notwithstanding it is not like that distinguished by two Acts onely but manifestly by foure In the first Act Antichrist is exhibited to the view of all men under the Image of a Whore riding on a Beast and the whole mystery thereof is opened Chapter 17. The second Act by a propheticall description represents the burning of Babylon or Rome together with the sorrow and mourning of Antichristians for the same Chap. 18. In the third Act the heavenly companies do after each other declare the just judgements of God and the mariage of the Lamb. Chap. 19. to verse 11. Lastly the fourth Act is a full manifestation of the Vision declaring the last battle of the beast and the kings of the earth in Harmageddon against Christ and the issue thereof the beast with all his assistants is throwne into the lake burning with fire and brimstone from the eleventh verse unto the end of the Chapter And thus much of the Preface CHAPTER XVII The Argument Parts and Analysis A whorish woman is shewed unto Iohn sitting on a Beast at which he wondring the mystery thereof is unfolded first who the beast is secondly who are the seven heads and ten hornes thereof And their unhappy fight against the Lambe who afterward fight more prosperously against the whore herself Lastly it is declared who the woman is The Parts of the Chapter are three I. THere is a generall Preface shewing the occasion and Argument of the whole Vision ver 1.2 II. The Vision
it selfe ver 3.4.5 III. The interpretation of the Vision in the rest of the Chapter In the first Iohn is invited by the Angell to contemplate a new Vision ver 1. The Argument thereof being the judgement or condemnation of the great whore ibid. Whose person is described generally by two adjuncts 1. Of her seat or throne upon many waters 2. Of her abominable fornication as the cause of her condemnation v. 2. with whom the kings have committed fornication c. In the second is noted 1. The place of the Vision in the wildernesse 2. The Vision it selfe A woman sitting on a beast ibid. 3. The monstrous shape of the beast ibid. 4. The attire of the whorish woman ver 4. The name on her forehead ver 5. and her cruelty ver 6. In the third is shewed a twofold occasion of the interpretation Iohns great admiration ver 6. and the readinesse of the Angell to interpret ver 7. The interpretation followeth 1. Of the Beast ver 8.9.10.11.12.13.14 2. Of the woman ver 15. unto the end The beast is unfolded first in the whole secondly according to his parts Of the whole Beast is shewed 1. The fourefold state also his authority among the inhabitants of the earth ver 8. to which is annexed an exclamation stirring up to attention ver 9. The parts of the beast are unfolded 1. The seven heads that they are so many mountainâ—s and so many kings ver 9.10.11 2. The ten hornes that they also are so many kings ver 12. 3. The conspiracy of the kings with the Beast against the Lambe ver 13. 4. The fight of the kings with the Lambe ver 14. To 〈◊〉 the woman here is shewed 1. her seat on many waters ver 15.2 her 〈◊〉 desertion and burning ver 16. The secondarie causes whereof shall be the hornes of the beast ibid. The first and chiefe the divine motion ver 17. 3. The surname of the woman the great city reigning over the kings of the earth c. that is Rome ver 18. CHAPTER XVII The first Part of the Chapter The Preface of the VISION 1 And there came one of the seven Angels which had the seven vials and talked with me saying Come hither I will shew unto â—ee the judgement of the great whore that sitteth upon many waters 2 With whom the kings of the earth have committed fornication and the inhabiters of the earth have bin made drunke with the wine of her Fornication THE COMMENTARY AND there came one of the seven Angells The occasion of the Vision is the invitation of the Angell unto a new Vision Now whether this Angell were the first of the seven by an hebraisme it matters not Brightman takes him to be the fift who poured out the Viall on the throne of the Beast But it may be as well any one of the other for every of them did poure out the last plagues on the beasts kingdom Notwithstanding it seems to be the seventh or last who with his Viall raised an earthquake whereby Babylon was destroyed for this shal be the judgement of the great whore to which Iohn is now invited to behold the same he had heard indeed by the preaching of the second Angell in Vision fift chap 14 8 the fall of Babylon and even now in the earthquake he saw the division or rent thereof chap 16.19 but the Type was something obscure here therefore in a more evident vision the tragical judgement of Babylon is manifested to him Come hither I will shew unto thee The sense is not I will reveal or expound unto thee in words but I will bring thee to the very beholding of the thing it selfe as if he should say I will no longer describe Antichrist in words but will now set him forth plainely before thy eyes Now as this was a Vision so it was a mentall transportation as appeares verse 3. The scope or drift was that Iohn should wrire these tragicall apparitions to the terrour of Babylon and comfort of the godlie The friendly manner of speaking Come hither and the whole matter teacheth us what the Apostle speaketh Heb. 1.14 that the Angells as ministring Spirits are with alacrity imployed about these things which serve for our consolation and salvation not to the end that we should worship them for thus Iohn is prohibited to do but that we might rejoyce and give thankes to God chap 19 10 22.9 who so careth for us as for our sakes to send forth the Angels as ministring spirits The judgement of the whore In one word he shews the Argument of the Vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement of the whore for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Condemnation which is not meant of a temporall spoiling and burning which the whore shall suffer by her lovers but to be cast for ever into the lake of fire and brimstone the which Christ the Iudge shall himselfe execute at the last day Of the great â—hore Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a double Article Regula articulorum non semper perpetua as if he spake of a whore before known whereas indeed there was nothing formerly mentioned of her And therefore the rule will not alwayes hold that articles are never put but before things that are knowne Vnlesse perhaps he denotes this Whore by a double article because she was knowne to the Angell as if hee should say I will shew unto thee that famous Harlot or Strumpet well knowne to all the heavenly inhabitants and what her end shall be seeing as yet thou knowest it not She is not that woman Jezabell which seduced some of the Church of Thiatyra by her fornication Chap. 2.20 For the description shews that here a far more famous whore is noted For this Strumpet sits not in Thiatyra but upon many waters and upon the beast the meaning whereof shal be opened on ver 3. ver 15. By calling her a whore and a great one that is insatiable and far exceeding other Strumpets in lust and filthinesse he teacheth us that the guilt and cause of her horrible judgement shall be her fornication and not simply fornication the punishment whereof might happily not have bin so capitall but joyned with detestable perfidiousnesse namely her loathsome adultery as when a Bride forsaking her Bridegroome or a wife her husband shamefully prostitute themselves unto strangers which sin both by humane and divine lawes is punished by death This may not be taken of corporall fornication for this harlot is afterward called a Citie and fornication could not be committed with the walles or houses thereof Therefore it is rather to be understood of spirituall fornication viz. apostacy from God perfidiousnesse and Idolatry Now wherefore the scripture doth so often compare this to Fornication I have shewed in my Commentary on Hosea Chapter 1. and Chapter 2. Betwixt Christ and the Church is a spirituall mariage Eph. 5 32 Hose 2 18 He as the Bridegrome hath espoused the Church as his
owne Bride in faithfullnesse righteousnesse and judgement and will shortly consummate the mariage at his last comming as we shall heare Chap. 19.7 in the mean while enjoyning her to remaine pure and chast unto him And thus the Apostle laboured to present the Churches of Rome Corinth c. as chast Virgins to Christ that is free from the leaven of Superstition idolatrie and humane traditions such a Church I say was at Rome in the Apostles dayes and some while after and here is represented in her apostacy by this woman the same Church as shall appear by that which followes Isa 1.21 But how is she now become a harlot Because as of old Ierusalem that holy City casting off the worship of God and polluting her selfe with traditions superstitions and idolatrie is therefore called an Harlot So the Christian Church as Egesippus witnesseth in Eusebius remained not long after the Apostles death a chast Virgin But touching the declining condition of the Church and especially that of Rome enough hath bin spoken in the foregoing Visions and more shall bee said hereafter The fornication of kings with the Romish whore 2. With whom the Kings committed fornication The cause of her judgement is more expresly signified viz. her Fornication with the Kings of the Earth for this is a noble Strumpet enticing Monarchs and Kings of the Earth to lie with her But how by perswading the kings her lovers under the Title of the Catholicke Faith to receive her Superstitions Idol-worship Decrees and Decretalls and so bewitching all of them by her faire shew of holinesse that as Samson was enslaved to Dalilah and Hercules to Omphala so these willingly serve dedicate and give themselves and their kingdomes as Tributaries to the Apostolicall Sea Christs Vicar and Peters Successour that avaricious Strumpet Now who these Kings of the Earth are we shall see in the opening of the hornes To the Kings are joyned the Inhavitants of the Earth that is Earthly men Idolaters and sworne enemies of the Gospell for with these also shee playeth the Harlot as despising no sorts of people but with an unsatiable lust doth promiscuously prostitute her selfe unto all both rich and poore bond and free Imprinting the Character of her Idolatry on them all Recogn lib. 9 and giving them power to buy and sell her spirituall wares herein imitating those women of Susia who anointing themselves as Clemens writeth with costly ointments and adorned with Ornaments and precious Stones like unto this Whore verse 4. used to goe abroad with great Pompe accompanied with hand-maids indifferently alluring whosoever would whither strangers or servants to commit follie with them This being permitted them by their owne Husbands By the wine of her Fornication hee understands the glorious Superstitions and Magnificence of the Apostolicall Sea and Vizard of the Catholicke Church The wine of fornication the which earthly men have as greedily embraced as thirsty lovers drink the wine offered them by their beloved ones Therefore they are said to be made drunke because being bewitched with a blind love of Superstitions they stand for their Idols beyond all sense and reason furiously hating and persecuting the Gospell of CHRIST If thou kill a man it s a finne with them to bee bought off with a little money Romes idolatry But if thou uncover not thy head to the Idol Image of Marie or turne thy backe upon it it s a wickednesse to bee punished by death as having committed Crimen lesae Majestatis against her Behold the mad drunkennesse of Idolaters occasioned by this wine of Fornication The second Part of the CHAPTER The Vision of the Whore upon the Beast 3 So he carried me away in the Spirit into the wildernesse And I saw a woman sit vpon a scarlet coloured Beast full of names of blasphemy having seven heads and ten hornes 4 And the woman was arrayed in purple and scarlet colour and decked with gold and precious stones and pearles having a golden cup in her hand full of abominations and filthinesse of her fornication 5 And upon her forehead was a Name written Mystery Babylon the Great The Mother of Harlots And abominations of the Earth 6 And I saw the woman drunken with the blood of the Saints and with the blood of the Martyrs of Iesus and when I saw her I wondred with great admiration THE COMMENTARY AND he led me in the Spirit Thus much of the Preface Now followes the first Act of the Vision Where first we are to observe the motion unto the same and the place In that Iohn doth againe say he was led by the spirit as Chapter 1.10 and Chapter 4.2 it shewes that hee was not in a continuall Extasie of Visions The motion unto the Vision was not of the body but the minde for bodily he remained in Patmos beholding there the wildernesse and the sights with the eyes of his mind like as Ezechiell bodily remaining in Chaldea was in spirit in the Temple of Ierusalem The place where he saw this was the wildernesse But what Is the Woman the Beast Rome and Antichrist in the Wildernesse Do they not inhabit the largest possessions and most sumptuous palaces I do not dislike that some understand by wildernesse Gentlilisme which Antichrist under the name of Christ hath brought into the Church hence in Chapter 11.1 the Antichristian Clergy is signified by the name of Gentiles And indeed the Antichristians imitating the Paganes do fall downe before Idols of wood and stone made with hands And as Paganes so Antichristians make God beholding to them by the merit of workes save onely that these abuse the holy Name of Christ as a pretence for their Idolatry which the other know not of Notwithstanding in my opinion there is an higher mysterie in it Before Chap. 12. the chast Woman Mother or Church being persecuted by the Dragon fled into the wildernesse when as after Constantines time being shaken with the floodes of Heresies and Superstitions she withdrew her selfe by degrees out of the sight of men Now here Iohn sheweth what he saw in the wildernesse in stead of that woman He saw indeed a Woman also or Church but a whorisâ—â— woman or adulterous Church riding on a beast that is being Antichristian There I say where before he saw the Woman clothed with the Sun the chast spouse of Christ viz. at Rome he now finds a whorish woman This forsooth is that continuall succession of the Romish Popes This is the venerable antiquity of the Popish Church The succession of the Romish Chur. to wit like as in the wildernesse the whorish woman succeeded the chast woman and banished matrone so at Rome the whorish Apostaticall succeeded the true Apostolicall Church and in place of Bishops holy Martyrs and Confessours excelling in faith and godlinesse are come in the great high Priests of Rome terming themselves universall Monarchs being indeed proud and wicked Idolaters who as Genebrard confesseth are altogether fallen away from the
Papists on the foreheads of Romane Tyrants as if they made Alexander the Great Priest of Cybele The cruelty therefore of Papall Rome horriblie exercised above six hundred yeeres hath made the whore drunke But here they will demaund which of the Saints the Popes have killed with their own hands or with whose blood they have bin made drunke As if forsooth the woman be not therefore drunke with blood because shee her selfe hath not with her owne hands made the gallowes swords fires and other deadly weapons wherwith the Saints have bin taken away Histories do witnesse by what cunning endeavours the Romish Antichrist hath stirred up Christian Kings and Princes to rage even against their owne bowells and those chiefly whom under the name of Waldenses Albigenses Leonists Wiclevists Hussites Lutheranes and Hugonots they condemned as Heretickes because they refused to take in the vemone of her whorish cup. Read the bookes of Martyrs of the French Germanes and English and principally the Acts of the Spanish Inquisition and not to be tedious See Abbat demonstra Antichri Chap. 7. where Bellarmines subtilties touching the future persecution of the Church under Antichrist are refuted Read I say these and thou shalt sufficiently understand the bloody surfet of this whore which to this day wherever she hath any footing doth vomit and breath out cruelties and still thirsteth after more blood and so will untill the heavenly Iudge put an end to her fury And I wondred with great admiration Hitherto the Vision the interpretation followes occasioned by Iohns admiration He wondred with great admiration that is very much But at what was it at the monstrous beast nay this he had seene before At what then Is it at the woman riding on the beast yes verily as at that so also at all other wondrous things in the woman viz. her attire whorish luxury the title on her forehead and bloody drunkennesse Iohn wonders not with an admiration of worship as did the inhabitants of the earth Chap. 13.3 but it was an humane astonishment at so horrid a sight and desire to know the mystery for as yet he knew not what was meant by the woman neither by her riding on the beast The third Part of the CHAPTER The VISION Interpreted 7 And the Angell said unto me Wherefore didst thou marveile I will tell thee the mysterie of the woman and of the beast that carrieth her which hath the seven heads and ten hornes 8 The Beast that thou sawest was and is not and shall ascend out of the bottomlesse pit and goe into perdition and they that dwell on the earth shall wonder whose names are not written in the booke of life from the foundation of the world when they beheld the beast that was and is not and yet is 9 And here is the minde which hath wisedome The seven heads are seven mountaines on which the woman sitteth 10 And there are seven kings five are fallen and one is and the other is not yet come and when he commeth he must continue a short space 11 And the beast that was and is not even he is the eight and is of the seven and goeth into perdition 12 And the ten hornes which thou sawest are ten Kings which have received no Kingdome as yet but receive power as Kings one houre with the beast 13 These have one minde and shall give their power and strength unto the Beast 14 These shall make war with the Lambe and the Lambe shall overcome them For hee is the Lord of lords and King of kings and they that are with him are called and chosen and faithfull 15 And he saith unto me the waters which thou sawest where the whore sitteth are peoples multitudes and nations and tongues 16 And the ten hornes which thou sawest upon the Beast these shall hate the whore and shall make her desolate and naked and shall eate her flesh and burne her with fire 17 For God hath put in their hearts to fulfill his will and to agree and give their kingdome unto the beast untill the words of God shall bee fullfilled 18 And the woman which thou sawest is that great City which reigneth over the Kings of the earth THE COMMENTARY AND the Angell said to mee Here we have fullfilled the promise hee that seeketh findeth To him that desireth wisedome it shall be given Of old admiration begate Philosophy here it begets prophesie The Angell observing Iohns desire by his countenance doth of himselfe open the mystery to him Why didst thou marveile He blames him not Mat 7 8 Iames 2.5 but shewes his desire to reveale the secret as if he should say I see thou art astonished at the wondrous sight but go to I will open the whole mystery now unto thee The mystery of the woman The old Version The sacrament which Ribera approveth because both words signifie somewhat that is secret and lies hid in another thing And the Church saith he hath seven such Sacraments But why then do they not also reckon the purple and cup of the whore among their sacraments And why did they not render also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mystery in ver 5. by the word Sacrament that so Babylon herselfe might become a sacrament unto them 8. The Beast which thou sawest was and is not The Interpretation of the Beast followeth first of the whole secondly of the parts that is of the seven heads and ten hornes lastly of the woman but aenigmatically touching which perhaps thou maist say as Aristotle said of riddles or deepe sentences Gel lib 20 cap. 4 that they are so published as if they were not at all published so this Vision is so expounded as if it were not in the least expounded And so it is neither did it otherwise beseeme the Prophesie Why the explication of the beast is darke It was enough that the spirit did declare the future events by such signes as might not provoke the wicked And by which the godly through continuall searching might attaine some knowledge of the Mysterie Vnto the wicked the matter ought certainely to remaine obscure least foreknowing the events they might furiously presume to hinder the same and their rage bee the more encreased But as for the godly the holy Ghost would stir them up by an aenigmaticall interpretation to the end they should the more carefully attend to the events and histories of their times Notwithstanding all things are not ininvolved with such darke sentences but that he doth bewray with Characters evident enough to such as do not willingly shut their eyes both the beast that his seven heads are the seven hills of the City Rome and the woman that she is the Romane City and Church These Characters therefore are as it were the Touchstone of our interpretation because they will point out unto us as with the finger the beast and the woman To the Beast he ascribes foure conditions or states according to the times He was and is not and shall ascend
unto himselfe And therefore he is said to have bin then because then something of him was and hee was then according to that power although in another respect he were not as yet And is not To wit in this time of the Revelation when the Romane Bishops had not yet so much as dreamt of a Monarchicall Spirituall or Secular power but all of them for the space of 300. yeers untill Melchiades suffered Martyrdome for the Name of Christ Although Bellarmine foolishly boasteth that Clemens received the Ecclesiasticall Monarchy from Peter And is to ascend out of the bottomlesse pit To wit 510. yeeres after the Revelation of this Prophesie when Sabian attempted to invade the ecclesiasticall Monarchie Boniface III. really invaded it and so transmitted the same unto the Popes his Successours And about 649 yeers from this Prophesie Steeven II. also laid hold on the secular power who first thrusting the Greeke Emperours out of Italy possessed the chiefe government He was the first that deprived the French King Hildericke of his kingdome He was the first that admitted Pipine upon whom by his Antichristian power he bestowed not his own but the kingdome of France to kisse his feet 〈◊〉 he first would be pontificallie carried with great triumph in the midst of the people on mens shoulders as it were another Alexander or Iulius unto the Lateran Palace which thing hath ever since bin very religiously observed of his Successours namely being men as Balaeus recordeth not worthy that the Earth should beare Not long after also the beast in Gregory VII and Boniface VIII ascended to the highest step of Monarchie when the Pope said I AM CAESAR for he ascended not in a moment but by divers degrees of which see Chap. 13. He shall ascend out of the bottomlesse pit As Chap. 11.7 or out of the Sea as Chap. 2 Thes 2 9 13.1 the sense being one understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either properly of the pit of hell to denote the procreating cause of which the Apostle speaketh that his comming should be after the working of Satan with all deceiveablenesse of unrighteousnesse and signes and lying wonders or metaphorically of the deep of the Sea that is the sincke of Bishops in Papall Councills by which under praetext of establishing the faith and routing out of heresies the priviledges of Emperours and kings were overthrowne the monarchy of the Pope established the power of the Clergy augmented and confirmed the which Julian the Cardinall alledging thereby to allure Pope Eugenius unto the Councill of Basil It is a wonderfull thing saith he I find that the power of the Church and Ecclesiasticall Libertie hath alwayes bin strengthened defended and augmented by Councills and now doe we feare it should be taken away And shall goe into perdition Here I assent to Brightman for the clearnesse therof for this going of the beast into perdition foretold by the Angell is by the wonderfull judgement of God begun in our age and now the beast goes on in the way of destruction so that he is not now far from his end And this Bellarmine himselfe confesseth who thus writeth From that time you made the Pope to be Antichrist his Empire is not onely not encreased but more and more decreased The time therefore is neere at hand in which the Church of Christ shall sing with the rest of the Heavenly Companies HALLELVJAH Salvation and Honour and Glory and Power be to the Lord our God because his judgements are true and righteous Revelat. 19.1 And they that dwell on the earth shall wonder Thus much of the fourefold state of the beast his authority followes which hath largely before been expounded in Chap 13. here it is briefly touched Shall wonder Not at the monstrous sight as Iohn did verse 6. but shall adore and worship the woman Queen that rides on the beast as a Goddesse so Chap. 13. verse 3.4 And the world woâ—dred after the Beast and worshipped him saying Who is like unto the beast who is able to make war with him And verse 8 And power was given him over all kinreds and tongues and Nations and all the Inhabitants of the earth shall worship him But what then shall none remaine with Christ I answer Least we should thinke so in both places the inhabiters of the earth are onely comprehended in this number Whose Names are not written in the Booke of life from the foundation of the World by which limitation is intimated first the chiefe cause of this great madnesse of men to worship so monstrous and execrable a thing it is because they shall be children of the earth and not of God Reprobates not Elect secondly the Elect are freed from the Impostures of the beast for it is impossible they should be seduced Mat. 24.24 Whose Names are not written See Chap. 13.8 Beholding the beast that was and is not He reckons up some titles of the beast and not in vaine for it shall bee one cause of the worlds wonderment that the beast having divers shapes like unto another Proteus WAS AND IS NOT AND YET IS Whence the Admirers of him shall conceive in their minds something divine touching him Now these things are evident by what wee said before Was viz. before Iohns time so far as concerned the monarchicall secular power Is not viz. in Iohns time because the Romane Bishops had not assumed this no nor as yet the Ecclesiasticall monarchy And yet is viz. in Iohns time in respect of the Imperiall power which then the Caesars had and afterwards should be usurped by the Popes Thus we must reconcile these seeming contradictions Is not and yet is according to the different state of the beast least we might imagine a repugnancy to be in the words which to avoid the old Version hath wholly ommitted the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet is But Andreas and Arethas whom Montanus followes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is at hand or is to come which agrees with the third terme shall ascend out of the bothomlesse pit for he saith that he shall come that is in his time ascend out of the bottomlesse pit The fourth terme is not here mentioned because that served not for admiration but belongs to the future wayling of which in Chapter 18. 9 Here is the minde having wisedome This is added that none might complaine and say Why are all these darke expressions what may be the meaning of the heads and hornes of the beast he cryes out as before Chap. 13.9 at the rising of the first beast If any one hath eares let him heare And after the second verse 18. Here is wisedome let him that hath understanding count c. so now Here is understanding to wit hid above mans reach Here may be understood of the divers states of the beast euen now mentioned but I rather referre it to the following matter Here for in these things which yet remain to be expounded touching the heads
