Commentary on Revelation, Vision 4 · Chapter 12
The Argument, Parts, and Analyſis of CHAPTER XII.
THis Chapter, (in which as we have ſaid is ſhadowed out the firſt and ſecond Act of Viſion fourth under the type of a woman in travel, and a Dragon oppoſing of her: and of Michael fighting for the woman againſt the Dragon) doth repreſent the ſtate of the Church even from her infancy: with the changes of her after age: for at the very firſt ſhe was cruelly ſet upon by Satan: yet powerfully defended from heaven by Chriſt, ſo as neither the devils cruelty, nor tyrants rage, nor the deceits of wicked hereticks could overcome her: although ſhe were forced to flee into the wildernes, and to withdraw herſelf from the ſight of men.
The parts of the Chapter are two.
I. Two great ſignes are ſhewed unto Iohn in heaven: of a woman in travel, and a Dragon ſtanding before her to devoure her child v. 1.2.3.4.
II. The hiſtory and event of both theſe ſignes: unto the end.
In the former part is deſcribed the first ſigne,
1. From the 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.
foreign was ſeen] to mee, or by mee.
foreign 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 ſhalbe 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 with the Dragon, doe altogether belong to Antichriſts time.
But I thinke I can move here a far more difficult queſtion, A more difficult queſtion about the woman.that is, whither this woman flying into the wildernes, be not the ſame, whom Iohn ſaw in the wildernes ſitting on the ſcarlet coloured Beaſt, or another: of all which queſtions I wil ſpeak a few things.
As for the firſt; The Monkish fable touching Maries aſſumption is not hence proved.This Viſion makes nothing for the eſtabliſhing of the Monkiſh dreames and pictures of the virgine Maries corporall aſſumption into heaven, and placing her on the Throne of the Trinitie, her beeing queen of heaven, and ſo clothed as the woman here appeared to Iohn. Theſe are mere apocriphal fictions, and contradictorie to Chriſtian relegion: Yea themſelves alſo confeſſe that this type doth not in many things agree with their fables.
This woman is a type of the Churches birth under the New Teſtament, alluding to the hiſtory of Chriſt beeing borne of the virgin Mary: for the hiſtorie of Chriſts comming in the fleſh, doth partly literally, & partly allegorically very wel repreſent the future condition of the Church.
This woman brought forth a man childe: A hiſtorical comparing of this type with Marie and Chriſt. Mat. 2.13ſo in the fulnes of time God ſent his ſon made of a woman Gal. 4.4.
The Dragon layes wait for the womans child: ſo Herod the tyrant ſought to kill Christ as ſoon as he was born.
The Woman with Eagles wings flyes into the wildernes: ſo Mary being admoniſhed of God, fled with the child into the deſerts of Aegypt.
The Woman was there ſuſtained, and kept 1260 dayes: ſo Mary remained in Aegypt neer four yeeres untill the death of Herod.
The Dragon caſt forth a flood of waters after the Woman to devour her: So Herod after Maries flight, murdered all the infants of Bethlehem of two yeeres old and upward, that among them he might ſlay the womans child.
To be ſhortt, the childe of the woman was caught up into heaven, unto the throne of God, and made the feeder & ruler of all nations: ſo Chriſt having finiſhed the worke of our redemption, aſcended into heaven, & is ſet down on the throne of the Father, having all power in heaven and in earth.
Theſe things are now repreſented unto John, not as hiſtorical, ſeeing he was no way ignorant of them: neither as things to come to paſſe afterward, ſeeing they were already don: but as types of future things, myſtically ſetting forth the future condition of the Church in this life.
For as the virgine Marie once brought forth Chriſt corporally: ſo the Church continually (as it were) in travaile, brings him forth in his members ſpiritually. Se Gal. 4.19.
Herod perſecuted Mary with her child: ſo that old Dragon by tyrants & other enemies ſhal perſecute the Church with her members.The allegory of the Church & Chriſts birth of the virgine.
Mary flying from the tyrant, withdrew herſelf out of the ſight of the adverſaries, yet ſhe ſtill had a beeing, and was preſerved and nouriſhed in the deſerts of Aegypt untill her return: ſo the Church ſhunning Antichriſt, withdrew herſelf out of the eyes of the world, yet had ſhe a continuance ſtill, and was nouriſhed and preſerved in the wildernes of the world, untill the meaſuring of the temple.
Christ the ſon of the woman being taken up into heaven, was ſet on the throne of God: ſo the faithfull at length ſhalbe taken up into heaven, and reign with Chriſt.
So that this type doth excellently repreſent the hiſtorie both of the birth of Chriſt, and of the Church: The woman, repreſents Mary: The child taken up into heaven, Chriſt: The Dragon perſecuting the woman, Herod the tyrant: the taking up of the child unto Throne of God, Chriſts aſcention into heaven, & his ſitting at the right hand of his Father. Notwithſtanding in a myſtical ſenſe, which onelyonly is intended in this prophetical Viſion, the woman, is the Church: the child of the woman, & her ſeed, are the faithfull of all ages: the Dragon is the Devill and all other perſecuting tyrants of the Church. Why the Church is repreſented under the type of a woman.Furthermore it is not unuſuall in ſcripture to compare both the true and falſe Church unto a woman: as in Iſai: 54.1. it is ſaid unto the true Church: rejoyce O barren, thou which didst not bear, for more are the children of the deſolate then of the married wife: and Mica 7.8. the true Church ſaith to the falſe: rejoyce not againſt me O mine enemie becauſe I fall, for I ſhall ariſe, &c. Hence generally the Church is called the ſpouſe of Christ, a chast and undefiled virgin: ſo Chap. 19.7. ſhe is called the wife and ſpouſe of the Lambe. The reaſon ſhe is ſo called, is both her ſpiritual marriage with Chriſt her bridegrome, as alſo the weaknes of that ſex: for the Church being like unto a weak woman, hath no humane ſtrength to ſubſiſt of herſelf. On the contrarie the Church of malignant men is compared to an adulterous woman, Ierem. 3.1. to a whore and moſt impure harlot Ezech. 16. & Reve. 17.18. Thus we ſe what this woman is, & I hope by this time Riberas firſt queſtion is fully anſwered.
Now I come to his ſecond queſtion: In what ſtate the Church is here repreſented.he rightly denies that the Church is repreſented in the firſt ſtate, or as it was before the comming of Chriſt: although ſome doe thinke that there is an alluſion unto Eve our firſt mother, betwixt whoſe ſeed, and the ſerpents, God put enmity in the beginning: but this is without al ground. Neither was Iohn to be informed of the ſtate of the ancient ſynagogue: but of the condition of the new Church.
Now the other two things which he affirmeth are not true. One: that the ſtate of the Church at Chriſts comming is not here ſpoken of: for we have ſhewed the contrarie, becauſe the woman in travaile of Chriſt corporally, was a type of the Church beeing in travaile with Chriſt ſpiritually. The other: that he refers the event of this type unto the laſt times of his feined Antichriſt, who ſhal never come. As if the woman were not already long agoe fled into the wildernes, & perſecuted by the Dragon in her flight, as ſhall appeare more evidently by that which followes.
Laſtly unto the third queſtion: viz. whither this woman flying into the wilderneſſe, be the ſame that ſate on the Beast Chap. 17. I ſay, that ſhe is, and is not: the which I thus manifeſt: It is plaine that the woman repreſents the Church. Now the Church by a diverſe ſignification is taken eyther for the Church of the firſt begotten Heb. 12.22. which univerſally comprehends all the elect before, and under the law, Lib. 4. Epiſt. 38.as alſo under the Goſpel, as Gregory affirmeth, and this is the Catholick Church mentioned in the Creed: or, for the Church of the called, which in the New Teſtament is the multitude of them that profeſſe the faith of Chriſt in every place. In the former ſenſe the Woman, or Church is, and alwayes ſhalbe the onelyonly ſpouſe of Chriſt: and never ſo degenerate as to become Antichriſts ſtrumpet: neither did this Church appeare unto John, 2 Tim. 2.19.for God knowes who are his: But ſhe appeared in the latter ſenſe, here indeed in this place, like unto a chaſt matrone, but in Chapter 17, as a great whore. But how then is ſhe the ſame? I anſwer, ſhe is the ſame in name but not in deed, in profeſſion, but not in faith: in appearance, but not in truth: In the ſame ſenſe that Ieruſalem is called a holie city, as in Pſal. 122.3. and a harlot as Iſai: 1.21. At the firſt in the Apoſtles time, & a while after, the whole Chriſtianity of the Eaſt and Weſt was as a chaſt matrone clothed with faith & holineſſe as with the ſtarres: juſt ſo as ſhe here appeared. But after the deceaſe of the Apoſtles and Apoſtolical men, ſhe keept not long the chaſtitie of an undefiled matron, Lib. 3. hiſt. cap. 32.as in Euſebius is teſtifyed by Egeſippus a moſt ancient writer: untill at length poſſeſſing the mountaines of Rome, & changing her ſtarlike habit into ſcarlet, ſhe ſate on the Beast, and degenerated into a common ſtrumpet as ſhe appeared Chap. 17.
