Commentary on Revelation, Vision 4 · Chapter 13 · Part 1 · Commentary 1 – Part 2

Commentary on Revelation · Vision 4 · Chapter 13 · Part 1 · Commentary 1 – Part 2

p. 270THE COMMENTARIE.

ANd I ſaw a Beast riſe up out of the ſea] In this part of the viſion there ſeems to all interpreters ſome barr to lie in the way touching this propheſie, as what ſhould be meant by theſe Beaſts, of both which Iohn at length cryes out, as if they were but one, here is wiſedome, let him that hath underſtanding count the number of the Beaſt: intimating, that here ſomething is figured out, paſſing the reach of man. And indeed the thing is ſo. Notwithſtanding from the manner of the method formerlie laid down by us, we may undoubtedly gather that the Third Ast of this 4 Viſion, that is, Antichriſtian perſecution is here repreſented.

Beſide I ſcarſly find any whether ancient or moderne interpreters (Lyra and Alcaſar excepted) but expound either the former, or the latter, or els both the Beaſts, of Antichriſt. Now, whatſoever is meant by the latter, let us firſt conſider the former.

Touching this I finde diverſe opinions.

Some will have it to be the divell. Opinions about this ſea-beaſt.Others ſome certain and ſpecial perſons abounding in all manner of wickedneſſe, ſuch as Genſericus, or Coſroes, or his ſon Syroes, or Mahumet: or Luther as Lindanus fooliſhly feigneth.

Others by the Beaſt underſtand the univerſality of wicked men.

But theſe opinions are not at all to bee eſteemed, becauſe indeed they manifeſtly contradict the text. For the Dragon who is the devill ſhal give his throne unto the Beaſt. Therfore he is not the Beaſt himſelf. But in a prophetical ſtyle, a Beaſt in ſcripture uſually ſignifies not a ſpecial man, but a monarchical kingdome with the head thereof. Laſtly all the wicked ſhall follow and worſhip the Beaſt: therefore they themſelves are not the Beaſt. So that this Beaſt can neither bee reſtrained to one certain wicked man, nor confounded with all the wicked in generall.

But there are three other opinions more probable, Three opinions more probable.which I wil briefly ſet down and examine.

The firſt is, that this Beaſt denotes the old Romane Empire with its idolatrie & cruelty againſt Chriſtians. Of this mind are many of the ancients, as Tertullian, Hierome, Oroſius, Euſebius, with many alſo of our latter divines, as Bullinger, Foxe, Oſiander in his conjectures, Junius, Aretius, Whitaker: wherin Alcaſar the Ieſuite agrees with them.1: ſentence touching the Romane empire examined.

This opinion howſoever I doe not altogether diſapprove: conſidering, that in Chap. 17. (where this Beaſt againe comes forth) it is manifeſt that Antichriſt clothed with the ſpoiles of the Romane Empire, is repreſented by the ſame: nevertheleſſe in this place I take it otherwiſe.

For firſt Iohn here ſees the beaſt ariſing out of the ſea. So that he ſaw its originnall: but the original of the Romane Empire he did not ſee. For it it had now already continued from Julius unto the fourteenth yeere of Domitian (when this propheſie was revealed unto him) CXLII yeeres. Therefore it is ſaid afterward in Chap. 17.8. of the Romane Empire: The Beaſt was, to wit, before this viſion, and before his riſing out of the ſea.

Secondly, this Beaſt roſe not out of the ſea, til the Womans flight into the wilderneſſe, as the order of the Viſion both here, and in the foregoing Chapter doth plainly p. 283manifeſt. Now the flight of the woman was not under the Romane tyrants, but begane under Chriſtian Emperours and hereticks, as we have ſhewed in the foregoing Chapter.

Adde hereunto that the Beast is ſaid to rage fourty two moneths: the which is the time of the womans abode in the wilderneſſe, and the time of the propheſie of the two witneſſes, as appeares by what hath before bin ſpoken. Now this time by the conſent of all ſhall be the laſt, in which Antichriſt ſhall rage. And therfore it cannot poſſibly belong to the old or Pagan Empire of the Romanes.

To be ſhort, this ſeems to be a demonſtrative reaſon, that this Beaſt is often mentioned throughout this propheſie, as beeing to remain in a continuall perſecution of the Saintes unto the end of the world: and not to be aboliſhed but by the brightneſſe of Chriſts comming, who will cast him into the lake of fire and brimſtone, Chap. 19.10. Whereas the old Romane Empire ſcarſly dured three hundred and fifty four yeeres, and now hath bin in the hand of Chriſtians, thirteen hundred yeeres and more. Therefore this Beast cannot ſimply be applied to the ancient Romane Empire.

The reaſons moſt probable alledged for it (though of little ſolidity) are three:

First, that this Beast ſeems to be like to the fourth beast in Daniel Chap. 7.7. by which, according to the common opinion, is denoted the Romane Monarchie.

Secondly, becauſe the Romane Emperours from Tiberius unto Conſtantine have moſt cruelly warred againſt the Saintes, the which alſo the Beaſt is here ſaid to doe, ver. 7.

Laſtly, becauſe power is given to this Beaſt over every tribe and tongue & nation, in the ſame verſe. The which moſt properly may be applied to the Romane Emperours, Lords of the world.

To the firſt, I anſwer: if we compare the Beaſt in Daniel with this here, we ſhal ſee indeed that both of them have ten hornes, but their likeneſſe in all other things is very obſcure: beſides the fourth Beaſt in Daniel is diverſe from all the other beaſts: but this here is as it were compounded of the three former Beaſts in Daniel. Adde to this, that the Ancient Hebrewes with great ſhew of reaſon interpret the fourth Beaſt in Daniel, not of the Romane Empire, but of the kingdome of the Seleucides, of which Antiochus Epiphanes that little blaſphemous and cruell horne was chief: notwithſtanding I will not now diſpute what ſolidity there may be in it.

As for their ſecond reaſon, we have ſhewed that the perſecutions of the Romane Dragons are repreſented in Chap. 12. But this warr of the Beaſt (farre more cruel) ſhall endure unto the end of the world, and not againſt the woman (which afterward he ſees riding on the ſcarlet coloured Beaſt) but with the ſeed of the woman, that is, with them who are truly faithfull.

To be ſhort, that the whole earth is ſaid to wonder, and follow after the Beast, v. 3. and to have power over all kinreds and tongues, &c. v. 7. this is reſtrained to the dwellers on the earth & reprobate worſhippers of the Beaſt, in v. 8. Now not onelyonly the reprobate gentiles were ſubject to the heatheniſh Romane Empire, Apolog. c. 30 and ad Scapul. Mat. 17.27.Matt 17:27but the believing Chriſtians alſo, who (as Tertullian recordeth) worſhippped not the Romane Emperours but God alone: And Paul to eſcape the fury of the Iewes appealed to Caeſar: Our Lord himſelf alſo paid tribute to the Romane Empire: And the Apoſtles taught Chriſtians to be obedient unto the Magiſtrates therof. In a word the worſhipping of the Beast imports not onelyonly civil ſubjection, but religious worſhip, as we ſhall ſee hereafter. By all which it appeares that this Beast cannot be abſolutely reſtrained to the Romane Empire: howſoever we may perceive that the monarchicall power of the Romane Empire is in ſome ſence taken up by the Beaſt, as may be gathered from Chap. 17.The ſecond opinion touching Mahumet weighed.

