A Revelation of the Apocalypse, Chapter 12
CHAP. 12.
AND there appeared a great wonder in heaven: a woman clothed with the Sunne, under whoſe feete was the Moone, and upon her head a crowne of twelve ſtarres.
2 And being great with childe ſhee cryed traveiling in birth, & was pained that ſhee might bring forth.
3 And there appeared an other wonder in heaven: for beholde there ſtood a great red Dragon, having ſeaven heads, and ten hornes, and upon his heads ſeaven crownes.
4 Whoſe taile drewe the third part of the ſtarres of heaven, which he caſt to the earth. And that Dragon ſtood before the woman, being ready to bring forth, that when ſhee had brought foorth, he might devoure her childe.
5 And ſhee brought foorth a man childe, which ſhould rule all nations with a rod of iron: and her childe was taken up unto God, and his throne.
6 But the woman fled into the wildernes, where ſhee ſhould have a place prepared of God, that they ſhould feede her a thouſand two hundreth and three ſcore dayes.
7 And there was a hattell in heaven, Michaell and his Angels fought with the Dragon, and the Dragon fought and his Angels.
8 But they prevailed not, neither was their place found any more in heaven.
9 And that great Dragon, that olde ſerpent, which is called the Devill and Satan, was caſt out, which deceaveth all the world: he was caſt, I ſay, into the earth & his Angels were caſt out with him.
10 And I heard a loude voice ſaying in heaven, nowe is ſalvation and ſtrength, and the kingdome of our God, and the power of his Chriſt; becauſe the accuſer of our brethren is caſt downe, which accuſed them before our God day and night.
11 But they overcame him by the blood of the lambe, and by the word of their teſtimony: and they made no accounte of ſpending their life even unto death.
12 Therefore reioice ye heavens, and ye that dwell in them: woe to the inhabitans of the earth, and of the ſea: for the Devill is come downe unto you, full of great wrath, as who knoweth that he hath but a little opportunity.
13 When therefore the Dragon ſaw that he was caſt unto the earth, he perſecuted the woman which had brought forth the man childe.
14 But to the woman were given two winges of a great Eagle, that ſhee might flie into the wildernes from the ſight of the Serpent, into her place, where ſhee ſhould be nourriſhed for a time, and times, and halfe a time.
15 And the Serpent caſt out of his mouth after the woman, water like a flood, that he might cauſe her to be carried away with the flood
16 But the earth holpe the woman, and the earth opened her mouth, and ſwalowed up the flood, which the Dragon had caſt out of his mouth.
17 Then the Dragon was wroth with the woman, & went and made warre with the remnant of her ſeed, which keepe the commandement of God, and have the teſtimony of Ieſus Chriſt.
18 And he ſtood upon the Sea ſande.
Analyſis
It hath ben ſpoken ſummarily concerning the ſeventh trumpet. The parts of it are a calling to rememberance of the time paſt, in three chapters, 12.13.14. and the Prophecy touching future thinges, from thence to the ende of the booke. The calling to mind of the time paſſed, relateth the thinges done, either by the enemies, the Dragon in this chapter, the Beaſt in the following: or by the Citizens chap. 14. The hiſtory of the Dragon is of things which were done partly in Heaven unto the 13. verſe, partly in Earth in the reſt of the chapter. Thoſe are the perſecution and warre. The perſecutiō hath a deſcription of the perſons, both of the woman againſt whom it is undertaken, ver. 1.2. and of the Dragon, who inferreth it, ver. 3.4. Afterward the Event. wherby the woman nevertheleſſe bringeth forth a Sonne, who without harme and being endued with excellent power, is taken up to God, ver. 5. then alſo she flyeth without hurt, ver. 6. The warre which is made in Heaven is deſcribed by the Captaines themſelves and Armies, ver. 7. The overthrowe of the Dragon, ver. 8.9. and the Saincts ſong of triumphe, verſ. 10.11.12. The things done on earth, firſt againſt the woman, is the perſecution renewed both againſt her being preſent, where the aſſault of the Dragon is rehearſed, ver. 13. And the eſcaping of the woman, ver. 14. and alſo againſt her being abſent. Here the aſſault is made by a flood powred out, ver. 15. the helpe againſt it is givē by the Earth, which ſwallowed up the flood, ver. 16. Secondly againſt the ſeed of the woman there is a warre, ver. 17. All which thinges are concluded with a tranſitiō unto the battell of the Beaſt in the chapters following, ver. 18.
Scholions.
1 And a great wonder appeared in heaven: As touching that wee told in a word in the Analyſis, that the three next chapters togither perteine unto a continuall Hiſtory of the time paſt: peradventure it may ſeeme ſtrange to ſome body, why the Spirit should doe that which is already done, & rehearſe againe the former Hiſtory, ſet forth ſufficiētly as it ſeemeth, in thoſe thinges that have bin ſaid before: eſpecially in this place after the blowing of the ſeventh trumpet, when ſhortly there ſhould be an ende of all thinges, as wee have learned from the tenth chapter. There are moſt iuſt cauſes of both: for no man beholding ſeparated and diſperſed partes here and there of a building, ſcarce comprehendeth in minde any fashion of the whole frame, much leſſe perceiveth he the handſomneſſe, which would be of them ioyned togither, every one ſet in his owne place, and couched togither in fit order. The former handling was a certen preparation of devided partes: but this continuall narration doth properly ioyne all things togither in one, and ſetteth before our eyes the whole frame, that wee may ſee to what ſumme at length that ſingular building commeth. But it is reſerved to this time, becauſe before the laſt Trumpet, there could not be a full comprehending of theſe thinges. The events came forth by peecemeale & diſtinctly: the knowledge whereof the world received a part and by little and little, after the manner of folded tapeſtry: but all things at length being ended, nowe there was time to behold the whole unfolded cloath, and of appropriating togither the univerſall building. But chiefly by this rehearſall wee are taught, that ſuch an Hiſtory of all thoſe thinges under the laſt trumpet is to be made, as is inſtituted typically in theſe three chapters. Which thing came to paſſe about the yeere one thouſand five hundreth & threeſcore, certaine learned and skilfull men framing that excellent worke of the Centuries at Maidenburge. In which thirteene Centuries, whatſoever from the birth of Chriſt unto the yeere one thouſand three hundreth is founde here and there among the auncient Churches, or politique writers, is brought into one body, and as a built houſe all things fitly ioyned togither, is placed to be ſeene at once. From which our coūtrey man Iohn Foxe, and Iohn Sleidan receaved a great light, who continued the Hiſtory unto the yeere 1555. that is to ſay, unto that time which by two or three yeeres went before the blowing of the ſeventh Trumpet. For this cauſe, to wit by the force of the reſtored Church, and of that commandement in chap. 10.10.11. the former times are repeated under the laſt trumpet, becauſe nowe at length all thinges ſhould be declared moſt copiouſly by the ſtudies of the learned which had come to paſſe never before. The like induſtrie of learned men about the ende of the ſixt trumpet brought foorth that continuall narration, whereof wee ſpake in the former chapter: but that was more generall, and obſcure in conſideration of that time: but this moſt full and aboundant, obtained by a greater knowledge of things, thē ever before this time. Theſe thinges are to be obſerved touching the order of the Prophecy, to the ende that wee may ſee the more eaſily, not as ſome ſuppoſe, theſe things to be ſet in an other place, but moſt wiſely and fitly to be reſerved unto the laſt Trumpet, as to their naturall and moſt proper place.