and hornes greater wisedome is contained Now the words of the Angell consists either of one comma here is the minde which hath understanding to wit hid for herein is a mystieall sense that cannot be searched out by the mind of man Or of two commaes or clauses One being Here is wisedome the other he that hath wisedome that is let him understand And this latter seemes to be according to the mind of the Angell because of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath though the sense be all one viz. that the mystery of the beast is above mans wisedome except it be revealed And therefore the Angell offers himselfe to declare the same And he stirres up our desire by an exclamation lest we should be slothfull in taking notice and shunning of the beast The seven heads are seven Mountaines Now he opens the wisedome which he promised by expounding the mystery of the beast according to his severall parts Where first wee may observe the Metonymicall Phrase of the signe for the thing signified being ordinarily used in Sacraments and therefore are called Sacramentall kind of speeches The seven heads are seven Mountaines Gen 4 28 17.10 by a Metonymia of the signe and the thing signified for the seven heads signifie seven Mountaines so also The seven kine are seven yeeres that is signifie seven yeeres Ex 12 11 1 cor 10 4 Ioh. 1 32 Ma. 26 26 Circumcision is the Covenant for the signe of the Covenant as God himselfe interpreteth it The Lambe is the Passeover that is signifies the Passeover The Rocke was Christ for it signified Christ The Dove was the holy Ghost for it was a signe of the Holy Ghost And so The bread is the body of Christ broken for us for Aug dist 2 de consec c hoc est contra Adem cap 12 Luk 22 20 it signifies that the body of Christ was broken for us and is given unto us for food so Austin saith The bread is the body of Christ not in verity of the thing but by a significant mystery And againe The Lord doubted not to say This is my body when he gave the signe of his body So The Cup is the Now Testament for it is a holy signe of the New Testament c. Now this I doe the rather speake of because some inconsiderately do contend that neither in Scriptures nor good Authors any examples are to be found that the signe is put for the thing signified with the copulative Is betwixt But here they may see it The seven heads are seven Mountaines and a little after They are seven Kings Againe The ten hornes are ten Kings The waters are Peoples the woman is the Great City what will they have more Secondly that we might not seeke these Mountaines in the Moone as they say he addeth The seven heads are seven Mountaines on which the woman sitteth But the woman verse 18. is the great City that had dominion over the Kings of the earth in Iohns time that is Rome so then the sense is upon which Mountaine the woman fitteth that is upon which Mountaines Rome is built that rules the world hence Rome is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven hal'd see Chap. 14.8 These Hills are called Capitolinus Palatinus Caelius Aventinus Aesquilinus Vnninalis Quirinalis in honour whereof was yeerely kept on the third of the Ides of December the Festivitie of the seven hills in memory of Romulus the builder or rather for the three Mountaines that were added by Servius Tullius that the Citie might stand upon seven for that which Romulus before built comprehended but foure Mountaines within the walles This â—â—ngell therefore doth plainly marke out Rome situated on seven hâ—â—ls as the seat of Antichrist Neither can the Iesuites any longer deay the same The Iesuits wrangling but onely by cavelling they would perswade us that Ancient or heathenesse Rome is here meant such as it was in Iohns time But themselves know it is a meere evasion for this Prophesie respecteth Rome that shall be in Antichrists time At last therefore they confesse it is meant of Popish Rome but here they seeke out another starting-hole viz. that this Rome shall not be the seat of Antichrist because it is to be burnt before Antichrist come But they well know that this is also false For why shall Rome be burnt Is it not because of her fornication with the Kings of the Earth and for being the seat of Antichrist They say that Rome shal apostate from the Christian faith unto Heathenisme See before chap 14 8 But what then shall the Pope doe in the meane time will he looke no better to his cure but a lyar had need have a good memory They say that Rome shall commit fornication with the ten Kings and for the same bee burnt And yet they say that those ten Kings or at least seven of them shall follow Antichrists Campe How then can it bee burnt before Antichrist come It is also observeable how diversly the seat of the woman is noted In verse 1. How the woman sits upon the waters upon the beast upon the mountains she sits upon many waters afterward verse 3. upon the beast and here upon the mountains the which are the heads of the beast All which things doe well agree ROME sits upon many waters as she beares rule over the Kings and Inhabitants of the Earth Rome sits upon the beast as she is born up of the beast and ruled by Antichrist Or if the beast be the Romane Empire Rome sits upon the beast as she swayeth the beast or Empire for by sitting dominion is noted Lastly Rome sits upon the heads of the beast which are the seven Mountains as sitting on them herself and giving them for a dwelling place to Antichrist Observe also the admirable union and mixture between the beast and woman and the mutuall metaneorphosis of the one as it were into the other so as the one is the other or a part and of the essence thereof yea both are one even the same Antichrist The seven Mountaines are the heads and strength of the beast and the seven Mountaines are the seat of the woman what doth hence follow but that the heads of the beast are the strength and seat of the woman that is of Antichrist Now the Mountaines of the woman are the mountaines of Rome And if the mountaines of Rome are the heads of Antichrist and the woman sit on the mountaines of Rome The woman then sits and reignes upon the heads of Antichrist Furthermore he that reigneth upon the heads of the Beast and the Mountaines of the woman is Antichrist The Pope of Rome reigneth on the heads of the beast and the mountaines of the woman therefore the Pope of Rome is Antichrist But Ribera contendeth that the beast is the devill not Antichrist yet he grants that the mountaines of the beast are the mountaines of Rome Now what will he gather hence
began to be or shall be as in the following words Is of the seventh for shall be Goeth into perdition for shall goe by an enallage of the Tence usuall to Iohn for he speaketh of the rising and future destruction of the Beast the Eight King The Eighth King that is the eighth Regiment consisting of an Ecclesiasticall and Politicall Monarchy Thus the sense is plaine Then the Beast shall be the Eighth King that is the eigth Regiment or Romane Pontificacie being Ecclesiasticall and Politicall much differing herein from the seven heads because they onely had a politicall Monarchy which the Pope shall joyne with the Ecclesiasticall having in his bands the Empire and Pontificacie together armed with both swords and saying Behold here are two swords EGO SVM PONTIFEX EGO SVM CAESAR I am the High Priest I am Caesar Therefore hee is much unlike to the other Kings for they all of them were politicall onely but this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall and secular or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and having a twofold originall out of the Earth and Sea exercâ—â—ng under pretence of Ecclesiasticall power his secular Monarchy by translating Kingdomes setting up and casting downe Kings and Emperours at his pleasure rightly therefore hee shall be named the Eight That which is added And is of the seven for shall be is not to bee taken as if the Beast were also the head or one of the heads which hath deceived some Expositours for there is a difference betweene the whole and a part the Beast and the head but it implies that the Beast shall himself exercise the Monarchicall power which before had bin in the seven heads yet in another forme and under another title to wit by his hornes touching which it followeth And goeth into perdition for shall goe In the former member the Angell intimated the three states of the Beast before expounded in verse 8. First in which he had bin The second in which he was not The third in which he came to be the Eight King Here he addes the fourth in which he shall goe into perdition Now as he ascended not all at once out of the bottomlesse pit but by degrees and was almost five hundred yeers ere he came to his full height of both Monarchies so he shall goe into perdition not on a sudden but by little and little Therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he goeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runneth but step by step and as it were by the same degrees that he ascended out of the pit so shall he descend into the same The Beast began to goe into perdition in the age of our predecessours when the Gospell being againe restored The beast begins to go into perdition his fraud was manifested and his impostures laid open to the view of the world viz. his lies as that he is Christs Vicar Peters Successour Moâ—arch Head Spouse of the Church and the rest of his proud and foolish Titles when as also the waters of Euphrates began to be dryed up and the Tributes and Revenues of the Romish spirituall wares were forbidden in Germany France England Scotland Denmarcke Sweethland and Bohemia And he daily goes forward the divine judgement pressing him more and more unto destruction by revealing the light of the Gospell to divers kingdomes Provinces and Cities who shall detest the Beast untill he come to his last period the time whereof the LORD knoweth and so set his last foot into destruction 12 And the ten hornes We have seen the heads of the Beast Now let us view his hornes Touching which first the false opinion is to be refuted and in the next place the true sence to be sought out Ribera In Apoc. Chap. 10.11 Lib. 30 de p. R. Cap 16. and Bellarmine feine that towards the end of the world ten Kings shall divide the Romane Empire between them Woe therefore to our Emperour and reigne thorowout the whole earth one houre that is a very short time before Antichrists comming but that Antichrist when hee is come shall kill three of these Kings viz. of Egypt Lybia and Aethiopia making the other seven to yeeld unto him And least this fiction should not bee beleeved they labour to prove the same by the oracle of Daniel Chapter 7.24 And the ten bornes out of this kingdome are ten Kings that shall arise and another shall rise after them and hee shall bee greater then the first and shall subdue three Kings And Chapter 11.43 Hee shall have power over the treasures of gold and silver and over all the pretious things of Egypt and the Lybians and Aethiopians shall be at his steps That these things are spoken of Antichrist they prove by the authority of Jerom who in his Commentary on that place saith that all Ecclesiasticall Writers affirme that neer the end of the world when the Kingdome of the Romanes shall be destroyed ten Kings shall arise and divide the Romane World among them and that an Eleventh a lâ—tlâ— out shall stand up Antichrist who is to overcome three of thâ—â—◠〈◊〉 Kingâ—â— viz. of Egypt Lybia Aethiopia Who beeing overcome the otâ—â—â— also sâ—all submit unto the Conquerour But surely it is not the propertie of a good Interpreter to expound one darke thing by another and that as darke as the other for this is as the saying is Daniels Oracle most divers from this to beg the Question The type in Danâ—el is no lesse obscure then this of Iohn what will they then prove by that Besides the Type there is unlike to this in every particular so that we cannot but wonder considering the present light of doctrine and helpe of histories at the impudencie of these Interpreters The Fathers whom they pretend are to be excused though they delivered some things amisse of matters so remote seeing they had not the meanes which wee have now The dissimilitude I spake of appeareth The dissimilitude There the ten hornes are of the fouâ—â—h Beast which according to the received opinion was the Romane Empire according to others the Asian kingdome of the Seleucians erected by Selâ—â—cus Nicanor one of Alexanders foure Princes Here the ten hornes are of the Beast who according to Ribera is the devill Now are the hornes of the Romane Empire the hornes of the devill There between the â—â—n hornes did arise a little horâ—e Here nothing is spoken of that little horne There the little horne plucked up three hornes Here the plucking up of the three â—â—ornes is not mentioned There the Angell expoundeth that the little horne is a king arising from a meane estate who was to suppresse the other three Kings Nothing of this in the whole Revelation But the spirit of God would not certainely have passed all this by if any such thing should have happened in the end of the world There the little horne was Artiochus Epiphanes who expelled Ptolomaeus Philopator Seleucus and Demetrius these three Kings out of their
kingdomes Here is treated of such Kings as shall receive their power from the Beast Antichrist Their proofe therefore is nothing to the purpose Neither doth Jerome helpe the matter in applying the Oracle of Daniel to Antichrist Ierom helps not the Iesuits fiction For first Jerome acknowledgeth that the same was in some measure fullfilled in Antiochus Now however we will not contend whither or no Antiochus were a Type of Antichrist but willingly grant it because of their likenesse in Tyranny Notwithstanding it is not necessary to apply all things strictly to the antitype which are spoken of the type for if so there would be no difference betwixt the one and the other Neither is it of necessity that similitudes agree in all particulars Certainely what there is recorded of the three hornes that were plucked up can with no shew of reason be applyed unto Antichrist because the Angell is silent of it which he would not have omitted if the same should have come to passe For why should Christ conceale that from Iohn which before was revealed to Daniel Besides we may not give credit to Jerome in this without the Testimony of Scripture Lib. 1. contra Iovin Rom. 8. no more then to his argument by which he condemned his own parents in their mariage estate They that are in the flesh cannot please God My parents being married are in the flesh Therefore they cannot please God Or to his inconsiderate depriving of such as are twice married from the Grace of Christ where he saith The first Adam was once married The second Adam was unmarried Let such therefore as are twice married shew a third whom they should follow what more unworthy so great a man But he appeales unto the tradition of all Ecclesiasticall writers In cap. 23. Mat. the which we have not and although we had the same yet ought we as the said Jerome otherwhere speaketh hold to this certain truth That whatsoever hath not authoritie in the Scripture may as â—asily be rejected as approved The which is most true touchching this Fiction for a is not taken out of the Seriptures but first delivered by one Papiaâ— a man of small parts as Enschius writeth and afterward with many other uncertain things taken up and divulged by other Fathers as if they were certain Lib. 3. histor cap. 39 In speciall that Fiction is very unsavoury touching the Kings of Egypt Lybia and Ethiopia to be slain by Antichrist for nothing here of is spoken by Daniel but he saith that the little horne shall subdue three Kings not that he shall kill them neither doth he say that they shall be the Kings of Egypt Lybia and Ethiopia But thus be shall rule over the treasures of gold and silver of Misraim and the Lybians and Ethiopiand shall be in his steps as Pagninus renders it but Tremellius the Lybians and Ethiopians shall follow his steps which was accomplished in Antiochus for when he had vanquished Egypt then the Lybians and Ethiopians neighbouring Nations to Egypt who before served Bâ—olomaeus Philometor fell to Antiochus and warred under his banners This Fiction being now sufficiently refuted which Alcasar also likes not we come to his opinion no lesse false then the other Aleasars fable The ten hornes saith he denote the Senatours and chiefe men of the Romane Empire figured out in the Beast himselfe namely ten being put for a great multitude These as he feineth were to fight with the Lamb untill Constantines Empire and then being converted unto the faith they should hate whorish Rome burne her with fire and root out the heathenesse idolatry thereof Onuphr Com in Lib 1 Fastor This is a new glosse false and repugnant to the Text for who taught him to make of the Ten kings two hundred Senatours for so many by Romulus were appointed to be chosen out of Romanes and Sabines besides if the Senatours be the Kings how then could it be said that they had not yet in Iohns time received their kingdom Lastly the lamentation made in the following Chapter will most clearly refute the absurdity of this Fiction viz. that the burning of the whore cannot be understood of her Conversion to the Faith Letting passe therefore both these Fables we will now labour to find out the true meaning And here againe I propound two undoubted truths One that the hornes of the beast are not the heads of the beast The other that the hornes are something growing out of the heads The first appeareth The ten kings are to be distinguished from the seven former because the heads and hornes differ in forme and number hence it followes that these ten Kings are not Christian Emperours viz. Constantine the Great with nine of his Successours as some do thinke for these Emperours do necessarily belong to the sixt or to the seventh head because they reigned before the beast came to be the Eight King or Antichrist and they were true Emperours of the East and West neither received they their power with the beast But these Ten shall receive their power in one houre with the Beast neither shall they be such Kings as the heads formerly were but shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were Kings neither of so great nor of so absolute power and therefore these ten Kings denoted by the hornes may not be mingled with the seven Capitall Kings As for the second supposition that the hornes as they are not the heads so they are something or some part of the heads we know that the horne is an excrementall matter of the creatures skull The hornes sprang out of the seventh head growing hard into a crooked horne hence with Priscian Cornu a horne is quasi curuor crookednesse These hornes therefore did grow out of the heads yet not out of all but in my opinion out of the seventh as springing from the Christian Caesars in place of whom succeeded the Emperours and Kings of the West for after that the Beast had devoured the seventh head belonging unto the Christian Emperours and came to be the Eight King he reserved the Prerogative of Monarchicall power unto himself yet not under the title of a Romane Emperour for this as Bellarmine confesseth Antichrist was not to do so Lib. 3. de P. R. â— 15 least hereby he should seem not to be Christs Vicar but under the Title of Saint Peters Successour Vniversall Bishop Head of the Catholicke Church he createth Emperours and Kings who must as his creatures and Vassalls compose themselves to his pleasure making them the Actors and Ministers of his Monarchicall power The first Parents of which generation as Histories manifest were Steven II. and Leo III. Ten hornes I do not thinke that we are here precisely tyed to the number Ten seeing as Bellarmine confesseth either 10. 100. 1000. Gen. 31. Num. 14.22 or any perfect number in Scripture may be taken indefinitely Therefore by Ten is meant some certaine number of Kings arising out
even our faith Here also observe that election is put after vocation by a gradation from the effect to the cause as 2. Pet. 1.10 15 And he said to mee Hitherto of the Beast his heads and hornes Now followes the interpretation of the whore I. He declares her Empire II. Her destruction and the cause III. Her name or surname And he said for Then or moreover he said for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And belongs to the order as also in ver 11. and throwout hitherto Where the woman sitteth Least Iohn should scruple how here the woman sits on the waters How the where siâ—â—t◠〈◊〉 waters upon the beast and peoples which he saw before sitting on the Beast the Angell interprets the many waters to be many Peoples by which he might easily reconcile the matter for to sit upon Peoples is a known Phrase signifying rule or dominion over many People The sitting notes the largenesse of her Territory To sit upon the Beast is to hold the Monarchicall Power of the Empire in subjection or to rule the Empire by the Title of the woman that is of the Church which thing Antichrist doth The Waters are Peoples By a Metonymicall Phrase that is they represent Peoples The reason of the Metonymia is grounded on the similitude because peoples are like to waters in rage and unconstancy for as many waters by their forceable running carry down all things before them lying in the way So populous kingdoms and great armies wast and subdue all things And as waters filling still the stream with a perpetuall motion are unburdened into the Sea so peoples by continuall succession of each other are swallowed up one after another by the gulf of death Ier. 47.2 So saith God touching the army of the Chaldeans Behold waters rise out of the North. and shal be as an overflowing flood and shall overflow the Land c. Now by many Peoples we understand both the mighty Armis and Legions of the Romanes by which of old they obtained the Empire of the world for themselves As also the People themselves brought under their subjection These the Angell distinguisheth into multitudes nations and tongues because of the variety being of Europe Asia and Africa very different in Nation Tongue Nature and Manners Ribera well observeth that not onely those Peoples are signified which then obeyed the Romanes but such also as shall afterward obey Antichrist These Peoples therfore are principally such as are spiritually subject unto the Pope either directly or indirectly viz. all the Laity of what nation soever and Clergy who for number are thought not to be lesse then a third part of the Laity on whom he hath imprinted the Character of his name 16 And the ten hornes which thou sawest on the Beast Now he begins to declare the destruction of the whore which he promised to shew ver 1. The argument or scope whereof he will further shew in the following Chap. Now he expoundeth by whom it shal be inflicted how and the Author thereof The ten hornes which thou sawest that is the ten kings which thou heardest to be signified by the ten hornes ver 12. shall destroy the whore In the reading it is to be noted that Montanus in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Beast hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Beast as if the Beast also should hate Rome the which Bellarmin makes great use of denying that Rome shall be the Seat of Antichrist for if Antichrist shall hate Rome and make it desolate how then saith he shall Rome be the Seat of Antichrist will Antichrist make his own Seat desolate but he knowes the reading is false though he thus dallies for not the Beast but the hornes or Kings shall hate Rome as all Copies both Greek and Latine have it yea the Old Version also unto which the Iesuite is tyed and this reading the Relative These to wit Kings doth require And so Ribera holds against Bellarmine Ribera against Bellar that the Ten Kings shall overthrow Rome although he addeth that they shall do it before the comming of Antichrist which we erewhile proved to be false In the mean while out of Bellarmines reasoning against Ribera we gather that the Beast is Antichrist according as we truly expounded it but Ribera applying it to the divel doth grosly erre The Kings therfore shall labour to destroy the Whore yet not accomplish it in a moment but by five degrees They shall hate her And therefore they shall then cease to commit Whoredome with her The kings hatred of the whord But shall hate her which is the beginning of repentance For to hate sinne is to avoide the same which is the first degree of repentance Thus in regard of the following matter I expound this Hatred The occasion went before verse 14. viz. the Victory of the Lambe against whom these Kings had formerly unhappily taken up armes for they were and shall bee overcome yet so as with a different effect for some shall remaine still in their hostility beeing the KINGS of the Earth who will againe encounter with Christ and shall feele his sharpe sword Chapter 19.15 Others beeing overcome and convicted in Conscience shall give glory to God open their eyes unto the light of the Gospell and oppose the Tyranny of the Beast the Cup of the whore and Idolatry of the Pope Thus these Kings beeing converted to the Faith of the Gospell shall hate the Whore and bid Rome farewell But others shall remain Kings of the Earth Notwithstanding the Ten are said to do that which the most of them shall do by a Synecdoche familiar in Scripture And shall make her desolate The second degree and effect of repentance By deserting Leaving Rome they shall with their Kingdoms Provinces and Territories turn to Christ and restore the true worship of God according to the Gospell And naked This they shall doe both by publicke confessions and writings By making her naked in declaring and demonstrating the filthinesse of Romes Idolatry to make her detestable like as an harlot having her whorish attire puld off is odious to the view of all honest people As also by taking backe the gold pearles and pretious stones Purple Scarlet Manours Possessions Territories Taxes and Riches which the Whore had drawne from former Kings their Ancestours through seeming piety and with which like Aesops Crow she proudly adorned herselfe as with the feathers of another Now this they shall do not without but within their owne Territories doing herein injury to none nor violently take that which is anothers but with all right keep that which is committed to their Faith Custody and Government taking care that the same may be imployed for the maintenance of Churches Schools and Hospitals Out therfore with Sycophants who calumniate the making naked of the whore as if it were Sedition and Rebellion against Emperors Kings and Princes who are still adicted to the Romish Religion Nay verily from
but John the Divine touching whom it seems to be uncertaine who he was because as Eusebius recordeth there were two Iohns whose Monuments were then at Ephesus viz. Iohn the Evangelist the Writer of the Gospell and of one Canonicall Epistle and Iohn the Presbyter or Elder the Author of the two latter Epistles and of the Revelation unto which opinion also Dionysius Alexandrinus in the fore-alledged place doth assent But verily that Presbyter is not called the Divine which Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of eminency was most deservedly by the Ancients attributed unto Iohn the Evangelist The title of Iohn the Divine whence it arose because none of the Apostles or Divines wrote more heavenly of the Deity of Christ Therfore the Kings Copie of Montanus expresseth the whole Title thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of the Holy Apostle and Evangelist Iohn the Divine the which whither it were prefixed by John himself or afterward by the Church is of no great consequence seeing it sufficiently appeareth that it is taken from ver 1 2. Besides it is not credible neither can it bee proved that the Lord Iesus after the death of the Apostles sent his Angell unto another Iohn then unto Iohn the Apostle But that a certaine upstart Interpreter supposeth that Iohn beginning with that other Title The Revelation of Iesus Christ which God gave unto him would not have the Title of the Booke to beare the Name of the Author Alcasar Vestigat Not. 4. prooem almost after the same manner by which saith he the Author of our Society would have the same to be called the society of Iesus not of IGNATIUS I doubt not but all sound men do understand that this is not onely more then insolently spoken as if forsooth there could or ought to be an equalitie betweene the Apostle Iohn and Ignatius the Souldier the Revelation of Iesus Christ and the Iesuiticall Society of Yesterdayes hatching but that also it is altogether inconvenient and contrary unto the purpose of the Author For Iohn in the very first verse saying The Revelation of Iesus Christ which he signified by his Angell unto his servant Iohn doth put too his name and the Church hitherto hath alwayes called this Book the Revelation of Iohn and not the Revelation of Jesus The Iesuites therefore ought not by this example to dissemble the Name of their Author but should be called the Society of Ignatius and not the Society of Jesus The Periphrasis of the Authour confirmeth the same thing Chap. 1. ver 2. who bare record of the word of God and the testimony of Iesus Christ which sheweth plainly that the Writer of the Revelation and of the gospel was the same for who hath more clearly borne record of the word of God and the testimony of Iesus Christ then the Apostle Iohn in his Gospell which beginneth In the beginning was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and in his first Epistle Chap. 1. v. 1. That which was in the beginning c. touching the word of God c. we have seen it and beare witnesse and Chap. 5.9 This is the witnesse of God which hee hath testified of his Sonne c. like unto which is that in Chap. 19.13 where hee calleth Christs comming unto judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God and the stile of Iohn the Apostle whatsoever others may judge doth plainly appear throughout the whole Book as we shall observe in the course of our Exposition Adde that this Author saw and wrote the Revelation in the I le Patmos I was saith he Chap. 1.9 in the I le that is called Patmos for the word of God Iohn banished into patmos Lib. 3. hist cap. 18. and the testimony of Iesus Christ which Circumstance doth not obscurely denote the Apostle Ioh. Neither read we of any other Iohn banished into Patmos for the word of the Lord and the witnesse of Iesus Christ then Iohn the Apostle who as Eusebius recordeth was condemned for the Gospels sake and banished into Patmos by the Emperor Domitian Lastly we have the Authorities of most ancient Writers confirming the same with full consent both of Grecians Iustin Martyr Dial cum Tryph. Irenae Lib. 4. Cap. 37. Clemens Alexandrin Paedag. Lib. 2. Cap. 12. Origen Homil. 7. in Iosu Athanas in Synops Epiphanius Haeres 51.54.76 Chrysostom Homil. 5. in Psalm 5. Damascen Lib. 4. Orth. fid Cap. 18. also of Latine Writers Tertullian Lib. 4. contra Marcio Cyprian de exhort Martyr Cap. 8.10.11.12 Ambros in Psal 50. Lib. 3. de Spir. Sanct. Cap. 21. Augustine Tract 39. in Ioh. Lib. 2. de doct Christ Cap. 18. de Haeres Cap. 30. Et Lib. 20. de C. D. Cap. 7. Hierom. Catal. Script Illustr c. The Arguments usually alledged to the contrary I will not now for brevity sake set downe Erasmus hath painfully collected the same And by Theodore Beza in his Annotations upon this Book are solidly refuted One thing onely I will touch Whither the style of Iohn be diverse which some do pretend touching the difference of the stile of the Revelation and the writings of Iohn the Evangelist but with no great reason for an egge is not more like an egge then Iohns stile is like to himselfe here and there How often to passe by other things doth hee say that wee are washed from our sinnes by the blood of Christ which also hee saith 1. Epist Chap. 1.7 But to grant what they say that the stile doth differ was the same kinde of speech to be used in writing the Gospell and a Prophesie what marveil that an unlike matter is explicated by a different stile Besides it is to bee observed that Iohn wrote most part of the Booke not in his owne words but in Phrases and words dictated by the Angell Where he useth his owne hee plainly retaineth the Phrase which hee hath in his Gospell and Epistles as we shall see in its place Besides some do observe Ioh. Foxus in Apoc. pag. 458. that although Iohn indeed wrote the Prophesie in Greeke yet it seemeth the Angell uttered the same in Hebrew it being Iohns native language This appeareth by manifold Hebrew expressions throughout the Booke as Abaddon Harmageddon Hallelujah Gog Magog and the often Repitition of the number Seven touching the seven Spirits seven Candlestickes seven Churches seven Angels seven Seales seven Trumpets seven Vials seven heads of the Beast seven hornes of the Lambe c. Lastly the whole Phrase or forme of expression seemeth rather to incline to the Hebrew then the Greek The Greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make 666. Romanus Hence the said writers suppose that the number of the Beasts name expressed in Greek by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be interpreted by the Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precisely expressing the number 666. But of this no more at present And thus much of the Authour CHAPTER II.