The other opinion (principally urged by Viterbienſis) is of thoſe, who underſtand this Beast of the Mahumetane or Turkiſh Empire.

p. 284Theſe first conſider his riſing out of the ſea, that is, the gathering and joyning together of diverſe nations, as Arabians, Saracens, Turkes, Tartars, &c.

Secondly his figure. For hee is like a Leopard, becauſe he violently tooke into his hands the ſeat and power of the Graecian Monarchie, which Daniel likens unto a Leopard. He hath alſo the feet of a Beare: in regard he holds the pillars or props of the Perſian Monarchy, the which is alſo there compared unto a Beare: he hath moreover the mouth of a Lyon: becauſe he poſſeſſeth the ſpoiles of the firſt Aſſyrian Monarchie.

For the Mahumetane Empire is extended in religion and worſhip over all theſe peoples: in regard both Perſians and Babylonians are at this day Mahumetanes, though under diverſe kings. It is alſo ful of blaſphemies againſt the God of Iſrael, and againſt the Son of God. The Mahumetanes power is terrible and invincible: and hath more then nine hundred yeeres moſt cruelly warred againſt the Saintes and worſhippers of Chriſt: and ſo overcome, as that all Aſia, and almoſt Africa with a great part of Europe (beeing wrung out of the hands of Chriſtians) is brought under the religion and power of Mahumet: and Chriſtian religion forced into the outmoſt corners of Europe.

Lastly, the time of the fourty two moneths deſigned to the reigne and rage of the Beaſt, may wel and fitly be applied to the violent rage of the Mahumetanes.

But now however indeed theſe things have a great ſhew of ſeeming truth: yet they are not ſolid.

For firſt this riſing out of the ſea, is rather to be underſtood of a coming forth out of the bottomleſſe pit, then of a gathering of Barbarous nations, as by and by it ſhall appear.

Secondly, the figure taken from the members of diverſe Beaſts doth alſo admit of a more fit interpretation. So alſo the blasphemies, and the large and terrible powr are more rightly to bee applied to the Romane Antichriſt then to the Turke: although he alſo doth in a verie hoſtile manner act the parts of the Eaſterne Antichriſt againſt the Chriſtian Church, as appeared in the ſixt trumpet, Chap. 9.

Laſily, the time of the fourty two moneths, doth altogether agree to the warre of the Romane Beaſt againſt the two witneſſes, as hath bin ſhewed on Chap. 11. Thus wee ſee that the foreſaid reaſons doe not ſufficiently confirme this ſecond opinion.

Moreover there are two things which doe plainely diſprove the ſame: One is, in that it is often ſaid: this Beaſt was wondred at, and worſhipped by the inhabitants of the earth, the which (as I have ſhewed) ſignifies not ſimply a ſubjection, but a religious worſhip given unto the Beaſt: now this doth not ſo wel agree to the Turkiſh Empire: for although the Turkes worſhip Mahumet as the greateſt prophet: yet they attribute no religious worſhip unto their Emperours: neither doe they ſubject themſelves unto their Empire ſo much thorow admiration, as for feare. The other is taken from Chap. 17. where it is manifeſt that this ſame Beaſt appears againe unto John a woman ſitting thereon. Now there the ſeven heads of the Beaſt, are the ſeven mountaines of Rome, and the woman herſelf denotes Rome, the which is ſo evident as it cannot be denied, no not by ſome of the Ieſuites themſelves. Therefore this Beaſt hath his ſeat at Rome: But the Turke never had his ſeat there: hence then it ſeemes that this Beaſt doth not belong unto the Turkiſh Empire: unleſſe perhaps it yet come to paſſe that Italie and Rome fall into the hands of the Turke: the which thing God knoweth. Indeed the horrible Idolworſhip of Rome may juſtly procure ſuch a judgement: notwithſtanding the holy Ghoſt threatens in Chap. 17.16. that the Romiſh harlot ſhall be deſtroyed and burnt with fire, not by the Turke, but by ten kings, ſometimes her lovers and frindes.

I come unto the third opinion, The third opinion.which is that this Beaſt is Antichriſt. The which not onelyonly many ancient writers as Irenaeus, Ambroſe, Prosper, Methodius, Arethas, Andreas, &c. But alſo ſundrie moderne both Papiſts and proteſtants p. 185have followed: as Gagneus, Bellarmin, Ribera: and of ours Alphonſus, Morellus, Toſſanus: with whom my Anonymus alſo conſents.

Alcaſar indeed likes it not, becauſe he ſees that it cannot conſiſt with the common fable touching Antichriſt his three yeares reigne: And becauſe he feineth that after the deſtruction of the beaſt, there ſhall be thouſand years of peace: and hence therefore he doth juſtly reprove and reprehend as well the old as latter Authours and maintainers of the ſaid fable. But he is deceived touching the thouſand yeares of peace to follow after the deſtruction of the Beaſt, as I ſhall manifeſt on chap. 20. But his caveat is good: that it is not enough for the approving of an expoſition as certaine and not to be doubted of, becauſe many ſubſcribe unto it. Whoſoever therefore the authours be, their reaſons are to be examined. Firſt, The third opinion expounded and proved.this Beast doth very well agree with the little horne in Daniel, cha. 7.8. which ſignifies either Antichriſt himſelf, or at leaſt is a type of him, as the moſt learned Chriſtian interpreters do acknowledge: for what Daniel ſpeaks of the little horne, Iohn doth almoſt in ſo many words aſcribe unto this Beaſt: that he hath a mouth speaking great things and blasphemies: that he makes warre with the Saints, and overcomes them, and that for the ſpace of fourty two moneths, or for a time, times, and halfe a time, &c.

Secondly, this Beaſt riſing out of the Sea, and that in chap. 11, aſcending out of the bottomleſſe pit, are undoubtedly one: becauſe the figure and time of wrath and warre doth agree: and that it is one, not onelyonly Arethas and Andreas, but alſo Anonymus, Ribera, and Gagneus do acknowledge, viz. that Antichriſt. Furthermore this ſevenheaded Beaſt, and the Beaſt on which the woman ſits, chap. 17. is one and the ſame altogether, as the deſcription ſhews, and ſhall more plainly appeare afterward. Now the Beaſt there v. 11. without all doubt (though in a great myſtery) denotes Antichriſt with his kingdom and ſeat: and therefore the Beaſt here is to be underſtood of him alſo.

Laſtly, the attributes of this Beaſt agree to none more evidently, thē to Antichriſt, Firſt in this, that the whole earth with admiration followed the Beaſt, the which thing is moſt true, for the whole Chriſtian world readily indeed honoureth Antichriſt, as ſitting in the temple of God, boaſting himſelfe that he is God, and holineſſe it ſelf. Now the Romanes heretofore did hardly with great force of armes ſubject the world under their power. And as for the Mahumetanes hitherto they have enlarged their Empire onelyonly by ſlaughters and effuſion of much blood.