Yet nevertheleſſe there is noe cauſe why in this repetition wee should feare a twice ſodden Colewort. For wee shall nowe beholde that face of things ioyned togither by their ioints, of which before time there could be noe looking upon. Therefore, as touching this great wonder, it is ſeene in heaven, a type of the true and heavenly Church, whoſe condition he fetched from the beginning, to wit, from the beginning of the ſeales, & the time of the Revelation given, containing in the ſixe firſt verſes, what was her ſtate from thence to Conſtantine the Great, in whom the ſixt Seale alſo ended, as wee shewed at the ſixt chapter. And it is manifeſt that the ſame ſpace of time is reckened up, by the deſcription of the woman & the Dragon, with the event of the perſecution, and of that open warre, which is made with Michaell, as shalbe shewed in their places. The woman which is ſeene doth rightly beare the image of the Church, which ſo often times in the Scriptures is called the Spouſe. The cloathing of the Sunne, is the excellent brightnes and purity of that time, as touching the doctrine of luſtification, and the ſyncerity of the whole faith: for the garment, as wee have shewed in other place, is the imputed righteouſnes of Chriſt. The Sunne noteth the light of the Scriptures. Therefore the cloathing of the Sunne, is ſuch a confidence in the righteouſnes of Chriſt alone, as the ſcriptures teach. Which is a moſt comely ornament of the firſt Church, which the opinion of our ſtrength had noe whit yet darkened.
In other places of the Scriptures this cloathing is of white and pure linen. But the glory of any later time doe not attaine unto this moſt excellent glory of the Sunne.
The MOONE under her feete: This is commonly and ordinarily referred unto the deſpiſed and troden under foote vanity of worldly things, which are as variable and changeable as the MOONE. In which reſpect the Woman hath noe greater regard of ſuch earthly things, then of that which commonly men doe trample and treade upon with the ſoles of their feete.
But from the former things wee have learned, that the Moone doth ſignify the light of truth and doctrine borrowed from the Scriptures, which now being put under her feete, may shewe that all the ſteppes of this Church are directed and diſpoſed according to the onelyonly rule of the one of theſe. For it is not inough to shine rounde about with the Sunne, unleſſe the ſteppes be ſet in the way of Godlines. As therefore the cloathing of the Sunne is the doctrine of faith, ſo the Moone under the feete is the doctrine of manners: which are either publike or private. They comprehende the whole manner of worshipping God, and revoking of thoſe that erre, which is called Diſcipline commonly. Theſe private are ſeen in the common life of every one. Great was the glory then of the woman, before whom the heavenly light of trueth went in all thinges, whether publikely or privately. I take rather this latter applying, becauſe it is more fit to abide in the ſignification once received: albeit I would not have utterly reiected the former interpretation, as being godly and learned. The crowne of twelve ſtarres on the head ſignifyeth the shining adminiſters of the doctrine, the twelve Apoſtles, by whoſe preaching the Church was founded, and alſo the Apoſtolicall men, who receiving the word from them that ſawe the things don their ſelves, preſerved the Church chaſt and undefiled. But it is to be obſerved that the womā doth carry the ſtarres in an other manner then Chriſt: hee being Lord of all carried them as it were ſervants in his hande, chap. 2.16. ſhee beareth them as her chiefe ornament on the crowne of her head. Such then is the particular explication. Which deſcriptiō, howe well it agreeth to that church, noe man can be ignorant of, who hath ben even but meanly acquainted with the Hiſtory. She was moſt glorious by the cloathing of the righteouſnes of faith, in retayning faithfully the doctrine which shee had received from Chriſt, the Apoſtles, Evangeliſts, and other Apoſtolike men. Neither was shee yet defyled with the uncleaneſſe of humane invention, but in the whole worship, diſcipline, life, manners, shee had the Moone under her feete, following the ſacred trueth as her North-ſtarre: in all thinges there was one forme of governing in all Churches, the very ſame which is taught in the Actes of the Apoſtles, and their other writings. Or if any mā will referre the Moone to the vanity of wordly things, how free was shee from ambition, and deſire of honours? How greatly did shee abhorre the coveting of riches, and contention for dignity? How ſyncere is the Hiſtory of that time in Euſebius? The Bishops are reckened by name, excellent for their manners and doctrine: their conflicts, labours, and ſufferings are declared; but as yet the proude names of honours and dignities were unknowne to the world: the burning mountaine was not yet caſt into the Sea: neither had Satan brought in arrogancie and pride: but the Paſtors uſed ſingular modeſtie, being very carefull for the good eſtate of their flocke, not heaping riches and Lordly titles for pompe. One Paulus Samoſatenꝰ is called Magnifique Lord and foreign, as a forerunner of Antichriſt, garded with a great company of men ſervants, whereof ſome went before, ſome followed after: ſee the Synodicall Epiſtle in Euſebe, booke 7. chap. 30. But when this inſolency was hated of all the reſt, then the time nowe drewe neare, when this vaine glorious Bishop roſe up, in which the womā hid her ſelfe. I am not ignorāt but that pride had ſprung up in ſome other ſorts; but the Spirit deſcribeth the womaa by thoſe markes, which were yet evident, not by thoſe which grewe up about the ende of that floriſhing eſtate, and ſecretly. Such was this Church, & ſuch ought every one to be, but of which ſorte none hath ben ſince that time. For wee shall finde thoſe that followed, not cloathed with the Sunne, but with the night: not treading under foote the Moone, but the earth: neither having the ſhining ſtarres on her head, but golden ornaments.
¶ A Crowne of ſtarres. This crowne of ſtarres is wonderfull. Among mortall men Gold is wont to be appointed for this thing. But to what ende should she have Gold on her head, under whoſe feete did lie whatſoever is pretious in this world? The glory therefore hereof is the integrity of the Miniſters, noe mortall dignity. The faithfulneſſe of theſe is the glory of the Church: which is in a mourning eſtate when theſe looſe their light.
2 And being great with childe ſhee cried travailing in birth: The fourth property: her traveiling with childe, having in the wombe, as Mat. 1.18. Aretas & the common tranſlation have ſhee cryeth being in labour with childe, pained to bring foorth, that is in bringing foorth, or that shee might bring foorth, by a ſyntaxe not unlike to that wherby wee ſaz faire to ſee, valliant to fight. The Church had exceeding great paine for along time, as it were of a woman travailing with childe. And shee deſired in all her prayers, to be freed at length from that moſt afflicted condition wherein she was under the Heathenish moſt cruell Emperours. Which thing she knew that she should obtaine, if ſometime at length shee could bring forth one who should rule the common wealth, and have the chiefe menaging of things. For the woman was not barren before this time, but happie for iſſue in very great number: but one ſonne was yet wanting, who might be able to defende her from the iniuries of the enemies: whom while shee is in labour with, and prepareth a defender, shee ſufferred moſt sharpe paines, before she could obtaine that which she deſired.