And secondly the companie of the foure beasts with the thanksgiving of them both 4 And round about the Throne were foure and twenty seates and upon the seats I saw foure and twenty Elders sitting clothed in white raiment and they had on their heads crownes of gold 5 And out of the Throne proceeded lightnings and thunderings and voyces and there were seuen lampes of fire burning before the Throne which are the seven spirits of God 6 And before the Throne there was a sea of glasse like unto Crystall in the midst of the Throne and round about the Throne were foure beasts full of eyes before and behinde 7 And the first beast was like a Lyon and the second beast like a calfe and the third beast had a face as a man and the fourth beast was like a flying eagle 8 And the foure beasts had each of them sixe vvings about him they were full of eyes within they rest not day and night saying Holy holy holy Lord God Allmighty which was is and is to come 9 And when those beasts give glory and honour thankes to him that sate on the Throne vvho liveth for ever and ever 10 The foure and twentie Elders fall down before him that sate on the Throne worship him that liveth for ever and ever and cast their crownes before the Throne saying 11 Thou art worthy O Lord to receive glory and honour and povver for thou hast created all things and for thy pleasure they are were created THE COMMENTARIE ANd about the Throne After he had described the majestie of him that sate on the Throne that is eyther God absolutely or Christ the glorious Iudge about which we need not to contend For the sence is all one because God sitteth and judgeth in Christ Now he comes to describe the attendance he saw about the throne And this second part of the Chapter is a description of the foure and twenty Elders sitting about the same and of the lightnings proceeding out of the throne c. And of the foure beasts in the midst and round about it with the thanksgiving of them all In which diverse men seek diverse mysteries Lyra understands by the seates the Cathedral Churches Lyraes mysteries concerning the seats and their Elders and by the foure twenty Elders all Bishops alluding to so manie orders of Priests whom David ordained weekly for the service of the tabernacle 1 Chro. 24. But what need of Cathedrals in heaven Hierome understands by them the foure twentie bookes of the Old Testament but how fitly I will not here dispute of Others will have so many Angels to bee noted out therby But Chap. 7. v. 11. the Angels are differe need from the Elders Others suppose more probablie that hereby is represented the companie of the Patriarks Prophets godly Iudges Kings and to be short of all the saintes under the law who excelled in faith and piety and now triumph with Christ in heaven They are said to be foure and twentie a finite number beeing put for an indefinite Some understand it of twelve Patriarcks and twelve Apostles but that cannot bee for what then should become of the rest of the Patriarcks Prophets Iudges and other godly governours and kings We therefore doe rather Iudge that by this number is noted a perfect Senate or assemblie which ordinarily is accounted entire if it consist of 24 persons They are said to be Elders because age teacheth wisdom and skill in judgement And indeed Senatus a Senate comes from senium olde age They sit on thrones 1 Cor. 6.2 because they rest from their labours and shall with Christ judge the world Angels not as if Christ could not judge the world without them for the Father hath given unto him all power and all judgement both in heaven and in earth but 1 Matt. 28.18 Ioh. 5.22 because he is pleased to communicate this honour unto the saintes according unto the promise Chap. 3.21 And 2 because his judgement is righteous which all the saintes acknowledge and assent unto This exposition to let passe what others say is undoubtedlie agreable unto the analogie of faith in case any mysterie be hereby typified out unto us But because these Elders doe not alwayes remaine sitting on their thrones for sometimes they rise up sometimes they fall downe and worship and sing Halelujah to God and to the Lambe as v. 10. Chap. 5.8 Chap. 11.16 Chap. 19.4 beeing the chiefe actors in setting forth the prayses of God I hence observe that in the Revelation where diverse persons are brought in some tarying and others departing this first apparition or company is brought in before the amplification of the vision not under the forme of young men but of Elders for reverence and gravitie sake neither doth this any way contradict our former exposition for in an honourable assembly is peace and honour by the gratulatorie harmonie is figured out the office of the prophetical Church in heaven And indeed I see not how we should otherwise understand what is meant by the often signing of these Elders except we understand it as alluding to the custome and manner of enterludes Clothed in white raiment and had on their heads crownes c. By this twofold ornament the priestly and kingly dignitie of the saintes is shadowed out white garments that is pure bright and undefiled robes such as become priests of righteousnes And with all the puritie of the saintes in heaven and the integritie of the divine judgement is hereby â—â—gnifyed Now whence the saintes have this puritie we are taught Chap. 7.14 namely by washing their garments in the blood of the Lambe that is perfectly putting on the Lord Christ Iesus who is this white robe wherewith we delight to be cloathed and by which we are acceptable to God Crownes of gold on their heads That is most pretious crownes for what is more pretious then gold they have them on their heads both because they reigne as kings with Christ Reve. 1.6 who hath made us kings and priests to God and his Father as also because they have overcome sin satan and the world This is that crowne of life promised to the Angel of Smyrna Chap. 2.10 and unto all who love the Lord. Jam. 2 Tim. 4.8 1.12 This is that crowne of righteousnes wherein Paul rejoyced and which is laid up for all them that love the appearing of Christ This is that crowne of glorie 1 Pet. 5.4 which fadeth not away but shall certainely be enjoyed by all the faithfull servants of Christ And out of the throne proceeded This second apparition shewes the majestie of him that sate on the throne out of which proceeded lightnings thunders voyces here we need not seek for any other mysteries but onely to take notice that these things are proofes of the omnipotencie and divine majestie of Christ who sends forth such judgements from his throne against the wicked as
song together with the beasts and Elders for howsoever the Angels are not redeemed by the blood of Christ as men yet in Christ they are gathered together in one Eph. 1.10 beeing subject unto him as to the head of the Church whereof they are members and therefore they also prayse the Lambe as their Lord and blesse him in regard of the redemption of man-kind The number of Angels he saw are said to be ten thousand times ten thousand thousands of thousand that is infanite for so the Hebrewes speaking of time without end expresse it by ages of ages This number seems to be taken out of Dan. 7.10 where many millions of Angels stood before the fiery throne of God which is for the exceeding great comfort of the godly for seeing so many thousands of Angels are ready to doe the commandement of God and of the Lambe why then should we feare any adversary power which lifts it self up against God and his Church Saying with a loud voyce worthy is the Lambe This company of Angels with songs and prayses set forth seven divine titles of the Lambe all which he is most worthy to receive not as if he received them from the creatures but because all creatures are bound to render the same as most due unto him seeing he hath obtained all these things by eternall generation and by his exaltation at the right hand of God his Father And it is worthy our observation that however all these titles are most divine yet the Vbiquitie of his flesh is not reckoned amongst them Power because he is omnipotent Chap. 1.8 and all power is given unto him Matth. 28.18 Riches For in him are hid all the treasures of wisdom Col. 2.3 knowledge Wisdom For he is the eternall wisdome of the Father and of him is made wisdome unto us that is the teacher and author thereof Strength Because by his divine strength and power he hath overcome satan the world and all other enemies Glorie because he gloriously raigneth at the right hand of his father Blessing he is worthy indeed to be blessed for ever because in and through him all nations are made partakers of all blessings 13 And every creature The fourth apparition is of all reasonable creatures in heaven and in earth and of unreasonable both in the sea and under the earth And all that are in them viz. whither in heaven or in the earth or in the sea Ribera understands by the creatures under the earth the soules in purgatorie But this fiction Alcasar approves not of Others understand it of the evill spirits which will they nil they are compelled to acknowledge to stand in fear of the power glorie of Christ not because they love him but hate him and murmure against him But the true meaning is that not onely men but all creatures yea even the divels themselves doe shew forth the prayse of God XXXI Argum. of Christs deity because in some sort they serve to illustrate and set forth his glorie Here again we may note that Christ is adored with religious worship by all creatures the which evidentlie proves that he is God and this is to be added to the former arguments The exception of the Samosatenians is frivolous who will have a created divinity to be communicated unto Christ But God himself saith that he will not give his glory that is the glory of religious worship to any creature But the Idolatrous Papists doe more shamefully dishonour God and the Lamb in attributing religious worship to Angels to the spirits of men deceased to Images c let them therfore looke to it how they wil answer the foresaid hereticks nay rather how they will answere the Lord when he shall call them to account for it 14. And the foure beasts As the beasts and Elders were first in manifesting their joy so here againe they joyne with the Angels and other creatures in praysing the Lamb conclude the thanksgiving by saying Amen thereunto of which see Chap. 1.6 The Elders by falling down worship him who liveth for ever and ever that is Christ Chap. 1.18 CHAP. VI. THE PREFACE ARGVMENT PARTS and Analysis of the Chapter THe Lamb opening six seales of the booke wonderfull sights are shewed to Iohn in this Chapter At the opening of the first seale comes forth a white horse and his rider having a bow and a crowne At the second a red horse and his rider being girt with a sword taking peace away from the earth At the third a blacke horse with his rider having in his hand a ballance and proclaiming famine At the fourth a pale horse having death sitting on him and hell following threatning a horrible slaughter throughout the foure corners of the earth The fift being opened the soules of the martyrs appeare under the altar crying for vengeance to God against their enemies At the sixt there followes a great earth quake the sun is darkened the moon turned into blood the stars fall downe to the earth and the last signes doe follow Now this is an amplification of the second vision continued in the following Chapter beeing not a little obscure For who doubts but that many darke mysteries lie hid under these seales the opening whereof was indeed greatly desired by all creatures but by them not possible to be don precisely therefore to define as some doe of the certaine events prefigured in such darke types in my judgement doth surpasse the power of humane wit notwithstanding from the scope and circumstances I thinke we may and ought without any controversie in a generall way gather that wherein most interpreters agree in one viz. that in them is shadowed out the condition of the Church from the time of Iohn unto the end of the world The prosperous successe of the preaching of the Gospel at first by and by the rage of the adversaries The crosse and martyrdome of the Godly as also the increase of troubles at last the destruction of the ungodly with the glorious deliverance of the Church consisting both of Iewes and gentiles Furthermore we will speak of particular events following as by rule our former method where we shewed that the generall visions of which this is the first are distinguished into foure Acts or parts of which as the second is opposed unto the first so allwayes the fourth unto the third The vvhich Acts now follow The first to repeate a few things is a representation of the state of the primitive Church both in prosperity and adversity under the foure first seales unto v. 9. unto this belongs the history of the Apostolical Church of the following persecutions both under the Romane tyrants and Arian hereticks untill the rising of Antichrist in the first 600 years The second is a comforting of the martyrs whose soules were safely kept under the heavenlie altar to bee fullie glorified a little while after v. 9.10.11 The third sets forth a new oppression more grievous troubles to
Austine Jerome and Chrysostome had suckt in some of their dregs mingling with the pure Apostolicall doctrine many errours touching matrimonie single life grace freewill praying to and for the dead purgatorie about fasts difference of meâ—ts c. with which things as with black spots the white horse of Christ was much stained To be short in the following two hundred yeares till the time of Gregorie the first the heresies of the Pelagians Nestorians and Eutichinians succeeded the Arrians which had before overspread the whole Church By little and little also the rites of the heathens crept in a new worship was devised by the Bishops with many beastlie vanities and superstitions Then began hot disputations and contentions about holy orders and seats of Bishops about the primacie of the chaire of Rome about righteousnes of workes merits and humane satisfactions and the like by which the doctrine of faith and free grace was much oppressed and a way made for Antichrist who shortlie after came into the temple of God when Boniface the third obtained the primacie and dominion over all other Churches from Phocas the usurper Thus we have heard how at length the white horse became black Vpon which notwithstanding Christ sate with his ballance that is How Christ sate on hereticks with his ballanct Lib. 2. de bapt cont don cap. 6. as I also assent too the holy scripture for as the ballance is the triall of a just or unjust weight so the holie scripture is the rule of doctrine whether true or false As Augustine wel noteth Let us bring saith hee not deceitfull ballances wherein we may put what and how we will saying according to our owne pleasure this is waightie this is light But let us bring the divine ballance out of the holie Scripture as out of Gods treasurie And put into it that which is waightie nay let not us put in any thing our selves but onely acknowledge what is put in by the Lord. But thou wilt say how doth Christ sit on hereticks doe these beare him up or doe they not rather denie him and cast him off I answere both is true Now these though in truth they denie him by their blasphemies yet Christ is said to ride on them with his ballance in a twofold way First in profession and appearance for the worst and grossest hereticks professed Christ and accounted themselves his Church And would pretend to weigh their errours in the ballance of the scripture but by them abused and miserablie depraved For the truth is most of them drew their heresies out of adulterat and apocrypha bookes corrupting some places of holie writ for a cloake unto the same but rejecting such canonical bookes as refuted their heresies And thus we see how in this respect Christ rides on hereticks But secondlie he doth it also by his providence because even in the greatest confusion of heresies he was not wanting unto his Church Neyther have or doe heresies at any time come rashlie or unawares but by Gods wise ordering hand for the triall of the Church For there must be heresies saith Paul that those which be approved may be made manifest And therfore he hath caused such heresies as sprung up to bee continually examined confuted by the ballance of his word as histories abundantly testifie 6. And I heard a voyce in the midst We have heard what he saw at the opening of the third seale he addes that he heard a voyce in midst of the beasts saying the old version hath it As the voyce of foure beasts saying But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is not in the Greek neyther is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying in the plural number but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular The voyce came forth out of the midst of the beasts as chap. 9.13 I heard a voyce from the foure hornes of the altar It is not said whose voice it was But without doubt it was the Lambs standing in the midst of the throne and foure beasts Chap. 5.6 He cryeth the price of food but whither at a deare or cheap rate it is uncertaine for the words following may be taken both wayes In that it is said A measure of wheat viz. shal be sould for a penny and three measures of barly for a penny that is shal be put into the ballance We will first consider the words afterward the sence A measure the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a measure of dry things containing a halfe peck or as some wil have it so much food as would suffice a man for the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choenix is a measure of a dayes provision hence came the proverb of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to sit on the measure Choenix intimating though a man had gotten so much as was sufficient for the day yet should he not therfore give himselfe to idlenes but still goe forward in his labour calling A Choenix according to Bude containes two sextaries or foure pound a sextarie containes 24 ounces or two pound by which we see that the old interpreter did erre in rendring Choenix two pound wheras it coÌ„taines foure For a penny Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from the number beeing worth ten pence So much as was given for a dayes wages as appeares by the parable of the labourers in the vineyard Of wheat a more daintie and dearer corne then barly for that was for the poorer sort of men beasts other uses I doubt not but he alludes to the famine in Samaria which was besieged untill an asses head was sold for fourscore pieces of silver 2 Kin. 6.25 the fourth part of a cab of doves dung for five pieces of silver but soon after a measure of fine flour was sold for a shekel and two measures of barlie for a shekel Notwithstanding I take it that here not a cheapnesse but a dearth rather of food is foretold seeing the measure of a dayes allowance could hardly be obtained by a dayes wages which must needs cause scarsity both to man and beast But wherefore doth he prophesie of a famine under the black horse the same shadowing out as we have shewed the corrupt state of the Church under haereticks If we take it according to the letter it seems not to cohere For what need was there to foretell a dearth which we know comes ordinarily to passe Wherefore the prophesie seemes mystically to be understood He proclaimes a mysticall famine not a famine of bread but of the word of God threatned here to be sent upon the despisers therof according to that in the prophet they shall wander from sea to sea from the North even to the East and run to and fro to seek the word of the Lord but should not finde it Amos 8.11.12 Therefore in these words viz. by scarsitie of wheat barly the Church is threatned with a spirituall famine that is the Gospel
remain after the witnesses are slain But according to their supposition the Beast shal be no more but killed after three yeeres an half Now we have shewed that the 1260 dayes of their prophesie is put indefinitely by an allusion unto the historie of Elias who by prayer shut heaven from raining for so many dayes Therfore also the end of their testimonie is to be taken indefinitely for the time appointed by God therein to fulfill their ministerie And so the sence seemes thus The Beast indeed shal raise up war so soon as they begin to prophesie yet he shal not overcome them before they have finished their testimonie according to the will of God The which serves for the great comfort of the witnesses For as the high-priests could not hurt Christ before his houre was come although they never ceased to lay wait for his life so likewise Antichrist shall not be able to overcome Christs witnesses before the course of their ministery be finished Therfore the words when they have finished are not to be referred to Antichrists rage against them spoken of in the first place but to the two latter hee shal overcome kill them For he shall alwayes war against the witnesses but shal not kill and overcome them before they have finished their testimony This also serves to prove that Antichrist shall have power indeed to kill overcome the witnesses but not their testimony in the least for it is said they shall accomplish their testimonie And therfore the preaching of the Gospel shal endure unto the end Thus we see who the Beast is what time is to bee understood It remaines now to be handled what manner of warre it is what the effect therof shal be Touching the war it is said He shall make war against them Before he had sufficiently declared what the witnesses should doe and effect against the Beast now on the contrarie he shewes what the Beast shall doe and effect against the witnesses for Antichrist will not sit still and suffer his kingdome to be destroyed but with all his power wil fight for the same And therefore as soon as the witnesses shal begin to prophesie against his kingdom he wil prepare himself to war against them and by how much their prophesie is powerfull by so much the warr shall be the greater But what manner of war and victorie shall this bee Rupertus saith such as is usually betwixt truth and falshood The war shal be both ecclesiasticall and civill and therefore such also shall the victorie be His Ecclesiastical war shal be three manner of wayes The manner of the beasts war against the witnesses First by the seditious sermons of the Locusts their venemous writings and sophistical disputations in the behalfe of Apollyon against the witnesses of Christ branding them for most pestilent hereticks They shall preach with great applause to the multitude that the Beast is head of the Church Christs Vicar and armed as with the key of Peter so with the sword of Paul and Caesar crying out with full mouths that his kingdom is the Catholick Church Secondly through the Councils of Locusts by whose decrees the Beast shall establish his kingdom and anathematize as heretical the truth of Christ For it is true Aene. Syl. in histor concil Basil pag. 79. as Julian the Cardinal freely wrote from the Council of Basil unto Pope Eugenius that by the meanes of Councils the libertie and power of Ecclesiastical persons hath alwayes been strengthened and augmented To be short by the bulles and excommunications of the Romish court by which he shall condemne Christes witnesses with their testimony for heresie and delivering them over to the secular power destroy them by fire and sword to wit as unworthy to breath or live in the world Moreover the beast will raise up civill warres and by his subtiltie cause the kingdomes and provinces of the Christian world to fight against the Gospell that so the witnesses of Christ may bee overcom and killed Therfore it followeth The beast shall overcome them and kill them The latter declares the former This very thing doth sufficientlie shew that these witnesses cannot be literallie taken for Enoch and Elias For what godly man will beleeve that those holy prophets whome the scriptures testifie to have been tranflated from death to life eternal should again return into the earth to be cruelly killed by Antichrist Furthermore the Beast shall kill the witnesses in the like manner he overcame them partly by ecclesiastical censure partly by the secular sword so then not by the goodnesse of his cause nor by the holie scriptures for by these the witnesses shall overcome and consume Antichrist but he shall overcome them by outward force and tyranny by the authority of Councils by thundring out his bulles by cruel warre and his hangmen Thus I say he warreth against the Saintes overcoms kills them not by arguments scriptures but by sword fire excommunications So also my Anonymus 260 yeers past wrot concerning the Popes victorie He shall overcome them in reputation of his friendes kill them some corporally eyther by burning or murdering them with the sword other kinds of death others civilly by adjudging them to perpetuall imprisonment against these whom he cannot torment in this manner he will at least thunder out his excommunications insomuch as they shall not be accounted otherwise then dead men in the Church so far as concerneth a spiritual life What would not this author have written had he seen the histories of our time the foregoing age when the Beast anathematized the two witnesses of England John Wickleffe that excellent teacher and opposer of Poperie and his protectour John Earl of Leicestre whose carkeise not long after being taken up out of the grave he caused to be burnt When he overcame burnt contrarie to the publick faith of the Empire the two witnesses of Bohemia John Husse and Ierom of Prage prophesying that the Ecclesiasticall court of priests should he cast forth When by the bloodie inquisition he delivered unto death many thousand martyrs in Italie Spain France England Belgia when he enwrapt almost all the provinces of Europe in cruell warres to suppresse the Gospell when at length in Germanie God restored the slaine witnesses unto life The Iesuites I doubt not may find this litle commentarie of Anonymus in their publick libraries speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainely impartially not respecting persons And thence let them judge whither the Pope of Rome were by us of late first accounted that Beast and Antichrist as Bellarmin falsly affirmeth Lib. 3. de P. R. cap. 21. And their carkeises The particle spirituallie here mentioned shewes that this also is not literallie to be understood as we shall further see by that which followes The cruelty therefore of the Beast against the witnesses falsly condemned for heresie is hereby noted forasmuch as they shall not be satiated by cursing and putting of