Moreover it accords in this, that on his heads he had a name of blasphemy, and with his mouth he speaketh great and blaspemous things. Now howbeit it is true, the Romiſh and Turkiſh Empire ever hath been, and ſtill is very blaſphemous: yet the Romanes were, and the Turks ſtill are blaſphemers without the Church, and ignorant of God and Chriſt; as the Apoſtle ſpeaketh of himſelfe what he did when he was a Phariſee: But Antichriſt ſitting in the Church of God, under the name of Chriſt, grievouſly blaſphemeth the ſame: and will be accounted by his followers a god, yea moſt proudly lifts himſelfe up above all that is called god. It is true the Emperours Nero and Domitian were ſometime ſo athiſtically mad, as that they would be divinely worſhipped. But that was nothing in compariſon of Antichriſts arrogancy, whoſe footſteps are adored by Kings and Emperours. Againe in this likewiſe the agreement ſtands, that he makes warre with the Saints: the which thing I grant that the Romanes and Turks have alſo done: But Antichriſts warre with the Saints by the confeſſion of all men ſhall be far more curſed and cruell: for it ſhall not be a civill warre onelyonly, as in killing the body, and confiſcating the eſtates of men: but a ſpirituall likewiſe, ſelling, tormenting, and killing of ſoules.

Laſtly, it agrees, that he hath power over every nation, kindred and tongues: it is true the Romanes did very farre enlarge the bounds of their Empire, that ſo they might be the Lords of the world: The Mahumetanes alſo Lord it far and neare, yet without the limits of the Church: But Antichriſt ſitting in the temple of God, ſo far forth as the temple of God, or Chriſtian Church did viſibly appeare, ſhould under the pretence of religion uſurpe the Empire as Monarch, and Head of all. All which p. 286things conſidered, I ſuppoſe that the third opinion touching the Beaſt-Antichriſt is ſufficiently confirmed. Notwithſtanding, if theſe things are not fully ſatisfactory to any: ſuch then I onelyonly deſire that they will reſt in the reaſons laid down, untill they heare Iohn himſelfe in Chap. 17. give the interpretation of this myſterie. For from that fountain the ſence of this place is to be drawn, howſoever thoſe interpreters ſeem to me inconſiderate, who apply all the myſteries of that place to this here, for they ought to obſerve, that the ſpirit doth purpoſely and in great wiſdom produce this monſtre in foure diſtinct viſions, (viz. the third, fourth, fift, and ſixt) acting or ſuffering diverſe and different things, that the former things may the more clearly be known by the latter.

And hitherto indeed ſuch of the Papiſts agree with our interpreters, Who Antichriſt ſhould be, queſtioned betwixt us and the Papiſts. The Papiſts deſcription of Antichriſt.who acknowledge Antichrist to be noted by this Beaſt whither wholly conſidered, or in one of his heads.

But we diſagree in judgement about the queſtion, who is that Antichriſt figured out by this Beaſt.

The Papiſts (that the Pope might not be ſuſpected to be he) feign ſuch an Antichriſt (as we have more then once before ſpoken of: to wit) a certaine Jew begot by an evill ſpirit, and to be borne of a Iewiſh woman near the end of the world: whom the Iews ſhall acknowledge for their Meſſias, and who (as they ſay) in the ſpace of three years and ſix moneths ſhall ſubdue all the kingdoms of the world, yea the Romane Empire alſo (but yet not take up the title of a Romane Emperor) ſeduce the whole earth, rebuild the temple of Ieruſalem, ſit and reign there: he ſhall reſtore Rome, which ten Kings (having thruſt out the Pope) had burnt with fire, there he ſhall reign and literally fulfill all things which here are recorded of both Beaſts. Touching the vanity of which fabulous opinion (which al may ſee was forged for the deſtruction of the Chriſtian world) we have ſpoken enough before on Chap. 9. and 11.

Our Divines on the contrary affirme, Antichriſt deſcribed by the Proteſtants.that no man is more evidently repreſented by this moſt monſtrous Beaſt then the Papall Empire or Pope of Rome: of whom Alphonſus Mantuanus thus writeth: Iohn (ſaith he) being to deſcribe Antichriſts ravenous extortion, & venemous rage againſt the godly, types him out under the monſtrous image of a horrible Beaſt, which neither could be termed a Lyon, or a Beare, or any ſuch like creature, but one in whom was conteined the fierceneſſe of all wilde beasts. By this Beaſt therefore Antichriſt is undoubtedly to be underſtood: whenſoever then Antichriſt is mentioned, we need not ſeek him in Babilon, but in the head of the fourth Monarchie, to wit, at Rome, &c. Furthermore, I ſee not who he ſhould be, ſave the Pope, whoſe kingdom and tyranny if we compare with the things spoken in Daniel of the little horn, it will abundantly appeare, that it is be who fully acts all the parts of Antichriſt, &c.

This opinion ſeems indeed to Alcaſar to be fooliſh and vain: Alcaſars reaſons anſwered.but not ſo unto us in the leaſt, but rather he himſelf is ridiculous in deceiving both himſelf and others by his idle and fooliſh reaſons. Jt is apparent (ſaith he) that the Popes authority, is founded, ſtabliſhed, and erected by Christ our Lord. As if forſooth whatſoever ſeemes right and apparent to them, muſt needs be true & certain. What I pray you is more apparent, then that the Prieſthood of Aaron was appointed of God? And yet was not Cayphas the high Prieſt his Succeſſour a wicked murtherer of Chriſt? Beſides the ancient Biſhops of Rome were not guilty of that filthineſſe and corruption, with which afterward the ſucceeding Popes having invaded the Chaire of univerſall peſtilence, defiled the ſea of Rome.

Further, he feigneth, that if the Popes of Rome be this Beaſt, then the Divel made war againſt the Church by the miniſtery of the Romiſh Popes immediately when (the Iews ceaſing) the Gentiles became the Church. But the conſequence which he ſuppoſeth, is falſe, viz. that the transferring of the Church unto the Gentiles is not deſcribed till in Ch. 12. for what was the treading down of the holy city by the Gentiles, before treated of in Ch. 11? Wherefore it certainly follows, that the Romane Popes by the inſtigation of the Dragon made war againſt the Church troaden down by the p. 287Gentiles, that is, as Ribera interprets it, by Antichriſt and his miniſters.

But ſaith he, it is altogether improbable that the Revelation ſhould omit to mention that moſt cruel war, by which the idolatrous Romane Emperors oppreſſed the Chriſtian Church, together with that moſt glorious victory, wherein the Church obtained; notwithſtanding the perſecution of the Romane Empire. I confeſſe it is improbable. But Alcaſar might have learned from the foregoing war of Michael with the Dragon, that neither this war was omitted, nor the victory paſſed by in ſilence, if he would wipe off from his eyes the diſeaſe occaſioned by his own fooliſh conſequence.

Fourthly, he objects, that the fourth Beaſt in Daniel figures out, not the Pope, but the heathen Romane Empire. But this hath been anſwered in what we ſpake unto the firſt opinion.