3 And another wonder appeareth. So is the deſcription of the woman, the reſt of her condition is made apparant from the deſcription of the enemy, to wit the Dragon: both from the things inherent, in this verſe, and alſo frō the effects in the verſe following. Thoſe firſt are his red colour, hornes, heads, crownes: before all which is ſet the place in which the Dragon appeared, to wit, in heaven, not ſo called properly, (for what hath the Dragon, that is, the Devill, to doe in the heavenly pallace, from whēce he is banished for ever?) but in the heaven which is in earth. But this Dragon is not onelyonly the Devill in his owne proper perſon, but alſo men being the Miniſters of his furie, eſpecially the Romane Emperours, whom from that time in which Iohn wrote, perſecuted moſt grievouſly Chriſt in his members, as Traiane, Hadrian, Antoninus Pius, and Verus, Commodus, Severus, Decius, and at lēgth Diocletianus, open enemies, who make a profeſſed warre, are called in this booke Dragons, of which ſort is at this day the Turke. Others, who in name are Chriſtians, but fight againſt the truth ſecretly, and by indirect ſubtilities, are called Beaſts, which doe prey upon men onelyonly for to ſatiſfy their hunger: whereas the Dragons forced by noe want of meat, are carried to our deſtruction becauſe of that hatred which is betweene man kinde and them. This Dragon was once in heaven, as long as the open enemies held the Empire of the world, exerciſing dominion over men named Chriſtiās, which wer diſperſed through all places of their Empire. He is called Great, being the higheſt Prince on earth: and red being moſt furious againſt Chriſtians, wholly red with their blood. The ſeaven heads are ſeaven hilles, and ſeaven Kinges, after chap. 17.9.10. unto which place wee deferre the more full handling of theſe thinges. In the meane time, for this matter which is in hand, it shalbe ſufficient to underſtand, that by this circunſtāce of wordes, the city is noted, where he should place the ſeate of the Empire, to wit, Rome, famous for the ſeaven hilles and Kings. For the Beaſt receaved the Throne from the Dragon, chap 13.2. Therefore if her ſeat shalbe at Rome, ſo shalbe his. The tenne hornes are ſo many Kinges, or Provinces governed of Pretors like to Kings. So Strabo declareth it in the laſt wordes of his laſt booke of Geographic: That Auguſtus Ceſar devided the whole Romane Empire into two partes: the troublous and warlike Provinces of which he tooke to himſelfe, the other peaceable and quiet ones he gave to the people. Who devided theirs in ten Pretories, the exterior Spaine and her Ilands: The interiour containing Baetica, now called Granata, and the countrey of Narbon in France even unto Alencem Sardinia, with Corſica: Sicilia: Illyricum, Epyrus being adioyned. Macedonia. Achaia even unto Theſſalia: Aetolia and Acarninia, and certaine nations of Epirus to the borders of Macedonia, Creta, with Cyrenaica: Cyprus: Bithynia with Propontide, and certaine parts of Pontus. Suetonius alſo maketh mention of the like diſpoſing of the Provinces, but telleth not the number; to Aug. in chap. 47. Moreover the ſame Strabo reporteth that Dicharchies doe and alwaies have belonged to the Emperours portion. For Ceſar held the reſt diſtinguiſhed alſo in tenne Prouinces: to wit, Afrike, France, Britannie; Germany: Dacie, Myſie, Thracie, Cappadocie, Armenie: Syrie, Paleſtine, Judea, and Aegypte. And this is the ſame thing which Cyprian writeth to Succeſſus: that Valerianus wrote an anſwer to the Senate, that all belonging to the Emperour, whoſo ever had confeſſed before, or ſhall now confeſſe, ſhould be ſeiſed upon, and bound, ſhoulb be ſent enrolled into the Emperours poſſeſſions, that is, into thoſe farre countries which wee ſpake of, belonging to the Romane Empire. Therefore whither wee reſpect the countryes which the Emperour held in his owne poſſeſsion, or thoſe which he yeelded to the people, they were the tenne hornes, the power and ſtrength of the Dragon, in which all his might conſiſted. Yet the number remained alwaies the ſame, but was altered according to the preſent occaſion. But it was ſufficient for the Spirit to deſcribe the enemy by any certen marke, then which there is none more cleare, then the largeneſſe of this dominion, and this ſo notable a decree of the Provinces devided. But he beareth the crownes on his heads, not on his hornes, becauſe the ſupreme maieſty did abide at Rome, to which all the reſt of the Provinces ſubmitted their dignities.
4 Whoſe taile drewe: Conſidering that the Dragon is of ſuch a diſpoſition, how doth he carry himſelfe towards the Church? Two effects of him are rehearſed, one upon the Starres, the other againſt the woman. As touching them, he shall caſt downe many from the heavenly profeſsion by sharpe perſecutions, who ought to have shewed light to others. For this is to caſt the ſtarres of heaven to the earth, ſee Euſeb. booke 6. chap. 41. See alſo before in chap. 6.13.
¶ But the Dragon ſtood before the woman: He watched her diligently that noe maintainer of the Chriſtian religion should be borne. He rolled every ſtone for to cut of this hope. Add certenly aſſoone as Maximinus the Dragon ſawe Alexander of Mammea to be ſomewhat favourable to Chriſtiās, ſo as he was thought to have ben inſtructed in their ordinances, he forthwith devoured him. Decius alſo the Dragon did ſwalowe downe the Philips, both the Father and the Sonne: he himſelfe shortly after being ſwalowed up in a marſh. But the thing is made manifeſt moſt clearely in Cōſtantine. at whome chiefly the Spirit pointed the finger. Diocletianus & Galerius with whom hee lived being a yong man in the Eaſt, perceaving his ſingular towardnes and vertue, left nothing untried, that they might kill him privily. So Euſebius writeth upon his life, in his firſt booke. Pomponius Laetus reporteth that he was ſent with an army againſt the people of Sarmatia, moſt fierce nations, and accuſtomed to murders: from whom, when contrary to the opinion of Galerius, he brought backe not death but the victory, by the perſuaſion of the ſame man, under a colour of exerciſing his valour, he fought on the Theatre with a Lion. For Galerius ſought, to deſtroy the unwarie yōg man, as of olde Euriſtheus did Hercules. Neither was ther here an ende of the treacheries. Maximian Herculius that red Dragon, devoured him almoſt afterward by ſnares ſet to intrappe him. But he which laide a ſnare for an other, through the iuſt iudgement of God, perished himſelfe in the ſnare. Conſtantine eſcaped many other privie aſſaults, not by humane wiſdome, but by divine revelation from God, as Euſebius writeth upon Conſtantines life, in his firſt booke. For the Dragon knewe that it concerned him much, that no ſuch a one ſhould ariſe: whēce it is no marveile if he did labour ſo greatly, to devoure this childe aſſonne as it ſhould be borne.
5 And ſhee brought forth a male childe; The event of the perſecution: at length the Church howſoever the Dragon ſtrove againſt her with all his might, bringeth forth a male and ſtrong defender, by inſtructing Conſtantine the Great in the Chriſtian faith. For he was that male childe, who firſt of all the Romane Emperours, tooke upon him the defence of the trueth. Wee have made mention of the Philippes both Father and Sonne, which were both Chriſtians. Although if wee muſt beleeve Pomponius Laetus, fainedly and not truly, but onelyonly that they might cover their wickedneſſes with a honeſt name. But is i… like, that they were ſo hated of Decius, for a conterfaited name? But I diſpute not of that. This is certaine that they little or nothing helped the ſtate of Chriſtians. The male childe was not borne before Conſtantine. He was the firſt of all that delivered the Church valiantly from the tyranny of the enemies, he maintained and defended the ſame ſtrongly, increaſed and enlarged it wonderfully, he brought the peace ſo greatly longed for, eſtablished it for ever. How greatly ſhee laboured before that this Emperour her ſonne was borne, all the Hiſtory both holy and prophane doe tell it.
¶ That ſhould rule all nations with a rod of yron: For Chriſt beſtoweth on his people this his peculiar power according to that promiſe, If any ſhall overcome, J will give him power over nations, and he ſhall rule them with a rod of yron, chap. 2.27. The trueth whereof ſhained forth in Conſtantine. For he over came the Sar…ates, the Gothes, & all the natiō of the Scytes in ſūdry battels. Yea God rewarding his godlines, as Euſebius ſpeaketh, he ſubdued all ſortes of Barbarians under his feete: every where he did ſet up his enſeignes of victory, cauſed moſt famous victories among all men, and made him to be feared of all adverſaries: In the firſt orat. upon the life of Conſtantine. Whereupon the Ambaſſadours almoſt of all nations ranne togither to his Court continually, neither did the diſtance of place let either the Indians or Aethiopians, which two wayes are divided the fardeſt of all men: as the ſame Euſ…bius writeth out of Homer, that they should not bring their gifts to get his favour. For he ruled with a rod of yron, who ſo repreſſed all enemies with force and armes, that no man durſt even to lift up his finger againſt the Church.