Indeed the Romiſh paraſites ſtronglie cry out to the contrary, that the true Church of Chriſt, ſuch as was Rome (according to the Apoſtles teſtimonie) cannot fall away: that the ſpouſe of Chriſt cannot degenerate: The which is true of the Church of the firſt borne, the onelyonly and true ſpouſe of Chriſt: but of every Church of the called (or of every particular Church) it is falſe, as, beſides very manie teſtimonies, the particular Churches of Corinth, Galatia, Epheſus, Philippi, &c. confirme: for howſoever every one of them of old was a true Apoſtolicall Church and ſpouſe of Chriſt: Yet at this day where are they, or what manner of Churches are they become? Now what wonder is it though the ſame hath happined to Rome, although in a different condition: but let us return to the text.
The woman therefore or Church appeares as a chaſt mother in heaven: although ſhe warreth here on earth, Phil. 3.20.yet her converſation (Gr. foreign adminiſtration) is through faith with Chriſt in heaven.
Clothed with the ſun] For by faith and baptiſme ſhe puts on Chriſt the ſun of righteouſnes as a wedding garment. Gal. 3.17.The brightnes of the ſun is now indeed darkned with the cloudes of the infirmities and calamities unto which the Church is ſubject during her warfare in this life: but at laſt this clothing of hers ſhall fullie ſhine: as it is in Matt. 13.43. The righteous ſhall ſhine forth as the ſun in the kingdome of the Father: Epheſ. 5.27and the Church ſhalbe preſented to Chriſt her huſband, glorious in the heavens, and purged from every ſpot and wrinkle.
Having the moon under her feet] This denotes the variable ſtate of the Church in this world: Heca. lib. 4. c. 8. Aug. Epiſt. 48. ad Vincent.as alſo her high mindedneſſe. For the Church (ſaith AMBROSE) hath her often defects and riſings like the moon: having not her own brightnes, but borrowes her light from Chriſt, as the moon doth from the ſun. So AVSTIN: The Church is ſometimes darkned, and as it were clothed with the multitude of ſcandals: ſometimes ſhe appeares quiet and free by the tranquillity of the time: otherwhile ſhee is covered and troubled with the floods of tribulations and temptations. In Pſal. 10And againe: The moon increaſing & decreaſing ſignifies the Church: becauſe ſo far as the Church is ſpirituall, ſhe ſhineth: but ſo far as ſhe is carnal, ſhe is obſcure.
As therefore the moon appeares in diverſe formes in the firmament: The condition of the Church is variable in this world.ſo is the Churches condition diverſe in this life: ſometimes ſhining in ful light: otherwhile ſhe is ſcarcely to be ſeen, and ſometimes not at all, untill again her light break forth as out of darknes. This ſerves for the confutation of that Popiſh fiction, which is that the Church ſhall alwayes be as viſible in the world, as is the kingdome of Naples, or the like.
Moreover in that the Woman hath the moon under her feet, what is it? but that ſhe deſpiſeth all ſublunary & earthlie things as vaine and periſhing: The moon under the feet of the woman.ſeekes after & poſſeſſeth in Chriſt the thinges that are above.
And a crown of twelve ſtars on her head] This denotes the faith of the Apoſtolicall Church, the profeſſion whereof was as a crown unto her head. For the Apoſtles being twelve in number, did like bright ſhining ſtars ſpread forth the light of Gods truth over the world. 1 Cor. 5.11 Epheſ. 2.10.For however Paul and Barnabas were afterward added unto them, yet the number of 12: remained even after Iudas fell away. Theſe by their miniſtery did ſet a crown upon the Church, by laying the foundation upon which ſhe is builded: Or in the head, that is, in the beginning of the Church they did ſhine like ſtars and principal members thereof: And thus a certaine interpreter expounds it. Others make the twelve ſtars to be the heads of the Creed; becauſe faith is the crown of the Church, and in them are contained the cheife points of Chriſtian religion. Thus much of her clothing.
Hence we are to obſerve, while the woman did ſhine clothed with the Sun, The church hath changed her ſun like clothing into purple.had the Moon under her feet, and a crown of ſtars on her head, ſo long ſhe remained the undefiled ſpouſe of Chriſt: but after ſhe put on, (in ſtead of the Sun) purple and ſcarlet: then ſhe left off from trampling the moon under her feet, & begane to follow after earthly things, changed her crown of ſtars, into a crown of gold, pearls, & precious ſtones: In a word, then ſhe played the harlot, ſate on the Beast, and became the mother of fornications, which things are afterward deſcribed in Chap. 17. Let the reader diligently compare the deſcription.
And ſhe being with child cryed] Moſt Greek copies have it in the preſent tenſe foreign cryeth, ſo alſo Andreas and the greater & leſſer copies of Robert Stephanus. But Montanus and the old verſion have it foreign cryed: and ſo Beza in his latter edition. The ſenſe is one. But I rather take it in the preſent tenſe, becauſe the proprietie of the ſtile denotes the Evangelist John to be author of this booke, unto whom this kind of Enallage or change of tenſes, is verie familiar both in his Goſpel and Epiſtles.
For paine] Our Wafer-worſhippers cannot tell how to applie this to the Virgine mother: for they hold, that Marie was delivered without paine, grounding this on another falſe opinion, viz. that ſhe was free from the ſtain 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 foreign 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. 4.11and 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. 4.19of whom againe I travel in birth (foreign) untill Chriſt be formed in you. So then we ſe, that the birth and propagation of the Church ſhalbe 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 foreign 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: foreign: 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 foreign 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 differdiffers 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 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 horneswho 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 onelyonly) 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. 5.8to 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: 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 manchild.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 ſhalbe 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 from the Dragons fury, would alſo adde ſomething touching the womans preſervation from the ſame: Hee, by beeing caught into heaven; The woman by flight into the wilderneſſe: howbeit not together at one time: for betwixt theſe things there happened a cruel battel in heaven betwixt Michael and the Dragon: as alſo the Dragons new enterpriſe againſt the woman on earth: upon this John returns unto the flight and perſecution of the woman. Therfore we will reſerve the interpretation of this verſe, till we come to v. 14. Now onelyonly let us take notice of the ſumme and drift.
FIRST, the flight of the woman into the wildernes, ſignifies the inviſibility of the Apoſtolical Church, after ſhe had fought many battels with tyrants, hereticks and hypocrites. For as the Moon comming ſo low as the ſhadow of the earth, gives noe light, neither for the preſent is more ſeen, then if it were not in the ſkie: ſo the Church that chaſt mother, through the ſhadow of worldly ambition, The Church vanished as the moon.covetouſnes luxurie & power of prelates and carnal prieſts, loſt her light by little and little, and at length vaniſhed away, inſomuch as ſhe never appeared any where in the world in her primitive beauty. The Papiſts affirme that their Church never fled or vaniſhed away: & contend that ſhe allwayes ſhined in her full light: by which they deny that their Church is this chaſt mother. Hiſtories indeed ſhew, that Rome of old was a chaſt mother, but ceaſed ſo to be by changing the government of Chriſt inſtituted by his Apoſtles, into the Eccleſiaſtical and ſecular kingdom of the Pope: the which when and how it came to paſſe hath already been ſhewed ſeveral times, & ſhall further be ſpoken of afterward.
Secondly, in that there is a place prepared for her in the wilderneſſe where ſhe is nouriſhed, it ſignifies that however the puritie of the Church ſhall then fade away, and the outward face thereof appear wholy diſcrepant from the primitive ſtate: yet God will reſerve and feed ſome remnants. Of the reſt in verſe 14.
7. And there was warre in heaven] Which happened not after the womans flight into the wilderneſſe, but after the manchild was caught up into heaven. For the Dragon beeing diſappointed of one prey, he thirſted after the other: that is, ſeeing he could not deſtroy the child, he attempts to devoure the mother. But Michael is preſent in her behalfe, provoking the Dragon to combat: and thruſting him, beeing overcom, with his followers out of heaven: whence aroſe a ſhout among the heavenly ſpirits.
