A Revelation of the Apocalypse, Chapter 17 · Commentary · Refutation · Chapter 8
Chapt. 8. Againſt the fift Demonstration, from the durance of Antichriſt.
THE fift Demonſtration you draw from Antichriſts durance, which yow make to be but three yeres and a halfe. But ſeing the Pope hath now reigned you ſay, ſpiritually in the Church, theſe 1500. yeres, neither can anie be named, that was counted Antichriſt, which reigned preciſely three yeres and a halfe; the Pope is not Antichriſt: and therfore Antichriſt is not yet come. I anſwer, how vayn this opinion of three yeres and a halfe is, I have shewed by moſt firm arguments from the Scriptures. For if Antichriſt have reigned from the time of Conſtantine the Great, unto this day, wherof the Apocalyps hath givē ſuch demonſtrations, as no Ieſuit shal ever confute: then is ther nothing more frivolous, than that three yeres reign and a halfe. But the proper argument of this place, is to be taken from the things that folow, chap. 20.6. whence playnly it is gathered, that ſome part of his reign ſhal dure a thouſand yeres; for thus he ſayth: And J ſaw the ſoules of them that were beheaded for the witneſſe of Ieſus, and for the word of God, and which worſhiped not the Beaſt, nor his Jmage, nor had taken his mark on their foreheads, or on their hāds, and they lived and reigned with Chriſt a thouſand yeres. But the reſt of the dead mē lived not, til the thouſand yeres were fulfilled. This is the firſt reſurrection. From hence it is evident, firſt, that Antichriſts adverſaries doo reign a thouſand yeres with Chriſt, before the firſt reſurrection. Secondly, that Antichriſts ubiects, that dyed by his tyranny, lay dead 1000 yeres. But ther can be no expoſition againſt Antichriſt, whiles yet he is not: neither is he able to hold his people dead 1000 yeres, ūleſſe his tyrannie should ſo many yeres endure. Therfore ſome part of his reign, is for 1000 yeres: a part, I ſay; for theſe thouſand yeres, are not thoſe whol 1260, dayes, but ſome part onelyonly, as in their places is more apparant. But let us ſee, how you cōfirm thoſe three yeres and a halfe. For this thing, you uſe ſix arguments. Firſt from Dan. 7.25. and 12.7. Apoc. 12.19. where we read, you ſay, that Antichriſts reign ſhal dure for a time, and times, and halfe a time. For by a time, is meant, one yere; by times, two yeres; by halfe a time, halfe a yere. And that ſo John explayneth it, for in Apoc. 11. & 13. he confirmeth that Antichriſt ſhal reign 42 moneths, which juſtly make three yeres and a halfe. And in chap. 11. Henoch & Elias are to preach 1260 dayes, which make up the ſame time. Neither dooth it lett, that in Dan. 12. it is ſayd Antichriſt ſhal reign 1290 dayes, that is, 30. dayes more than John ſpake of for John ſpeaks of Henoch and Elias, which ſhalbe ſlayn by Antichriſt, one monethmonth before Antichriſt doo periſh. I anſwer, firſt, that you unskilfully joyn Daniel in this thing with Iohn. For that time, times, & part of a time in Daniel, perteyn nothing to Antichriſt, and to this time, times, and halfe a time in Iohn, ſave ſo farr as ſome ſimilitude and alluſion is between them. For that in Daniel is of a little horn; which is not the great Antichriſt, whom Iohn ſpeaketh of in this place. For he riſeth up after the other ten horns: Antichriſt is born togither with his ten. Alſo, he gets dominion but over three horns: contrariweiſe Antichriſt prevaileth over all his: as is shewed before, chap. 5. againſt your ſecond demonſtration. Secondly I ſay, that you plainly know not the account in nūbring the dayes moneths and yeres. For wheras you ſay, that the ful and perfect yere of the Moon conteyneth 12 moneths, and everie monethmonth 30. daies, as Auguſtine teacheth; that is not true. For ſuch a yere of the Moon, should have 360. dayes: but the Hebreues yere of the Moon, had onelyonly 354 dayes, & ſome houres and minutes over; as al the Rabbines, Calendars, & Cycles of the Hebrues doo ſhew; who are more to be beleeved in the computation of their owne time, than Auguſtine is, though otherweiſe a very learned mā. Wherfore, if you wil have theſe to be the yeres of the Hebrewes; three yeres and a half, wil make but 1239 dayes, which want 21 of the number in the Apocalyps. Moreover, wher you make thoſe 1290 dayes in Dan. 12. to be alſo of Antichriſts reign; beſides that which we have