¶ And her ſonne was taken up unto God: How taken up? whether by death wherby Conſtantine being taken from the earth, was received up into heaven? Or rather by a great earthly dignity, which God beſtowed on him, being delivered from the lying in waite of adverſaries, and conſpiracie of enemies. The thing it ſelfe ſeemeth rather to approve this latter: eſpecially ſeeing the Magiſtrates are called Gods; by which proportion the Throne of ſupreme dignity, is called rightly the Throne of God himſelfe. Alſo in the former chapter the two Prophets reviving, and recovering their former honour, are ſaid to goe up into heaven, ver. 12. Neither is it like to be true, that he whoſe power should be ſo great over the nations, should have his birth & death ioyned togither, not any notable great acte being mentionned, that hee might give ſome shewe of his received power. Therefore to be taken up unto God in this place, is to be placed in the higheſt toppe of dignity amōg men, That is to ſay, be made an Emperour. But he is ſaide to be taken up, becauſe the Empire was not ſo much ſought of him, as given to him thinking no ſuch thing. He had eſcaped the conſpiracies by flying to his Father, whom he found dying aſſoone as he came. Who at lēgth being dead, he tooke all that power by inheritance, under the shadow whereof he deſired to be covered whiles his father lived. Shortly after he is deſired with earneſt requeſts of the people of Rome, whom the great tyranny of Maxē tius oppreſſed, they exhorte and beſeech him that he would not lurke in a certaine corner of the earth, but would take upon him the governement of the whole world being offered unto him. There was added a heavenly token, and a voice commanding him to doubt nothing of the victory. How great was this force from God, taking up a man to ſo great dignity? Vndoubtedly hee could gladly have ben at reſt in his fathers bounds of Fraunce and Britanny, in which he kept himſelfe quiet the five firſt yeeres, unleſſe he had ben taken up perforce of God in heaven, to a greater Empire then that which he had purpoſed in his minde.
6 But the woman fled: The other event is in reſpect of the woman, who by and by after the birth of her male childe fled away. Which flight is declared from the place whither shee went, from the condition wherein shee was in that place, & the ſpace of time which shee remained there. All which things are declared ſomewhat more largely afterward, from verſ 13. where a continuall Prophecy of her is made: here they are mentioned in fewe words, as in their proper place, to the ende that wee may the more eaſilie underſtand to what time this flight properly pertaine. The place is the wilderneſſe, that is, the Temple meaſured of God, chap. 11.1. where a fewe elect lying hid, was a mere wilderneſſe, in cōpariſon of that great aſſembly which poſſeſſed the holy city and the uttermoſt court. Yet this wilderneſſe is a place prepared for her of God, as wee have ſeen from ſo exact a meaſuring of the Temple. For God had a care of her and provided for her a cover to hide in, howſoever hee ſuffered her to want a publike aſſemblie. The condition of her lying hid is ſuch, that shee should be nourished by the meanes of certen men: … ſo he ſayeth, that they ſhould nouriſh her there. But who are theſe? Two Pro… whereof wee have heard in the former chapter, ver. 3. power given them to prophecy, was the miniſtery of nourriſhing the woman. For as God raining Manna from heaven, fed the Iſraelites once in the wilderneſſe, ſo he prepared meate in the wilderneſſe for the woman. Furthermore he would rather have committed the office of feedind to the ravens, as we ſee that he did to Elaja, then that he would have ſufferred her to perish through famine. This is therefore that time, when they that overcame did eate of the hidden Manna, as we have ſaid in the Church of Pergamus, chap. 2.17. The ſpace wherin she should be darkely known in the publike is a thouſand two hundreth and threeſcore dayes, the ſame that thoſe two witneſſes prophecied clothed in ſakecloth, chap. 11.23. The concurring of all which things teacheth, that this wilderneſſe is that temple, and that this ſeiourning in banishement in the wilderneſſe, is that dwelling in the ſanctuary. Whence it is, that the ſame beginning is to be attributed to both, to wit, the ſixt Seale, as we have shewed more at large in chap. 11.2. VponUpon which time did fall that ſealing in chap. 7. All which doe moſt ſtrongly confirme, that our interpretation, which wee have hitherto given. But why fled the woman being increaſed with ſo mighty a ſonne, who before being ſuccour leſſe, and labouring with great paine to bring forth, did withſtande ſo mā fully the rage of the Dragon? Certainely the feare of the enemie did not put her to flight, but the lothing of ſome domeſticall evill.
And ſo indeede it came to paſſe, that the ſecurity that ſuch a ſonne was borne, tooke away all regard of true godlines. For now the tyrants being driven from their neckes, they were at good leiſure to follow after contē tions and ambition. Now there was leiſure to ſearch diligētly the reliques of the ſaincts, to conſecrate Temples to Martyrs, and to pray in all Temples. No outward griefes did hinder, but that men might freely give themſelves to the corrupting of all religion. Therefore that ſimple integritie, which Chriſt appointed, the Apoſtles practiſed, and which was alſo faithfully kept, by their next ſucceſſours, whiles the croſſe ſuffered not their mindes to be wanton; began wholly to be defiled and violated with idle & impure ceremonies mixed with it. The cloathing of the Sune, which was wholly wovē, as in the warpe ſo alſo in the wourfe, of the threedes of the ſacred verity, began to be altered by the holines of our workes. The Moone which governed their pathes, was driven out of her place by the invocation of Saincts in the publike worshipe, and by the violating of the whole ſacred diſcipline. The ſhining ſtarres in the crowne of her head, were changed into honourable Lords. Which the woman ſeing, endured not the griefe, but by and by getting her ſelfe away, fled thither, where at leaſt shee might be freed from the torment of ſeing, that is to ſay, no publike aſſemblies were found, wherein Gods ordinances did floriſh entire and whole. For the faithfull one by one are not the woman, but the whole congregations of the faithfull. So the Sonne brought more hurt then the enemie: not of a will to hurt, but by the wickedneſſe of men, which abuſed ſhamefully ſo happy a peace to all impiety.
7 And there was a battell in heaven: Hitherto of the perſequution, whiles no man through all this ſpace of the Seales, did withſtand the rage of the Dragon: now at length warre is made Michaell being riſen, who ſhould take up armes for the defenſe of the Church, and delivered her from the power of the enemies. But as touching Michaell, this name it may be belōgeth properly to Chriſt alone: which yet is communicated to the faithfull, in as much as they are able by the ſtrength of his ſpirit to carie ſome image of this name, even as he giveth to them that overcome his power to rule the natiōs with a rod of yron. For the chiefe Captaines doe not make this battell with their armies on both ſides, in heaven it ſelfe properly ſo called (for howe can the Devill appeare in heaven, which was throwen downe from thence at the beginning, never to returne thither afterward.) But this battell is made in the Church upon the earth, in which ſenſe the Dragon was ſeen in heaven, above in ver. 3. In this wraſſeling both the Princes doe exerciſe their ſtrength by miniſters, who are noted by their names. Therefore Michaell by communication of name is Conſtantine, the faithfull ſouldier of Chriſt, who even now was called the man childe. But the Dragon is Maxentius, Maximinus, Licinius, by whoſe tyranny the Devill powred forth his hatred againſt the Church. The Angels are the armies warring under the banners of both the Captaines. Wee have shewed before in the 6. chap. ver. 15. that Chriſt began the warre againſt the Dragon, when he did caſt downe from the high Empire Diocletian and Maximin Hercule, by a ſhew of a voluntary giving over, and drove Galerius to a recantation by an horrible torment of diſeaſes. But then Chriſt fought by his owne ſtrength alone, bringing a wōderfull helpe from heaven: but in this warre wherein a lawfull victory was to be gotten, & the Dragon to be throwen altogither from heaven, it ſeemed good to him to uſe the labour of his Servant. This therefore is that warre, which firſt Conſtantine tooke upon him againſt Maxentius the Sonne of Maximinus Herculeus. Afterward which he made againſt Maximinus in the Eaſt by Licinius: & laſtly which he made againſt Licinius himſelfe, endevouring the ſame things, which the other tyrants did. For that wee may underſtand under whoſe conduct theſe warred, Conſtantine miraculouſly is appointed the Emperour of the holy warre. For behold the heavenly ſigne of a moſt bright croſſe, which he ſawe in heaven about midday: by this doe thou overcome; the meaning of which, a viſion in the night when he was at reſt, opened more fully. Wherby it was plainely teſtifyed that he was not made Governour over this expedition, ſo much by the election of the people, as by the voice of God himſelfe. For I like not to take away the credit of the miracle: Conſtantine himſelfe confirmed the thing by an oth to Euſebius. Although there is no matter of weight from hence to eſtabliſh the Romish Idolatry: for the impiety of worſhipping the Croſſe was not yet knowne: neither was this ſigne given to that ende, that it should be worshipped religiouſly, or that it should be any religious thing: but onelyonly as a token of the faith, and a certaine pledge of …he victory, wherby Conſtantine yet a yong Chriſtian, might goe forward more cheerefully, and fight with greater hope againſt the enemies of the death of Chriſt. But the craftines of the Devill, & the corruption of mans minde, turned this ſigne given, not long after, into deſtruction, as of olde alſo the Braſen Serpent commanded by God. Maxentius contrariwiſe made warre under the conduct and power of the Devill onelyonly, he being a moſt wretched worſhipper and conſulter of Devils, ripping women great with childe, that he might looke into the bowels of the children not yet brought forth Maximinus & Licinius were Princes of the ſame impiety, ſo as there is no man, but beholding theſe Captaines ſet in the place of them that were dead, may eaſily ſee Michaell to ſtand on the one ſide, and the Devill on the other.