What is meant by this battel, and when it was, is not eaſie to be expounded.What the war was between Michael and the Dragon. Riberas fiction.
There are ſome who refer it to the firſt fall of the devill, when Lucifer with his Angels was caſt down out of heaven.
This Ribera rightly rejects: yet puts in the place thereof a ſtrange fiction of his own: viz. of a battel that ſhalbe betwixt Antichriſt and the Saintes about the laſt four yeers before the end of the world. But without all doubt this battel is already fought, and the Dragon caſt into the earth: becauſe the woman long agone is fled into the wilderneſſe.
Others take it as an alluſion to the battel of Michael with ſatan about the bodie of Moſes, mentioned in Jude verſ. 9. But the cauſe of the war there, is other then here.
Brightman thinkes that Conſtantines victory over Maxentius, Maximinus and Licinius heads of the Dragon, is here ſet forth. But the effects of the victorie (celebrated with ſongs by them in heaven, verſ. 10.11.) Seem to be more glorious, then can poſſiblie be reſtrained to Conſtantines temporall victorie.
As therefore in the ſigne of the woman, her deliverie, and the child, there was a double ſenſe: One Hiſtoricall fulfilled in the perſon of Marie, and Chriſt. The other Allegoricall in the Church and members of Chriſt: ſo we may rightlie interpret this combat in a twofold ſenſe: firſt ſpiritually of the conflict of Chriſt and Satan, the which went before in order of time. Secondly Hiſtoricallie of Conſtantines and the enemies battles, which happened afterward. For as Chriſt caught up into the throne of God: thruſt Satan out of his kingdome, and brought eternal peace and ſaftie unto the Saintes by his interceſſion. So Conſtantine beeing advanced on the throne of the empire, did manfullie ſuppreſſe all enemies of Chriſtianitie, and brought in a breathing time unto the Church, after her former & long continued afflictions. This is the ſumme. Now let us conſider the battell: of which: 1. the place: 2. the Captaines and armies: 3. the event: laſtly the effect and benefit therof is explained.
The place of the war was heaven. But heaven is a place of peace, not of war: of quietneſſe not of diſſention. The war in heaven is viſional not reall.It is ſo indeed. This is therefore to bee attributed onelie unto the Viſion, the which Iohn ſaw in the heaven above. The Captaine, and armie fighting on the one ſide were Michael and his Angels. On the other ſide the Dragon with his Angels. As the Dragon is Satan: So Michael is Chriſt the Manchild caught up into heaven. MICHAEI beeing interpreted is, Who is like God? Now who is like God ſave Chriſt his onelyonly begotten ſon? So Daniel alſo brings in Chriſt under the name of Michael, Chap. 11. and 12. Propheticallie pointing at this battel. At that time Michael the great prince ſhal ſtand up for the children of his people, viz. having finiſhed the worke of our redemption in the fleſh. But what manner of battel is it?
The firſt conflict conſiſted in Satans temptations, The firſt conflict of this war.the which Chriſt did offten moſt ſtronglie ſuſtaine and ſuppreſſe.
The ſooreſt conflict, was his bloodie ſweating in the garden, that which hee ſuffered in the high prieſts hall, and on the croſſe at his death.
Then Michael indeed ſeemed to have bin overthrown: but a while after the adverſaries power was broken: for by death Michael overcame: and riſing again he bruiſed the Dragons heades: and beeing lift up unto the throne of his father he triumphed over all principallities and powers. Col. 2 15Then as a conquerour hee aſcended with his bodie, (on which he had born and by his blood purged the ſins of men) into heaven, and by the efficacie of his eternall interceſſion repreſſing the accuſations of the adverſarie, hath made up our everlaſting peace with God. This myſterie of our ſalvation is ſhadowed out under the type of this battel, as plainlie appeares from verſ. 10.11. The which typicall repreſentation did verie much ſerve for the conſolation of the Church, ſeeing ſhe ſhould be ſhaken with moſt cruell ſtormes of perſecutions for the ſpace of three hundred yeers: leaſt the faithfull beeing unmindful both of this fight & victorie, might faint under the long continuance of the croſſe.
But how are the Angels joyned with Michael in the fight, Why the Angels are joyned with Chriſt and who they are.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 onelyonly 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.VntoUnto 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 foreign, the Devill, that is, a ſlanderour or falſe accuſer. 2. The Devill.For foreign 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 celebrated: viz. The joy of the Church: and the mourning of the adverſaries, with the cauſes of both.
The great voyce that Iohn heard ſignifies the multitude of rejoycers, and the greatnes of their joy becauſe of the victorie. From verſ. 11. it may be gathered that they were the ſaintes in heaven, who acknowledge the Church militant for their brethren. Therfore all the heavenlie companies ſing togither, excepting the third companie of Angels, and the fourth of other creatures.
The propoſition of their ſong is in verſ. 12. rejoyce yee heavens, and yee that dwell in them. In calling upon the heavens themſelves to rejoyce, they amplifie the excellencie of the benefit: for great joy is cauſed by great mercies. This Proſopopoeja is often uſed, as afterward in Chap. 19.20. ſo in Iſa. 1.2. heare ye heavens.
And yee that dwell in them] that is, the Angels of heaven, whom they invite to rejoyce with them. The arguments of their joy are the worthie benefits of the victorie, which are three in number, as we ſhewed in the analyſis. The firſt is, that by this victorie comes ſalvation, and ſtrength, and the kingdom of our God, and the power of his Chriſt. The like benefits were ſet forth in the foregoing viſion, at the ſounding of the ſeventh Angel: Cha. 11.15but ariſing from a different cauſe. There the dwellers in heaven rejoyced for the finall judgement, and deſtruction of Antichriſt and other adverſaries: here they exult for the firſt victorie of Michael againſt the Dragon, by which is come ſalvation, and ſtrength &c: Now howſoever God and Chriſt had this evermore before: yet the ſame appeared not ſo fullie, becauſe of the wickeds rage and tumult, the which they ſeemed to winke at: But then they openlie declared their power, &c. When Michael, that is, Chriſt by his death, reſurrection and exaltation brake the power of the Dragon, and caſt him to the earth. Beſides they had it not alwayes for us, that is, for our help and conſolation. But at laſt it came to bee ours and for us through the victorie of Michael. For it is to be obſerved, that they ſay not, theſe things came to God and to Chriſt, but that now the ſalvation and power of God and of Chriſt was come, that is, was gotten, given and communicated to us. For through Chriſts victorie the ſalvation of our God is come, viz. unto us from our God. Then the power of our God did manifeſt it ſelf, when it drew us as a loſt prey out of the Dragons jawes. Then Gods kingdom became ours, when we beeing delivered out of the power of darkeneſſe, Coloſ. 1.13 Rom. 1.4.were tranſlated into the kingdome of his beloved Son. Then Chriſts power became ours, when he, having over come death and Satan, was declared to be the ſon of God powerfullie according to the ſpirit of ſanctification by the reſurrection from the dead. This is the firſt argument of joy to the heavenlie ſpirits and to us: in regard that our ſalvation is founded in the victorie of Michael, and that the power and kingdome of our God is vindicated from the violence of the Dragon.
Our God] ſo they call him, that we might confidentlie truſt, that by this victorie God is reconciled unto us, Ioh. 16.33.for ſo Chriſt bids us, ſaying, bee of good cheere I have overcome the world.
To this ſpiritual joy may alſo be added that outward rejoycing of Chriſtians, when Conſtantine the Emperour had driven the foreſaid Dragons out of heaven to the earth. Thus (I ſay) ſalvation, ſtrength, kingdome and power of God and Christ did ſeeme to come, when a Chriſtian Emperour was ſet on the throne, glorifyed God, publickly maintained Chriſts power, and freed the Church from tyrannie: For the kingdome of God is viſiblie ſeen, as it were (ſaith Brightman) when godlie princes are placed at the ſtern. The which indeed is true: But here it is a ſecondarie ſenſe.