shewed in the former chapter, how it can no way be referred hereunto, ſee how great a new contrariety you make in the account. For neither dooth this number fall under the reckning of the time times and halfe a time, ſeing it cā not be divided into three whole ones and a halfe; neither agreeth it with Iohn, who numbreth preciſely 1260 dayes. But, ſay you, this number is of the death of Henoch and Elias, whom Antichriſt ſhal ſurvive one monethmonth. VntoUnto this I ſay, then Antichriſt shal reign not onelyonly three yeres and ſix moneths, as Ireneus ſaith expreſſely in the end of his 5. book: neither three yeres and a halfe onelie, with an excluſive particle, as Cyril ſpeaketh, Catecheſ. 25. but a monethmonth over the number shal now be added, and for 6. moneths ther shalbe 7. Neither shal the halfe of a time prefigure ſix, as Ierom ſaith on Dan. 7. but ſeven. And thus, while you goe about to make Daniel & Iohn agree, you ſet the Fathers againſt them both. But let us leave theſe diſagreers, and draw the truth out of the true fountains. I confeſſe that the number of 1290 dayes, is not of Antichriſts whole reign, but is ended at the death of the two Prophets, whoſe names I now ſtād not upon; & that Antichriſt shal ſurvive they two being ſlain: but not one monethmonth onelyonly, as you falſlie ſuppoſe, but manie yeres, the number wherof we have gathered elſwhere: which thing verilie is from hence manifeſted. For the two Prophets are killed under the ſixt trumpet, chap. 11.8.14. and Antichr. perisheth under the laſt, which comprehendeth 7 other plagues caled vials, under the laſt wherof, he is quite abolished. Shal therfore al the ſeven vials have their effects in thoſe your 30. dayes? So four daies shalbe attributed for the execution of everie one: for they are not powred out al togither, and confuſedly: but the ſame order and courſe is kept doubtleſſe in the executing, that is kept in the declaring. Wherfore, to let paſſe the five firſt vials, thoſe unclean Spirits of the ſixt, which come out of the mouth of the Dragon, of the Beaſt, and of the falſe Prophet, and goe forth unto the Kings of the whole earth, to gather them togither unto battel; shal they effect al this in the four daies next before the laſt? We have heard of Antichriſts incredible ſwiftnes, going over the whole earth in ſo ſmal a ſpace of his reign: but greater shalbe the ſpeed of theſe his miniſters, who shal both ſurvey the whole earth in foure daies, and bring forth unto battell verie populous armies. Verilie this expedition is moſt expedite or ſoon diſpatched: and ſuch as onelie deſerveth properly the name of an expedition. Doo you not yet perceive how falſe, abſurd, trifling, and mere ignorance the things are which you babble about theſe matters? When yow shal prove that the ſeven laſt plagues shal be al to be accomplished in 30. daies; we wil aſſent unto you that Antichriſt shal ſurvive the two ſlain Prophets, one monethmonth onelie; as alſo that ther is an agreement of theſe numbers in Daniel and Iohn: in the meane while we wil determine that theſe two have their divers intendements, and doo not Propheſie of the ſame things by theſe numbers. Thirdly I ſay, although that whol indefinite ſpace did conſiſt with moſt exact agreement, of thoſe eyther moneths or daies; yet are yow never the neerer for obteining your purpoſe. For the queſtion is, whither thoſe moneths or daies or yeres be to be taken properly or no, not whither the account doo agree; which may agree alike, whither they be taken properlie or figurativelie: ſeing there is the ſame proportiō in the type and the truth; though neither the type be the truth, nor the truth the type. How therfore doo you prove, that they are to be taken properlie? By teſtimonie you ſay, of the Fathers, ſome of which you bring forth in the anſwer to Chytreus, and the men of Maydenburgh. I anſwer. thoſe ancient Fathers are to be pardonned, that being ignorant of the event, thought they should hold faſt unto the letter: but ſeing manie things are now made clear by the iſſue, whoſoever dooth abuſe the patronage of their names, to confirm himſelf in errour, he ſhal procure on his own head juſt condemnation. Therfore you muſt eyther bring forth ſome thing of greater weight; or freely confeſſe, that that reign of 3. yeres and a halfe, hath no defenſe from theſe Scriptures.