8 But they prevailed not: The event of the warre; the happines of the former time, did now forſake the enemies. Before they trode under foot the Church at their pleaſure: now fighting with her man childe they are ſlaine with a finall deſtruction. Maxentiꝰ the Dragon was drowned in the river of Tiber. Maximinus prevented a baniſhement by Licinius through a ſuddē death: Licinius himſelfe more then once or twiſe being put to flight in often battels, was at length beheaded. So the Dragon was now utterly overcome and driven out of heaven, where lately he held a place by tyrannie. For their place was found no more in heaven, the open enemies being ſubdued and deſtroyed, much more removed from the government of the common wealth, without any hope to recover it afterward. For from this time the Devill was bound for a thouſand yeeres, as in chap. 20.2. Neither then being looſed ſhall he have rule over the Chriſtians, but the hurts which he shall doe, shalbe onelyonly the bitings of the heele: in the meane while that it should be manifeſt to all men, that now the Dragon was wholly conquered and throwen downe from heaven, God governing every thing by his eternall providence, would that a token should be ſet up opē ly in the eyes of men of this moſt excellent victorie: from whence Conſtā tine before the gates of his Court, provided that a table ſhould be ſet up on high, wherin a Dragon was painted, thruſt thorough with a dart, and layd under his and his peoples feete: ſee Euſeb. upon the life of Conſtantine, in the third oration, leafe 137. a.
9 And that Dragon was caſt into the earth: That is beiond the boundes of the true and holy Church, not onelyonly among the prophane nations, but alſo all other people altogither without true godlines, howſoever peradvē ture they pretended a ſhewe of it, and are marked with the names of Chriſtians. That which is here called the heaven and the earth, was in the former chapter called the Temple and the Court. In that, the Church lay hid, in this the Gentiles ruled, a people who becauſe of their vicinitie, did take to themſelves the name of the Church. Therefore the Devill being caſt unto the earth, he is thruſt out togither with his Angels into this court, having receaved power to vexe the whore, who lately exerciſed all his ſtrength againſt the true ſpouſe.
10 And J heard a great voice: The Song of triumphe of the Saincts, celebrating God for his great benefit: which firſt of all is declared by thoſe things wherein the benefit it ſelfe conſiſted, in this verſe: afterward it is ſet forth by his cauſes, ver. 11. & by his effects, ver. 12. The benefit it ſelfe in reſpect of men, is ſafety, the tyrants being deſtroied, who did labour to ſatiſfy their hatred with the deſtruction of the Chriſtians: in reſpect of God it is the glory of his might, of the Kingdome and power of Chriſt. For then his power doth appeare when he utterly deſtroyeth & aboliſheth his enemies. Alſo his viſible Kingdome is ſeen after a ſort, when he placeth godly Princes in the governement of the common wealth: from hence likewiſe the power of Chriſt was much declared, which before ſeemed weake, being ſo troden under ſoote by the enemyes, neither punishing them according to their deſerts. But Chriſt now by taking unto him the Kingdome, declared ſufficiently that the former want of punishement and ſufferance came not from imbecillity, but onelyonly from patience. In reſpect of the Devill, this benefit was a iuſt reward of his ungodlines, who cōtinually accuſeth the godly before God. But we muſt obſerve that the ſervants are noted with the ſame names, wher with the P…c… himſelfe is named, becauſe there is an equall good will to hurt in both, although hi… power be greater. But this accuſation, are thoſe taunts, reproches, & railings, with which the ſpitefull enemies overwhelmed the Saincts continually, obiecting unto them the ſuppers of Oedipus, inceſts, adultery, mutuall luſts, murders, conſpiracies againſt Princes, peſtilences, famine, burnings, and whatſoever publike calamity there was: of which and the like things the auncient Hiſtory is full. Surely the children learned of their father the Devill, that auncient falſe accuſer, ſo as it is not to be wondered at, if wicked men doe excell in the ſame arts.
11 But they overcame: Who? The Angels of Michaell: for now the ſtrēgth of the ſouldiers is commended, the praiſe of the Emperour being celebrated in the former verſe. But as touching the cauſes of the victory, the principall is the blood of the Lambe: the inſtrumentall is, the ſynceritie of the faith, and a very great conſtancy, even unto death. The blood of the Lambe is the fountaine of all the benefits, which the elect enioy, either in this life or in the life to come. For his ſake alone God both delivereth his people from all the miſeries of this life: and at length will make them ioyfull with eternall felicity. The integrity of faith is shewed in the next wordes, by the word of his teſtimony, that is, by the truth of the Ghoſpell, which they profeſſed freely & boldly. Before it was alwaies called the teſtimony of God, or of Ieſus, as in ch. 1.2.9. ver. &c. here it is called the teſtimony of themſelves, which kinde of ſpeaking nevertheleſſe commeth to the ſame ende. For it doth not reſpect the ſubiect of which, but in which. In the laſt place is their conſtancy, becauſe they eſteemed more of the truth and faith in Ieſus, then of their owne life. It ſeemeth to be a comparative ſpeach, as if he ſhould ſay, they loved not their ſoules even unto death, more then God. But this laſt member of the compariſon is wanting, ūleſſe perhaps they loved not, be put for they deſpiſed. But even ſo the force of the compariſon remaineth, to with, they deſpiſed, in compariſon of the truth. This is a notable conſtācy of the Saincts, that by no tormēts they could be remooved frō faith in Chriſt. For which cauſe at lēgth God gave ūto them the reward of victory. But obſerve, how this ſōg of t…iumphe addeth thoſe things which were wanting to declare the cōdition of the firſt Church: we have ſeen by the deſcription of the woman, that shee was famous for ſoūdnes of faith, purity of actions, ſincerity of the teachers: alſo we have underſtood that ſhe was deſtitute of a p…tron, for becauſe that in great ſorow and griefe shee brought forth a ſonne. Adde to al theſe from this triumphant ſong, that the enemies of the truth, heaped all reproches upon the Saincts: they uſed a great violence to their power: yet the faithfull could not be remooved evē with the loſſe of their life, frō their holy profeſsion; wherby it came to paſſe that thoſe times were made famous by almoſt an infinite number of moſt couragious Martyrs.