For the accuſer of our bretheren is cast down] The ſecond benefit of the victorie, and argument of joy, is the immunitie of the Godly from ſatans accuſations. Whom before he called a ſlaunderer, adverſarie, and deceiver: he now cals him our accuſer. It is an alluſion to the court, where the judge ſitteth on the tribunal: Satans Iudiciall action againſt ſinners.before whom is brought a guilty perſon, with his accuſer demanding his life. This judge is God: For he will judge the world in righteouſnes: and ſhall miniſter judgment to the people in uprightnes. Before his tribunal we all ſtood guiltie of eternal death through ſin: Gods revenging juſtice ſtood againſt us, requiring, that we ſhould ſuffer temporal and eternal puniſhments, For what was committed by us againſt his infinite majeſty: Rom. 1.32.For it is the judgement of God that they who commit ſuch things are worthie of death. Againſt us ſtood the law of God pronouncing curſings againſt the tranſgreſſours thereof: Our own evill conſcience alſo, arguing and convincing us of eternall guiltineſſe. But Chriſt our Michael pleaded our cauſe before God, and by ſuffering death for our ſakes, moſt fullie ſatisfyed his juſtice, and healed our wounded conſciences from the ſting of ſin, purging and ſanctifying our harts through faith by his ſpirit: Act. 15.9. Rom. 8.1.and therefore there is no condemnation to us who are in Chriſt. Notwithſtanding ſatan left not off to proſecute his action, to accuſe and blame us, to ſtirre up God againſt us, and to rage againſt the faithfull.
In that he is ſaid to accuſe us day and night before God, it doth emphaticallie ſet forth ſatans malice: he knowes God is ours, that is, reconciled unto us in Chriſt: yet he impudently blameth us, to make him, if he could, not to be ours. But thankes be to God: Michael hath caſt this impudent railer out of heaven, that hence forward he might no more moleſt the Lord with his lying accuſations.
If this great benefit gave occaſion of ſo great joy to the heavenly inhabiters, then much more to us: For the Dragon was not an accuſer of them in heaven, but of us, who as yet walk in the ſlipperie pathes of this world. Therefore they ſay: The accuſer of our bretheren, to wit, they who as yet have their warfare here on earth.
This is a worthie thing, that the Church triumphant acknowledgeth us to be bretheren. And indeed the Catholick or univerſall Church is a communion of all the Saintes both in heaven and in earth. So Chap. 6.11.
Hence firſt the doctrine of the Goſpel touching free juſtification by faith is here confirmed. For if our accuſer bee caſt out, then certainlie, Free juſtification by faith here eſtablished.no man accuſing us, God the judge will not condemn, but acquit and juſtifie them, who by faith are in Chriſt Ieſus.
It confirmes alſo the doctrine of the full aſſurance of our faith and ſalvation. The full aſſurance of faith touching our ſalvation. Rom. 8.33.For if Chriſt hath ſatisfyed Gods judgement for us, and ſilenced our accuſer: then verely henceforward we may fullie perſwade our ſelves of the clemencie & Philantropie of God the judge, who wils not the death of a ſinner, but that he be couverted and live: for who ſhall lay any thing to the charge of Gods elect? it is God that juſtifieth: who is hee that condemneth? It is Chriſt that died, yea rather that is riſen again, who is even at the right hand of God, who alſo maketh interceſſion for us. Who ſhall ſeparate us from the love of Chriſt? ſhall tribulation, or diſtreſſe, or perſecution, nay in all theſe things wee are more then conquerours through him, who hath looved us in Chriſt Jeſus.
Secondly, it ſerves to exhort us, conſidering the ſpirit ſaith that our accuſer is caſt out, not troden under foot. It is true he can doe nothing againſt us before Gods judgement ſeat: Nevertheleſſe he ceaſeth not to proſecute the ſuit againſt us amongſt worldly men, whome he ſtirrs up exceeding lie to wrath and rage therefore we muſt not give our ſelves to carnall ſecurity: but watch and pray having alwayes our loines girt, that we enter not into temptation.
Brightman alſo interprets theſe accuſations hiſtoricallie, applying them to the reproaches of pagans againſt Chriſtians, who objected to them that they had their ſuppers like that of Oedipus, that they were inceſtuous perſons, and adulterers, ſatisfying their luſt in common, that they were manſlayers and conſpiratours againſt princes, & cauſe of all publick calamities, as Tertullian in his Apologie witneſſeth: the which calumnies of whom learnt they them, but of the devill that old ſerpent and father of lies. Now howſoever this be true, yet is it to be taken in a ſecondarie ſence.
11. And they overcame him] They, to wit our bretheren. The third benefit of the victorie and argument of joy, is the victorie of the Church militant over the Dragon, as if they ſhould ſay: Chriſt hath overcome him: & we the inhabiters of heaven rejoyce at the victorie: Beſides our brethren alſo have overcome: therfore let them likewiſe rejoyce: But how have they overcome?
By the blood of the Lambe] Hence it is apparent in the firſt place, The Lamb & Michael is Chriſt.that the Lamb & Michael is one and the ſame, viz. Chriſt Ieſus. Secondly that the war with the Dragon and the victorie over him was chiefly in the blood of Chriſt, his death, reſurrection and exaltation: in regard therefore the Lamb hath overcome the Dragon: the godly alſo have over come him, becauſe they have waſhed and made their garments white in the blood of the Lamb: that is, they are juſtified and ſanctified in the blood of Chriſt: ſo that the merit and victorie of the Lambs blood, 2 Cor. 5.14. 1 Cor. 15.57. 1 Ioh. 5.4.is ours: He overcomming, we overcome: He dying for us, we are all dead with him: To which purpoſe is that of the Apoſtle: but thankes be to God, which giveth us the victory, through Jeſus Christ. So Iohn in his Epiſtles: This is the victorie that overcommeth the world, even our faith.
By the blood] Gr. foreign for, or, by reaſon of the blood: and it ſeems to be put for foreign by the blood as Chap. 4.11. foreign, is put for foreign by the will or pleaſure: And Chap. 13.14. foreign, for foreign by the miracles. But whither we read it one way or other, the efficient cauſe of our victory and joy is ſignified, viz. the blood of the Lamb, that is, the death of Chriſt, by which God is pacified, the devill overcome: neither doth it unfitlie cohere, that it be rendred, for, or becauſe of the blood, in regard it ſheweth us the meritorious cauſe, for which the victorie becomes ours.
And by, or, for the word of thy teſtimony] VntoUnto the efficient meritorious cauſe, he addes two inſtrumental cauſe, by which the Lambes victorie becomes ours.
ONE is the word of the teſtimonie, Rom. 10.10.that is, the Goſpel, not written, or ſet forth in tables, but beleeved and hidden in the hart: neither beleeved in the hart onelyonly, but alſo profeſſed with the mouth before the world: For with the heart man beleeveth unto righteouſnes, and with the mouth confeſſion is made unto ſalvation. Therefore he ſaith not, for the teſtimonie, but, for the word of the teſtimonie, that is, for the ingenuous profeſſion of the Goſpel of Chriſt: which Iohn familiarly ſets forth by the word foreign teſtimonie. And thus again foreign for the word is put for foreign by the word.
The other cauſe, is the conſtancie of martyrdom, not fearing to ſhed their blood for the faith of the Goſpel: And this is meant by the expreſſion: They loved not their ſoules unto the death, that is, their life more then death, being willing to lay down the ſame for the glorie of Chriſt: So that foreign they loved not is put for foreign they neglected, or, contemned their life, as Brightman hath well obſerved. It is a paraphraſe of the conſtancie of their faith even unto martyrdom: for the name of Chriſt: without which conſtancy, the Dragon is not conquered in reſpect of us: not that all are to lay down their lives, but all, being called therunto by Chriſt, are to be prepared for it. For he which looſeth his life for Chriſts cauſe, doth finde it: but he looſeth it, who layes it not down for Chriſt. Now it appeareth that this ſong of triumph is to bee extended unto the times of the martyrs under the Romane tyrants before Constantine, who then indeed put an end to the martyrdoms of Chriſtians. Thus much of the Saintes rejoycing, containing the firſt part of the ſong, and firſt effect of the victory.
12. We unto the inhabiters] The other part of the ſong denounceth wo unto the inhabiters of the earth and ſea: the particle Wo, doth denote deadly calamities, as before: The third wo ſhall come quickly. This ſhall be the other effect of the Dragons downfall: for ſeeing he could not effect any thing againſt Michael and his Angels, that is, againſt the conſtant martyrs of Chriſt, who by ſhedding of their blood (a wonder to bee ſpoken) overcame the Dragon: therefore he will now poure forth his choller on the children of the earth and ſea.
Inhabitants of the earth] Alwayes in this booke the inhabitants of the earth are taken in an evill ſenſe for the enemies of the Church, Antichriſts aſſociates, The inhabitants of the earth.worldli… men and idolaters: as we noted on Chap. 3.10.
To theſe therefore the Saintes in heaven threaten woes, becauſe of the Dragon: to whom alſo are joyned the inhabitants of the ſea] Not fiſhes or Whales ſwimming in the ſea, but men living in Ilands, and mariners who generally are very profane. Thus Satans univerſal rage both by ſea and land is here ſet forth.