hee was cast out into the earth and his angels were cast out with him 10. And I heard a loud voyce saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast downe which accused them before our God day and night 11. And they overcame him by the blood of the Lambe and by the word of their testimony and they loved not their lives unto the death 12. Therefore rejoyce yee heavens and yee that dwell in them Woe to the inhabiters of the earth and of the sea for the devill is come downe unto you having great wrath because he knoweth that he hath but a short time 13. And when the dragon saw that he was cast unto the earth hee persecuted the woman which brought forth the man childe 14. And to the woman were given two wings of a great eagle that shee might flee into the wildernesse into her place where she is nouris hed for a time and times and halfe a time from the face of the Serpent 15. And the Serpent cast out of his mouth water as a flood after the woman that hee might cause her to be carried away of the flood 16. And the earth helped the woman and the earth opened her mouth and swallowed up the flood which the dragon cast out of his mouth 17. And the dragon was wroth with the woman and went to make warre with the remnant of her seed which keepe the commandements of God and have the Testimony of Iesus Christ 18. And I stood upon the sand of the Sea THE COMMENTARIE ANd she brought forth a man child The woman brings forth and a man child is born he is set upon by the dragon but caught up to the throne of God so the Dragon is frustrated of his prey This whole type may bee applyed to Christ literallie For in the head the lot or portion of the members is represented A man child is born which notes his sex strength and power This is meant of Christ who is the mightie God and the following attribute is also proper to him Hee shall feed or rule all nations with a rod of iron out of Psal 2. for hee is appointed by the father to be the feeder or ruler of all nations ruling them with an iron rod that is a most powerfull scepter for iron is not fraile yet in a diverse or different way some he quickneth by the scepter of his word and spirit and directeth them as his sheep into his sheep fowld of glorie Others by the same scepter hee breakes in pieces as a potters vessel and casts them as goates into hel fire Christ therfore doth nothing feare the Dragons open mouth because he is a manchild he cares not for his diadems nor feareth his hornes because he can beate down all things with his rod of iron And here it is closely answered to what might be objected Why the Dragon did not devoure the man-child viz Why did the Dragon cease wherefore did he not devoure the child so soon as he was born two or three reasons are shewed how his endeavours were frustrated The magnanimity that is the divine power of the manchild did terrify him his iron scepter made him afraid wherewith he bruiseth his heads and hornes But did he not swallow him up beeing dead not in the least for though he bruised his heele yet he could not hurt him because beeing delivered from the power of death satan he was taken up into heaven sate down at the right of God For this also which is added and he was caught up c. may bee literallie applyed to Christ However the prophetical sense of this type is here chieflie to be considered The Woman that is the Church brought forth a Son collective for many children of God by the seed of the word For even in the beginning by the Apostolicall preaching many thousands of Christians were begotten to Christ and the elect of God dispersed throughout the whole earth were gathered by little little This generation is sayd to be male-children because the elect beeing strong in faith doe manfully resist Satan Io. 11 52. Act. 2.39 They also in Christ their head shall rule the nations with a rod of iron Revel 2.17 seeing the head communicates what is his unto his members hence the Saintes shall judge the world and Angels 1 Cor. 6.2 They shal be caught up to God also on his throne because beeing supported by the power of God they shall not fall under their temptations but finishing their warfare with courage shall obtain as conquerours a crown of glorie with Christ For to him that overcommeth he will graunt to sit with him in his throne even as he also overcame and was set with his Father on his throne Chap. 3.21 This consolation did chiefly belong to the times of the martyrs while Christ rode on the red horse even from Neroes persecution unto that of Diocletian as may plainly be gathered from v. 11. Now this allegoricall sense by me expounded would have been the more obscure as touching the members but that the historicall sense before was very plaine and cleare in Christ the head and therfore it was necessarilie to be set down in the first place Brightman takes this man child to be Constantine the great who at length was brought forth by the Church as a patron and defender of the faith against Maxentius Licinius and other enemies But I know not whither with more shew of reason then Lyra who understands it as meant of Heraclius who reigned Phocas beeing taken away very unprosperously For here the womans seed doth certainly denote the ryse and first state of the primitive Church 6. And the woman fled into the wildernesse Vnlesse here we take notice of the anticipation The anticipation of the womans flight reason thereof mentioned in the Analysis and which our Tossanus hath rightly observed many intricate questions will arise as how in this verse the woman is said to flie into the wildernesse and again in v. 14 whither she once returned fled twise fled thither before the battel how she flue before she received wings c. Therfore her flight is put by an anticipation but came to passe afterward when the Dragon was cast into the earth and after a new persecution was raised against her v. 13. For she fled not so soon as she was delivered indeed bow could she flie having newly brought forth but some while after First Michael thrust the Dragon out of heaven Hereupon the heavenly inhabitants sang their triumphant song The Dragon then to revenge the losse of his prey and his own ruin began to follow after the woman She then hath wings given her so flies into the wildernesse And this is the order of the Vision Thus her flight is here brought in by an anticipation because the spirit having shewed how the child was delivered
hornes but their likenesse in all other things is very obscure besides the fourth Beast in Daniel is diverse from all the other beasts but this here is as it were compounded of the three former Beasts in Daniel Adde to this that the Ancient Hebrewes with great shew of reason interpret the fourth Beast in Daniel not of the Romane Empire but of the kingdome of the Seleucides of which Antiochus Epiphanes that little blasphemous and cruell horne was chief notwithstanding I will not now dispute what solidity there may be in it As for their second reason we have shewed that the persecutions of the Romane Dragons are represented in Chap. 12. But this warr of the Beast farre more cruel shall endure unto the end of the world and not against the woman which afterward he sees riding on the scarlet coloured Beast but with the seed of the woman that is with them who are truly faithfull To be short that the whole earth is said to wonder and follow after the Beast v. 3. and to have power over all kinreds and tongues c. v. 7. this is restrained to the dwellers on the earth reprobate worshippers of the Beast in v. 8. Now not onely the reprobate gentiles were subject to the heathenish Romane Empire Apolog. c. 30 and ad Scapul Mat. 17.27 but the believing Christians also who as Tertullian recordeth worshippped not the Romane Emperours but God alone And Paul to escape the fury of the Iewes appealed to Caesar Our Lord himself also paid tribute to the Romane Empire And the Apostles taught Christians to be obedient unto the Magistrates therof In a word the worshipping of the Beast imports not onely civil subjection but religious worship as we shall see hereafter By all which it appeares that this Beast cannot be absolutely restrained to the Romane Empire howsoever we may perceive that the monarchicall power of the Romane Empire is in some sence taken up by the Beast as may be gathered from Chap. 17. The second opinion touching Mahumet weighed The other opinion principally urged by Viterbiensis is of those who understand this Beast of the Mahumetane or Turkish Empire These first consider his rising out of the sea that is the gathering and joyning together of diverse nations as Arabians Saracens Turkes Tartars c. Secondly his figure For hee is like a Leopard because he violently tooke into his hands the seat and power of the Graecian Monarchie which Daniel likens unto a Leopard He hath also the feet of a Beare in regard he holds the pillars or props of the Persian Monarchy the which is also there compared unto a Beare he hath moreover the mouth of a Lyon because he possesseth the spoiles of the first Assyrian Monarchie For the Mahumetane Empire is extended in religion and worship over all these peoples in regard both Persians and Babylonians are at this day Mahumetanes though under diverse kings It is also ful of blasphemies against the God of Israel and against the Son of God The Mahumetanes power is terrible and invincible and hath more then nine hundred yeeres most cruelly warred against the Saintes and worshippers of Christ and so overcome as that all Asia and almost Africa with a great part of Europe beeing wrung out of the hands of Christians is brought under the religion and power of Mahumet and Christian religion forced into the outmost corners of Europe Lastly the time of the fourty two moneths designed to the reigne and rage of the Beast may wel and fitly be applied to the violent rage of the Mahumetanes But now however indeed these things have a great shew of seeming truth yet they are not solid For first this rising out of the sea is rather to be understood of a coming forth out of the bottomlesse pit then of a gathering of Barbarous nations as by and by it shall appear Secondly the figure taken from the members of diverse Beasts doth also admit of a more fit interpretation So also the blasphemies and the large and terrible powr are more rightly to bee applied to the Romane Antichrist then to the Turke although he also doth in a verie hostile manner act the parts of the Easterne Antichrist against the Christian Church as appeared in the sixt trumpet Chap. 9. Lasily the time of the fourty two moneths doth altogether agree to the warre of the Romane Beast against the two witnesses as hath bin shewed on Chap. 11. Thus wee see that the foresaid reasons doe not sufficiently confirme this second opinion Moreover there are two things which doe plainely disprove the same One is in that it is often said this Beast was wondred at and worshipped by the inhabitants of the earth the which as I have shewed signifies not simply a subjection but a religious worship given unto the Beast now this doth not so wel agree to the Turkish Empire for although the Turkes worship Mahumet as the greatest prophet yet they attribute no religious worship unto their Emperours neither doe they subject themselves unto their Empire so much thorow admiration as for feare The other is taken from Chap. 17. where it is manifest that this same Beast appears againe unto John a woman sitting thereon Now there the seven heads of the Beast are the seven mountaines of Rome and the woman herself denotes Rome the which is so evident as it cannot be denied no not by some of the Iesuites themselves Therefore this Beast hath his seat at Rome But the Turke never had his seat there hence then it seemes that this Beast doth not belong unto the Turkish Empire unlesse perhaps it yet come to passe that Italie and Rome fall into the hands of the Turke the which thing God knoweth Indeed the horrible Idol-worship of Rome may justly procure such a judgement notwithstanding the holy Ghost threatens in Chap. 17.16 that the Romish harlot shall be destroyed and burnt with fire not by the Turke but by ten kings sometimes her lovers and frindes I come unto the third opinion The third opinion which is that this Beast is Antichrist The which not onely many ancient writers as Irenaeus Ambrose Prosper Methodius Arethas Andreas c. But also sundrie moderne both Papists and protestants have followed as Gagneus Bellarmin Ribera and of ours Alphonsus Morellus Tossanus with whom my Anonymus also consents Alcasar indeed likes it not because he sees that it cannot consist with the common fable touching Antichrist his three yeares reigne And because he feineth that after the destruction of the beast there shall be thousand years of peace and hence therefore he doth justly reprove and reprehend as well the old as latter Authours and maintainers of the said fable But he is deceived touching the thousand yeares of peace to follow after the destruction of the Beast as I shall manifest on chap. 20. But his caveat is good that it is not enough for the approving of an exposition as certaine and not to be doubted of
be brought into their treasury What is more ravenous then the Clergie who suffer none either to be borne live or die freely Hereupon Frederick the Emperour writing to Pope Hadrian touching the prohibition of Cardinals Baleus in vita Hadr. IV. his Churches saith he are shut neither are his Cities open for we see them to be not preachers but robbers not peace-makers but money-takers not repairers of the world but insatiable heapers up of gold Lastly what is more horrible then the Popish Edicts Bulls Writs Amos. 3.8 written at Rome not with inke but in blood If the Lyon doth reare who will not feare The Romane Beast roaring against Emperours Kings Electours Princes Bishops Vassals who will not tremble Thus we see how the prodigious disposition of Antichrist is lively represented by this monstrous Beast And the Dragon gave him his power Here follows the Beasts power But from whom hath he it The Dragon gave it to him Now there is no power but from God And therefore the Beasts power is not lawfull but a corruption of power and tyranny having for its authour him who said All these things will I give thee if falling down thou wilt worship me viz. the Devill that lying Serpent His power Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render it vertue but I rather allow the former least there might be an ambiguity in understanding it of a naturall or morall vertue The power of the Dragon is his malice fraudulency and strength to hurt so that the Dragon did fill the Beast God so permitting the same as Ribera well observeth with all deceiveablenesse of unrighteousnesse and wickednesse to seduce and destroy And his seat Or Throne as all Greeke copies have it But the Vulgar omits it The Throne of the Dragon is his kingdome and rule which he hath in the children of disobedience in regard whereof he is said to be the god of this world This kingdom he gave to Antichrist by making him the god of this world who by a pretended power gives the kingdomes of this world to whom he will according to that of the Lateran Fathers crying out to Julius II. Thou art all in all and above all to thee is given all power in heaven and in earth According to that of the Poet By oracle of thine own voyce the world thou governest all And worthily a god on earth men thinke and do thee call And great authoritie The which will appeare in ver 5.6.7 And by it we understand who is Antichrists benefactour here then we may see what before was obscurely spoken viz. He ascended out of the sea that is came forth out of the bottomlesse pit of hell unto the height of the Vniversall Chaire is here more clearly expressed in these words 2 Thes 2.9 The Dragon gave him his power and his throne and great authority And most plainly by the Apostle Whose comming is after the working of Satan with all power and signes and lying wonders with all deceiveablenesse of unrighteousnesse c. 3. And I saw one of his heads The Kings edition omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw but the sence and consent of copies requires it It signifies the weakning and restitution of the Beasts power of which some say one thing some another It is a weak fiction of the Glosse displeasing also to Ribera viz. that Antichrist should feine himself to be dead and afterward rise againe in imitation of Christ and by this deceit gaine to himself that admiration here spoken of But John saw not the Beast dead or as it were dead but one of his heads wounded as it were unto death that is so mortally wounded as that he was not farre from being dead But if the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were slaine be understood really of the slaughter and death of the head as in Chap. 5.6 the Lamb appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were slaine that is truely slaine and dead yet it no way helps the fiction for howsoever by the killing of one head the Beast indeed was hurt yet not wholly dead But the former sence is hereby confirmed that this stroke is twice called a deadly wound and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wound inflicted by the sword Our Interpreters who understand this Beast of the old Romane Empire do all agree that here is noted some remarkable weakning thereof but others apply it otherwise Some understand the one head of Julius Cesar the first Emperour who being slaine the Empire received a deadly wound but was healed again by Augustus Others referre it to the death of Nero in whom the family of Caesars ceased and then the Empire seemed to be near a dissipation when in a few moneths after were slaine three Emperours viz. Galba Ottho and Vitelius yet this wound was healed by Vespasian whom the Common-wealth of Rome as Aurelius Victor reports being almost spent by the cruelty of tyrants obteined by a providence for their Emperour after LVI yeares that it might not utterly be ruinated But these wounds were before Johns time whereas here he prophesieth of the Beasts wounded afterward Others understand it of the scisme of the Romane Monarchie under Heraclius occasioned by Mahumet in the East and the Pope in the West by which division the Romane Empire was so shaken as it had much adoe to subsist the which wound they conceive was again healed by Charles the great But we have shewed before that the Beast or Antichrist doth not here absolutely denote the Romane Empire Now whatsoever this be we may wel referre it till we come to Ch. 17. v. 11. yet here we must consider what is meant by the Beasts deadly wound and what by the healing thereof Concerning which although our Interpreters who interpret the Beast to be Antichrist doe not precisely agree in every thing yet hence the Papists have no cause to insult For the verity of our tenet viz. that the Pope is Antichrist may firmely stand although it be not so easie to define all the particulars of this mystery for Histories testifie that the Beasts head hath already been diversly wounded or know to what mortall wound of Antichrist the holy Ghost here properly points at Lib 3. de P. R C. 15. In Apocal. 13. Beside the Iesuites are no lesse differently minded about it Bellarmine approves of the fable touching the feined death and resurrection of Antichrist This Ribera refutes and imagineth that not Antichrists head but a head of one of the ten Kings a member and fore-runner of Antichrist was wounded Alcasar rejecting both contendeth that Nero being this Head mortally wounded did live againe in Domitian I forbeare to rehearse more Three of them we see disagree each from other And why may not ours also holding to the main dissent in some thing without a manifest note of errour Brightman a most learned Interpreter is of opinion Ennead 7. l. 7 sub fin that this wound is to be referred to the
John Husse and Jerome of Prage the two witnesses of the Gospel to be burnt and displacing the three Antipopes Gregory Benedict and Iohn it substituted Martin V. and so the deadly wound of the Beast was at length as it were healed by a divine Aesculapius or Chirurgion one onely Pope being againe set on the Romish Chaire Notwithstanding the ulcer burst forth in divers places first in Spaine and France for Benedict XIII dying Anno 1424. the Cardinals by his commandement and authority of King Alphonsus created Aegidius Munyos a Canonist named Pope Clement VIII Afterward in Bohemia where in the Hussian warres it is wonderfull to consider how much Christian blood was shed for the wound of the Beast untill at last Pope Martin regaining the favour of Alphonsus Aegidius was forced at the commandement of the King to lay down his Popedom And to the Bohemians the Councill of Basil permitted marriage to their Priests to have the Liturgie in the vulgar tongue the use of the Cup in the Eucharist and some other things which they called Compactata on this condition that they should acknowledge the Romane beast to be head of the Church Now I suppose there is no man but sees that these things do very wel suite with this prophesie touching the deadly wound and healing of the Beast Notwithstanding I leave it to the judgement of the Reader for whose sake I here briefly set down a rype of the Antipopes during the wound of that scisme ANTIPOPES During the schismaticall vvound of the Romane Beasts At Avinion  At Rome Clement VII dieth Anno 1392.  Vrban VI. dieth 1390. Benedict XIII deposed at Pise 1410. and at Constance 1417.  Boniface 9. dieth 1404.  Innocent VII dieth 1407 Gregory XII deposed at Pise 1410. and at Constance 1415. Alexander V. dieth 1411 Clement VIII giving place to Martine at Constance 1421.  Iohn XXII deposed at Constance 1415. Martine V. created Pope at Constance 1417. But if so be we are to understand the wound and the healing thereof in the latter sence Alphonsus his opinion touching the deadly wound of the Beast then I should altogether embrace the opinion of Alphonsus Mantuanus a learned Italian Interpreter One of the Beasts heads saith he as it were wounded to death seemes to me to denote that age of impiety in which the Gospell began to be preached and the Popish kingdom opposed through the ministery of the Gospell and the abomination thereof so manifested as it is even known to the ignorant themselves that the Pope who hath on his heads written names of blasphemy is the Beast and a most wretched man who presumes to be esteemed a god For then the Beast was seen to have received a deadly wound when those impious doctrines by which hitherto the Popes kingdome hath remained in its strength were reproved as meere lyes and Diabolicall deceits by the free preaching of the Gospell of Christ. Thus far he By the mortall wound of the Beast therefore he understands the separation of the Professours of the Gospell from Popery whence first a deadly disease befell the Papists in Germany and soon after in the neighbouring Kingdoms of France Poland Hungary and England Like as the ach of a wound ordinarily is irksome to the parts adjoyning This wound could not be inflicted on this powerfull Beast but by God himself who at last taking compassion on Germanie confounded the deceits of Rome by raysing up Anno 1516. Luther Melancthon and other excellent Divines as the instruments and organes of his grace and favour The sword wounding the Beast was the preaching of the Gospell by which in a short space the props of Popery were so sore shaken throughout Germany as it was not far from an utter ruine Notwithstanding our sins so deserving we see this wound now healed the Papacie again prevailing and reassuming her strength and vigour But by what medicines or potions This is cleared by Histories And as Alphonsus well writeth this deadly stroke began to be healed When the Kings and Princes of the earth began through fire and sword to force men unto the Popes obedience To this end was raised the Smalcaldick war against the Protestants The wars of the Spaniard in the Low-countries and the Massacres in France that the mortall stroke of the Beast might be healed But the false prophet ver 11. seems to have made the true medicine The Beasts Chyrurgians by his Chyrurgians Campegius Caietane Polus Faber Prierates Eckius Latomus Staphylus and the like Physicians who excelling in art fraud and sophistrie have held up the tottering state of the Papacy Notwithstanding the Councill of Trent acted the part of chiefe Physicians as applying with great skill wonderfull potions for to heal this wound To these we may adde the Popish Academies and especially that of the Sorbonnists at Paris The last are the jugling Iesuites by whose industrie boldnesse and craft the Head of the Beast is daily more and more restored to its former health And I could wish that the unhappy contentions of the Professours of the Gospell were not as oyle and wine powred into this wound for I verily believe that our own dissentions have more strengthened the Beast then all his own force and policy whatsoever Thus much concerning the wound and the healing thereof And all the whole earth wondred after the Beast First I desire the reader to take notice of the anticipation even now laid down For we are not to think that the world admired not the Beast till he was wounded and healed again for the Beast never was without his followers and people wondring at his throne and great power and therefore by way of a parenthesis the stroke and cure was spoken of before which came to passe afterward Now the authority of the Beast and the besotted stupidity of men to worship him doth immediately cohere with his seat and great power for although this be not so plaine in the verse yet is it clear by the following For wherefore is the Beast so much wondred at was it because he was healed certainly it is a matter of no great admiration that a wound should be cured by a Chyrurgian and therefore this cure could not be the cause of so great an admiration as the Glosse imagineth in applying it to the feined death and resurrection of Antichrist the which thing even the chiefest of the Iesuites are ashamed of The true cause of the worlds wondring is the seat and great power given to the Beast by the Dragon as we shall see in the following verse for as the Philosopher saith admiration begets Philosophie so here the worlds admiring the Beast Aristot lib. 1. Metap c. 2. begets Antichristianisme At first men admiring the Keyes and pretended seat of Peter together with the majestie of ancient Rome did easily attribute to the Romane bishop primacie of honour and agreed that every Church should bring their cases to the Church of Rome because of