12 Therefore reioice yee heaven &c. The fruict of this benefit is the ioy of the Saincts, & the ſorrow of the wicked. For why should not they triūphe having attained ſafety, & ſeeing the glory of God ſo notably amplified? But many calamities doe remaine true, but theſe shall not touch the Saincts, whome God hiddeth in his tabernacle. And therefore he ſeemeth to ſay, yee which dwell in them, becauſe, this, is heaven, that, the temple or tabernacle, wherein the Church lyeth hid, from whence at length it shall goe into the holy mountaine to an everlaſting habitatiō, before in chap. 11.7. &c. 2 Cor. 5.1.2. &c
¶ Woe to the inhabitans &c. The effect in reſpect of the wicked is a very great ſorrow, for theſe are the inhabitans of the earth and the ſea. And from hēce may be confirmed this metaphoricall ſignification of theſe wordes. For if the earth be properly taken, the Devill should be in like ſorte trobelſome to all the Saincts, who dwell togither with the wicked and unſeparated. Moreover who are the inhabitans of the ſea beſides men? The Devill doth not ſpit out his poiſon upon the whales. Neither doe good and bad men dwell togither leſſe in Ilands, then in the continent land. Thus therefore we doe diſtinguiſh, that the inhabitans of the earth are every wicked multitude, either of Heathen or Chriſtians, who have onelyonly a counterfait ſhew of religion: But the inhabitans of the ſea are the Church men, as they call them who profer to their falſe Chriſtians groſſe, foule, ſaltiſh and bitter doctrine, which doeth rather bring to the hearers, ſterility of godlines, and a gnawing of their bowels, then a quenching of their thirſt, or yeelding of any other fruict. The Devill being bereſt of power to hurt the Saincts, did nowe vexe theſe with all manner of ſtormes, as we have read that it came to paſſe in the Eaſt under Conſtantine, Conſtantius, Valens, Iulianus and the reſt. In part wee have already shewed before what ſturres the Devill made among the BISHOPS. But it belongeth not to my purpoſe to proſecute the thing more at large. Let him which pleaſeth looke into the Hiſtory, and he shall behold wonderfull Tragedies.
Surely noe Godly man can without great griefe runne over thoſe contentions, diſcords, reproches, falſe accuſations, wherewith they raged one againſt another. Neither doe I doubt, but whoſoever ſhall reade their actions, will freely confeſſe, theſe men to have ben moved by the furies of hell: they troubled and confounded all things with ſo mad affection. But theſe were but flea bitings in compariſon of the calamities of the Weſt. I let paſſe the civill warres of Conſtantine and Conſtans brethren, of the new riſen tyrāts Magnetius, and Vetranior, and others ſuch light evils; how great deſolation I pray you came from the Barbarians, Goths, Vandals, and the reſt of the uncleane perſons, and at length from the Lōgobards? All countries were ſpoiled in a miſerable manner, and Italy once the Ladie of countries, above the reſt. With how lamentable ſongs did Gregorie the great and other writers bewaile the calamities of thoſe times? The plague of the Saracens ſucceeded this, which troubled the world with moſt grievous afflictions for many ages. To which if any shall ioyne the monſters of ſuperſtitions and errours, which followed afterward, ſwarmes of religious men,, apparitions of Spirits, and familiar communing with Devils, lying ſignes, monſtrous miracles, & many other things of that kinde, it shall not peradventure be hard to define who are thoſe inhabitans of the earth and ſea, againſt whom the Devill in this his banishement, raged ſo furiouſly. Eſpecially if any shall caſt his eyes upō Rome, and shall ſee that the moſt high Popes, who doe boaſt thē ſelves to be Chriſts Vicars, all from Sylveſter the ſecond to Gregory the ſeventh about ſixteene in number, were moſt wicked Magitians. But we have ſpokē ſufficiently of this perturbatiō of things, which the Devill brought in being expelled from heaven in chap. 8. and 9. This short denuntiation of calamities, is that Prophecy of the trumpets. Moreover alſo that is to be declared more at large in thoſe things which follow in this chapter, which is here touched but in a word.
¶ As who knoweth that he hath but a little time: The Greeke worde ſignifyeth often, fitnes of time, which peradventure may better ſerve to the purpoſe in this place: for there was yet much time, which at length after a thouſand yeeres ſhould be ſmall, chap. 20.3. a ſhort time. Where the Spirit ſeemeth purpoſely to have uſed a word for difference ſake, which noteth more properly a diſtance of time. But the Devill had now but a ſmall oportunity, being thruſt downe into that priſon, which before time belonged to his dominion. Envy rather delighteth to poure out her poiſon upon the Saincts, then for noe neceſsity to tormēt men, who are already inough addicted and made ſubiect to him: he would ſpare this labour gladly, and would make triall of it rather in them, whō he is grieved to have bē pulled out of his iawes. Furthermore the word knowing, may be an argument to prove this thing, the future moments of times, are without doubt hidden from the Devill. Eſpecially the laſt day of all, which alſo the Sonne knewe not. But he could not but knowe his preſent oportunitie. This therefore ſeemeth to be the cauſe of his fury, that being caſt out of heaven, now he muſt needes bring forth his rage againſt his owne citizens: when he deſired rather to hurt the elect: whom he could not touch, being driven out from their company: which large field of his furie being taken from him, he thought that which remained to be but ſmall.
13 When therefore the Dragon ſaw that he was throwne: Hitherto the things done in heaven, where the ſixt ſeale endeth. Nowe follow the ſubtill workings of the Dragon caſt forth into the earth, belonging to the ſame time of the trumpet. And firſt he beginneth a perſecution againſt the woman which brought forth the male childe. Which perſecution taketh place, when the one part ſufferreth violence and wrong, and is not able to defend it ſelfe againſt the iniuſtice of the enemy But what like thing was to be feared of the woman, ſeing the Devill was now throwne from heaven? Can there come any evill from the earth belowe unto heaven? But this heaven is not ſeparated from the earth by the diſtance of places, but by the holines of faith & mā ners. Y…t nevertheleſſe from whence ſufferreth she perſecution, as it were deſtitute of a defender, who lately brought forth a man childe, and had Michaell for her moſt puiſſant maintainer? Surely from hence, becauſe the Emperours chiefe care was to expell the open enemies, which thing at length having attained, they cared not much for other things: neither conſidered they, at leaſt ſo diligently as was meete, that the Dragon had many other wayes to hurt; which they unawares made more eaſy by their meanes, ſo farre of was it that they ſet themſelves valiantly againſt his enterpriſes. From hence therefore the Dragon firſt ſowed privie bitternes of mindes among the Biſhops, which having ſprung up togither with Conſtantine, before the trumpets began to ſounde, cauſed a ſorowfull perceiving of the future trouble, as we have noted at the eight chapter, ver. 2. For this ſparcle grewe in short time to a flame, but moſt of all after they began to contende about the eſſence of the Sonne. In all which debates the trueth was alwayes in worſe caſe. But the rage of perſecution waxed moſt fierce, when Conſtance, Julian, & Valens exerciſed tyranny againſt the Orthodoxe in an hoſtile manner. Certes Conſtance & Valens differreth nothing from the moſt cruell tyrāts, except in name onelyonly. They were counted Chriſtian Princes, but under that name they carryed the cruelty af the Ethnicks. Therefore the Dragon graunted noe truce, but being expelled from heaven, vexed the woman foorthwith by other meanes. This perſecution is that which wee ſpake of in the expoſition of the firſt, ſecond, & third trumpet, in chap. 8. But ſee how profitable this repetition is, which giveth knowledge of an other cōioyned cauſe of thoſe trūpets. There we learned that they in the iuſt iudgement of God, were inflicted upon the world, becauſe it embraced not the truth with that faith, holines, and love that was meete: and therefore the coales of the altar thrown into the earth raiſed up that burning flame: from hence wee are taught what was the inſtrument, to wit, the Dragon himſelfe, who did caſt men headlong into that madnes, that by their meanes hee might ſcourge the woman.