Secondly, you prove it by this, that the time of the Divil looſed, and of Antichriſt ſhould be verie ſhort; as Apoc. 12.12. Woe to the land and ſea, for the Divil is come down unto you, having great wrath, knowing that he hath but a little time. I anſwer, a little and indefinite time concludetht nothing at al, for a certain and definite reign of 3. yeres and a halfe: ſo that little help or none rather you get from this place. Moreover, that which you cal the time of the Divil looſed, is the time of the Divil bound: who ſo ſoone as he was caſt out of heaven, was caſt into priſon. For everie place is to him lothſome, & like a priſon, without the aſſemblie of the Saincts, among whom he moſt coveteth to converſe, for greater oportunitie to his wickednes: wherupō the Lord ſaith, that the unclean Spirit being caſt out of a man, walketh through dry places, as in which ther is no pleaſure for his minde, Mat. 12.43. &c. But theſe things we have made evident in explayning the Propheſie. Seing therfore the Divils priſonment is for 1000 yeres, & here that time is ſpoken of wherunto you wil have Antichriſts durance to be equal: his reign ſhalbe much longer by this place, than you are willing to grant. But, ſay you, how can ſo manie yeres be a little time? I anſwer, if the words be rightly interpreted, here is no mention of durance, but of opportunitie. For wher you read, knowing that he hath but a litle time, it is properlie thus, knowing that he hath litle opportunity. So foreign properlie ſignifieth, noting the qualitie of time, not the quantitie, wherby it is diſtinguiſhed from foreign, as Ammonius sheweth. And reaſon convinceth that ſo it is to be taken in this place. If it ſhould be underſtood durance, the Divil should be angry for the thouſand yeres of his priſon, (in which he liveth, by thoſe words, as we have ſaid;) as being bound for a leſſer ſpace than he would. Which how farr it is from his diſpoſition, his diligence night and day to deſtroy men, dooth ſufficiently shew. The time therfore was longer than he deſired, but the opportunity litle: leav being now given him onelie over his own, whō he had rather ſpare, and shew his crueltie on the elect. Wherfore this place is nothing to the matter, for many cauſes. The ſecond is, Apoc. 20.3 he bound him for a 1000. yeres, and afterwards he muſt be looſed for a litle time. I anſwer, now in deed he ſpeaketh of time; and therfore wheras before it was foreign ſeaſon, whiles he lay in bands; now it is foreign time, when he is looſed. But how ſay you, ſhal this be true, if Antichriſt ſhal reign 1260 yeres? I anſwer, this is not the looſing of Antichriſt, but of the Divil; that his time is ſhort, but Antichriſts time long, who reigneth not onelyonly when the Divil is looſed, but alſo when he is bound; as Apoc. 20.3.4. wher the Divil is bound 1000. yeres, whiles the Beaſt in the meane time is deſpiſed of the elect, but dominiereth over his owne, by his Mark, and other ſignes of ſervitude; as upon that place shalbe ſpoken more at large. Thirdly you ſay, becauſe as Auguſtine and Gregorie doo reaſon, except that greevous perſecution ſhould be very ſhort, many ſhould periſh, which are not for to periſh, wherupon our Lord alſo ſaith, unleſſe thoſe dayes were ſhortned, no fleſh ſhould be ſaved, Mat. 24.22. I anſwer; this of Matthew, agrees not to the perſecution of Antichriſt, but to the affliction of Ieruſalem. What flight ſhall ther be under your Antichriſt, (ſuch as there is mentioned,) when al the world ſhal plainlie obey him? Or what shal the Sabbath hurt Chriſtians that flee? Or how shall new falſe Prophets have place, after your great Antichriſt, who shal come you ſay, a litle before the end of the world? how be it after that affliction, the Lord foretelleth that ſuch, shal come a freſh: ver. 24. Therfore what names ſoever you pretend for this