They adde the cauſe of the danger: For the devil is come downe unto you] It is true, ſatan did never ceaſe from raging in the world, after he was once thruſt out of heaven. But this is a prophetical threatning of other plots at hand, by which, not long after this revelation, he ſhould bring to deſtruction all the inhabitants of the earth, and ſea through out the Chriſtian world, as wholy given to all manner of ſuperſtition by Antichriſts meanes. Seeing therefore, by what hath been ſpoken, and hereafter more ſhall be, it appeareth that the darkneſſe and calamities of Antichriſt came into the world about the yeere of our Lord 606. this Wo is altogether to be referred unto that time.
Brightman conſents that the inhabitants of the earth, are all ſorts of wicked men hypocritically profeſſing Chriſtianitie, viz. all the inhabiters of Antichriſts kingdome. But by the inhabitants of the ſea, he underſtands the clergie men, who broach groſſe, troubled and ſaltiſh doctrine, to their counterfaite Chriſtians, which indeed produceth hypocriſie in them, but at laſt gnawes their entralls, and bereaves them of underſtanding.
Full of great wrath] They foretell Satans furie, by which he ſhould introduce Antichriſts ſpiritual and ſecular power into the Chriſtian world, eſtabliſhing his kingdome to the deſtruction of infinite ſowles.
Becauſe he knoweth] The cauſe of this his great furie, is the ſhortnes of time allotted him to rage in, or, immunitie from the eternall torments of hell, to which he knowes himſelf to be ordained. And therefore he will make up the the brevitie of the time with unwearied indeavour of doing miſchief, not letting paſſe a moment without ſatisfying his poyſoned luſt on the miſerable inhabitants of the earth. But thou wilt ſay whence doth he know that his time is ſhort: ſeeing no man knowes the day of judgement but God? Vndoubtedlie he knowes it by the ſignes foreſhewing the ſame to be at hand, and by conjectures which are ſecret to us, ſeeing he is a ſpirit of quick and deepe apprehenſion.
But how is the time ſhort, it having continued more then a thouſand yeeres? How this time is ſaid to be ſhortRibera reſtraines it to the laſt four yeeres of his ſuppoſed Antichriſt; But if it were ſo not onelyonly the devil, but men of the weakeſt capacitie might know the day of judgement aforehand. But this is manifeſtly falſe: for the Beast was not as yet aſcended out of the ſea and earth: The Dragon had not as yet ſeduced the world by the Beast and fals Prophet, when he ſhould be caſt down to the earth. So then the time of Antichriſtian perſecution, which was to continew more then a thouſand yeeres, is ſaid to be ſhort, for the conſolation of the godly: that they might know that the Dragons rage ſhould have an end: ſhort alſo in reſpect of the time that was paſt before Antichriſt was revealed: 1 Ioh. 2.18 1 Cor. 10.11.like as the time of the new Teſtament, though long in it ſelf, yet is called the last houre, and the ends of the world.
13. And when the Dragon ſaw] The things we heard before, touching the deliverie of the woman, the warre of Michael, and the ruin of the Dragon repreſented the ſtate of the Church from the firſt birth therof, unto Conſtantines time: and were the firſt part of the first and ſecond Act. Now followes the latter member of both the ſaid Acts, containing new combats, and comforts of the Church, belonging unto the three hundred yeeres from Conſtantine untill the riſing of Antichriſt. Then the Church ſeemed to be in a ſafe haven, beeing freed of outward perſecutors, and having obtained Chriſtian Emperours. But as hiſtories witnes, no leſſe ſtormes befell her then before. For ſhe falling to hypocriſie, and abounding in ſecuritie, idleneſſe, wealth, luxuriouſnes and ambition, ſoon begane by hom-bred diſſentions to conſume herſelf, and to hold forth the faith, not in the heart, but in Creeds and papers, depraving the doctrine of grace by philoſophical ſubtilties, and to heap up without meaſure humane traditions, bringing in the rites and idols of Pagans, in a word, under the name of Chriſt to follow heatheniſme and deny Chriſt. Then ſincerity betooke it ſelf to Eagles wings, and fled into the deſert, out of the ſight of men: but whatever was hypocritical and Antichriſtian gott the upper hand.
And he perſecuted the woman] Here followes a new aſſault of the Dragon againſt the woman, The ſecond aſſault of the warre.now what it was, and when, is to be conſidered. The time wil declare the perſecution: which is ſignified two manner of wayes: Firſt on the Dragons part: ſecondly on the womans part. The Dragon is ſaid to aſſault the woman after he ſaw that he was cast unto the earth. Now we have ſhewed that ſpiritually he was thruſt out of heaven ſoon after the death and exaltation of Chriſt: but allegoricallie when Conſtantine came to the Empire who overthrew Maxentius, Maximinus, and Licinius beeing the heads of the Dragon: Then the Dragon begane to plot new miſchief againſt the woman. The adjunct alſo of the woman ſhewes the time: who brought forth the man-child. The perſecution therefore begane after the woman was delivered. Her bringing forth, was the time of ſorrowes and perſecutions under the tyrannical Iewes & Romanes, For a woman (ſaith Chriſt) when ſhe is in travell hath ſorrow, becauſe her houre is come.
To retaine therefore the ſenſe of the propheſie, Ioh. 16.11.it is thus: after that the Church had brought forth a man-child, that is, had gotten Conſtantine to defend her, a new calamity more pernicious then the former befell her. The occaſion whereof was partly the overmuch bounty of Constantine towards the Biſhops and Churches: The occaſion of a new perſecution.Partly alſo his and ſome of his ſucceſſours their inconſtancie. For by the perſwaſion of ambitious Biſhops, he built at Rome to his great coſt, ſtatelie and ſumptuous palaces: he gifted the Churches with revenues, lands and princelike treaſures: he honoured the Biſhops as gods, and ſuch as none might judge, inriching them with exceſſive gifts, which made them inſolent: foreign: In vita Silveſtri.for fulnes breeds pride: eſpeciallie he was laviſh towards the Biſhop of Rome, on whoſe head (if Platina lie not) he ſet a mitre beſet with gold and precious ſtones: he built a royal Temple, named firſt Equitium of the Knighthood: then Lateranenſis: afterwards Peters: at laſt Pauls and Agnets: two alſo at Conſtantinople: One called the temple of Peace: the other of the Apoſtles, furniſhed rather with Perſian then Chriſtian ornaments, beſtowing on them veſſels of ſilver, gold, and large rents, Why Conſtantine was called Nepos.inſomuch for his immoderate prodigalitie he was commonly called Nepos which ſignifies a ſpendthrift or a riotous perſon. In the firſt tenne yeeres of his reigne he was called CONSTANTINVS THE GREAT, becauſe of his victories: The ten yeers after Latro a robber, becauſe of his crueltie to his children and friends: The laſt ten yeeres of his reign (for he reigned 30 yeers in all) Pupillus a pupil, becauſe of his prodigalitie: as Bapt. Egnatius recordeth.
Theſe things miniſtred an occaſion to the Dragon of a new perſecution. A new perſecution by Bishops ambition & luxuriouſneſſe. See Mat. 23.6.First he breathed the venome of pride into the mindes of ſecure & ambitious Biſhops, inſomuch as unmindfull of their former calamities they lifted themſelves above each other, baſely ſtriving in their Synods about the uppermoſt ſittings, primacie and the like. Witneſſe the bundels of ſuch books, which Constantine cauſed to be burnt. Touching Chriſtian doctrine, they thought it ſufficient to hold faſt the truth of the Trinitie, although in this very thing they much trifled in their councils, making yeerly, yea monthly confeſſions of faith: All their other matters tended to pompe and vaine glory. It is true, Arius was condemned by the Nicene Councill, and the Arians thruſt out of their places: But not long after Constantius leaning to Arianiſme, Athanaſius was baniſhed, and Arius called back: Him againe the Council of Sardica condemned: and reſtored Athanaſius: who was againe caſt off by the Synod of Millane, and Arianiſme was again eſtabliſhed by the Council held at Ariminum & Seleucia, where all otherdoxe teachers were compelled to ſubſcribe, inſomuch as at that time were hardly to be found two or three Biſhops in the whole Chriſtian world that were ſound in the faith: Yea Liberius alſo Biſhop of Rome fell to the Arians: Of which peſtilent corruption Mantuan thus writeth:
Arius humani generis lethale venenum
Legis in excidium natus fideique ruinam
Polluerat gentem, totumque infecerat orbem.