Laſtly, he ſaith that the deſcriptiō of the Sea beaſt cannot but with contradiction be applyed unto the Pope. But the reaſon thereof is, becauſe he diſdaines out of a Spaniſh pride, Alcaſar ſtrongly refutes the hereticks by hear-ſay.to read what hath been publiſhed hereabout by the authours of the ſaid opinion: for this ſubtile man acknowledgeth, that he knows nothing but by heareſay, and refutes the hereticks by the report he hath heard. But he ſhould have learned rather to believe his eyes then eares, and ſo doing, he would have made the better application. Thus I have expounded the moſt probable opinions of others touching this Sea-Beaſt.

Now for my own part, The authors opinion.I conceive that neither the firſt touching the Romane Empire, nor the third concerning the Romane Antichriſt is ſimply to be approved or diſproved, but that in a certain ſence, both are to be joyned together.

Firſt therefore I take it undoubtedly (ſeeing it is uſuall to the Prophets under the type of a Beaſt enigmatically to figure out Empires and Monarchicall kingdoms, becauſe of their violence, cruelty, and other horrible exceſſe) that by this Beast is alſo noted ſome certain Monarchicall Empire.

Secondly, I ſuppoſe the thing it ſelf makes it clear, as in its place ſhall be ſhewed, that this and the ſeven headed beaſt mentioned Cha. 17. is one and the ſame, and that the ſeven mountaines, ſignifie Rome.

Thirdly, I affirme with the foreſaid interpreters, that this Beaſt, as hath been even now proved, ſignifies Antichriſt.

Fourthly, Lib. 8 in Apoc. Bel. lib. de R. P. C. 25.(with Rupertus & Bellarmin) I judge that the ſame Antichriſt in a diverſe regard is figured out by both Beaſts. The Beaſt (ſaith Rupertus) is ſaid to be twofold, becauſe of his double, viz. warlike, or Kingly and magicall force: Or as Bellarmin: By the one, Antichriſt is expreſſed, in regard of his kingly power and tyranny: But by the other, in regard of his magicall art, by which he ſubtilly ſeduceth men: More rightly according to Revel. cha. 13. by one is meant his tyranny: by the other his deceit and ſeducing: for which cauſe afterward he is often called a falſe prophet: And ſo ch. 17. he is again repreſented by this Beaſt as a Monarch: and by the woman riding thereon, as a Queen, or ſeducing Church. Fiftly, I conclude, that Antichriſt is figured out by a double beaſt, and by his twofold riſing out of the ſea & earth, as it were living on the land & ſea, having two bodies, two ſhapes, & a twofold nature, in a certain likenes to Chriſt: here indeed as a ſecular Monarch and eccleſiaſticall ſeducer: but afterward as the Romane Monarch and adulterous Church. Sixtly, I conclude, that neither the old nor the new Romane Empire ſimply, nor the Romiſh prelateſhip is abſolutely repreſented by this beaſt (for abſolutely neither the one nor other is Antichriſt) but that Romane Pontificall Empire and authority, which the Popes of Rome have exerciſed theſe many ages. Laſtly, I conclude, that this double bodied and faced Antichriſt living both on the land and ſea, ſignified by both the beaſts is none other but the Romiſh Pope, clothed with the ſpoiles of the Romane Monarchie, and pretended Vicarſhip of Chriſt, and armed with the ſword of Paul, and key of Peter, that is, with both powers: The Temporall to ſet up and put downe Emperours and Kings, &c. The Spirituall to give Lawes both to them in heaven, on earth, and under the earth: that Antichriſt, I ſay, who firſt under the figure of a Sea-beaſt, preſently after under the figure of a land-beaſt doth p. 288here come forth on the theatre, who one while is cloathed in his pontificals, an other while comes armed into the councell with imperiall enſignes, ſaying I am Caeſar.

This is my opinion of Antichriſt, who is here ſo evidently figured out by the ſeven-headed beaſt, and fained likeneſſe to the Lamb: and afterward Chap. 17. by the ſeven-headed beaſt and woman riding thereon: that no man, unleſſe he willingly ſhut his eyes againſt the light, cannot but perceive the ſame. This light our method brings to al (who without it are in darknes) the which henceforward we will labour to illuſtrate by our interpretation unto Gods glory.

But thou wilt ſay, See Ver. 18wherfore then doth not John expreſſely name the Pope or Antichriſt? becauſe here he ſtands not in the place of a teacher, but of a Prophet. Teachers indeed are to expreſſe things plainly: but Prophets foretelling things to come eſpecially of dangerous conſequence, (ſet them forth under dark and obſcure types:) hereby to ſtir men up to the more diligent ſearching out of the events: and to ſhun unneceſſary diſpleaſure. Iohn in his Epiſtles, where he onelyonly teacheth and exhorteth the Church, often names Antichriſt, and bids us avoid him. But here as a Prophet he paints out his perſon and kingdome, under the type of a Beaſt: and thence would have us to judge of the myſtery thereof. So Paul Propheſying of Antichriſt, purpoſely abſtains from naming him, yet ſets him forth in ſuch lively colours, that whoſoever looks but on the Romiſh Prelacie, may plainly ſee, who, and what manner of perſon he is.

And I ſaw a beaſt riſing out of the ſea] We have heard who this beaſt is. It followeth now touching his riſing; he aſcends out of the ſea. Before in Chap. 11.7. and afterward Chap. 17.8. he aſcends out of the bottomleſſe pit: the ſenſe is all one; for the ſea alſo in Scripture is called abyſſus, becauſe of its deepneſſe; See Chap. 9.1. The prepoſition OF, may as well note the place, as the beginning, whence the beaſt derived his originall, and received his power.

Vnderſtanding it originally of the place: The ſea out of which the beaſt ariſeth.by the ſea then is meant, the infernall bottomleſſe pit, or the throne and kingdome of Satan; Whence alſo the Locuſts came forth, Chap. 9.13. for Antichriſt is the Angel of the bottomleſſe pit, whoſe comming is after the working of Satan, with all deceitfulneſſe of unrighteouſneſſe, lying ſignes and wonders. So that theſe places do excellently expound themſelves. For the Beaſt in this place riſing out of the ſea: and out of the bottomleſſe pit, Chap. 11.8. and 17.8. is the Angel of the bottomleſſe pit, Chap. 9.11. Whoſe comming is after the power of Satan, 2. Theſſ. 2.9. and to whom here, verſ. 2. the Dragone gave his throne and power: All which things ſhew, that Antichrist is raiſed up by Satan and armed with his power.

But if we underſtand it of the matter from whence he took his originall or beginning (like as a living creature is begotten of ſeed, or as trees grow from the root) in this ſence the ſea is nothing elſe but that flood which the Dragon cast forth out of his mouth after the woman, Chap. 12.16. that is, the ſinke of Hereſies, errours, traditions, ſuperſtitions, and all other abominations which increaſing in the Church, the ſincerity of faith, and purity of Chriſtian religion was corrupted and depraved, the Church forced to flee into the wilderneſſe, Chriſt thruſt out of his poſſeſſion, and Antichriſt ſet up in his ſtead.