interpretation, ther is no firmnes in it. Moreover, if I should grant that this perſecution is both Antichriſts, and short: what is this for 3. yeres and a halfe? The Spirit ſaid to the Angel of Epheſus, unleſſe thou repent, I wil come againſt thee shortly, Apoc. 2.5. Was that Angel punished within 3. yeres and a halfe? Therfore here is no probabilitie of Antichriſts durance, but this your Demonſtration is like your other. This alſo I wil tel you of in as word, though it perteyns nothing to the force of the argument, that you had rather ſpeak amiſſe manie ſhould periſh, which are not to periſh, then to ſay with the Scripture, that they should deceive, if it were poſſible the verie elect. For that which the Lord ſaith, no fleſh ſhould be ſaved, he ſpake of the deſtruction of the fleſh, with greevouſnes of the ſlaughter: not of the peril of ſalvation of ſoules.
Fourthly you ſay, Chriſt preached onelyonly three yeres and a halfe; therfore it is meet alſo that Antichriſt be permitted to preach no longer. I anſwer, you are a notable diſputer verilie. Wil you have Chriſt, to be a type of Antichriſt? If it were ſo appointed, the agreement of yeres would perhaps be meet: but being as you mind, they directly croſſe one an other, it is rather meet all things should be contrarie; namely that Antichriſt should reign very lōg, becauſe Chriſt did it opēlie in the world a verie short time. So alſo ſhould Chriſts glory appear the greater in ſubduing this enemie: the longer that his tyrannie hath continued. Enemies doo not ſet themſelves to imitate their enemies: and in manie other things they are quite contrarie. For as Chriſt was verie poor; ſo Antichriſt is verie rich: as Chriſt was a ſubiect, ſo Antichriſt is a King: as Chriſt patiently ſuffred al injuries, ſo Antichriſt ſtudiouſly inferreth them: as Chriſt had not where to lay his head, ſo Antichriſt aboūdeth with ſo great wealth, as he is alſo able to carie the whore. Wil you require a ſimilitude of yeres in theſe?
Fiftly, you ſay, becauſe the ſumm of 1260 yeres, which the adverſaries doo appoint, can no way be applyed unto thoſe words of Daniel and John, a time, times, & halfe a time; I anſwer; I have often alreadie shewed, that we are not much to be trobled about Daniel. But what letteth, I pray you, the applicatiō unto theſe words of Iohn? Becauſe by a time, you ſay, without doubt muſt be underſtood ſome one number, as one day, one week, one monethmonth, one yere, one five-yeres-tide, one Jubilee, one hundred-yeres, one thouſand &c. I anſwer, but you without doubt are egregiouſly deceived: neither doo I thing that you wrote theſe things waking, but a ſleep, or nodding. Doo not you ſee, that by this reaſon, you reiect not onelie the yeres of the adverſaries, but even the daies and moneths which the Angel himſelfe ſetteth? A time, you ſay, muſt be doubtleſſe ſome one number, as one day, one week, one monethmonth, &c. Be it therfore one day, then times shalbe two dayes, half… a time, halfe a day. Now have we the ſumm of three dayes and a halfe: where then shalbe the other 1256. dayes and a halfe? So let a time be one monethmonth, times wilbe two moneths, halfe a time, 15. dayes; al which ioyned togither, make three moneths and 15. dayes; wil the 42. moneths be brought at length to theſe? But I will not aske too lowd leaſt I be trobleſome to your ſleepy head: I wil whiſper to you as low as I can, that a time of dayes, is not one day, but three hundred and ſixtie dayes; times, are twiſe as manie, namely 720: halfe a time, 180. Likeweiſe alſo a time of yeres, is 360. yeres; times, 720. halfe a time, 180. So a time of moneths, is 12. moneths; times, 24. halfe a time, ſix Theſe things, when you are awake, think on, I pray you: and in the mean time dream ſweetly thoſe 3400. yeree which by your account you have wrung out from your adverſaries.