Arius was borne that heretick,
The deadly bane of men to be:
Of Law and faith he was the ruin,
And all the world corrupt did he.
But theſe things were but the beginning of ſorrowes. For the Biſhops being uſed to Synods, therby having opportunity to eſtabliſh their ambition and power, did upon the lighteſt occaſion require or force the Emperours to call a Synod, the latter councils ſtill condemning the former: The conflict of councils.having little or no care to ſet forth the puritie of faith and further godlineſſe: But for the moſt part their decrees were concerning Patriarchal ſeats, of the primacie of Old and New Rome, of the orders of clergy men, their priviledges, immunities and rents: of conſecrating the holy Chriſme: of coverings of altars, adorning & worſhipping of images: of Maſſeprieſts, their ordination, anointing and clothing: about the ſhaving of virgines and monkes haire: of mitres, ſurpliſſes, robes, copes, embroidered and fine linnen garments, holy veſtiments, ſacrifices, places of refuge, extreem unctions, and ſuch like fooleries. Thus we ſee what was the cauſe of the ſpiritual calamitie of the woman: touching which Ierom ſaith truly, though little to what might have been ſpoken: That the Chriſtian Church, after ſhe had princes to be members, was made greater indeed in wealth and power, but leſſe in vertue and pietie.
Beſides we read that the woman or Church ſuffered ſuch ſore trialls by the emperours themſelves, and other tyrants, as haſtened her flight. For ſuch generally was the ſtate of the Church, as was the emperours pleaſure, and affection to have it, and he for the moſt part was ſwayed by the Biſhops: ſo likewiſe the iſſue and event of Synods, was uſually according to the faction of ſuch Biſhops as were ſtronger then the reſt, by reaſon of the ſecular power. Conſtantine himſelf wavering in the faith towards his latter end, and favouring the hereſie of Arius, while he thought (ſaith Sulpitius) to fulfill his duty in religion, he exerciſed THE POWER OF PERSECUTION; for Biſhops were baniſhed, the clergy perſecuted, and the laitie puniſhed, who had ſeparated themſelves from the communion of the Arians. The perſecution beeing then at the hotteſt, when Conſtantius, …ulian the Apoſtate, & Valens raging with hoſtile cruelty againſt orthodox Chriſtians, differed in nothing, but in name from the cruelleſt tyrants. Theſe calamities were ſeconded by the horrible incurſions of the barbarians as, Goth…s, Vandals, the Hunni, &c. who brought a horrible deſtruction on the Chriſtian world. And thus the Dragon did long and moſt cruelly afflict, and put the woman to flight, after ſhe had breathed a while.
By theſe things we may underſtand what was this new eccleſiaſticall and civil perſecution, with the occaſion thereof: Of which Mantuan writeth to this pur… poſe. That however peace is delightfull and much defired, yet it occaſioned to the Church more miſerable ſlaughters, opprobries, loſſes, diſgraces and miſeries, then the open force of tyrants: For by means thereof Chriſtians did degenerate from their ancient vertue; voluptuouſnes made them effeminate, and weake both in body and mind: hence Christ and true faith was forgotten, and ſet at nought, but all manner of wickedneſſe increaſed: and men became worſe then beaſts, of whome Rome was the receptacle: which cauſed, (ſaith he) the Lord for theſe abominable evils to puniſh Chriſtians with plagues from heaven, and to let looſe upon them nations of a terrible and fierce countenance, regarding neither the lawes of God or man, as the people of Sarmatia and Scythia, the Hunni, Saracens and Turkes: yea ſuch as profeſſed one faith, like made dogges devoured each others, by mortal warre, ſparing in the mean while the Turkes and Saracens, &c.
14. And to the woman were given two wings] Here we ſee how the woman eſcaped the new aſſault of the Dragon: having wings given her ſhe flees into the deſert. Of which thing John ſpake ſomewhat before in v. 6. by way of anticipation: ſave onelyonly that there it is ſaid, the woman fled foreign: here, foreign that ſhe might flie into the wilderneſſe: there, that they ſhould feed her: here, that ſhe might there bee nouriſhed: There, 1260 dayes, here, for a time, times & halfe a time. The ſenſe is one and the ſame. Touching all which we will ſpeake ſomething, eſpecially of the flight and time.
The Woman (I ſay) was eyther to flie or to fall under the Dragons aſſault. For how ſhould an unarmed woman ſtand againſt a cruel monſter? neither was ſhe to truſt unto her feet: Two Eagles wings givē to the woman.therefore wings are given her of God. Concerning theſe wings, we need not diſpute ſubtilly thereof. Some wil have them to be the two Testaments, the old and the new, with which the Church defendeth herſelfe. Others, hope & faith: Others, prayer and deſire of good workes: Ribera underſtands it to bee the deſire of Gods glory, and an indeavour to lead a ſpotleſſe life: ALCASAR, the contempt of worldly, and eſteem of heavenly things. But we need not ſeek for a myſterie: for it is a plaine metaphor taken from birds that fly: ſo the woman being to fly had need of wings, and indeed no leſſe then two: for one would not ſerve to fly withal. A man is ſaid to fly, who doth ſuddenly ſhunn the ſight of men: as the Poet ſpeakes of one fleeing ſwiftly:
Timor addidit alas:
Feare was in ſtead of wings.
Wings therefore are given to the woman, not of a doue, which are to weake for to fly long: although David wiſheth ſaying, O that I had wingsof a doue, that he might have a little reſt from trouble: neither the wings of a kite, or of a houpe, or Storke, as Zacha. 5.9. Theſe are unclean birds: but the wings of a generous and Great Eagle, able to fly a long time: For the woman was to fly a great while even till ſhe came into the wilderneſſe. A great Eagle flyes ſtrongly, lifts her ſelfe up on high, and is carried above the cloudes: hence the flying of an Eagle is commended in ſcripture: Deut. 32.11. Iſa. 40.31.and hereby is ſignified that the Church was divinely inabled to this flight, that ſhe might not be a prey unto the Dragon, according to the promiſe: they that hope in Jehovah, ſhall renew their ſtrength, they ſhall mount up with wings as Eagles, they ſhall run and not be wearie, they ſhall walk and not faint. Now touching the FLIGET, let us ſee how, and when it was.
There are diverſe opinions of expoſitours about it, the which I liſt not to rehearſe. hearſe. They ſpake according to their module. I alſo will ſhew myne opinion: yea I have already not obſcurely ſhewed the ſame.
Let us call to memorie what hath bin ſaid before of the place and clothing of the woman, and of the Dragons perſecution, the woman before was clothed with the Sun, ſhined as the moon, and glittering ſtars openly in heaven: ſignifying that the Chriſtian Church untill Conſtantine (who brought peace, and quietnes unto her,) ſhould under the croſſe ſhine in brightneſſe of faith godlineſſe: And indeed all that while by how much perſecution encreaſed, and Chriſtians were hated, and and afflicted, by ſo much the more they were eminent and perſpicuous: But peace (I ſay) beeing obtained by Constantine, Chriſtians then began to diſperſe themſelves over the whole Romane Empire, & the Church ſeemed to be againe paſt al danger: but the thing fell out otherwiſe: for ſuddenly new ſtormes of perſecution overwhelmed her, cauſing her to flee by little and little, till at length ſhe was forced altogether to hide herſelfe in the wilderneſſe.
The wilderneſſe is oppoſed to heaven: her flight to the ornaments wherewith formerly ſhe was adorned. For the Church fled from heaven into the wilderneſſe, not by change of place, but by loſſe of her graces, changing her ancient ſinceritie of doctrine, faith, pietie, humilitie, and Chriſts government, into luxuriouſnes, ambition, ſuperſtition and pagan worſhip: when, I ſay, in ſtead of pure and virgines attire, ſhe put on whoriſh habit, altering her viſage, inſomuch as now ſhe was not the ſame, but altogether another woman, ſave in name onelyonly. Nota. What it is to fl…e into the wilderneſſe.Thus ſhe fled into the wilderneſſe, that is, ſhe vaniſhed out of mans ſight, ſo that what formerlie ſhe had been, the ſame now appeared not: as things are hid and appeare not in a wilderneſſe. It is true in all ages there remained ſtill many godly people: but theſe were of no account and ſuppreſſed: there being ver…e few (if any) congregations, who worſhipped the Lord in the purity of his ordinances: But ſuperſtition, idolatrie and tyrannie altogether prevailed.