an ill speaking mouth Great things blasphemies is put for great blasphemies which are rehearsed v. 6. Here observe that the little horn also Dan. 7. v. 8.20 hath a mouth speaking great things whence it is conjectured that by it Antichrist is shadowed out specially seeing the three following things are also attributed to him as blasphemies against the highest warre with the saints and the time of his rage to be XLII moneths vers 25. Historically indeed that horne seemes to be Antiochus the scourge of the Iewes but Mystically it figured Antichrist For as Antiochus afflicted the Iewish Church so doth Antichrist the Christian Thus we see that the old this new prophesie excellentlie agree both in phrases deeds and illustrate one the other And power was given him to do The first part of his power we have heard now follows the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power of doing The OLD VERSION TO DO OR MAKE some copies adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warre which seems to be taken from v. 7. The sense is all one yet it is better to take it absolutely of making but is not making here put for sacrificing I wonder our Sophisters have not observed this that so they might make the beast a sacrificer or masse-priest But TO DO here is put for to rage and destroy according to his pleasure This is given him by the Dragon God permitting the same yet holding the bridle in the midst of the beasts rage And that we might not imagine the beasts fury to be absolute a term is prefixed unto him for the comfort of the godly Fourty two moneths his rage shall continue long but not alwaies What is meant by these moneths I have shewed on Chap 11. ver 2. The Gentiles shall tread down the holy city XLII moneths The time is the same because the History both there and here is all one so that the treading down of the city by the Gentiles is this very rage of the Beast here being to endure XLII moneths and it will clearly appeare by the sixt Vision treating of the destruction of the Whore and Beast that these moneths took their beginning at the Beasts ascention out of the bottomlesse pit and are now for the most part expired 6 And he opened his mouth in blasphemie The usurpation of his power followeth both by his mouth in this verse as also in action in the following He opened his mouth in blasphemie that is he began to blaspheme in a horrible manner These are the great things which were given to the Beast to vomit out with open mouth that is publikely and in the very height of pride and malapertnesse Now what are these but those great priviledges the Romish Beast boasteth of as that he is in Gods stead yea a god and Christs Vicar on earth Peters successour having alone the Keyes of Heaven that he is the invincible Monarch of the Christian world the Prince of Bishops the head and spouse of the Church the King of Kings the Lord of heaven earth and hell the alone interpreter of the holy Scriptures chiefe Judge of all religion having all laws and mysteries lockt up in his breast the chiefe decider of the Catholike faith judgeing all men but to be judged of none to whom none may say though he lead thousands of soules with him into hell My Lord the Pope why dost thou so to whom is given all power in heaven and in earth who opens and no man shuts shuts no man opens who loosing no man bindes and binding no man looseth forgiving iniquities taking away the sins of the world with many other blasphemies which proceed out of his lascivious mouth But distinctly or in particular the bent of his blasphemies are against God his name his tabernacle and them that dwell in heaven Now to shew again how he blasphemeth God and his name It is by doing that which the Apostle foretold of Antichrist and which we see the Pope of Rome to do even at this day viz. he opposeth and exalteth himselfe against all that is called God or that is worshipped so that he as God sitteth in the temple of God shewing himself that he is God for he arrogates to himself the name and honour of God suffereth his Clawbacks to cry out Who is like unto the Beast Who is able to make war with him he challengeth to himselfe all the rights and works of God that he can create God make some thing of nothing make the word of God that he cannot erre that his decrees are of like certainty and authority with the divine Scriptures that it is of necessity to salvation to be subject unto him that it belongs to him to give the kingdoms of the world to set up depose Kings as he lifteth c. All which things if the Pope doth what is left for God Is not this blasphemie against God his name The tabernacle of God is the Church in which God dwelleth this he also blasphemeth for he falsly affirmes himself to be the Head Bridegrom and Lord therof tyrannically oppresseth and infects her by the poison of wicked doctrine seduceth and as much as in him lies thrusteth her into eternall destruction by his lying signes and horrible idolatry Andreas understands this Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the flesh of Christ in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelt with us Ioh. 1.14 This tabernacle of God he also blasphemeth divers waies for what blasphemie is more horrid against the Son of God then that the Pope should boast daily by his Locusts to create Christ of a piece of bread in the Masse to sacrifice and to destroy him What blasphemie more odious against the office of Christ then that the Pope boasting himselfe to be the greatest high Priest proudly should exalt himselfe as above Christ the great high Priest he denies that the alone sacrifice of Christ is sufficient for the expiation of the sins of the Church unlesse it be again and againe iterated by his Masse-priests he denieth that the merits of Christ alone suffice to take away sins the punishment thereof unlesse through his indulgences he adde a supply from the treasure of the Church which is the merits of the Saints Other things I passe by And them which dwel in heaven I see not why we may not understand these heavenly inhabitants properly of the Angels blessed souls triumphing with the Lamb in heaven for against these the Pope also poures forth his blasphemies more waies then one for will they nill they for his own gain sake he obtrudes false honour upon them makes them gods and builds temples altars and images unto them and by this worship exerciseth a most filthy trade and the most of them he forceth to succeed in the places of Heathenish idols and doth weary them as if they were houshold and tutelar gods with diverse troublesome and sordid services setting one over Hogs another Horses another Asses one over
Pope with Peters Key for his Ensigne Of which see Albertus Crantzius Saxon lib. 8. cap. 26. Thus therefore Antichrist the high Priest comes forth on the Theatre first as a Romane Monarch but now laying aside his Imperiall habit he is represented under the person of a seducer Which opinion is confirmed because this second earthly Beast hath no figure proper to it self onely his two hornes and words are expressed as proper to this new birth or appearing in all other things as it seemeth being both alike of which more afterward This also confirmeth it that he exerciseth all the power of the former Beast now the Dragon gave not the same power to two but to one Antichrist Thirdly in that he makes the former Beast to be worshipped from whom if he were different oranother in number he would rather have taken this honour to himself seeing he was of the same power and ungodlinesse Fourthly what argument more evident then this viz. that towards the end of the Chapter both the Beasts close and grow up as it were together in one so that the Character name and number of the name is not said to be of two Beasts but of one Beast onely Lastly as in Chap. 17. The woman sitting on the Beast in a different respect notes one Antichrist with the Beast so here the earthly Beast making the image of the Sea-beast to be worshipped doth represent with the said Sea-beast one and the same Antichrist and that without any repugnancie These things thus observed the seeming contradiction in the text will easily be reconciled viz. that this Beast is said to be another their originail and rise to be different and that one acteth in the sight of the other c. But these and the like things do onely serve to denote under divers types the different nature disposition and actions of one and the same Antichrist as by the interpretation it will appear unto which now we come 11. And I saw another Beast BEZA then I saw as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after these things But I rather take it copulatively And I saw for also I saw lest we might imagine that this Beast did not ascend till after the XLII moneths of the former Beast for indeed he either ascended with him or a little while after Another To wit in shew and rising different from the former but in substance the same with him because it is one Antichrist though appearing under a new person or shape for now he comes forth on the stage not as a king or tyrant but as a seducing Prelate Therefore henceforward he shall be called a false prophet misleading all the Inhabitants of the earth by his lying signes and deceiveablenesse of unrighteousnesse but that this should be done by one seducer and that in three yeares and an halfe as some foolishly imagine certainly it is most ridiculous This Beast therefore denotes the Head with the members that is Antichrist with the whole crew of his seducing priests of whom Gregory in Registro thus writeth The king of pride is at hand Lib. 4. Epist 38. and that which is not fit to be spoken an armie of Priests is prepared It is true most copies have it Exitus Sacerdotum est preparatus The end of Priests is prepared But the following words shew that it is a deceitfull falsefying of the authours intent Because saith he the Clergie warre and strive for mastery and advancement who were appointed to this end to go before others in humility which words cannot be referred to the end of Priests but certainely to their armie and proud war Vnder this Beast therefore is comprehended the high Court of Cardinals the Catholike authority of Papall Decrees the sacred power of the Legates a Latere and fathers of the inquisition The craftinesse and shamelesnesse of preaching Monks especially the deep wickednesse and courtly malapertnesse of the upstart Iesuites for these hitherto have been the chief architects and inventours of all artificiall fallicies to seduce the world and principall physicians in healing the deadly wound of the Beast Beast Forasmuch as the Vision expresseth nothing touching the forme of this Beast save onely of his two hornes blasphemous words but afterward is three times termed a false prophet there are some who think that he had the figure of a man having hornes or of some Devill who in such a shape as Jerom reports in the life of Paulus met one Antonie in a wildernesse and spake to him of Christ There are some also who think that excepting his hornes and speech he had all other things common with the Sea-beast But let us not trouble our selves about his shape His actions will declare that he was a mishapen monster or rather one that had a thousand shapes teaching us that no one figure was sufficient to represent all his severall plots and deceitfull devices Comming up out of the earth Brightman wittily interprets this rising out of the earth His rising out of the earth of the power which the Beast obteined over earthly kings and people as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the earth But touching his power the same is spoken of afterward And the like phrase vers 1. shews that this comming or rising out of the earth doth signifie his beginning for as the former Beast drew its originall out of the Sea so this out of the earth Neither do I dislike Riberas observation That the rising of this Beast signifies that he was not of a terrible and huge forme like unto the sea-monster but such whom we see here on the earth as a Lamb or the like or that he rising as it were but from small beginnings yet did suddenly draw after him an incredible multitude of men for they are said to rise out of the dust who of small beginnings become great Therefore it seems more simply to denote the ignoble and earthly rise of the Beast See Clemang de corrupto ecclesiae statu cap. 10. both in respect of himself and his whole Clergie for as the beetle is engendred of horse-dung so for the most part the Popes Cardinals Bishops Prelates and Monkes all children of the earth have from a low degree and state been raised up to the hight of worldly glory being altogether vassals to earthly pleasures and honours The order of Cardinals arose out of the earth and began to be in esteeme about the year 1004. as Baleus shews from Bacandorpius in the life of John XIX Others say it was after Benedict VIII Lib 3. Chron. pag. 426. anno 1023. or thereabout which indeed Genebrad in his Cronologie denieth and contends that Jerom was a Cardinall Priest but without authority for it appears the seven Cardinall Deacons distributed to the holy offices according to the seven divisions of the City Rome of whom mention first is made in the decrees of Fabian and Sylvester were far differring as being scarcely Parish
ο σ  30. 1. 300. 5. 10. 50. 70. 200. 666. This numerall name of the Beast is not of my invention neither was it of late thought upon by our Interpreters But Irenaeus a most ancient writer 1400. yeeres ago by a divine insight found out and discovered the same unto us as being very agreeable unto this mystery his words are these The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lateinos containes the number six hundred sixty six and it is very likely because the truest kingdom hath this name For they are Latines that now reigne but in this we will not glory Now who possibly can be marked out unto us by this name except the Latine or Romane high Priest for he long ago hath possessed the kingdome of the Latines and Rome the seat of the Latine kingdome The Popes Latine Church His Church the Graecians call the Latine Church and indeed it is altogether Latine for their Letanies Masses Prayers Exorcismes Indulgences to be short their whole service is in Latine insomuch as with them it is unlawfull to performe the same in any other language but the Latine Wherefore undoubtedly this is that numerall name of the Beast which here the holy Ghost bids us number after the computation of the Greekes But if the Spirit would have us to count the same not in Greeke but rather in Hebrew Characters we are again by the like name led as by the hand unto the Pope of Rome for as John Fox a most diligent searcher into this mysterie hath found out the Latine name Romanus expressed in the Hebrew letters ×©×•× ×¢×ž×¨ doth represent the number of the Beast 666. after this manner ש ו × ×¢ מ ר 300. 6. 50. 70. 40. 200. In this nothing is forced or obscure for who these many ages hath been this Romanus that is Lord and head of Rome but the LATINE MONARCH possessing the kingdom and the royall Metropolis of the LATINES viz. the Pope of Rome of which thing if any be ignorant or doubt let them read the history of Carolus Sigonius who either by entreaty or for lucre sake was hired to set forth the affaires of the Romish Popes touching the kingdome of Italy Carol. Sigo de regno Ital. after the Lumbards and Graecians were expelled out of Italy in his third and fourth booke unto the end Certainly it is not without the singular counsell of God and intention of the spirit that both the Hebrew and Greek reckoning should aime at one and the same thing and point out by the finger as it were him onely who is LATINUS and ROMANUS the Latine and Romane Monarch Him therefore we cannot but confidently judge to be the Antichrist for as much as in him all the markes of Antichrist do evidently concurre and agree together Neither are we the first who have held this opinion but many in the ages before us and indeed in the midst of grosse darknesse have observed and constantly affirmed the Papacy to be Antichrists kingdom and the Pope Antichrist Gregory surnamed the Great The Pope long agoe called Antichrist Lib. Regist Epist 8. Lib. 6. Epist 30. perceiving that Antichrist was at hand brake forth into these words a thousand yeeres agoe The king of pride is neare and that which is not lawfull to be uttered an army of PRIESTS is prepared for him because the CLERGIE who should goe before others in humility fight or strive for mastery Gregory therefore foresaw that Antichrist should be a King of Priests that is some Bishop or Pope who should call himself or desire to be called UNIVERSALL prophetically as it were pointing at Boniface the third Successor of Sabianus who manifested himself to be the Antichrist by arrogating the wicked foolish idle perverse proud vaine-glorious for by these Epithites it is there set forth title of Vniversall Bishop Arnulphus Bishop of Orleans spake these words 600. yeeres agoe in the Rhemish Council What thinke ye him to be who sits in his lofty throne glittering in purple and embroydered garments Verily if he be destitute of Charity and onely puffed and lifted up by knowledge he is the ANTICHRIST Bernardus Clarevallensis an Abbot above 464. yeers agoe wrote such invectives against the luxuriousnesse of the Pope Bishops and Clergie of his time that if any man now did the like he should be accounted as an Arch-heretick Anno 1240. a Councill of the Princes and Bishops of Germany was held at Ratisbon where Eberhardus Archbishop of Salisburg spake these words We feele saith he except we be blinde under the title of the highest Priest a most cruell wolf cleathed in the skin of a Pastor The Romane Popes warre against all Christians and being become great by their bold attempts deceits and sowing wars they kill the sheep c. HILDEBRAND 170. yeeres agoe and more first laid the foundation of ANTICHRISTS Empire he first began this wicked warre which is continued to this day by his Successours And a little after Babylons highest Priests desire to reigne alone cannot endure to have an equall beleeve me who am taught by experience they will not cease untill having brought under the Emperour and loosed the honour of the Romane Empire oppressed true Pastours they by this way extinguish all things tread all things under their feet and sit in the temple of God and are lift up above all that is worshipped He that is servant of servants desires as if he were God to be Lord of Lords This wretched man daily meditates how to set up an Empire proper to himselfe he alters the lawes establisheth his owne sinfull devices robs spoiles and defraudeth every one him they usually call the ANTICHRIST in whose forehead is written I am god I cannot erre he I say sits in the temple of God ruling far and near c. These things he See Aventinus lib. 7. annal fol. 685. About those times lived the Abbat Joachin Calaber who affirmed that the Pope was Antichrist and illustrates the Revelation with propheticall pictures and short expositions in the Italian tongue My Anonymus in his Booke written 260 yeers agoe doth many times in expresse words call the Pope of Rome Antichrist Page 78. The first Angel saith he whosoever he were did first of all declare the Pope of Rome to be Antichrist And a little after It came to passe by great boldnesse that euery one durst declare the Pope who is called Apostolicall to be apostaticall and Antichrist Page 108. No man except he become a spirituall temple of the holy Ghost in evangelicall conversation and doctrine hath received grace to interpret the mysteries of Christ and Antichrist his adversary or to understand that that great Praelate the Pope of Rome should be the great Antichrist And page 115. In Pope Vrban VI. all the mysteries of Antichrist are fulfilled And page 117. Antichrist is a Libard spotted with divers heresies also because he saith he is Christs Vicar on earth although he oppose Christs Law more then any and so is an adulterate
doe-tumultuously rage without let or punishment promising to themselves perpetuall prosperity Lest therefore the faithfull should be discouraged seeing the sonne of perdition thus to rage and themselves overwhelmed with divers sorrows and calamities here the last judgement is propounded to John in which shall follow a wonderfull change of things For then the Wheat shall be gathered into the heavenly Barne and the chaffe burned with unquenchable fire This I say is the scope and use of the remaining matter in the Chapter But in the coherence of these things with the foregoing I finde all equally at a stay as not perceiving wherefore the last judgement is here againe represented Touching the Coherence interpreters are troubled seing it was before shewed unto John Chap. 6. towards the end Chap. 11. towards the end and afterward againe in Chap. 16. and most clearely in the end of Chapters 19. 20. Ribera as before Chap. 11 hath nothing to say save that the day of judgement is here described by an anticipation because the context of the things themselves requires that the punishment of the wicked be here described But no reason can be given why these judgements should be so often described and that indeed at the end of every Vision except our method be observed in which we have noted that all the generall visions consist of foure Acts answering each to other This therefore is the true cause why the last judgement is here againe represented because the last Act of the fourth Vision now followeth Let us see the words And I saw This is the last part of the vision The last Iugdement figured out by the Harvest and Vintage The day of judgement is figured out by two types The Harvest and Vintage because there shall be two acts of the same The gathering of the godly into heaven and the casting of the wicked into hell fire The former is set forth by the Harvest in which the wheat shall be gathered into the barne according to the parable of Christ Mat. 13.30 The latter by the Vintage because the wicked shall be troaden downe in the lake of Gods wrath that is be tormented with eternall paines of hell So these types may not unfitly be distinguished Notwithstanding it is not amisse to difference them as the whole and part For the Harvest shall not onely gather the wheat out of the Lords field into the garner but also burne the tares that are gathered as we see in the said parable Mat. 13. Thus the Harvest should represent the whole judgement But the vintage shall cast and tread all the grapes in the lake of Gods wrath Now the godly shall not be cast into this lake for they shall not come into condemnation Ioh. 5.24 But the ungodly onely And therefore by the vintage the punishment of the wicked seemes onely to be represented Thus much of the parables in generall And behold a white cloud The person of Christ the Iudge is gloriously discribed in this verse by foure adjuncts 1. by his forme that he is like to the Son of man 2. by the gesture of body he sits on a white cloud 3. by his habit he hath on his head a Crown of Gold 4. By the Instrument He holds in his hand a sharpe Sicle In these words is no obscurity therefore I will not dwell on them They who deny or doubt as Ribera and Brightman that the Son of man doth here denote Christ because it is not said the Son of man but like to the Son of man Neither with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme in my opinion to ground it on a very slight conjecture For in Dan. 7.13 It is plain Christ is said to be like to the Son of man I saw in the clouds of Heaven as it were the Son of man And Paul Philip 2.7 Being made in the likenesse of men he was found in fashion or habit as a man And Rom. 8. He sent his son in the likenesse of sinfull flesh And Heb. 2.14 He likewise tooke part of flesh and blood and Verse 17. It behoved him to bee made like his brethren In which Phrases the verity of Christs humane nature is not denyed but the priviledge of the Man-Christ is noted that though he bee like unto us in all things yet is he not like us man onely but God also neither as man is he borne a sinner of mans seed but conceived and begotten of a Virgin by the operation of the Holy Ghost being not defiled with any staine of sinne That which they say of the Article is infirme For before also in Chap. 1.13 Iohn saw CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Son of man without an Article standing in the middest of the seven Candlestickes Here he sees him sitting as a Iudge on his Tribunall On a white cloud Noting his divine Majesty For God in the Psalms is often said to be carried and ride on the clouds because of his heavenly power This white cloud is that throne of glory whereon Christ saith he will sit Mat. 25.31 The which throne he himselfe interprets of the clouds of heaven Mat. 26.64 Hereafter yee shall see the Sonne of man sitting on the right hand of power and comming in the clouds of heaven according to that in Dan. 7.13 The crown of gold on his head is the ensigne of his Kingly Majesty In Chap. 19.12 he hath many Diadems on his head and on his thigh a name written The King of kings and Lord of lords The Beast also had crownes on his hornes but not of gold and ten onely This Iudge therefore is more powerfull then Antichrist and all tyrants for with an iron rod he will crush all adversaries as a potters vessell in the day of judgement The sharp sickle of a reaper which is in his hand to wit in his right hand denotes Christs judicary and divine power to whom it is as easle to execute his judgement on the whole earth as for reapers with a sharp sickle to cut down the ripe corne ANDREAS the sickle saith he is a symbole of consummation for Christ himself cals the end of the world a harvest Mat. 13. 15. Another Angell came out of the temple This Angell and the other two comming forth out of the temple and altar vers 17.18 are not preachers of the Gospell as Brightman supposeth for at the harvest and vintage of the last judgement preaching shall cease but it is one of the chiefe Ministers of Christ by whom he will execute the judgement He comes out of the Temple to wit of heaven as vers 17. before Chap. 11.19 By and by another comes forth from the Altar of Heaven which is visionally to be taken because properly there is no Temple nor Altar in heaven but formerly in Ierusalem it was fashioned and made according to the heavenly patterne The great cry of the Angell saith ANDREAS denotes the common supplication of all vertues desiring to see the glory indeed of
of Christ but they maliciously in heat of fury will rage against Christ and be tormented by fire that is extreame malice and envy In that he saith with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men he expresly points at them in ver 2. 9. And men were scorched Again with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we might not indifinitely understand all men but onely the ulcerous marked ones of the beast who are like dogs over heated gaping and hanging out their tongues for the more their eyes are smitten with the beames of the Gospell the more despitefully they shall hate the same and be scorched with heat or rage because they shall find no way how to darken the Sun and extinguish the light thereof And they blasphemed A second accidentary effect on the Antichristians is by desperate oppressing of the truth they shal break forth into blasphemies against God to wit by attributing the worke of God to the devill like the blasphemous Iews in Mat. 12. neither is it strange for they learned to blaspheme of the Beast their head unto whom as we heard in Chap. 13.5 A mouth was given speaking great things and blasphemies against God his name his Tabernacle and those that dwell in Heaven It is true the beast did long before cast out blasphemies but they were nothing in comparison of those which these ulcerous blasphemers shall pour orth against God Having power By this attribute he aggravates their fury they ought humblie to intreat God to take away the plagues who onely hath power as to inflict so to remove the same but they like mad men will not cease to set their faces against the sun and to blaspheme God to their inevitable ruine and destruction for at last they shall be necessitated to fall under their plagues Here by the way we are admonished that God is the orderer of all scourges from which if we desire to be freed we must humbly turne our selves by supplication unto him We are admonished also of the end of Gods scourges for the words And repented not shew that therefore men were thus afflicted that they might be r ecalled by this rod unto true repentance and detestation of Idolatry Lastly we are informed how to shun and turne away the rod for had these men repented God would have mitigated and taking away this scorching plague Repentance therefore lessens and takes away plagues but impenitencie increaseth them Now to repent is to forsake evill workes and endeavour truly to lead a pious life To give God glory An increase of their obstinacie in that they would not by repentance give God his due praise But what glory I. The glory of his justite that he had inflicted the scorching plagues on them for their deserts and that it were just to lay more heavy punishments on them except they repented II. The glory of his truth that onely the Doctrine of the Gospell revealed in the word of God is true and saving III. The glory of his mercy that forgivenesse is prepared for the Repentant viz. for such who forsaking Antichrist do by a livelie faith turne to Christ Lastly the glory of his almighty power that he will utterly destroy the beast and all such with him who persevere in their blasphemies Behold in our repentance how many wayes Gods glorie is manifested and attributed unto him and our salvation furthered by it The pouring out of the fift Viall on the Throne of the BEAST 10. And the fift Angell poured out his Viall upon the seate of the Beast and his Kingdom was full of darkenesse and they gnawed their tongues for paine 11 And blasphemed the God of Heaven because of their paines and their sores and repented not of their deeds THE COMMENTARY ANd the fift Angell poured out The fift Viall being poured out on the Throne of the Beast his Kingdom is filled with darkenesse his worshippers fret blaspheme and remaine obstinate unto the end which effects are not much differing from the former And therefore this plague is the lesse obscure provided we understand what the throne of the beast is and the darkening of his Kingdome Now we are to observe that touching this Viall alone scarce any Interpreter keepes to the Letter but all bring forth Allegories howsoever some more properly then others Lyra takes this Angell to be the Emperour Otto Lyra makes the Romane sea the throne of the beast who poured out the Viall that is vengeance on the throne of the beast that is on Pope John whom Crescentius thrust into the roome of Gregory living the life of a beast now howbeit he erres from the scopes as ordinary he doth yet here he dotes not but acknowledgeth the Romane Sea to be the beasts throne Andreas thinkes the throne of the beast to the be Kingdom of Antichrist which saith he shall be darkned by this pouring out because it shall altogether so appeare and be wholly destitute of the light of the sun of righteousnesse He understands it therefore of the darknesse of doctrine wherewith Antichrists Kingdome shall be utterly overwhelmed from which opinion our interpreters as Bullinger Marlorate Alphonsus Artopoeus Aretius and Chytraeus do not much differ save onely that they interpret the throne of the beast more clearly then he viz. of the Popish Kingdom and its grosse Idols errours and horrible darkning of the truth which at last shall be discovered by the light of the Gospell But hardly any one is so absurd as Ribera who saith that the Kingdome of his feined Antichrist shall be darkened because all his worshippers shall be smitten with grievous wounds and so their prosperity and joy obscured But he too much wresteth the metaphor of darkenesse for not the prosperity of Antichristians but the Kingdome that is the power of Antichrist is said to be darkened Hereby also this plague should nothing differ from the first But what if the throne of the beast be the seat of the Pope of Rome and the darkning of Rome its spoyling and ruine of which see Chapter 17. ver 16 Artopoeus therefore thinketh that the spoyling of the City Rome by Charles V. Duke of Borbon anno 1527. is here signified but so this plague should not have been very great for the Emperour soon restored the Pope again neither did there thence follow greater darkenesse to the Papall kingdom then before Brightman applies this darkening of the beasts throne to the last destruction of the Rome by which the dignity thereof shall not onely be a little lessened but wholly perish according to the verse of Sibyll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then thou shalt be wholly in ashes as if thou hadst never bin Rome Neverthelesse he thinkes that the beast shall remaine sometime after the destruction of the City not to regaine his former dignity but that soon after a more horrible destruction may befall him Therefore his Kingdome is said to bee darkened not wholly exstinguished but deprived of its former lustre For mine owne part I dare