14 But to the woman were given two wings: The avoiding of the aſſault which the Dragon made, beſides which none other was left, namely, to provide for her ſafety by flight, as ſoone as poſsible can be, to withdrawe her ſelfe from theſe ſturres. Whiles therefore the aſſemblyes of the faithfull are filled with ſuperſtitions, the Bishops hate and contende one with another. Conſtantius & Valens ſhew rigour by fire and ſword. The auncient verity flyeth wholly away (for lōg ſince ſhe had prepared her flight in ſome part,) neither is the true face of a Church ſeen any where. For ſwiftnes of flight are given two wings, yea that more is, of that great Eagle God once de parting from the temple, went away leyſurely & by little and little, Ezech. 9.3. But the woman a little before delaying, goeth not away ſlowly & at leiſure at this time: but vaniſhed away as it were at one moment. Yet ſhee fled not becauſe ſhee feared the cruelty eyther of Conſtantius or Valens, or any other mans, (for ſhee had learned long ſince to contemne both ſword, and fire, and alſo racke, or any other moſt exquiſite torments): but when ſhee had ſeen Chriſt to be propugned under the pretēce of the name of Chriſtian, and not onelyonly the bodies to be killed, but ſoules alſo to be caryed into deſtruction, ſhee thought that this was to be ſufferred by noe meanes. Shee flyeth away therefore for hatred of this indignity, whom noe other dangers made afraid. For shee is wont to dread hereſie more then tormēt: and to tremble more at wicked and obſtinate errours, then at bloody diſmembrings in peeces. Shee knoweth that the blood of the Martyrs is the ſeed of her fielde, and that every droppe of blood ſo shed, doth beget many other Chriſtians: but that abſurde opinions doe, as the ſowing of ſalt, make her land barren; partly by killing that which flourished, partly in letting that nothing may growe. Wherfore it is not inough for religious Princes to procure peace by the name of Chriſtian: but chiefly they muſt regard, that the ſyncerity of doctrine, and purity of worſhip may be preſerved: leaſt as it befell theſe Emperours, the Church flie away, which they deſire to retaine, & they become miſerable through the abſence of her, whom being preſent they neglected. But when fled the Church away? Were …here no faith full now left in the whole Eaſt? Wee ought to remember that the woman doth both generally repreſ…nte the ſtate of the whole Church, and alſo the particular aſſemblies, in which is found the ſame adorning, which made the woman her ſelfe to be eſteemed in the beginning of this chapter. Her flight therefore is either the diſſipation or depravatiō of particular aſſemblies: in ſuch wiſe that God is worshipped purely in none of them after his own will: which when it hath come to paſſe, the Church fled, perceived now in no publike congregation: not but that there be many apart among the multitude, whom God doth acknowledge for his owne: ſee in the ſixt ver. of this chapter. The place whither shee fl…d is the wildernes, and her owne place, that is, prepared for her of God, as before in ver. 6. and wee have shewed that this wildernes is the temple. But where this Deſert or Temple was placed, should peradventure be unknowne to us, unleſſe the Dragon, being a moſt skilfull ſearcher out, did bewraie it: for that way and thither do…btleſſe shee fled, whither the Dragon converted his furie. But into what region he turned his rage, wee shall ſee from thoſe thinges which follow in this next verſe.
¶ For a time, and times, and halfe a time: Theſe words ſet by themſelves cannot be underſtood, ſeing it is a number of time: and there be infinite nūbers, which may be devided into three or more whole ones & an halfe. But they are cleere from the former things. For it is the ſame time, which before the thouſand two hundred and threeſcore daies did make in the ſixt verſe. Or the two and fourty moneths of the eleventh chapter ver. 2. Frō which it is manifeſt what is the time, what the times, and what halfe a time. For the time of dayes, are three hundred and threeſcore dayes; times, are twice ſo many, to wit, ſeven hundred and twenty: halfe a time, an hundred and foureſcore. So …he time of moneths, is of twelve moneths: the times, foure and twenty: the halfe, ſixe: he alludeth to that of Daniell in the ſeventh chapter ver. 25. But it is not the ſame ſpace: for there it is ſpoken of the people of the Iewes: here of the Church of the Gentiles, as the whole intent of this Prophecy declareth. But by the alluſion peradventure Iohn sheweth that a limitted number is ſet downe ſomewhere, frō whēce that of Dan. might be expoūded But now I may not digreſſe thither. Only let us remēber that this flight of the womā is the ſame thing, with the ſealing of the 7. ch. & the privie places of the temple in the 11. chap. Furthermore let us obſ…rve, that the ſame time is noted diverſly according to the divers perſōs. In regard of the Gētils & Beaſt alwaies by moneths, in the 11. chap. and 5.13. & 15. ver. In conſideration of the Prophets, by daies, in chap. 11.3. In reſpect of the woman, both by daies, in chap. 12.6. & alſo by times, in this place, to wit, becauſe in the woman all thoſe daies ſhould not paſſe away in one cōtinuall tenour, but a threefold mutation should come to paſſe: of a neerer departing a way under the time: farther of under the times: drawing neere againe, and returning under the halfe. The event maketh this manifeſt, as may be underſtood both from thoſe things which have ben ſaid before, & which shalbe ſaid hereafter.
15 And the Serpent caſt out; The ſecond perſecution is againſt the woman now put to flight: for the Dragon thought it not ſufficient, to make her flee, but deſired alſo to put out her name cleane. For which purpoſe he powred out the barbarous nations after the manner of a flood ſpreading over all, that in what corner ſoever shee should lye hidde, shee might be overwhelmed by this deluge. For as Herod, to the ende that the childe Ieſus might not eſcape, commaunded all the children of Bethleem from two yeere olde and under to be killed; ſo the Dragon, that the woman alone might not remaine ſafe, cauſed every place to be covered with a moſt violent flood, where he could ſuſpect that ſhee might be hid. Theſe peoples moſt unknowne unto her, Francons, Alemans, Burgundes, Gothes, Vandals, Hunnes, Trebals, Heruls, Longobards and ſuch like Northerne nations, about the yeere 400, the dammes, as it were, being taken away, did runne furiouſly over all Europe, and overflowed, as it were, with waves a great part of Afrike. And ſurely it is a thing to be wondred at, that the Church was not utterly devoured of thoſe moſt deepe gulfes, unleſſe this ſhippe had learned already long before in the univerſall flood, to ſwimme in the Sea, without being drowned. But ſeing it is nowe evident, that the Dragon caſt out of his mouth after the woman, ſo great abondance of waters into Europe and Afrike; it is alſo apparant enough that the woman fled from the Eaſt into theſe countries. And certenly during thoſe troubles concerning Chriſt to be of the ſame ſubſtance with the Father, the ſtate of the Church was here more quiet. But that wee may not thinke that it was any happy condition, the Spirit calleth our Europe expreſſely a deſert place and wildernes. For the woman going into the weſt, fled into the wildernes. For ſuperſtitions did ſo growe in uſe in thoſe times, that aſſemblies of the faithfull rightly eſtablished, were no more ordinary in this part of the world, then there are frequent habitations of men in a wildernes: here and there ſome more apparant marke was left, but very rare, as is the meeting of men in a deſert.