Sixtly, you ſay, the 7. times in Daniel chap. 9. are ſeven yeres; if they ſhould be taken otherweiſe, ſo manie dayes for ſo manie yeres, Nabuchodonoſor had lived without his Kingdome two thouſand five hundred fifty and five yeres. Therfore one time in Iohn, ſhalbe one uſual yere, and 2. times 2. yeres, and ſo forward. I anſwer, it is ridiculous to tie words alwayes unto one ſignification, except where certayn reaſon, and neceſsity doo conſtreyn. Daniel himſelfe is ſayd to have fallen on hes knees three times in a day; I think you wil not have it that he fell on his knees three yeres in a day, Dan. 6.11. And thus now you have diſputed of Antichriſts three yeres reign, as beſides the bare names of ſome mē, which are not meet witneſſes in this matter, you have nothing which may hold eyther you or any other Papiſt in this opinion: yea (I may ſay ſomewhat more and truly,) wherof you and al Papiſts may not wel be aſhamed, which ſuffer your ſelves to be deceyved in ſo great a matter, with ſuch leight and childiſh toyes. God grant, the truth be not now alſo shewd you in vayn, as it hath been heretofore. Ther remayneth one thing in this chapter to be conſidered, which you anſwer unto the argument of Illyricus, wher you ſay, that in the Scripture ther is found indeed & rightly ſayd weeks of yeres, but not dayes, for yeres, or moneths of yeres: and that it is rightly caled a week, becauſe it hath the name of the number ſeven: but moneths and dayes are names of number, but of the courſe of the man, or time of light. I anſwer, wheras firſt you ſay that dayes are not found for yeres: it is manifeſtly falſe. Saith not the Lord to the Iſraelits, according to the number of the dayes, wherin you ſerched the land, even fourtie dayes, you ſhal bear your iniquities fourtie yeres? Num. 14▪ 34. what can be plainer? Likeweiſe unto Ezechiel, A day for a yere have J given thee: chap. 9.6. But, ſay you, he wil not ſay, for dayes literally are meant yeres, but the dayes are truly taken for yeres, and they are ſayd to be given for yeres, becauſe they were a ſigne of yeres. O witt, worthy of Neeſing wort! A day is not a very yere, but onelyonly a ſigne or ſignification of a yere: as if any ever thought a day to be a yere truly and properlie? Or if a day might ſignify a yere in Ezechiel, & other places, but might not in Iohn? But now let us hear the reaſon why a week may be of yeres, and not a day likeweiſe: forſooth becauſe a week ſignifieth number; a day not. To this I ſay, unitie indeed is not number, and a day anſwereth to unitie, and this verie ſubtilly. How be it we dullars doo think that number is the gathering togither of unities; & that unities ar ſuch as is the whole it ſelfe which is made of thē. Therfore as 7 dayes ſignify 7 yeres; ſo I pray you with your good leav, let it be lawful for one day to ſignify one yere: which if you wil let us obteyn at your hands; in thanks for ſo great a benefit, we wil grant your Pope a lōg laſting reign, even 1260. yeres