but that the mountaines of Rome and Rome it selfe are a part of the devill yea his strength and dwelling place which is worse then the former See verse 3. 10. And they are seven Kings Now that wee might not sticke in the bare Mountaines of Rome He addeth another mystery viz. that the seven heads are also seven Kings thus of one type he makes two antitypes But what Kings Ribera that wee should not seeke them at Rome and so perhaps find the Pope amongst them saith that they are the Kings of the whole earth This is wonderfull before he said that the beast was the devill therefore either the whole world is the devill or else these are not the Kings of the whole earth unlesse perhaps he would rather say that the devill reigneth on his heads the mountaines of Rome and that Rome rides upon the devill out for shame with so vile and wicked a fiction For whose the mountaines are the same are the Kings also but the mountaines are of the woman Rome therefore the Kings also are of the woman Rome Let this once for all be minded as a sure position But who are these kings Wonderfull Riddles are propounded by the Angell Five are fallen One is the other is not yet come and when he commeth he must continue a short space This is a Gordian knot and not to bee untyed had we not the benefit of histories Now passing by the opinion of many I will record three of the principall the comparing of which will somewhat ease us First that of Victorinus whom our Bullinger and Iunius follow 1 The opinion of Victorinus about the seven Kings that these are the seven Kings which reigned at Rome after Nero. Five are fallen viz. Vitellius Otto Galba Vespasianus Titus ONE WAS viz. Domitian who in Iohns time reigned at Rome The other was not yet come Namely Nerva his Successour who being come was to remaine a short time because hee reigned not full two yeeres Which opinion howsoever backt with the authority of these great men I cannot follow Why it is rejected First because before Iohn not onely five Caesars were fallen at Rome but six others besides Fulius Augustus Tiberius Caius Claudius and Nero neither can any reason be given why these should be excluded Secondly because these seven Kings are not singular persons otherwise those seven being dead all the heads of the beast should have perished and the Beast either should have remained without heads or new heads must have growne upon him as Apollidorus fabulously writes of Hydra or else being without heads he should have bin extinct All which things are contrary to the prophesie for the beast yet lives and is reserved unto the last judgement This Ribera saw and doubted not to affirme that all Expositors In chap. 17 S. 25 except Victorinus understood that in every of these seven many were comprehended although he joynes a foolish fable that not the Kings of Rome are meant but of the whole world which Fiction we erewhile refuted Notwithstanding as if hee forgot himselfe he affirmeth and strongly proveth that it is not unusuall to the Scriptures that in one king many like as it were of the same body are signified which saith he is carefully to be observed alledging for example the Ramme and Goat in Daniel of which two the first denotes the Kings of the Medes and Persians the other all the kings of the Macedonians But good Sir this say I is carefully to be observed against your selfe for by this reason of yours is manifestly refuted or wholly weakened your Fiction that Antichrist shall be onely one singular person and that because hee is said in the singular number to be the man of sin the son of perdition the Beast False Prophet c. for behold what followes If Antichrist be one of these Kings then verily he shall not be one singular man but a king having others succeeding him in his kingdome as had the Kings of Medes Persians and Macedonians in their kingdomes But thou thy selfe makest the seventh of these kings to be Antichrist The other saist thou is not yet come that is Antichrist who shall come in the seventh age Now to come to the second opinion which is Riberas out of Gagnaeus viz. 2 Riberas opinion about the beast that the seven kings are the seven ages of the world or seven kingdomes adversarie to the Church The first age from Kain to Noah The second from Noah to Abraham The third from Abraham to David The fourth from David unto the transportation into Babylon The fift from the transportation unto Christ The sixt from Christ unto Antichrist The seventh from Antichrist unto the end Of these saith he five are fallen because five ages were past before Christs birth One was because the sixt age of Christ did then run on One is not yet come because the seventh age of Antichrist was not as yet When he is come he shall remaine a short space because Antichrist shall onely reigne three yeeres and an halfe A wonderfull Metamorphosis of kings into ages But what reference have the ancient ages unto the heads of the beast that is unto the mountaines and kings of the Citie Rome for it cannot be denyed but that the Angell precisely speaketh of these These kings therefore are not to be sought any where but there even where the mountaiues are because the heads are mountaines and kings Now the mountaines are at Rome and therefore the kings are there also But truely the Iesuite doth subtilly send us to Kain Nimrod Nebuchadnezzar c. The subtilty of the Iesuite least we should find Antichrist at Rome Nay but the kings are to bee sought in Romes mountaines for here they sate reigned and at length have also born up the woman I passe by that there is no proportion of the seventh age with the six former For what are three yeeres and an halfe to the former ages which all of them dured many hundred yeers By which very thing the fiction of Antichrists three yeers reigning is refuted III Opinion touching the seven kings Now I come unto the third opinion viz. of Aretius Napier Brightman and others to whom the seven kings are not seven Emperors nor seven ages but they wil have them to be seven kinds of goverment of the Romane Monarchie six whereof Tacitus mentioneth in his first booke Kings saith he at the beginning governed Rome Libertie and Consulship was set up by Brutus The Dictatorship was onely taken up for a time Neither did the power of the Decemviri last above two yeeres Neither did the Consulary authority of the Tribunes of Souldiers remaine long The power of Cinna and Sulla was but short Pompie and Crassus soone gave place to Caesar And Lepid us and Antony to Augustus who received the Empire all things being confused through civill discords under the name of a Prince He reckons up Castig Brightman pag 110. I say six sorts
of government viz. Kings Consuls Dictators Decemviri Tribunes and Princes or Emperours neither is there any more as Eudaemon the Iesuite cavills against Brightman for betweene the power of Tribunes and Princes Tacitus puts no ordinary government save onely civill discords The seventh he saw not because it came after him Now of these in Iohns time Five were fallen to wit Kings Consuls Dictators Decemviri Tribunes because these formes of government were put down at Rome before Iohns time for the Consuls which then were wanted Monarchicall power and their power was limited within the City ONE IS The sixt government of Princes or Emperours which then was Now in this Expositours varie Difference about the sixt sevent kind of goverment Some make the sixt kind of government which Domitian held in Iohns time to be of such Caesars as descended of Iulius that is home-borne Princes but the seventh of Forraigne Caesars which say they the Angell intendeth in the words One is not yet come to wit Vlpius Traianus the Spaniard after whom thenceforward Forraine Emperors governed Rome That which followes And the Beast is the eight and is of the seven They understand of the French and Germane Emperours at length created by the Pope Which opinion unto me seemes to have little ground first in that they divide domesticke and forraine Emperours into two orders or rankes seeing both held the same Empire at Rome Secondly that they passe by Nerva before Traiane Lastly that they observe not how the eight is the whole Beast or Antichrist Verse 10. Brightman herein consenteth touching the five that were fallen but the sixt hee understands of the Emperours who in Iohns time and thencefore held the Empire The other not yet come that is the seventh he makes to be the Pope for howbeit there was a Bishop at Rome while Iohn lived Neverthelesse hee did not Lord it nor take any Papall jurisdiction on him The Epithite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Other he understands not of the number but quality of the kingdome because the seventh should have a kingdome far divers from the former who all had been politicall Kings but this should bee of a mixt kinde viz. Ecclesiasticall and Politicall The following words When he commeth hee must remaine a short space He thus expoundeth After that the Popish kingdome takes its beginning under Constantine the pontificall authority shall remaine in safety but a little while viz. about an hundred yeers for then Rome by the incursions of Barbarians shall bee taken and so wasted and ruinated as that it shall appeare to bee wholly destroyed The which thing was done by the Gothes Vandals and Hunni That which followeth The beast was and is not even he is the eight hee thus expoundeth The beast that is the Pope which was the seventh king already manifested or come and yet is said not to be by reason of the discomfiture the Barbarians brought upon him shall be the Eight that is againe recover himself after his overthrow and attaine his former strength which saith he happened in Gregory II. and his next Successours by the helpe of their two hornes Pippine and Charles And is of the seventh that is the Pope the Eight being againe restored will be of the same disposition manners and regiment as he was before his overthrow while he was the seventh so that he makes the seventh and Eight to be al one viz. the Romish Pope with this difference that the seventh signifies the Pope before he was discomfited by the Barbarians seeming then to have bin wholly extinguished But the Eight to signifie the Pope againe restored to his ancient dignity by Pippin and Charles This as I take it is the sum of his words The which things I confesse are wittily and probably written according to histories But yet this hath no small difficulty in it how the same Pope can bee both the seventh and Eight seeing Iohn doth distinguish them as the part and whole for he names the seventh one of the Beasts heads but the Eight the whole beast himselfe The Beast saith he which was and is not he also is the eight Neither can the two states of the beast repeated verse 11. which was and is not be drawne vnto the rising and overthrow of the seventh head seeing Iohn in verse 8. makes them to be the states not of one head but of the whole beast The Authors opinion To untie this knot I understand as before I proved that the beast is Antichrist whence it followeth that the seventh head is not Antichrist because the seventh head is not the beast but a part thereof Now a part of the beast and the beast are not the same Furthermore the heads are the strength of the Beast Therefore the seven kings are the strength that is the Monarchicall power of the beast which before was in the seven kings or regiments but at last shall be in the beast himselfe as it were in the eight king or Antichrist so then the seventh king is not the same with the eight because the former is but one head of the beast The other is the beast it selfe or Antichrist But what then Five Regiments Five kings are fallen That is the five Regiments of kings Consulls Dictators Decemviri and Tribunes were already in Johns time put downe from the mountaines of the woman that is in Rome One is The sixt order of Pagane Emperours which in Iohns time and thenceforward unto Constantine did in Domitian and his successours sway the Scepter on the mountaines of the beast and woman that is at Rome The other is not yet come The seventh order of Christian Emperours which was not yet in Iohns time being to come after in Constantine the great But it may be said that these held the same Empire with the former The sixt viz of pagan emperours and had no new Regiment These therefore are not distinguished from the sixt I answer The face of the Empire began to be altogether new and fit for the conception of Antichrist For this seventh head reigned not as did the former on the mountaines of the beast and woman Constantine the great is the seventh that is at Rome but out or from the same viz. in the East when Constantine either because he was hated of the Gentry and Commons of Rome for his Christian Religion as Baronius feineth for what needed he to feare the Citizens who had blotted out the names of so many Tyrants or to encrease the greatnesse of his name Why the Empire of Constant is distingu◠shed from his predecessours leaving Rome removed to Bizantium and would have it to be called after his owne Name Constantinople An. 19. of his Empire and of his conversion 12 and of Christ 324. Now this is that which the Angell saith When he is come hee must remaine a short space that is he shall not reigne long at Rome in the mountaines of the beast and woman but onely
nineteen yeeres not that the seventh head was then presenly to perish for then the beast also having lost all his heads must have perished but that he was not to remaine in the mountaines of the beast and woman that is Rome where the other heads of the beast had remained with the Empire 1078. yeers This exposition is illustrated by the following verse 11 And the beast that was and is not the same is also the Eight First here I propose that this beast is the same with the former verse 3.8 of which there is no Question seeing the Angell repeats the three states of the beast in the same words One that is Emphatically declares the third that it may be made manifest Whence I conclude that this Beast is Antichrist because the other was Antichrist but the seventh head was not Antichrist Furthermore let it be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the first word of the verse is not simply copulative but a note of order and opportunity as Beza renders it almost in all the Chapters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then I saw then he came c. so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Beast Let the opportunity I say be noted by which the Beast came to be the Eight King that is usurped the mountaines of Rome The beast the eight king is Antichrist and tooke the Monarchicall power of the seven heads unto himselfe as his owne for after the seventh king Constantine with his Successours leaving Rome had taken up his Seat abroad The Pope remaining at home upon the mountaines of the Beast that is at Rome thought it now a fit time to take this occasion How the Pope came to bee the eight king under the pretext that he was Bishop of old Rome the Imperiall Seat And first indeed by reason of the superfluous devotion of Emperors they being allo wearied through the continuall invasions of Barbarians he by wonderfull cunning and rapine drew from them great gifts especially from Constantine who because of his unreasonable prodigality to Bishops was commonly called Nepos and Pupillus as Egnatius witnesseth by little and little also he begged Kingly priviledges And not contented to be called Bishop of the chiefe Seat a while after he made himselfe Greatest or chiefe Priest which dignity till then was proper to the Romane Emperours For after Augustus all the Romane Princes Lib 5 Fastor who governed the Romaine affaires under the name of Emperors either took on them as Onuphrius writeth the chiefe pontificacie or else suffered themselves to be called Greatest Priests as Constantinus Constantius Valentinianus Valens and Gratianus Who although they detested the Function of Chiefe Priesthood being addicted to the Christians Neverthelesse they despised not nor rejected the title thereof Gratianus the Emperour being the first as Zosimus teacheth who forbade by proclamation that the title of GREATEST PRIEST should bee given unto him and so that dignity of the Priesthood first failed in the Emperours Thus he Now these Augustall titles despised and condemned by the Emperours The Pope assumeth the Augustall title because of the impiety thereof the Pope assumed unto himselfe as being the first Character of the Empire and so by this prophane title and function made himself the greatest Priest and soon after Oecumenicall Catholick and Vniversall Bishop being stiled Prince of Priests head of Churches from whom all the Bishops of the world were to receive lawes that is hee was acknowledged Ecclesiasticall Monarch Thus was borne the Eight King though not in full growth Wherefore not long after the Pope finding an occasion when the Lombards grievously disturbed Italy as if he had bin deserted by the Greeke Emperours whom he notwithstanding by his Antichristian Anathema thrust out of Rome and whole Italy seditiously stirring up the Romanes to thrust their Governour out of the City and put out his eyes and them of Ravenna to kill their Prince or Vice-Roy he sent for Pipin with an Army out of France by whose helpe he suppressed the Lombards and thrust the Greeke Magistrates out of Ravenna and all Italy usurping the principallity of Ravenna which at that time did represent the seventh head or imperiall power in the West by the gift of Pipine the Conquerour unto whom in recompence thereof a thing never heard of before hee gave the Kingdome of France thrusting Childericke the lawfull King into a Monastery or Câ—vent Notwithstanding as yet the Pope sate not in the mountaines of the Beast and woman with full power Anno 773 wherefore a few yeeres after Charles the son and heire of Pipine comming with an Army out of France suppressed the Lombards who againe had raised great tumults confirming and augmenting the Donation of Pippine to Pope Hadrian I. And afterwards the Romanes making insurrection against Leo III. because of his detestable pride the said Charles comming againe with his Army into Italy and taking knowledge of the cause absolved the Pope Hereupon the Pope not to be ungratefull out of the fullnesse of his power gave unto Charles the Title of the Romane Empire the which belonged unto the Greekes and therefore was not his to dispose of crowning him Emperour of the West On the other hand Charles the new Emperour to gratifie the Pope forced the Citizens of Rome to sweare fidelity unto Leo and appointed him Lord of Rome the which donation Ludowicke son of Charles afterwards confirmed and encreased Then was the Beast at length fully ascended out of the earth and came to be the Eight King Then Anno 800. the Pope of Rome together with the Ecclesiasticall Monarchy which he got from Phocas obtained also the secular power of the seven heads of the Beast with the mountaines of the great City for alwayes from that time the Pope usurped the power of translating Kingdomes and casting downe Kings and creating Emperours hereby declaring to the world that hee was the true Beast the Eight King or Antichrist These things thus observed wee may easily understand what in verse 11. is spoken of the Beast And or Then when Constantine the seventh King with his successours shall place the seat of the Empire not in Rome but otherwhere The Beast which was that is before Iohn the Monarchicall power had bin in Five Kings which were fallen And is not that is In Johns time neither the secular nor the Ecclesiasticall Monarchie was as yet in the Pope for the Bishops of Rome that then were medled not with either of them Even he is the Eight The relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee according to the sense is referred to the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beast but according to the construction to the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eight hence the Old Version hath it The beast himself is the eight king Bestia est ipsa octava for octavus Rex for in Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eight to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 KING IS for is made or
of the Ancient Romane Empire onely as in these expressions He changed my wages ten times This people hath tempted me ten times for many times or often Now this could not be said of the seven former heads because the Angell did distinctly number them Thus it cannot be obscure who these Ten Kings are Vndoubtedly they are all such as hitherto have held the Christian world at the appointment and command of the Romish Pope Of which read Angustinus Steuchus touching Constantines donation against Valla Sect. 94.97.103 where he maintaines that all kingdoms in Christindome as Hungarie Spaine France England c. are subject and tributary to the Pope Which have received no kingdome as yet We have shewed who the Ten Kings are now of their originall when and with what successe they should reigne At the time of the Revelation they had not as yet received the kingdome for hitherto the sixt head reigned in the Romane tyrants The seventh head also was to reign a short space on the mountaines of the woman in Rome and afterward some while out of these mountaines at Constantinople in the Christian Emperours before this also the beast having swallowed up the seventh head was to be made the Eight king The word therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as yet notes the time from the revealing of this Prophesie which was Anno 14. of Domitian and of Christ 96. untill the Empire of the West taken from the Greeks by Pope Leo and given to Charles anno 800. being I say 704 yeers But receive power For shall receive by an ennallage usuall to Iohn which the Particle not yet sheweth for if they had not then as yet received the same it shews that they should receive kingly power afterward But when In one houre with the beast Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One houre and so rendred it signifies the little time their kingdom should continue But the Angell sheweth not how long their power should continue but when they should receive the same For what kind of kingdom would that be to continue but one hour Therfore the old Version and Beza do more rightly render it In one houre as in Chap. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hour I will come that is in or at what houre And Iohn 4.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday at the seventh houre Now here an houre is not astronomically taken for the twelth part of the day 1. Ioh. 2.18 but metaphorically for an indefinite article of time as Iohn in his Epistle little children it is the last houre that is the last time so here in one houre is to be understood at one and the same time they shall receive their power with the beast namely when the beast shall come to be the Eight king usurping the Empire of the West and armed with both Monarchicall swords Thus undoubtedly the holy Ghost points as with the finger vnto the history of Leo III. that when he began to create Emperors and Kings then also he began to be the Beast and the Eight King With the Beast The old Version After the Beast as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Beast Neither do I find it otherwise in any Copy though Alcasar saith he hath but alledgeth no Author The sense comes much to one for whither they shall receive power one houre after the Beast or at the same houre with the beast yet shall they reigne together but we are rather to keep to the Greek reading and sense They receive power in one houre that is at one and the same time with the Beast They receive From whom from the Beast who out of the fullnesse of his power shall give kingdoms unto them not so for the Angel saâ—th not from the beast but with the beast for how soever they shall receive it through the wicked means of the beast yet they receive it from God to whom onely it appertains to give and transfer kingdomes and from whom is all power But the holy Ghost thus speaketh that they are to receive their power with the beast for two causes First The kings received power from God because although the translation of the Empire under which the welfare of other kingdomes is contained was brought to passe by the rashnesse and boldnesse of the Beast Notwithstanding God himself intending to punish the intestine dissentions and other sins of the Eastern nations did by means of a necessary and lawfull war of Charls against the Lombards the destroyers of Italy and the Empire justly translate the Imperial state from the Greeks unto the French seeing it is God that ruleth in the kingdoms of men Dan. 4.25 and giveth them to whomsoever he will And therefore the kings here received their power not from the Beast but from God although the perfidiousnesse of the Beast came in between like as in the Schisme of the ten tribes notwithstanding the sedition of Ieroboam yet that alteration of the kingdome is ascribed to God Return ye every man unto his house because this thing is of Iehovah 1. kings 12 2. Therefore by this circumstance the spirit again points unto the history of Leo that when he began to create Emperors and kings Then also he began to be the Beast and Eight king Whence it is manifest that when the Romane Pope boasteth of the translation of the Empire from the Greeks unto the French and Germanes he glorieth in nothing but in his owne wickednesse and seditious perfidiousnesse Secondly because the kings were so to receive power as to have the same with the Beast that is to reigne with his favour they should have it I say for his advantage not without the Beast but with him that so the Beast might reign with them and by them For the Pope will not be accounted an Emperor or king but will have with and under him other Emperors and kings of his own inauguration and making as his vassals Therefore are they said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it were kings which indeed shall bear the title and ensignes of kings yet shall they not be absolute kings as the seven heads were and therefore Ribera saith most truly They shall have indeed the name of kings But in truth Antichrist himself shall reignt and they obey him For they shall onely be intrusted by the Pope and hold their kingdomes from him evther directly as Fee-Farmes or Coppy-holds or indirectly as sworn to the Church of Rome Thus I rather take the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As because of the following matter which confirms this sense then of the obscurity of these kings who in comparison of the former Mouarchy shall be but the shadows of kings as it were although this sense be also true and agrees with the former Notwithstanding that which is spoken of one hour is not so to be taken as if all these kings received their power together but with some