16 But the earth holpe the woman: Not …his earth which we treade on, but a counterfait and earthly religion and the lovers thereof, as alwayes before. This, ſuch as it was then every where in the world called the Church (while the true was not in the ſight of men, but was hidden in privie places) brought much helpe to the woman. For thoſe Barbarous nations, the which at home practized the impietie of the Gentiles, bred and brought up in the ſame, after that they had come into theſe more learned coūtries, yeelded to that religion, which thy ſawe to be there received of the greateſt number. The Vandals & Gothes abiding firſt about Thracia, where the Arriā plague had diſteined all things, were converted in name unto Chriſt, but in very truth to that fained and counterfait one whom Arius had faſhioned. The other route of Barbarians in Germany, Italy, Fraunce, & Spaine, followed the Romanes in all things. Which did much tame and ſoftē their cruell mindes. For while they gave their names even to this religion, and ſuffer themſelves to be enrolled citizens of the ſame, they were not ſo ſpite full againſt the Chriſtian nation, that they would purpoſe to roote it out. Wherby it came to paſſe, that when they ceaſed their anger for a newe profeſsions ſake, and were at quiet in thoſe countries which they had poſſeſſed, this flood at length was ſwalowed up; and the expectation of the Serpēt notably deluded. This good the earthly Church brought once to the heavenly, being afterward about to heape upon the ſame infinite evils.
17 Then the Dragon was wroth &c. Thus farre the perſecution, which when the Dragon ſeeth to have ben in vaine, yet he will not deſiſt, but attempteth an other way to hurt. He purpoſeth to aſſaile the remnant of her ſeed with warre. But why moved he warre againſt them, and perſecution againſt the woman? Becauſe perſecution is, as wee have ſaid, when the one party ſufferreth wrong, and repelleth it not, of which ſorte was the womās condition, as from her firſt beginnings: ſo after Conſtantine for ſome ſpace: for whoſe ſafety no man did fight, nor maintaine her purity againſt ſuperſtitions ſpringing up. But warre is when violence is repelled by violence, which at length the ſeed of the woman ſhould undertake, that it may defende the ſelfe againſt manifeſt tyranny. But if the woman be the Church, what is this her ſeede? Even nowe wee ſaid that the woman was the holie aſſemblies of the faithfull, which publikely doe worship God himſelfe by his word, ſacraments, prayer, diſcipline, as he alone hath appointed. Therfore her ſeed are the faithfull being of a right iudgement, who by reaſon of the daungerouſneſſe of the times cānot meete togither openly to worſhip God: but apart doe bend themſelves to thoſe ſtudies, by which every one privately may cherish godlineſſe. Againſt them the Dragon prepareth warre: when as there should be congregations in open place, which did profeſſe pure and ſyncere godlines, as long as the woman was abſent in the wilderneſſe. And ſo at length it came to paſſe. For after that overflowing of the Northerne barbarous people, & that the flood was ſwalowed up by the helpe of the earth: the Devill raiſed up about the yeere 630, the nation of the Saracens, which should make a moſt grievous warre upon the remnāts of the Church lying hidde here and there in the confuſed multitude. Malice ſuffe…red him not to graunt them any breathing time, but aſſoone as he had p…rceiued that this former entrepriſes were of noe effect, he turneth himſ…lfe to an other purpoſe, coveting rather that he should be alwayes miſerable through continuall labours, then that the fewe elect that were remaining should be without miſeries even for a ſmall time. Therefore firſt, he mooved the Saracens to fall away from the Romaines; Secondly he ordained Mahumet their Captaine: then he ſent him into the whole world to deſtroy all. Who can declare the Iliad of miſeries, which flowed from thence? From that time there was continuall warre, for a whole ſeven hū dred yeeres, untill the Turkes a viperous breede, a generation worſe then their parent, deſtroyed utterly the Saracens their mother. This warre was farre and large: ſuch a there was never the like in any other time. It extē ded from Perſia even to the furthermoſt Iles of Gades, and almoſt from Lybia into Fraunce. And how grievous was it, that in fewe yeeres was ſubdued Arabia, Syria, Meſopotamia, Perſia, Aegypt, the Iles of the Sea, Afrike, and Spaine? Surely the Chriſtian world was very greatly afflicted her by. For the Devill ſpared not his owne, ſo that he might deſtroy that lurking ſeed in the common calamity. This warre was shewed before, partly by the Locuſts, as wee have expounded in ch. 9: partly by the Euphratean Angels, that is, the Turkes, who in theſe dayes accomplished that which the Saracens had begunne. Neither ought it to ſeeme a ſtrange thing, that ſo cruell a name is now given to the thing which long agoe was an armie of ſmall vermine: other is the outward face of a thing already accompliſhed, ſuch as is mentioned in this place: and other of a thing in hand yet to be finished, of which ſorte it is there. Nowe therefore wee may ſee frō the perſecution in the Eaſt, the overflowing of the barbarous people in the Weſt, and the warre of the Saracens common to both, by which miſeries the Dragon troubled the world, after that he had loſt heaven, and howe iuſt cauſe there was to denounce a woe to the inhabitans of the earth, as wee have heard at the ſeventeenth verſe.
And this whole Chapter may be in ſtead of a Commentarie, shewing howe that the Prince that ruleth in the aire, is the Spirit that worketh in the children of diſobedience, as wee have it in the Epiſtle of Paul to the Epheſians, chapter ſecond and ſecond verſe. Such then is the Hiſtory of the Dragon, ſo farre as he aſſaileth with open force; for this office he taketh to himſelfe. The other of fraude and craftines hee giveth to his Vicar the Beaſt, of the which enemy wee shall ſpeake in the Chapter nex following. The whole Prophecy is more or leſſe, of a thouſande two hundred yeeres from Iohn the Apoſtle, unto the yeere 1300. Where alſo the Centuries doe ende, being ſet forth under this laſt trumpet, of which wee ſaid that this repetition is a type.
¶ And he ſtood on the Sea ſande: A paſsing over to the Beaſt: Aretas, the Complutent edition, and all the Greeke copies doe ſo reade as our tranſlation, and I ſtood: the common tranſlation hath, and he ſtood, but falſly. For he attributeth it to the Devill, who even now went his way to make warre with the reſt of the Saincts, and for madnes was not able to ſtand ſtill in any place.
Neither is there any other intent of ſtanding on the ſande, then that the riſing up of the Beaſt might be ſeen, which concerneth nothing the Dragon. Therefore the wordes are to be referred unto Iohn, in which there is a tranſition unto the enemy, ſet in the place of him that is dead: to the contemplating of whoſe originall Iohn ſaith that he was ſet in a moſt convenient place. In which he declareth that it doth appertaine to them onelyonly to beholde the Beaſt riſing up, who after they have eſcaped the Sea of falſe doctrine, are ſet at leaſt on the shore or banke of the truth, howſoever it may be, that the mooving of the waves, and the ebbing of the Sea caſteth upon them alſo many brinish errours becauſe of nighneſſe: as after they that doe get victory of the BEAST, are ſaid to ſtand at the GLASSIE SEA as wee may ſee in the fifteenth Chapter and ſecond verſe.
For that theſe things doe pertaine and are to be refferred to the event, may be gathered from the like place in the ſeventeenth Chapter and at the third verſe: where IOHN is carried into the Wilderneſſe for to beholde the damnation of the WHORE. For what need were there to change the place, unleſſe the remooving had a Myſtery? Here therefore ſome godly men are to be viewed, to whom, being ſet as it were on the shore of the Trueth, the originall of the SEA BEAST should be certenly knowne: and that alſo at that time, in which the Devill went for to make warre againſt the ſeed of the woman. For neither is this place attributed raſhly to this tranſition.
Which wee ſee to have ben performed in them of Maidenburg, who having attained at length to ſettle the ſoles of their feete on the dry groūd, after they had ſwomme out of the Papiſticall Sea, manifeſted to the whole world in their Centuries ſuch a beginning, growing, and ripenes of this Beaſt, as is here deſcribed of Iohn. Which doubtleſſe many learned men alſo before painted out in lively colours, but all their labour was beſtowed about one or two parts, none made a perfit image before the ſeventh trumpet, which procured us theſe Centuries. To this ende tendeth the tranſition: how correſpondent the event is, the application of every ſeverall thing will make plaine.