But here ſome may ſay, How the beaſt aroſe out of the ſea.how could Antichriſt ariſe out of the dregs of the hereſies of Arius, Macedonius, Neſtorius, Eutyches, Pelagius, Coeleſtius, Julian, &c. Seing it is certain that thoſe hereſies were chiefly condemned by the Romane Biſhops?

It was ſo indeed: nevertheleſſe Satan through Synods condemning hereſies, did ſubtilly and ſecretly work the myſterie of iniquity. For under pretence of rooting out hereſies, almoſt yeerly, yea monethly theſe councils like ſeas flowing together, continually deviſed new laws, rites, forms, creeds, &c. inſomuch as it came to be a proverb that Chriſtians had a monthly faith. Now with the new forms of faith, were forged new canons of erecting & purifying temples, conſecrating altars, of ſeats & p. 289chief places, of orders, garments, immunities, powers, priviledges, and rents of praelates and prieſts, of eſtabliſhing and encreaſing of the clergie, &c. Who though they were all alike ambitious and covetous, in affecting power over each other, as the Romane over the Constantinopolitane, he over the Alexandrine, the Alexandrine againe over the Antiochian, and this later over him of Ieruſalem: yet at length the Romane praelates under the favour of the emperours and primacie of their citie, together with the pretence of the Peters chair, keys, and vicarſhip of Christ overcame all other in ambition and power.

In the Nicene Council, the power of the biſhops of Rome, Can. 5. mos antiquus. The limits of the Romane Church.Alexandria and Antiochia was limited within certain bounds: that of Rome extended no farther then the confines of Hetruria, Picenum and Latium, as IACOBVS, GOTHOFREDVS the ſon of Dionyſius the great, a diligent ſearcher into antiquities, hath brought to light. But the Romane Praelate not contented with his juriſdiction, invaded the empire over all the Chriſtian world: firſt by ſpirituall, and afterward by temporall deceit: allthough for a long time he wanted not his corrivals, viz. the Biſhops of New Rome, as alſo thoſe of Alexandria, Lib. 7. hiſt. Chap. 11.as may be ſeen in the regiſter of Gregorie: Socrates complained that in his time the Biſhops of Rome and Alexandria were promoted beyond the priest-hood unto a temporall lordſhip and principallitie.

By the decree alſo of the III. Council of Carthage Chap. 26. it appeares: Diſt. 99. C. primae ſedis.that the Romane Biſhops under pretence of the first ſeat, which they held for honours ſake, deſired to be accounted Princes of Prieſts, Chief and univerſall Prieſts: but this title was denyed them, and a decree paſſed that no man ſhould ſo be called.

Yea the craft of Satan was more openlie manifeſted in the ſixt Councill of Carthage, at which Auguſtine was then preſent: where firſt Zoſimus, afterward Boniface and at laſt Coeleſtinus Popes of Rome (for theſe three ſucceeded each other in the Chair, while this councell continued) by their Legates, (falſlie pretending a decree of the Nicene Councill) contended, that the Africanes ought to appeal to Rome as to the chief court of juſtice: but their fraud beeing diſcovered, they were fruſtrated and derided.

That alſo is memorable which Bright-man obſerves out of Bellarmin, Lib. 3. de Concil. cap. 19.that the Romane Popes would never be preſent at the Eaſtern Councils, but by their Legates, for two cauſes: Firſt becauſe it ſeemed not convenient that the head ſhould follow the members, (as if it were inconvenient, that a ſound head, ſhould follow an infirm body:) Secondlie leaſt the Emperours beeing preſent, and taking the Chief places, they ſhould be forced to give way thereunto. By which thou mayeſt ſee that the Romane Biſhops did long agoe with an inveterate ambition plot and ſtrive for the Monarchie over Emperours and their fellow Biſhops: untill at length they obtained it by, and after many councils, where they themſelves beeing Preſidents by their legats, did authoriſe theſame, not regarding whether they did right or wrong

The Beast therefore roſe out of the ſea, not ſuddenlie, nor in one day, monethmonth or yeere: but by certaine ſteps continuing almoſt three hundred yeeres, viz. from Conſtantine unto Phocas: or from Julius I. untill Boniface III. In this tract of time, Antichriſt was formed in the Boſome of the Church, as it were in the wombe of a mother: And when the woman fled into the wilderneſſe (into which ſhe came in the yeere 606.) Then alſo the Beaſt (as it were) was fullie hatched, and riſen out of the ſea: The which riſing happened at the opening of the ſixt ſeal, and the ſounding of the fift trumpet. Now he is deſcribed here, not what he was in his youth, or preſentlie upon his firſt riſing, but as he was at length in the vigor of his ful age. For no man is at the higheſt or worſt on a ſudden: Thus much for the riſing now followes the figure.

Having ſeven heads and ten hornes] The beaſt is verie monſtrous and terrible, not much unlike unto the Dragon.

He hath ſeven heads] Therefore he is a monſter and not unlike to the Poets Hydra Lernea. A naturall beaſt hath but one head. Antichriſts kingdom therefore p. 290is monſtrous and unnatural, having Emperors and Kings lying under its feet.

It hath alſo ten hornes like to the Dragon: Wherein the beaſt differeth from the Dragon.yet differing from the Dragon: for the Dragon had ſeven crowns upon his heads: but the Beaſt weares his ten crownes on his hornes; and on his heads the name of blaſphemie: being in his ſpotted skin like to a Leopard: in his feet to a Beare, in mouth to a Lyon: all which the Dragon had not.

What is meant by the heads and hornes, we need not here labour to expound. Hornes by an Hebraiſme very uſually ſignifie ſtrength becauſe the ſtrength of horned Beaſts is in their head: and hence are called Cornupite, ſtrikers with the horne. The Angel, Rev. 17.10. teacheth us, that the ſeven heads are ſeven Kings, and the ſeven mountaines of Rome: and the ten hornes ſo many Kings: and therefore for the preſent I purpoſe to ſpeak no more about them. But let us carefully take notice of the gradation which the ſpirit uſeth: firſt he named the Beaſt, Chap. 11.7. Here he diſciphers him out: and in Chap. 17. gives the interpretation thereof.

And upon his heads the name of blasphemie] The Kings Edition of Montanus for foreign name, Antichriſts kingdome holy in title, but really worldly.hath foreign names. Afterward in Chap. 17.5. the woman ſitting on the Beast, hath on her forehead a name written, Myſterie: by both ſignes noting the ſame thing: becauſe there ſhall be a myſtery in her ſecret blaſphemies: and the kingdom of the Beast being indeed ſecular, ſhal myſtically be called Sacred. Therefore the Beaſt himſelfe ſhall not weare his crownes on his heads, but ſet them on his hornes, to wit, the Kings being his vaſſals: but in ſtead of them he ſhall have on his head written, myſtery, that is, his myſticall or ſpirituall kingdom ſhall be in ſhew employed about holy things, as doctrines, lawes, traditions, religions, ſacrifices and worſhip.