difference of time for if the last hour with Iohn in his Epistle includes diverse ages why then may not one hour here include certain years As therefore those kingdomes which were taken from the Romane Empire by the Barbarians received not the Christian faith together so they received not their power all together with the Beast but some before others after as it followeth and so gave the same unto the Beast viz Italy France Germany and Britany sooner Spaine Poland and the Northern kingdomes later Lastly it is to be observed as before I noted that the old version in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at one houre with the beast hath it in one hour after the beast as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the sense should be That these kings should reigne a little while after the Beast which is contrary to Riberas fiction that they should reigne a little before Neither wil his wrested Glosse help him They shall receive power after the beast that is into the obedience of the Beast because they shall obey Antichrist as Chap. 13.4 The whole world wondred after the Beast For there it is not Meta to Therion but Opiso to Therion Besides if they shall obey Antichrist the which thing he confesseth because they shall receive power after the Beast how doth this agree with his former fiction that the Beast here is the devill and not Antichrist 13 These have one minde We have heard who the Kings are when and by whose favour and helpe they received the kingdom Now we shall heare their counsells and intentions These to wit Kings have one mind The old Version and Beza one Counsell The consent and great conspiracy of the kings among themselves and with the Beast is hereby noted which is recorded not as a thing praise worthy in them but as wonderfull For they shall be Kings very different in manners nature tongues and people who ordinarily by mutuall discord and hatred make great wars each with other but yet for all this when the Beasts matter is on foot laying aside their hatred they shall have one mind and counsell as it followeth And shall give their strength and power to the Beast that is vide concil windeck in progn pag. 12. hinc petitum shall conspire together in defence of the Pope they shall all I say joyning their armes and forces together mightily labour to uphold the Idolatry and power of the Romish Sea And indeed he must be very ignorant in Histories who knows not that this hath fully for divers ages bin accomplished for although some Emperours and Kings being provoked by the arrogancy of the Beast have sometimes taken up arms against him The Pope notwithstanding by the help of other Princes and by his Capitoline fulminations hath evermore easily suppressed them Neither indeed did such oppose the Idolatry of the Beast but the flagitiousnesse of his person or else the perfidious counsells of his Cardinalls and still reverenced the Monarchicall pontificacie Moreover this place plainly shews what kingdomes are signified by the hornes that the Ten hornes do not promiscuously denote all and every of the Kings and kingdoms which of old belonged to the Romane Empire but those only which shall remain in these latter times in the Western Christian World And therefore as for other kingdoms of Africa Asia Thracia Mysia Greece Albania and Seruia which long agoe have bin wasted by the Barbarians being now under the oppression of Perfians Turks and Saracens are not to be numbred amongst these the names of any of them being scarse left to Christians And this is evident because these ten Kings have one mind imploying their power and strength in defence of the Beast whereas the Turkes and Barbarians now lords of those kingdomes have not one mind with these Kings but in a hostile manner oppugne both them and the Pope also 14. These shall make warre with the Lambe It followes for what end they will give their power and strength to the Beast viz. to oppose the Lambe or make warre with him The Lambe is Christ as formerly we heard The Beast therefore shall be the head and Captaine of the warre The Kings his Auxiliaries and Intrusted ones But here it may be demaunded whither this war be the same with that before spoken of in Chap. 16.16 and shall follow afterward in Chapter 19.9 or another And whither these be other KINGS then the kings of the earth there A hard Question which can scarsely be here resolved If it be the same war then how are they said to be here overcome by the Lambe being to begin their war afterward in Chap. 19. and then to be vanquished by Christ But if it be another then the question will be what war this is What that Again if they be the same Kings how then is it said v. 16. of this Chap. that they persecute the woman and Chap. 18.9 that they shall bewaile Babylon and mourne over her whom themselves have burnt with fire And shall again war against Christ Chap. 19. And why are they here called Kings onely but there Kings of the Earth If they be divers Who are these and who the other I will answer to both in a few words here but more fully hereafter In respect of the parts and cause Whether the warre here be the same with that in chap 19.18 the war is the same for the Beast with the Kings his Tenants both here and there doth fight and shall fight against Christ in defence of his throne Neverthelesse it is divers in time and manner This fight of the Kings against the Lambe began presently after they had received their power and strength and given the same unto the Beast that is they have defended the Monarchicall Power Idolatry and decrees of the Romish Pope above 600. years against Christ But the other Battell unto which were gathered the Armies of the Kings in Hermageddon and so shall be fought afterward was at length begun to be managed after the drying up of the Waters of Euphrates that is after the Kings of the East had diverted the holy Taxes and Treasures of the Romish Jupiter and this war shall be prosecuted with the greatest fury against Christ untill the end yet not altogether by the same Kings for many of those ten Kings who of old fought against the Lambe despairing of the Victory shall repent at least most of them and turne their sword against the whore and burn her with fire These kings here the kings of the earth are not the same as is said ver 16. But such other Kings as remain with the Beast being stirred up by the uncleane spirits shall at last take up armes and with greater fury fight that Fatall Battle the issue whereof shall be the Beasts and their utter destruction so that the latter properly with their Associates not these are named Kings of the Earth Now we return again to the war here treated of Where first
this Prophesie it is to be hoped that as these kings have begun already to make the whore naked so they shal also in due time most certainly perfect the same And shall eat her flesh Not in love as some have thought but in hatred By eating her flesh Now this cannot also be understood according to the letter for the kings which shal do this work are no Canibals or men-eaters of Brasilia Therfore most expound the flesh of the whore not corporally but mistically of the whores kitching fat revenues anuities vacancies commendums tithes and holy rents hitherto brought to Rome from all parts of Christendom with which the whore being fatted grew to such fleshinesse and great strength This flesh the kings shall eat by denying these revenues to the whore appropriating the same to their own provinces kingdoms churches schools hospitals and almes-houses So Bullin Illyr Chyt Artop Napier and others This sense agrees with the uncovering of the whore or certainly it notes the last degree of the same However it be this phrase of Scripture doth also in other places signifie great hatred persecution wounding and killing Iob 19.22 Psal 27 2 being taken from Beasts tearing the flesh of their prey as in Iob Why are yee not satisfied with my flesh When the wicked came upon me to eat my flesh they stumbled and fell on which place Augustine thus They eat our flesh saith he that persecute us Shall burn her with fire Rome I say that whorish seat and nest they shal take By burning destroy and burne This prophefie is so open and cleare touching the overthrow of Popish Rome as the Iesuites dare no more deny the same And therefore we here see that Papall Rome shall be made desolate not by the Turkes but by Christian KINGS the definite or certaine time thereof we know not yet by what goes before it may be gathered without obscurity that the time is near for some Kings have already begun to hate and forsake the whore making her naked and eating her flesh some of the Ten yet remain with her into whose hearts what the LORD will put for them to do himself knoweth Perhaps more shall forsake the whore And though some Kings of the Earth may remain to make war still against Christ Neverthelesse these also will not spare her flesh no more then others as the present times do witnesse for do they not equally gape after the holy Revenues Neither will they any more fight gratis for the Whore but sell their protection of her for filthy lucre emptying her Purse as much as they can Here by the way to gratifie the Reader I thinke good to set downe a prophesie taken out of an Ancient Munuscript found in the House of Salezianus and lately sent to mee which every one may credit so far as it likes him Certainly so much of it as concerns the destruction of Rome doth not aberre from the present Prophesie of his Booke Now the words are these There shall arise a King out of the Nation of the most Illustrious Lilie having a long Fore-head high Brows great Eyes and an Eagles Nose He shall gather a great Army and destroy all the Tyrants of his kingdome and slay all that flye and hide themselves in Mountaines and Caves from his face For righteousnesse shall be joyned unto him as the Bridegroome to the Bride with them he shall wage warre even unto the fourtieth yeere bringing into subjection the Ilanders Spaniards and Italians Rome and Florence he shall destroy and burne with fire so as Salt may bee sowed on that Land The greatest Clergy-men who have invaded Peters Seat he shall put to death and in the same yeere obtaine a double Crowne At last going over Sea with a great army he shall enter Greece and be named King of the Greekes The Turkes and Barbarians hee shall subdue making an Edict that every one shall die the death that worshippeth not the Crucified one And none shall be found able to resist him because an holy arme from the Lord shall allwayes be with him And he shall possesse the Dominion of the Earth These things being done he shall be called the rest of holy Christians c. Thus far the Prophesie Now to return to the Kings Whether these kings be ten in succession Brightman understands by the hornes Ten Kings not reigning all at one time in so many kingdoms but so many Emperours succeeding each other in the Romane Empire and thinks that Charles V. was the first of those who taking Rome by force Anno 1527. did not a little shake it Foure followed none of which received their Crown from the Whore after the manner of their Ancestours or came to Rome to kisse his Holinesse feet yea all of them according to their clemency and prudencie gave freedom to publish the Gospell in the Romane Empire and by their example invited neighbouring Kings to the like clemency God is to be intreated that he will further put into their hearts to do what his pleasure is As for the succession the Angell made the same most plain in the seven heads but of the seven hornes not so for these Kings shall receive power together in one houre with the Beast and shall have one minde togither first in defending afterward in opposing the Whore Therefore they shall be together some space of time onely excepted Neverthelesse Riberas fiction which before I touched hath no place of Ten Kings Riberas fiction is inconsistent who suppressing the Romane Emperour shall reigne thorowout the whole world towards Antichrists comming and destroy Rome before Antichrist begin to reigne For first in this he agrees not with himself in Apocal. 17. Sect. 18 19. When saith he Antichrist is risen They indeed shall have the names of kings but in truth Antichrist shall reigne and they shall obey him Here he will have that the Ten kings shall obey Antichrist And afterward The devill saith he and Antichrist his chiefest limb assisted with the helpe and power of these kings will be able to doe all the things which are foretold by God Now it cannot be questioned but that the things he speakes of are the same which the Angell foretold ver 16. viz. of consuming the whores flesh and her burning by the kings How therefore should Rome be burnt by the Ten kings before Antichrists comming if the Devill and Antichrist shall do this very thing by the helpe and power of the Ten kings and how doth the fable confist that three of them shall be wholly extinguished by him if all ten shall give their faithfull assistance unto him Secondly it is an assertion altogether unprobable that these ten shall then rule the whole universe nay rather it is refuted by evident reason For when Antichrist whom they expect doth come certainly there shall be some Christian Kings to burne the whore There shall also be some kings of the Earth who shall lament her and gathering themselves into
Harmageddon shall fight an unhappy Battell against Christ But the former and latter shal not be the same in the least as Ribera is forced to feine Chap. 18. Sect. 21. and Chap. 19. Sect. 34 because both these and the other shall never have one and the same mind therefore there shall others rule in the world beside them Thirdly that false Fiction hath often bin refuted viz. of Romes burning before Antichrists comming for Babylon shall not be burnt before Antichrist come But Papall Rome is Antichrist Therefore Papall Rome shall not be burnt before Antichrists comming The assumption is before proved neither can it be any longer denyed The most certain proofe of the major is this viz. Rome is to be burnt not before but after Antichrists comming Babylon shall be burnt because of her Antichristian fornication but Babylon shall not commit fornication before but after Antichrists comming because the Beast which is Antichrist whose hornes are the kings committing fornication with the whore carries her on his back yea on his seven heads being the Mountaines on which the woman sitteth The which carriage or bearing doth signifie the monstrous commixture of both Therefore Babylon shall be burnt not before but after Antichrists comming Lastly adde hereunto that the whore shall not be burnt before she shall sit upon the Beast But the Beast is Antichrist and so Ribera whether willing or not willing is forced to confesse Chap. 19.19 Sect. 31. and Chap. 20.10 Sect. 73. The Beast saith he that is Antichrist Therefore the Where Rome shall not be burnt before Antichrists comming There is yet one scruple Whether Rome being burnt Antichrist shal be abolished whether these Kings by burning the whore are to abolish Antichrist I answer they shall not for it should be contrary to that of the Apostle The LORD shall consume that wicked one with the spirit of his mouth and shall destory him with the brightnesse of his comming not therefore by the arme of flesh Besides it should be contrary to this Prophesie the which Chap. 19. affirmeth 2. Thes 2 that the Beast with the False Prophet and the kings of the Earth shall be cast into the lake burning with fire and brimstone after that the Beast with the false Prophet and kings of the Earth have fought their last battell against Christ So that the burning of the whore shall indeed be very great yet not the last or utter overthrow of Antichrist Antichrists Nest shall be burnt The shop of abominations fullminations tyranny Popish Idolatry and conclave of Cardinalls shall be destroyed The Pope himselfe and false Prophet shall flee out of Italy unto such kings which yet shall adhere unto him suppose the Spaniard Ribera confesseth the Pope shal be thrust out of Rome or some other by whom he may find shelter Neither doth Ribera deny this but often confesseth that after the destruction of Rome the Pope notwithstanding shall be the Romane Bishop although he sits not at Rome like as the Emperour of the Germanes is called Romane howbeit he have not Rome and as the Popes during the seventy years scisme were called Romanes though they sate at Avinion and not at Rome Thus we see the guilty confesseth the Fact Ribera Apocal 14 sect 48. Onely herein he staggers as not knowing where to turne himself for sometimes he feineth that these kings themselves other while that Antichrist by their assistance shall destroy Rome But his Fiction is frivolous for the Kings that are to destroy Rome shall not be Antichrists friends but his enemies because they shall hate the whore who as she is the Whore riding on the Beast is one with Antichrist yea Antichrist himself as before we shewed Therefore Antichrist shall then be neverthelesse he shall not destroy Rome by their helpe The Pope therefore or Antichrist shall remaine some while after Rome is burnt yet his strength shall be mightily weakned Now what he will further enterprize we shall hear Chap. 19. viz. that last battell unto which he shall gather by the three uncleane spirits the Armies of the Kings of the Earth in Harmageddon the which beeing unhappily fought hee shall bee cast into the Lake of fire 17 For God hath put in their hearts We have heard by whom and what the overthrow is that shall befall the Romish whore Now thirdly he addes who is the authour inflicting the same and here the Angell by a certaine Anticipation bids us to ascend higher even unto God For it might be thought a wonderfull thing how the Kings having been so long obsequious unto the whore should so suddenly change their mind and turn their love into hatred and ceasing to oppose Christ bend their sword against the whore Now this saith the Angell happened not at a venture but by the direction of God for God gave or put it into their hearts that is moved and bent their wills and counsells so to do For the kings heart is in the hand of the Lord as the Rivers of waters Pro 21 1 he turneth it whethersoever hee will But what did he put into their hearts he joyneth three acts of the Kings before mentioned as singular benefits of God To doe or full fill his will to wit of God as the Old Version rightly hath it to doe that which is pleasing unto him And so Beza in his former Edition but in his latter to execute his sentence or mind The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His is rather rendred relatively then reciprocally least in regard of the ambiguity thereof it might be applyed to the will not of God but of the Kings The sense is that they might execute on the whore the judgement decreed by God that is the hatred desertion making naked eating and burning of the whore described in verse 16. God therefore shall overthrow Rome and the Kings shall bee his Ministers To doe one minde namely their own that is to agree together with the Beast for to defend the woman as before ver 13. And to give their kingdome unto the Beast that is to lend all their power unto the Romane Antichrist fighting with all their might for his Hierarchicall Empire as in verse 13.14 Vntill the words of God shall be fulfilled This limitation is not of the finall consummation which is to happen at the sound of the seventh and last trumpet Cha. 10.9 for after the burning of Antichrists Seat and the alteration of the counsell of the Kings he shall notwithstanding remaine and rage some while but with very broken and weake attempts Now the terme prefixed by God is shewed that is how long this holy League of the Kings and Conspiracy of the Beast and so consequently their opposing of the Lambe shall endure which being finished God put into the hearts of the Kings that their love of the whore being turned into hatred they should execute his judgement upon her The sense therefore is The Kings have thus long conspired with the Beast and
serve to his judgements and ends which he intends most holily not only by a generall influence but alwayes by a speciall Hence the wise man she also reacheth from one end unto another Wisd 8.1 mightily and comely doth she order all things These things no man will deny unlesse an Athiest who makes God the governour of the world no other then to be a slothfull or brutish Idol of Fortune See Luther touching the slavish will Chap. 143. III. How these Kings in eating the flesh of the whore and burning her did that which was pleasing to God This Question in regard of our interpretation is of no weight for we have proved that the Kings who before had given their power unto the Beast and all their assistance to the whore did afterward by a certain divine metamorphosis or change repent of the same As therefore they hated the whore according to the revealed will of God so they shall rightly and in obedience to God forsake make naked eat her flesh and burn her with fire according to the commandement of the heavenly voice Goe out of her my people Render unto her double thou shalt overthrow their Idols burne their Images with fire But put case they did not repent and so were not without sin in spoiling burning the whore yet herein they did the good pleasure of God not as it was their act but accidentally for in committing the manifest wickednes which they intended they together executed the secret judgement of God which they intended not Like as the Jews Herod Pontius Pilate in condemning Christ did together Act. 4.8 howbeit wickedly that which the hand and counsell of God had well decreed should be done by them But the former opinion is the better And thus much touching the Questions propounded Now let us return to the Prophesie CHAPTER XVIII The Preface touching the Coherence WE now take in hand to expound the second Act of the sixt Vision touching the lamentable destruction of Babylon the royall Seat of Antichrist that is of Rome The which God is my witnesse I speake not of humane or evill affection against the Pope of Rome or as being lead by a darke conjecture but induced by this divine Prophesie and the clear Demonstration of the foregoing Chapter The Angell did shew unto Iohn in the wildernesse in stead of the woman the chast Mother of the Man-child that is the true Church of Christ a Scarlet-coloured woman a whore drunken with the blood of the Saints sitting on the Beast that is the adulterous Antichristian Church For Ribera though he deny it on Chapter XVII is forced Chap. XIX and XX. where the casting of the Beast into the Lake of fire is described to confesse that this Beast denotes Antichrist Now the Angell had plainly said before that the woman was the great City which in Iohns time had dominion over the Kings of the Earth the which could not be any other City but Rome Of the same it was said that the Ten Kings sworn-unto the Beast who before had imployed their power in defence of his kingdome at length his abominations being discovered and hating his fornication God so governing their hearts should detest the whore forsake uncover eat her flesh and burn her with fire All which considered these things do evidently follow First that Rome is the Seat of Antichrist Secondly that the Pope of Rome is Antichrist Thirdly that Papall Rome before the last judgement shall be miserably burnt and utterly overthrown The First thus Where the purpled woman sits there is Antichrists Seat because shee sits on the Beast which is Antichrist The purple-coloured woman sits at Rome because shee sits on the Seven heads of the Beast which are the Seven Mountaines of Rome Rome therefore is the Seat of Antichrist This deduction the adversaries can no longer deny Onely they dally as if Rome were not yet but should hereafter bee the Seat of Antichrist viz. when Antichrist shall come who thrusting out the Pope shall possesse Rome Which fiction hath often before bin refuted and overthrowes it selfe neither doe the fictions consist That Rome should be the seat of Antichrist and that Rome before Antichrists comming should be burnt by the Ten Kings and that Antichrist is to have his Seat in the Temple at Ierusalem The Second thus He which in the last times possesseth Rome the Seat of Antichrist he is Antichrist The Romish Pope doth now possesse Rome Antichrists Seat Therefore he is Antichrist The third thus Babylon the great City shall be destroyed before the last judgement because after its desolation there shall be godly and ungodly rejoycing and lamenting at the destruction thereof Popish Rome is Babylon the great City Therefore Popish Rome shall be destroyed before the last judgement The Iesuites seeing they cannot deny the assumption would shift it off by their fiction that Rome as yee is not but shall be Babylon hereafter but in vaine as hath appeared The Proposition the XVIII Chapter will illustrate Thus much of the Coherence Now after our wonted manner wee will first lay downe the Argument Parts and Analysis of the Chapter as the Basis or ground of our following Interpretation The Argument Parts and Analysis THis Chapter is an exposition of verse 1. and 16. of the foregoing Chapter touching the judgement and burning of the great whore viz. of the great Seven-hild City Antichrists royall Seat or Rome For the fatall judgement and lamentable ruine hereof is solemnly published from heaven and tragically figured out by an Angell And the godly are commanded speedily to depart from her Afterward the lamentation and mourning of Kings Merchants and Mariners of the Earth because of the losse of their traficke by the ruine of the city is represented by a propheticall Hypotyposis or illustration The Saints on the contrary are commanded to rejoyce because of the divine vengeance Lastly the judgement is confirmed by the Symbole of a milstone cast into the Sea These things are done in order by three Angells Therefore the parts of the Chapter are three The first is the voyce of the first Angell touching the ruine of Babylon ver 3. The second voyce is of the departure of the Godly out of Babylon the mourning of the wicked and joy of the Saints unto ver 21. The third voyce is of the third Angell casting a milstone into the Sea unto the end In the first voyce is first the description of the crying Angell set forth by three adjuncts 1. From of his originall he descends from heaven 2. From of his power which is said to be great 3. From of his forme the earth was lightned with his glory ver 1. Secondly the thing published by the Angell both whose crying is noted as also the two-fold Argument of the cry 1. A sentence touching the destruction of Babylon It is fallen c. which is amplified by three horrible consequences that it is become the habitation of devills the hold of unclean spirits and