But thou wilt ſay, ſuch a flight ſuites not with the hiſtorie. For after Constantines time for the ſpace of three hundred yeeres even untill Gregorie the Woman remained in heaven, that is, the Church did flouriſh both in the Eaſt and Weſt: yea the Church hath ever ſince remained, and at this day the Church at Rome is more magnificent then of old. I anſwer: we are to diſtinguiſh the true Church from the falſe. The true, ſincere and chaſt woman was forced through the Dragons aſſaults to flee into the wilderneſſe, and vaniſhed out of ſight, having loſt her former clothing and ornament, ſo as that chaſt mother the Church never appeared any where in the world: In her place ſucceeded a new Church, being a gaudiſh & whoriſh woman: ſo that the flight of the woman ſignifyes the departure of the true Church in the world.
The ſumme is this. The true Church fled into the wilderneſſe, The wilderneſſe is the Popish deſolation.not by changing her place but looſing her former ſtate: not by gooing forth of Rome, but in looſing her ornaments.
This wilderneſſe therfore may not be imagined to bee any remote place in Arabia, Lybia, or Japponia: Or a certain place unto which the true Church was limited (as the Donatists dreamt concerning their Africa,) but is that deſolate & apoſtatical ſtate brought in by Antichriſt, in which indeed there was a true Church, but not apparent to the view of men: like as of old in Iſraels apoſtacie, there was indeed a Church of ſeven thouſand, but unknown to Elias and others: It is, I ſay, the ſpirituall confuſion of the Papacie: Iſay. 40.3.like as the Prophet Iſaiah cals the ſpiritual deſolation of the Iewiſh kingdom a wilderneſſe. In this wilderneſſe or ſpiritual confuſion of the Romiſh Church, Iohn ſees a woman riding on a ſcarlet coulered Beast. Chap. 17.
It is verie memorable, that here, ſo in v. 6. it is ſaid, The woman had a place prepared of God in the wilderneſſe that they ſhould feed her there] who? the Angels, as they did Elias (unto whoſe hiſtorie it ſeemes to allude) 1 King 19. Or ſome ſecret nurſing fathers, whom the Lord would raiſe up during the womans exile. For we are to conſider, that Chriſts ſpouſe (howſoever during her baniſhment, it could not be ſaid, that ſhe was viſiblie either here or there) nevertheleſſe was not extinguiſhed, and no where to be found, but was ſecretlie kept and nouriſhed by God, even as in the time of Elias, the Lord reſerved to himſelf ſeven thouſand worſhippers of his name, although ſo much did not publickly appeare, but a generall corruption and depravation of religion had ſpread it ſelf over both kingdoms of Iudah and Iſrael.
The Papiſts therefore asking us where the Church was a thouſand yeeres paſt, if the Papacie were not it? may here receive an anſwer, that it was in the wilderneſſe, where not long after Conſtantines time ſhe was forced to flee: which made Hilarie to complaine that in his time, Hilar. Cont Auxen.the Church was rather hid in caves and dens of the earth, then to be found in the chief ſeats.
But how long ſhall the woman remaine baniſhed in the wilderneſſe? A time, and times, and halfe a time. This threefold diſtinction of time, is taken out of Dan. 7.25. and 12 7. where Antiochus (a type of Antichriſt ſhould tread the Saintes under foot for a time, times, and halfe a time. What is here meant by it, appeares from v. 6. they ſhall feed her there 1260 dayes: Of theſe dayes hath been ſpoken Chap. 11.2. There it ſignified the time of the propheſie of the two witneſſes: here it is the time of the womans exile in the wilderneſſe. The ſame time of 42 moneths there is taken for the ſpace, that the holy citie ſhould be troden down: and Chap. 13.5. it is the time the Beast ſhall rage againſt the Saintes. Whence I gather, that the Churches abode in the wilderneſſe: The treading downe of the holy city: The propheſying of the two witneſſes: Chap. 12.14. Ch. 13.7.And the Beaſts perſecution of the Saintes, ſhal be at one and the ſame time: and goe together (as it were) with equal ſteps: The which obſervation wil much illuſtrate the propheſie: for that which is obſcure in one place, is opened by another beeing more cleare.
Now it may be demaunded, Time and …imes.what this time is? I have formely ſhewed diverſe opinions about it.
The Papiſts underſtand by Time a yeere: by times two yeeres: and halfe a time, a halfe yeere: ſo making, the twelve hundred and ſixty dayes, the fourty two months, the time, times, and halfe a time to be three yeeres and an halfe: and ſo long they imagine their Antichriſt ſhall reign in the end of the world, and thruſt the Woman the Church out of Rome into the wilderneſſe, &c. the which (however it be ancient yet) is a manifeſt error, as before I have proved.
We added ſome expoſitions of our own divines: and at length followed that which ſeemed the moſt ſafe: viz. that a definite time was put for an indefinite, of which alſo the moſt learned BIBLIANDER thus writes in his Chronologie: The time, times, and halfe a time doth not ſignifie three yeeres and an halfe: but according to the proprietie of the Hebrew language, a time not certaine and definite, whither long, or ſhort, or betwixt both, in which God will permit Antichrist, to rage according to his pleaſure against Chriſts ſervants, the holy law and true religion. This time (I ſay) touching the Churches baniſhment is defined in the eternal counſell of God, but ſo far as concernes the terme can not poſſiblie be found out by mans reckoning.
Now this diſtribution of time is oppoſed unto a twofold error. What is meant by this threefold diſtinction of time. A worthy obſervation of the Author. Lab. 20. d. C. D. c. 23For leaſt we ſhould imagine that the afflictions of the Church under Antichriſt would bee ſhort, it is ſaid they ſhall remaine a time, and times, not one and two, but one and many: For neither the Hebrew nor the Greek text hath it in the duall number mo…adaim, or, foreign two times, although Austin following the common opinion tooke it ſo: but both have it in the plural number moyadim & foreign times towit many: the which notablie confutes the common errour about the time of Antichriſts reign: and it ſeems that Juſtine Martyr tooke notice of this verie thing againſt Trypho confuting the Iewes, who underſtood a plural word du…lly, of two hundred yeeres. And leaſt alſo we ſhould thinke that Antichriſtian calamities ſhould bee perpetuall, they are ſaid to remain but halfe or part of time.
Notwithſtanding if this ſhalbe underſtood of a definite time in reſpect of us, becauſe the number of the dayes and moneths is again & again definitely repeated, for my part then I ſhould thinke that a prophetical number of dayes is put for the yeeres, in which Antichriſt ſhould reigne and rage in full vigor, viz. 1260 yeeres, which begane (as before I ſhewed) with his firſt riſing: for then this woman fled into the wilderneſſe: and the harlot ſucceeded in her roome.
If thou demaund, ſeing the Church begane ſoon to flee after Conſtantines time, wherfore then are not the 1260 yeeres reckoned from thence? I anſwer, her flight, & the time of her exile is not altogether one thing. For her flight begane from Conſtantine, and dured untill Phocas, almoſt 300 yeers, after which time the woman begane to bee in the wilderneſſe. For neither are we to imagine, that the Church was caried by flight in one day, monethmonth or yeer into the wilderneſſe: but by little & little, as ſhe loſt her heavenly endowments, changed her clothing and corrupted her chaſtity: by degrees therfore (I ſay) the Apoſtolical ſinceritie of faith & order did wear out: and the corruptions, ſuperſtitions and heatheniſh abominations & idols were brought in: together with that Pagan-Jewiſh hierarchie, which to this day Rome with ſo great pompe & luxuriouſnes boaſteth of: for Antichriſts apoſtacy was not at the higheſt all of a ſudden, but encreaſed by ſlow paces: till the pride and tyrannie of the Romane Biſhops was lifted up and eſtabliſhed. For as the Poet ſaith: Nemo repente fuit turpiſſimus:Iuve. Sat. 2 When the flight begane & how long it dured.
Vntil Sylveſter I. all the Romane Biſhops were martyrs for the ſpace of 310 yeeres: from that time to John 1. they were all Archbiſhops, for the ſpace of 200 yeers, until the yeer 520. at which time the Romane Praelates were created Patriarchs by Juſtine Caeſar. Then the woman almoſt by flying was come to the wilderneſſe. Notwithſtanding the time of baniſhmēt began 86 yeeres after, when from Patriarchs they became to be open & very Antichrists: when, I ſay, Phocas the parricide, contrarie to the mindes both of the Graecian & Latine Biſhops, raiſed up Boniface the III. with a mighty tumult of men into the throne OF VNIVERSAL PESTILENCE, cauſing him to be worſhipped, & proclaimed prince & Lord of all Biſhops. Hitherto the flight ſtill dured. After this was her exile in the wildernes. The long time of her flight is ſignified by the two wings, not of a dove, but a great Eagle, that is, able to cary her a long while, as I before noted. For the woman was not to fly a little time, but her flight into the wilderneſſe was to be through groues & great woods, through fields & ſeas, til ſhe came in a certain place of the wildernes prepared by God: therfore Eagles wings were required: becauſe the Eagle holds out longeſt in flying.