Blaspemie] is rayling againſt God: What blaſphemy is.from foreign, babling or diſſolute and foreign fame, or name and reputation: or as others will have it from foreign as it were, a hurting of the reputation and name. This he ſhall have in his forehead, not by open profeſſion (for he would not be accounted a blaſphemer) but in works and in very deed, as bringing in and defending blaſphemous doctrines, religion and worſhip. Yet he will cloak the ſame with the name of Myſterie, as being divine and holy worſhip inſtituted by the fulneſſe of his power, as if he could not erre. Therefore his pretended title ſhall be myſtery: but his true title blaſphemie.

2 And the Beaſt which J ſaw] here follows the reſt of his deſcription, being monſtrouſly compounded of a Leopard, Beare, and a Lyon, three moſt cruell wilde Beaſts. It is a manifeſt alluſion unto the Beaſts in Daniel, the firſt whereof being a Lyon repreſented the Babyloniſh Empire, the ſecond a Beare the Perſian, the third a Leopard the Macedonian: the fourth having no name was more terrible then the reſt: to whom this Beaſt ſeems to anſwer, as having ſomething of the nature and property of the three former: The which mixture denotes the monſtrous diſpoſition of Antichriſt: becauſe he ſhall be as mercileſſe to the ſervants of Chriſt, as Beares, Lyons and Leopards are to flocks of ſheep.

Like to a Leopard] The Gr. foreign ſignifies a ſhe Leopard. For this beaſt is called a Woman: although it hath the outward forme of a man. The ſhe-Leopard hath a skin ſpeckled: giving forth an odoriferous ſmell, being ſwift, ſubtile, and moſt hurtful to man: It ſignifies firſt that Antichriſts kingdom is ſpotted and garniſhed with diverſe colours: And indeed his policie & ſtate is as it were a mingle-mangle of diverſe hereſies, ſuperſtitions, idols, & traditions parched together of the ſpots of Iudaiſme, Paganiſme & Chriſtianiſme: hence their whole hierarchie conſiſts of diverſe and different colours of religions, ſects, Monks, Clergiemen, even from their Arch-flammins unto the Porter or Sexton: yea the whole hide is ſpotted with hereſies, errours, ſuperſtitions, and blaſphemies.

Secondly, it is very odoriferous: for by the ſweet ſmelling enticement of dignities, ſuperfluities, honour, wealth and pleaſure, it hath ſo allured the Chriſtian world, as no man but would deſire the voluptuous life of Clergiemen, as if they were gods.

p. 291Furthermore it is moſt crafty: for through ſubtilty and under a ſhew of piety, by feined wonders, lying ſignes, ſuperſtitious impoſtures, or ſeeming pious deceits, he hath gotten the dominion and riches of the world.

It is alſo moſt ſwift, for after that the Chriſtian world was once perſwaded that Rome was the ſeat of Peter the Prince of Apoſtles the Pope Chriſts Vicar and Apoſtolicall heire of Peter, and univerſall Biſhop, &c. it cannot be ſpoken with what ſwiftneſſe this Apoſtolicall ſea not onelyonly ſubjected unto it all the Biſhops and Churches of the weſt, but alſo Emperours themſelves, Kings, Princes, Common-wealths, and communities were brought under that yoke.

To be ſhort, it is moſt hurtfull to the eyes of men, to their purſes, I ſay, eſtates and ſoules, which hitherto Rome hath with no leſſe perill raviſhed, devoured and deſtroyed, then if a Leopard had fixt his nayles into the eyes of a man.

And his feet as the feet of a Beare] the Beares feet denotes the ſtability of his kingdom, for the feet of a Beare are flat, large, and having ſharp nayles, which he fixeth in the ground: and therefore goes and ſtands the firmer: ſo Antichriſts kingdome hath large feet: inſomuch as it cannot eaſily be ſhaken. The feet are Grants of Emperours, the Canons of Councils, and Decrees of Popes, againſt which, whoſoever doth but mutter, he is preſently cruſhed with the Beares feet: witneſſe the Hiſtories of the Ottoes, Henries, and Fredericks Emperours, who if at any time they aſſayed to bridle the inſolencie of the Beaſt, were ſoon ſmitten with the Capitoline thunder, and depoſed from the Empire. Not to ſpeak of others of lower rank: thus then the Beaſt ſtood with the feet of a Beare.

And his mouth as the mouth of a Lion.] A Lyon is a generous creature: but the Beaſt hath nothing of a Lion, ſave the mouth, being terrible and roaring, and of a horrible devouring nature: and what I pray you, is more outragious then the Papacie: For

Quic quid non poſſidet armis, religione tenet.

What he by armes cannot get,

Doth by religion hold faſt it.

What is more terrible then the Pope, whoſe footſteps are adored by Kings and Emperours? What is more devouring then Rome? into whoſe Courts there are brought great ſummes of money for all flagitious facts and vile wickedneſſe committed whereſoever: where no Prieſthood is given to any but the firſt revenues muſt be brought into their treaſury? What is more ravenous then the Clergie, who ſuffer none either to be borne, live or die freely? Hereupon Frederick the Emperour writing to Pope Hadrian touching the prohibition of Cardinals: Baleus in vita. Hadr. IV.his Churches (ſaith he) are ſhut: neither are his Cities open: for we ſee them to be, not preachers, but robbers, not peace-makers, but money-takers: not repairers of the world, but inſatiable heapers up of gold.

Laſtly, what is more horrible then the Popiſh Edicts, Bulls, Writs, Amos. 3.8.Amos 3:8written at Rome, not with inke, but in blood. If the Lyon doth reare, who will not feare? The Romane Beaſt roaring againſt Emperours, Kings, Electours, Princes, Biſhops, Vaſſals, who will not tremble? Thus we ſee how the prodigious diſpoſition of Antichriſt is lively repreſented by this monſtrous Beaſt.

And the Dragon gave him his power] Here follows the Beaſts power. But from whom hath he it? The Dragon gave it to him. Now there is no power but from God. And therefore the Beaſts power is not lawfull: but a corruption of power and tyranny, having for its authour him, who ſaid: All theſe things will I give thee, if falling down thou wilt worſhip me. viz. the Devill that lying Serpent.

His power] Gr. foreign: ſome render it vertue: but I rather allow the former, leaſt there might be an ambiguity in underſtanding it of a naturall or morall vertue: The power of the Dragon is his malice, fraudulency and ſtrength to hurt: ſo that the Dragon did fill the Beaſt (God ſo permitting the ſame, as Ribera well obſerveth) with all deceiveableneſſe, of unrighteouſneſſe and wickedneſſe, to ſeduce p. 292and deſtroy. And his ſeat] Or Throne, as all Greeke copies have it: But the Vulgar omits it. The Throne of the Dragon is his kingdome and rule which he hath in the children of diſobedience, in regard whereof he is ſaid to be the god of this world. This kingdom he gave to Antichriſt by making him the god of this world, who by a pretended power gives the kingdomes of this world to whom he will, according to that of the Lateran Fathers, crying out to Julius II. Thou art all in all and above all, to thee is given all power in heaven and in earth. According to that of the Poet:

By oracle of thine own voyce, the world thou governeſt all,

And worthily a god on earth men thinke and do thee call.