manner the destruction of Rome is aggravared Now these things because of the similitude are here applied out of the Ancient Prophets See Isa 24.8 and Jerem. 7.34 and Ezech. 26.13 In the former the desolation of Iudea in the latter that of Tyrus is set foorth under the like Figures Because thy Merchants are the great men of the Earth He concludes with repeating the causes of this horrible judgement that the Romanists might not complaine of overmuch rigour In the Analysis we shewed the causes to be three 1. Riot 2. Witchcraft 3. Slaughter of the Saints Their riot is noted in one most evident signe onely because her Merchants are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great men of the Earth as if he should say not minding their condition and originall they cary themselves as Princes usurping authoritie over all men Who now will say that these are ordinarie Traders what if one or two Merchants come to be Princes what is that to all these As therefore their wares were allegoricall So these are Allegoricall-Merchants Spirituall-Prelates Ecclesiasticall-Princes Cardinals Palriarchs Archbishops Bishops c. as before we shew'd At first the seven Deacons of Rome were Cardinals severallie placed through the Citie to preach and administer holy things But now there are sixtie eight purpled Fathers being as they say the chiefe Senate of the whole world who according to their instruction may not stand up though a Prince or a King salute them or give them the way and chiefe seat at Banquets What therfore can be more arrogant then the pride of these Merchants For by thy sorceries This cause hath bin often declared He cals the Idolatrie false doctrines ungodlie and superstitious traditions by which Antichrist hath seduced the Christian world Witchcraft both in regard of like efficacie because as with Charming-cups they infatuate worldly men and draw the souse to destruction because also Magicke is alwayes joyned with Idolatrie as we find in speciall among the Idolatrous Papists 24. And in her was found the blood of the Prophets The crueltie of both old and new Rome against the Godlie is here noted but chiefly of the new who under pretence of the Catholicke Religion hath for these thousand yeers shed as much Christian blood if not more then the old Pyrants in the first three hundred yeeres Is found in thee Because the greater part of Martyrs are slain at Rome And of all that were slaine upon the Earth Because also the Martyrs that suffered in other Kingdomes and Provinces were slaine by the authoritie of the Romish Strumpet And therefore all that blood shall be justly avenged on her The same was before said Chap. 16. ver 6. For they have shed the blood of Saints and thou hast given them blood to drinke Of which see more on the place The Coherence Argument Parts and Analysis of CHAPTER XIX THe third and last part of the Sixt Vision touching the Iudgement of the great Whore and the Beast that is of Rome and Antichrist remaineth to be treated of The destruction and burning of the City to bee executed by the Ten Kings once the Vassals of the Romane Antichrist but afterward converted to Christ the Angell had revealed to John in Cap. XVII and described the same by a Propheticall Hypotyposis in Chapter XVIII But seeing the whole Papacy shall not utterly perish at the sacking and burning of Rome Antichrists Seat in Italy but that the Pope shall find entertainment either in Spaine or otherwhere and shall persevere to oppose Christ and persecute the Gospell unto the end therefore in this XIX Chapter is revealed the destruction also of the Pope himselfe and of the whole Papacy The Chapter is full of manifold doctrines and consists of a most artificious structure Therefore the Reader may conceive the Argument Parts and I ogicall resolution to bee thus The company of Saints rejoyce over the judgement of Babylon their deliverance from his Tyranny and the Wedding of the Lambe at hand By and by is described a type of Christs comming to judgement and casting of the Beast and all his followers into the Lake of fire The parts therefore seem to be two The Saints rejoycing and Antichrists judgement Iohns errour about worshipping the Angell being brought in by a Parenthesis But we may more fitly cast the same into three Heads or Branches 1. WHat Iohn heard in the first nine Verses Aften these things I heard II. What he did ver 10. And I fell downe c. III. What at length he saw from verse 11. And I saw unto the end Touching the first Hee heard a two-fold voyce of gladneâ— and praysings The first celebrate the righteous judgements of God in the five first Verses The other triumph because of the wedding of the Lambe in the four following Verses In the former rejoycing is noted 1. Who they were A twofold Chore or Company first a great multitude leading or beginning the Triumph-Song in three Verses The second viz. the twenty foure Elders and foure Beasts Isinging after them verse 4. â—â—1 Where they were In Heaven verse 1. Both Companies therefore denote the Church Triumphant The Hyinne of the first Chore consisteth of three Parts 1. A Proposition God is to be praised Halelujah saivation c. ver 1.2 The Confirmation from the justnesse First in the Thesis because Gods judgements are true and righteous Secondly in a double Hypothesis or application because in righteousnesse he hath judged the whore and avenged their blood ver 2.3 The conclusion iterating the praises of God ver 3. Touching the other Company is noted 1. Their gesture And they fell downe 2. Their Religion and worshipped 3. Their assent or concluding the Song with AMEN ver 4. c. In the Latter rejoycing is noted First the provoking cause and of this 1. What it was A voyce proceeding out of the Throne 2. What it commanded viz. to praise the Lord 3. Who are commanded All the servants of God in generall verse 5. Secondly the effect of the cause is annexed viz. The rejoycing it selfe in which is noted 1. Who the Rejoycers were A great multitude whose voyce is aggravated by the similitude of the noise of waters and thunders ver 6. This multitude are the Servants and Feaâ—ers of God that is the Vniversall Church of Saints in Heaven and Earth 2. A Gratulatorie Hyinne consisting of two Parts In the first they blesse God with praises of Hallelujah adding a reason For the Lord God omnipotent reigneth that is hath vindicated his Kingdome from the blasphemies of Antichrist verse 6. Secondly they stirre up themselves to joyfullnesse and to praise the Lord Let us rejoyce with a reason from the joyfull circumstance of time for the marriage of the Lambe is come The which they commend 1. from the presence of the Bride or wife she hath made herselfe ready c. ver 7. 2. From her ornament and pure attire ver 8. And to her was granted 3. From the saving effect or blessednesse of
viz heaven opened and Christ Comming thence with his holy Angels under the likenesse of a Captaine and troups of horsemen as horsemen use to rush forceably through the gates of a citie being opened And behold a white horse To wit Went worth The Maiesticall description of the Captaine figureth the glorious comming of Christ from heaven to judge Antichrist and the ungodly Therefore we are not to imagine that it is meant of corporall horses or horsemen or swords or any such thing But under the allegorie of military forces that brightnes of Christs comming spoken of 2. Thes 2.8 is here represented For Generals use not to goe on foot but to be mounted on brave horses that with facilitie and swiftnesse they may be here there in the army to put forward the battle the more hotlie So Christ sits on a white-horse by which is signifyed the divine majesty power and glory of the judge For the white colour here denotes excellency Before at the opening of the first seale came forth a white horse with his rider c. The rider indeed is the same both there and here namely CHRIST but the white horse is diverse For the former signifyed the Apostolicall Church pure and white on which Christ riding obtained the first victory over Paganisme Here he comes forth on a white horse of majesty and heavenly glory to obtaine the last victorie over Antichrist And that the world might know him to be that Great Pontife of Rome he himself causeth his God as often as he takes on a journey to be carried on a white horse with a silver bel and to be sent a day before him with his servants and scullions Was called faithfull and true The General for our consolation is set foorth by diverse titles illustrating his divine Majestie and power Other Generals indeed use to goe forth with great warlike furniture but are ignorant of the event For it is not in their hands to dispose of the doubtfull successe of battles but instead of conquering they are often overcome or slain But the titles of this Generall do al tend to certifie us that he shall undoubtedly and certainely obtaine the victorie bee the power of the adverse partie never so great Faithfull In authorising and maintaining his forces TRVE in rendring wages and rewards to such as have fought stoutly This sentence is enough for the allegorie For faithfullnes in preserving and trueth in rewarding souldiours doth much commend a General And in righteousnesse he doth judge and make warre This Captaine comes not onely as a warriour but also as a judg both offices he administreth in righteousnesse that is righteously He will execute Judgement righteously because to the upright he will render the promised reward of life and glory to the wicked the wages of death eternal according to the declaration of the Gospel Rom. 2. v. 6.16 And â—â—o he shal fight the battle altogether in military equity No man shal be injuriously spoiled or hurt by his forces which otherwise is customarie in warre The adversaries onely shall suffer by this conflict beeing either slain or taken Which againe is no obscure argument to proove that here is intended that righteous judgement spoken of Rom. 2.5 12. And his eyes as a flame of fire Like to the eies of the Sonne of man walking in the mids of the Candlesticks Chap. 1.14 Flame gives light Fire burneth It signifies mightie quicknesse in sight and fervencie of this General The which vigilancie of Christ for his Church was before also set forth But here it denotes his quicknes in perceiving al things For he shal Iudg even the secrets of the heart It signifyes also the providence and valour of this warriour who not onely lookes to the necessities of his armie but knows also the hidden plots and counsels of the adversaries bringing the same to nothing like as fire consumes the stubble And on his head were many crownes Our General weares a royall diadem on his head The Beast also had ten crownes on his heades or three upon one But Our Captaine hath many more And therefore is not lesse in Dignity but in Power farre exceeds Antichrist his pretended Vicar A name written that no man knew This name Iohn himself doth by and by expresse The word of God The King of kings And Lord of lords This is the name of the Sonne of God Ephes 1.21 Philip. 2.10 The which name the Father hath giuen him farre above every name That in the name of Iesus every knee should bow of things in heaven In earth and under the earth But how is it that none knowes it but himself seeing Iohn wrote and revealed the same unto us I answer he saith truely No man knowes it because no man knowes the Sonne but the Father and to whom the Sonne will reveale him Now this name he revealed to Iohn How no man knows the name of this General and by him to us Therfore all are excluded from the knowledge therof except it be by Revelation and faith We know him because he hath revealed himself unto us and because we haue beleeved on the Sonne of God The wicked know him not Either because it is not revealed unto them Or because being revealed they beleeve not the same Before to him that overcame was promised a white stone and in the stone a new name written which no man knoweth Chap. 2.17 saving he that receiveth it This is the name of the children of God which none know but such as apprehend their adoption in Christ like as no man knoweth the sweetnesse of hony but he that tasteth it Therefore the Papists are prophane and wicked in requiring us to proove our adoption by arguments and because they apprehend not the same in themselves therefore they make a mock of it tormenting themselues and others with doubting and despare of salvation 13. And he was clothed with a vesture dipt in blood His bloody vesture sheweth that he was to returne victoriously from the slaughter of his adversaries For he is sprinkled with blood as if he had already fought the battle to signify the certainty of the victory The reason will more clearly appeare in v. 15. Now that which some doe here bring in touching Christs body appearing bloody and his wounds yet remaining is not to the purpose in hand And his name is called The Word of God This name Iohn in his Gospel and Epistles gives to the Son of God Whereby we know that this Captaine is Christ the Sonne of God As also it gives us a mark to note of the writer of the book For it is the peculiar Phrase of the Apostle and Evangelist Iohn to cal the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of God either in respect of his person Because he is the wisdome of his Father Ioh. 1.18 Or of his office because he is the spokesman of the Father through whom he revealeth unto us his wisedome and counsell 14. And
prepare themselves to this battell in defence of the Pope These shall draw all the other Kings of the Earth the adversaries of the Gospell in Asia Africa America into the societie of this war and so with joynt forces shall goe to oppresse the Gospel of Christ But while they thus plot God will be present and prepare this supper for the birds of heaven that is Christ shall come from heaven to judgement and cast Antichrist with his raging kings and associates into hell fire Now he promiseth diverse sorts of flesh as it were varietie of dainties unto the foules not onely of kings but also of Captaines Mighty men them that sit on horses to intimate the greatnesse and sumptuousnesse of the Supper For variety of messes delighteth Now it is an Allusion unto the divers orders of which great Armies usually consist and are led all whose flesh being given to the birds to be devoured of them sheweth that all of them shal utterly perish and not one escape the hand of the Iudge 19. And I saw the Beast Hitherto of the Heavenly Armies and CHRIST their Captain Now he briefly toucheth the opposite Army with their Leader Antichrist and describeth the event of the Battell The Jesuite at length confesseth this Beast to be Antichrist Rib Apoc. 19. S. 31. Now this Beast is the same which Iohn saw before Chap. 13. and Chap. 17. as Alcasar acknowledgeth Page 864. Therefore he calleth him emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Beast whence it appeareth that Ribera without any shew of truth did idlie feine this Beast in Chapter 17. The beast is Antichrist to be the divell Furthermore he saw not the Beast alone but with the Kings of the Earth and their Armies These Kings shall be all the Vassals and friends of the POPE which shall seek to defend him after the destruction of Rome They shall not be the Ten because some of those ten shall hate Rome and lay her wast To make warre He sheweth the madnes and fury of Antichrist and the Kings who will presume to joyne battell with the King of kings and Lord of lords with Christ I say the Heavenly Iudge and against the Angells his Armies the least of whom is able in a moment to destroy millions of adversaries This therefore shall bee more then the furious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Giants But let us see the event 20. And the Beast was taken The event of the battell is unfortunate to the Beast and Kings In the first conflict their Armies are scattered and put to flight so some as it happeneth after the routing of Armies are taken and all the rest of them slain The victory remains on Christs side and his Army Now hee distinctly expoundeth what befell the Beast and what the rest Great Armies do many times fight a long while with doubtfull successe Here. at the first brunt the hostile Army is routed the Beast taken Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound or fettered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is familiarly used in Iohns Gospell and properly signifies to take or apprehend as you may see John 7.30.32.44 Chap. 8.20 and Chap. 10.39 Chap. 11.57 21.3.10 c. Here the Beast though he be monstrous seven-headed full of hornes and guarded with a strong band of Kings and Confederates notwithstanding is without difficulty apprehended and taken to wit by Christ the Captain Now the Leader being taken what can the rest of the Army do Here now the fight is ended now they cast away their armes and they would willingly flie but cannot every one of them is slaine yet first he sheweth the miserable lot or condition of the Beast and his Companion With the Beast also is taken the False-prophet the individuall Achates and Orator of the Beast Of this False-prophetal so mention is made before Chapter 16.13 but is not there set forth with any markes Here with two That hee wrought miracles before the Beast The false Prophet is the same with the Beast with two hornes and that he deceived the stigmatized worshippers of the Beasts Image Whence it plainly appeareth that this False-prophet is that other Beast with two hornes Chap. 13.11 for hee is there said to doe these things Now howsoever he shewed before that both Beasts in a diverse respect figured out one Antichrist Notwithstanding as before the Spirit represented him by two Beasts also by a Beast with a woman sitting thereon so now he speaketh of the Beast and of the False-prophet as it were of two distinct persons because before with the Pope Antichrist or Head he joyned the Senate of Cardinals and the whole Clergy Architects and ministers of deceits and wickednesse These therefore shall go forth with the Beast to warre against Christ as it were ALATERE on the side of the Generall But they shall justly suffer for their madnesse for the Beast and they shall be taken together Furthermore touching the signes of the False-prophet of the Character of the Beast and of his Image I will here repeat nothing as being before treated of Chap. 13. Now we come to the punishment of the Beast and the False-prophet Both were cast alive into a Lake of fire burning with brimstone IN STAGNVM IGNIS ARDENS so is the naturall reading in all Greek Copies and also in the Old Latine Notwithstanding Ribera contendeth that the truest reading is IN STAGNVM IGNIS ARDENTIS SVLPHVRE and that it is so in the Greek But it seems the Iesuite looked not upon the Text for all Copies have it constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kings Edition of Montanus without the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chap. 14.10 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be rendred ardentis but ardens because it cohereth not with the genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire but with the accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lake though the sense be the same in both readings for both the fire and the lake by the fire burns with brimstone This must be the miserable end and destruction of the Romane Beast and his sacred Clergy to wit Num. 16.33 like to that of Corah Dathar and Abiram who of old seditiously rising up against Moses were swallowed up alive of the Earth and so cast into Hell For this is no obscure allusion unto that History as it were unto the type of that horrible punishment Not that the Earth shall litterally open her mouth and swallow them up neither doth the Letter say so but because Christ the Iudge will thrust them alive that is not like other men taken away before by ordinary death into the most exquisite flames of the burning lake as a horrible example to others before the rest For the devill also whom the Earth cannot swallow up shall be cast into the same lake of fire and brimstone Chap. 20.10 wherefore it signifies a terrible kind of destruction into which the Beast and the False-prophet shall be cast before their other associates For the rest
Chap. 1.5 Iohn calleth him the Faithfull Witnesse Surely I come quickly He confirmeth what he had twice said Behold I come quickly The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And or also hath the force of an asseveration or oath and is rightly rendred Surely to take away all doubting as if hee should say I shall seeme to delay but it shall be no delay Mockers will think that I will never come but I will come before they are aware thereof Even so come Lord Jesus These are the words of John applauding and supplicating Christ to doe quickly what he promiseth He wisheth therefore that he may come quickly not in his owne name onely but he will have it to bee the common wish of all the godly Come quickly Lord Jesus And why should wee not wish for it To the wicked the day of the Lord shall be terrible But to us nothing can come more acceptable because then our Redemption shall draw neer and there shall be a perfect deliverance Then all teares shall bee wiped away from our eyes then we shall see him as he is and live with him for ever and ever O COME LORD JESUS FINIS A TABLE Of the principall matters and words contained in this COMMENTARY ABaddon an hebrew word 184. Abaddon is Antichrist ibid. Abuse of allegories corrected 81. Admiration begate Antichristianisme 297. To Adde unto the prophesie what it is 595 Afflictions of the Godly and wicked how they differ 79. Afterward what it noteth 145. Aire the common receptacle of all living creatures 398. Aire how darkened 175. Alpha and Omega 184. Alcasar answered to his two-fold signes 28 His reasons touching Antichrist answered 286. His fable 432. Alcasar stoutly refutes Haereticks by heare-say 287. his impudent fiction 481. Alexander III. trampled upon Fredrick I. 130. Allegorie of the Church and Christs birth of the virgine marie 256. Allusion to Ierusalem in Ezechiel 561. Allusion unto the waters in Ezech. 574. Altar in heaven what it is 154. Alogians their opinion of the Revelation 47. Alphonsus opinion of the mortall wound of the Beast 296. Amazement of the adversaries of the Church 244. Amurath king of Turks 189. Amethist 566. Analogie betwixt the seven seales trumpets and vials 498. Analogie of the visions ibid. Analogie between a milstone and Babylon 470. Anathemaes of the Nicean Counsel and of the Council of Trent 351. The Anathema of the worshippers of the Beast 354. Anathema and Kaâ—nathema what they signifie 576. Anatolius a strong opposer of Paulus Samosatenus 74. Angels sometime denote Church-officers 30. Angels are Gods eyes 90. They are strong 98. Innumerable 104. Whither there be four primarie ones 92. Angels must not be worshiped 105. The Angel of the East is Christ 140. Who is the strong Angel 198. The Angel with the censer 153. Angels why joyned with Christ and who 266. The Angels are Michaels messengers 266. Angels of the seven trumpets vials 376. Angels of the waters 383. Angel comming down from heaven who it is 453. The three Angels proclaiming Babylons ruine are not the same mentioned in the 14. Chapter 453. Angels are our fellow-servants 486. Angels how adjudged unto the prison of hel as soon as they fell 504. Angels preparation to declare the judgements of God 371. The Angel on the earth and sea is Christ 203. Angels and Men are Gods servants 478. 479. Antichrists two horns like the lambes 100. He apishly imitates Christ ibid. Antichrist set on his throne in Boniface III 127 Antichrist horribly shakes Christendom by violence and fraud 137. Takes possession of the Churches of Christ 141. yet could not wholy suppress them 139. though he laboured to hold the windes from blowing ibid. Antichrists character why imprinted on his followers 142. 312. 313. Antichrist whither a Iew of the tribe of Dan 144. Antichrist opens the bottomlesse pit and how 172. Antichrist who he is controverted by us and the Papists 286. Antichrist a vain scare-crow 514. Antichrists kingdome cannot be straitned to four yeares 367. Antichrists rise 170. 289 Antichrist fitly figured out by a twofold Beast 304. And represented in the Revelation under divers formes 305 Antichrist how both the woman and the Beast 404. Antichrist how cast alive into the lake of fire 496. Antichrist did rise in the thousand yeeres of Satans binding 513. Antiochus a scourge of the Iewish Church mystically figuring out Antichrist 298 Antipopes 295. The Apostles died all before Domitian Iohn onelie excepted 38. Apostles and Prophets wrought miracles by the power of Christ not by their own 50. Apostles called pillars of the Temple 72. Arguments for perseverance 61. Arians confuted 94. Aristotles commendation of justice 593. Armageddon the place of battle 397. Armies of heaven clothed in white to denote their puritie and splendor 491. Arnulphus Aurelianus his speech of the Pope 318. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 75. Asia what part spoken of in the Revelat. 7. Augustine vindicated 356. Augustus Altar set up in the Capitolium 503. The Authours opinion about the silence in heaven for half an houre 152. His opinion of the third trumpet 162. His opinion touching the particle Aparti 357. His opinion of the wound of the Beast 293. His opinion of the foure Angels hindering the windes to blow 139. B. BAbylon in the Revelation no city of Chaldea 343. Nor the world 344. But Rome 344. Not Heathenish but Popish Rome 345. Babylon in Caldea taken by Cyrus 392. Babylons ruine proclaimed 454. Her proud boasting 463. Her greatnesse 562. Babylon compared to a milstone 470. Balaam hired by Balack to curse Israel 44 drawes the Israelites to Idolatry ibid. Barbarous nations why called Angels 188 How the Beast warreth against the witnesses 232. the Beast his warre 301. His two swords ibid. When the warre began 302. The four Beasts continually worship him that sits on the throne 93. The Beast rising out of the sea agreeth with the little horn in Daniel 285. The Beast overcomming the witnesses is Antichrist how he shall overcome and kill them 231. 232 The Beast with seven heades denotes Antichrist 285. The Beasts attributes agreeing to Antichrist ibid. How the Beast ascended out of the sea 288. Wherein the Beast differs from the Dragon 290. The Beast is the Romane Antichrist 297. is worshipped as God 298. hath universall power attributed to him by the inhabitants of the earth 302. The other Beast denotes Antichrist and his members 305. his rising out of the earth 306. The Beast apishlie imitates Christ 313. The Beast rising out of the sea is Antichrist 367. is the same with the beast rising out of the earth ibid. Why the Beasts explication is aenigmatical Chap 17. vers 8. When the Beast ascended out of the Bottomlesse pit 417. The Beast Antichrist is the Eight king how he came to it 428. 429. The Beast is going into destruction 430. The Beast is Antichrist 494. The Bellie of the Babylonish strumpet full of blood 413. The beginning of the creation of God ambiguously