15. And the ſerpent caſt out] Here the Church hath a new trouble & comfort againe; The Dragon indeavours to deſtroy the woman while ſhe flyes through perſecution: caſting out a flood of waters after her, for to ſwallow her up: but his vomiting is in vain. The woman flyes on high: and before ſhe lets herſelf down into the wildernes the earth opening her mouth ſwallowes up the flood which the Dragon caſt forth. Theſe things are the ſumm of the two verſes: The general doctrine or meaning wherof, I confeſſe, is not obſcure: for it ſignifies, that the Church having ſtood out one danger, is involued again with new calamities by that oldſerpent, who ſeeks by all means to deſtroy her: but that God is never wanting for her ſafety, but when ſhe is neereſt to oppreſſion, then is he neereſt ſuddenly & unexpectedly to provide away for her eſcape: as here al outwardmeans failing, the earth openeth her mouth, that the woman might not be ſwallowed up. For al the creatures are ready at Gods appointment for the ſafety of the elect.
But the ſpecial ſenſe of this propheſie ſeems to bee very obſcure: What is meant by this floud of waters.namely what theſe waters and flood ſhould bee? And when the Dragon caſt out the ſame after the woman? What earth ſwallowed it up, and how? The particle foreign as ſhewes that the waters and flood are allegorically to be underſtood. Moſt underſtand this flood of waters, to be the manifold and grievous afflictions and perſecutions, by which ſatan ſeekes in all times to oppreſſe the Church, taking it to be an alluſion to that complaint of the Church of old: Pſal. 124.1.3.unleſſe Jehovah had bin on our ſide: now may Iſrael ſay; Then the waters had overwhelmed us, the ſtream had gon over our ſoul, &c. This I confeſſe is not amiſſe: But it muſt bee more ſpecially expounded, now the Dragon perſecuted the woman in her ſlight, by a flood of waters: and that alſo before the Beaſt aſcended out of the ſea: of which it followeth Chap. 13.
Foxe makes the flood to be thoſe horrible edicts, Fox his opinion.proſcripts, and commands of Emperours, (eſpecially of Maxentius and Maximinus) which were every where publiſhed for the taking away of Chriſtians from the earth. But theſe things fel out before the former perſecution: neither did the woman take her flight under the perfecutions of the Romane Dragons.
Bullinger comprehends under it, Bullingers interpretation.all the Churches afflictions: This flood (ſaith he) ſignifies that the Divell powred forth a ſea of evils on the Church, as ſects, diſſenſions, tumults, ſeditions and perſecutions, by which allmoſt the whole earth was over flowen. And he applies theſe things to the verie time of the Apoſtles: when ſatan ſtirred up every where the magiſtrates and prieſts againſt the Apoſtles and Apoſtolical trueth: this is true indeed: yet in my judgement but little agreeing to the ſenſe of the preſent propheſie.
Brightman underſtanding by theſe waters, Brightmans opimon.peoples or nations, as afterward in Chap. 17.15. interprets this other perſecution of the irruptions of the Franci, the Alemanni, Burgonions, Goths, Vandals, Hunni, Treballi, the Heruli, the Lumbards, and ſuch other Northern nations, who about the yeere 400 and thence forward ruſhed in (the ſluces being as it were taken away) upon all Europe and Aſia, for to ſwallow up, as with deepe gulfes the Chriſtian Church: Yet the earth, that is, the counterfaite and earthlie religion ſwallowed up the force of this flood: becauſe theſe barbarous nations, by whom the Dragon thought to blot out the very name of Chriſt, after they came into theſe countries more full of humanity, they embraced the Chriſtian religion which they ſaw amongſt them, though indeed it was moſt corrupt: For all of them were either Arians, or Neſtorians, or Eurychinians: but yet changed not their life and Barbarous manners. So the earth deluded the Dragons indeavour: The which expoſition ſeemes not in the leaſt to be contrarie to hiſtories, and the order of this Viſion.
Notwithſtanding I ſhould rather conſent to them, The waters caſt out by the Dragon are hereſies. Ioh. 7.38.who applie this to the foul hereſies, ſciſmes, blaſphemies, and monſtrous doctrines, by which the Dragon attempted to drown the Woman while ſhe fled, even under Chriſtian Emperours. For as the doctrine of the Goſpell proceeding out of the mouth of God is compared to ſtreames of waters, which none are able to reſiſt, as Chriſt ſaith: he that beleeveth on me, out of his belly ſhall flow rivers of living water: So the hereſies comming out of the Dragons mouth, what are they but as a violent vomit or floods, to ſwallow up the Church? For even in Conſtantines time, the Arian hereſie and blaſphemie againſt Chriſt violently burſt forth like to a moſt ſwift ſtream, and overflowed all the Eaſt, and ſoon after the Weſt alſo, whereby the Church was allmoſt ſwallowed up in her flight. After the Arian hereſie againſt the ſon of God, followed the Macedonian againſt the holy Ghoſt: ſoon after that the Pelagian againſt the whole Goſpell: That alſo of Neſtorius and Eutyches, & the Monothelists againſt the truth of Chriſts perſon: the which mightily ſhooke the Church almoſt for the ſpace of 300 yeers, as the hiſtories of Euſebius, Socrates, Theodoretus, Zozomenus, and Evagrius witneſſe: The Dragon by theſe floods thought to drown the woman in her flight: but in vain, as it followeth.
16. But the earth helped the woman] Some here by earth underſtand Churſt in regard of his ſtabilitie, and becauſe the waters of the Dragon were ſwallowed up, the darts and plots of the adverſaries ſuppreſſed, and the afflicted Church not utterly overthrown.
Others of earthly men, by whom the Lord often wonderfully protects (though they aime at other ends) his Church and people: as of old by the Philiſtines he delivered David, from the hands of Saul: by Lyſ…as he preſerved Paul from the fury of the Iewes.
Brightman, (as I ſaid before) underſtands this of thoſe Barbarous nations, who comming on furiouſly to root out Chriſtian religion, yet preſerved the ſame by embracing it, though much corrupted. There are ſom who interpret it of Councils, which being gathered together out of all nations ſwallowed up the blaſphemous floods of hereſies, by refuting them: Thus the generall Council of Nice condemned the Arian hereſie, the Synod of Conſtantinopel the Macedonian, and Eunomian; that of Epheſus the Neſtorian; that of Chalcedon the Eu…ychinian. But this ſenſe ſeemes to be forced. It is an alluſion to the hiſtorie of Corah, Dathan, and Abiram, whom the earth ſwallowed up alwe, Numb. 16.22. As therefore the earth did then help Moſes & Aaron againſt the ſeditious rebels, miraculouſly opening her mouth, and devouring them: So the Lord no leſſe miraculouſly helped the woman flying from the floods of moſt dangerous hereſies, ſo as ſhe was not drowned by them, that is, he wonderfully ſwallowed up thoſe falſe doctrines with the authors therof, as if the earth had opened her mouth & utterly devoured them: we need not therefore ſubtilly diſpute about the earth: conſidering how the Lord continually diſſipated al the hereſies, which during the ſpace of 300 yeeres overflowed the Chriſtian world: cauſed the ſame, I ſay to vaniſh away like ſmoak by the power of the holy ſcriptures, and zeal of Orthodox teachers.
17. And the Dragon was wroth] The third aſſault of the Dragon, not againſt the woman herſelf (for her he loſt, as being out of his ſight in the wilderneſſe) but the reſt of her ſeed, whom he purpoſed to ſet upon by open warre. This therfore is a preparation to the following third Act of the Beaſts war with the Saints. And ſo this third aſſault belongs to the Antichriſtian times, which begane in the raigne of Phocas, & Boniface III. the first univerſal high-prieſt, when the Church was now fled into the wilderneſſe, and ſo none appeared any where but as a whoriſh woman.
The meaning of the verſe we take to be thus: The Dragon being angry that he could not by the flood of hereſies drown the woman in her flight, & now deſpairing of further effecting any thing againſt her, he ſtirres up a new warre againſt the reſt of her ſeed by themeanes of the Beaſt, as it followeth. For that which here the Dragon is ſaid to doe, in the 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 foreign. 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.