And great authoritie] The which will appeare in ver. 5.6.7. And by it we underſtand who is Antichriſts benefactour: here then we may ſee what before was obſcurely ſpoken: viz. He aſcended out of the ſea, that is, came forth out of the bottomleſſe pit of hell, unto the height of the Ʋniverſall Chaire: is here more clearly expreſſed in theſe words: 2 Theſ. 2.9.2 Thess 2:9The Dragon gave him his power, and his throne, and great authority. And moſt plainly by the Apoſtle: Whoſe comming is after the working of Satan with all power, and ſignes, and lying wonders, with all deceiveableneſſe of unrighteouſneſſe, &c.

3. And I ſaw one of his heads] The Kings edition omits foreign I ſaw: but the ſence and conſent of copies requires it. It ſignifies the weakning and reſtitution of the Beaſts power, of which ſome ſay one thing, ſome another.

It is a weak fiction of the Gloſſe (diſpleaſing alſo to Ribera) viz. that Antichriſt ſhould feine himſelf to be dead, and afterward riſe againe in imitation of Chriſt and by this deceit gaine to himſelf that admiration here ſpoken of. But John ſaw not the Beaſt dead, or as it were dead, but one of his heads wounded as it were unto death, that is, ſo mortally wounded, as that he was not farre from being dead. But if the words foreign as it were ſlaine, be underſtood really of the ſlaughter and death of the head, as in Chap. 5.6. the Lamb appeared foreign, as it were ſlaine, that is, truely ſlaine and dead: yet it no way helps the fiction: for howſoever by the killing of one head, the Beaſt indeed was hurt, yet not wholly dead. But the former ſence is hereby confirmed, that this ſtroke is twice called a deadly wound: and againe foreign, a wound inflicted by the ſword.

Our Interpreters, who underſtand this Beast of the old Romane Empire, do all agree that here is noted ſome remarkable weakning thereof: but others apply it otherwiſe.

Some underſtand the one head of Julius Ceſar the firſt Emperour, who being ſlaine, the Empire received a deadly wound: but was healed again by Auguſtus.

Others referre it to the death of Nero, in whom the family of Caeſars ceaſed: and then the Empire ſeemed to be near a diſſipation, when in a few moneths after were ſlaine three Emperours, viz. Galba, Ottho, and Vitelius: yet this wound was healed by Veſpaſian, whom the Common-wealth of Rome (as Aurelius Victor reports) being almoſt ſpent by the cruelty of tyrants, obteined by a providence for their Emperour after LVI. yeares, that it might not utterly be ruinated. But theſe wounds were before Johns time, whereas here he propheſieth of the Beaſts wounded afterward.

Others underſtand it of the ſciſme of the Romane Monarchie under Heraclius, occaſioned by Mahumet in the Eaſt, and the Pope in the Weſt, by which diviſion the Romane Empire was ſo ſhaken, as it had much adoe to ſubſiſt: the which wound they conceive was again healed by Charles the great. But we have ſhewed before, that the Beaſt or Antichriſt doth not here abſolutely denote the Romane Empire.

Now whatſoever this be (we may wel referre it till we come to Ch. 17. v. 11.) yet here we muſt conſider, what is meant by the Beaſts deadly wound, and what p. 293by the healing thereof. Concerning which, although our Interpreters (who interpret the Beaſt to be Antichriſt) doe not preciſely agree in every thing: yet hence the Papiſts have no cauſe to inſult. For the verity of our tenet, viz. that the Pope is Antichriſt, may firmely ſtand, although it be not ſo eaſie to define all the particulars of this myſtery, (for Hiſtories teſtifie that the Beaſts head hath already been diverſly wounded) or know to what mortall wound of Antichriſt the holy Ghoſt here properly points at. Lib 3. de P. R C. 15. In Apocal. 13.Rev 13Beſide the Ieſuites are no leſſe differently minded about it: Bellarmine approves of the fable touching the feined death and reſurrection of Antichriſt. This Ribera refutes, and imagineth that not Antichriſts head, but a head of one of the ten Kings (a member and fore-runner of Antichriſt) was wounded. Alcaſar rejecting both, contendeth that Nero being this Head mortally wounded, did live againe in Domitian. I forbeare to rehearſe more. Three of them we ſee diſagree each from other: And why may not ours alſo holding to the main diſſent in ſome thing without a manifeſt note of errour?

Brightman a moſt learned Interpreter, is of opinion, Ennead. 7. l. 7 ſub fin.that this wound is to be referred to the ſacking of Rome by the Barbarians: of which ſee Sabellicus. For who doubts but that the ſeventh head of the Beaſt was then wounded unto death, when Rome being forſaken of her Emperours (who retired to Bizantium in the Eaſt, or to Ravenna in Italie) was overwhelmed under the new government of Popes with that great tempeſt or irruption of the Gothes, Vandals, and the Hunni, &c. By which the whole Weſt was moſt miſerable afflicted, and Rome well nie wholly brought to nothing. For within the ſpace of XLII. yeares, it was five times beſieged, taken and ſpoiled by the Barbarians, inſomuch as ſometime for fourty dayes there was found in the City neither man nor woman. Adolphus King of the Gothes alſo determined to alter the name thereof, and inſtead of Rome to call it Gothia. Who would not have thought that then there had been an end of the Popes ſeat and kingdom in Italie: notwithſtanding this wound was healed by little and little, firſt by Iuſtinian the Emperour, who ſending Beliſarius and afterward Narſes with an armie, rooted the Gothes out of Italy, reſtored the Pope to his former place, and enlarged his dignity and power. For when the Conſtantinopolitane and he of Alexandria affected the Primacie, as thinking that Rome was now wholy brought under, the Emperour gave forth a new conſtitution, ſaying, We decree, and will according to the Decrees of the holy Synods, that the moſt holy Biſhop of ancient Rome be the chiefe of all Prieſis. Afterward Phocas fully healed the wound, attributing to Boniface III. not onelyonly to be accounted the chief, but Ʋniverſall.

This interpretation of Brightman I ſhould follow, but that he doth two much anticipate the wound and the healing thereof. For he makes the Beast to be wounded before he was fully manifeſted, for he was not as yet aſcended out of the ſea into the Chaire of Vniverſall pestilence, untill Boniface III. and therefore could not be wounded and healed before his riſing.

Leaving therefore the opinions of others, I will here propound two things.The Authours opinion of the wound of the Beaſt.

Firſt, there is in this ſtroke and healing, an foreign, as we obſerved in the womans flight, namely, how that is firſt related, which hapned after. For the Beaſt was not preſenly wounded and healed ſo ſoon as he roſe, or was ſet on his throne, but ſome while after: Neither did the whole earth then begin to admire and worſhip the Beaſt upon his wounding and healing: and when he blaſphemed God and made war with the Saints: but immediately, or ſo ſoone as he received his throne and power from the Dragon: which indeed evidently proves the anticipation.

Secondly, ſeeing it is not expeſſed by whom the mortall wound was inflicted, neither by whom healed, we are therefore to conceive that it was inflicted and againe healed, either by the Dragon, as not being able (as it were) to indure the pride of the Beaſt: Or elſe by the Lord, provoked to wrath, but healed again by the ſecond Beast. For the wound of the ſword, as it is called, ver. 14. ſignifies not a wound willingly made, but inflicted by ſome other. Now it could not be inflicted on the Beaſt, unleſſe either the Dragon did it (as being more powerfull then he) p. 294or the Lord. For touching all others his admirers cry out v. 4. Who is able to fight with the beast.

If we take it in the former ſence, I finde not when the head of the beaſt ſitting on his throne, The capital ſciſme of Popes.was more grievouſly wounded then by that deadlie ſciſme of Popes, wherewith the Papacie was afflicted more then fourty yeeres, viz. from the yeere 1378. unto the Council of Conſtance, when almoſt Antichriſts kingdom was wholie ruinated by the diſcords of the Antipopes, occaſioned by the Dragon.

For when Clement V. a Gaſcon, removed the Romane court to Avinion in France, where it remained Eightie three yeeres, Gregorie XI. indeed recalled the Papal ſeat from thence to Rome: but beeing dead, the Romanes choſe Vrbane VI. for their Pope, whom the Italians, Germanes, and Engliſh followed, and he ſate at Rome. On the contrary, the French and Spaniards created Clement VII. for their Antipope, and he remained at Avinion: who being dead the ſciſme was continued by new Antipopes, viz. Boniface IX. and Benedict XIII. (before called Petrus de Luna.) The firſt approved as Pope by the Italians, the latter by the French. Boniface IX. being dead, Innocent VII. ſucceeded, and after him Gregory XI. againſt whom the ſaid Benedict XIII ſate Antipope at Avinion. Chro pag. 690.This ſciſme (as Genebrad witneſſeth) when two and three Popes together ſtrove for the Popedom did mightily afflict the Popiſh Church for 40 years together…: of which wound alſo Franciſcus Petrarcha, Petrach. Epiſt. 19.who ſcarcely notwithſtanding had ſeen the beginnings of the wicked ſciſme thus writeth: Our two Clements (ſaith he) have in a few yeares more waſted the Church, then ſeven of your Gregories will be able to repaire in many ages.

Theſe things conſidered, who will deny, but that the Beaſts head was then deadly wounded. And now who inflicted the ſame but the Dragon, by ſetting thoſe Antipopes full of Diabolicall pride, one againſt the other, to the ſcorne as it were, of the Beaſt and his throne. But thou wilt demand how this wound was healed? Divers remedies were indeed ſought for by many: and ſundry plaiſters in vaine applyed to the ſore. Sometimes a reconciliation was laboured after by parties on both ſides, betwixt Gregory XII. and Benedict XIII. and ſo far forth effected, that Gregory promiſed to lay downe his Popedom, if his Corrivall would do the like. The which the other aſſented to: and an oath paſſed betwixt them: But when they ſhould come to the doing of it, their pride hindered the ſame: for ſoon after both of them repented of their promiſe. Qui vellet Cathedra cedere nullus erat.

Afterward a Council is gathered at Piſe in Hetruria, Anno 1410. for to heale this deadly wound. but the ſame availed not: But rather it increaſed the ſore: for as the foreſaid Genebrad reports, The ſciſme was not only not repreſſed, but made greater: for the two Antipopes being in vaine depoſed, a third was choſen, viz. Petrus Cretenſis, a Franciſcane, named Alexander the fift. Thus we ſee the others refuſing to reſigne, the Council was ſo far from healing the wound, as that on the contrary it made the Papacy before a two headed monſter, now to be three-headed. Alexander the fift, that proud hypocrite being taken away in the eight monethmonth of his Popedom, John XXIII. was placed in his room by the Italians: ſo the Papacy remained three-headed, and the wound made greater and greater.

At length therefore the Dragon fearing the utter overthrow of the Beaſt, (and the rather becauſe the preaching of Iohn Huſſe in Bohemia now added a deadly ſymptome unto that old wound) prepared a medicine by the Council of Conſtance, Anno 1414. for in the third yeare it was celebrated, it wickedly condemned John Huſſe, and Jerome of Prage the two witneſſes of the Goſpel to be burnt, and diſplacing the three Antipopes Gregory, Benedict, and Iohn, it ſubſtituted Martin V. and ſo the deadly wound of the Beaſt, was at length as it were healed by a divine Aeſculapius or Chirurgion, one onelyonly Pope being againe ſet on the Romiſh Chaire.

Notwithſtanding the ulcer burſt forth in divers places, firſt in Spaine and France: for Benedict XIII. dying, Anno 1424. the Cardinals by his commandement, and authority of King Alphonſus created Aegidius Munyos a Canoniſt, named p. 295Pope Clement VIII. Afterward in Bohemia, where in the Huſſian warres it is wonderfull to conſider how much Chriſtian blood was ſhed for the wound of the Beaſt: untill at laſt Pope Martin regaining the favour of Alphonſus, Aegidius was forced at the commandement of the King to lay down his Popedom: And to the Bohemians the Councill of Baſil permitted marriage to their Prieſts, to have the Liturgie in the vulgar tongue, the uſe of the Cup in the Euchariſt, and ſome other things (which they called Compactata) on this condition that they ſhould acknowledge the Romane beaſt to be head of the Church. Now I ſuppoſe there is no man but ſees that theſe things do very wel ſuite with this propheſie touching the deadly wound and healing of the Beaſt. Notwithſtanding I leave it to the judgement of the Reader, for whoſe ſake I here briefly ſet down a rype of the Antipopes during the wound of that ſciſme.

ANTIPOPES During the ſchiſmaticall vvound of the Romane Beaſts.

p. 296But if ſo be we are to underſtand the wound and the healing thereof in the latter ſence: Alphonſus his opinion touching the deadly wound of the Beaſt.then I ſhould altogether embrace the opinion of Alphonſus Mantuanus, a learned Italian Interpreter. One of the Beasts heads (ſaith he) as it were wounded to death, ſeemes to me to denote that age of impiety, in which the Gospell began to be preached, and the Popiſh kingdom oppoſed through the miniſtery of the Gospell, and the abomination thereof ſo manifeſted, as it is even known to the ignorant themſelves, that the Pope who hath on his heads written names of blaſphemy, is the Beaſt, and a moſt wretched man, who preſumes to be esteemed a god. For then the Beaſt was ſeen to have received a deadly wound, when thoſe impious doctrines, by which hitherto the Popes kingdome hath remained in its strength, were reproved as meere lyes, and Diabolicall deceits, by the free preaching of the Goſpell of Christ. Thus far he.

By the mortall wound of the Beast therefore he underſtands the ſeparation of the Profeſſours of the Goſpell from Popery, whence firſt a deadly diſeaſe befell the Papiſts in Germany, and ſoon after in the neighbouring Kingdoms of France, Poland, Hungary, and England: Like as the ach of a wound ordinarily is irkſome to the parts adjoyning. This wound could not be inflicted on this powerfull Beast, but by God himſelf, who at laſt taking compaſſion on Germanie, confounded the deceits of Rome, by rayſing up Anno 1516. Luther, Melancthon, and other excellent Divines, as the inſtruments and organes of his grace and favour. The ſword wounding the Beaſt, was the preaching of the Goſpell, by which in a ſhort ſpace the props of Popery were ſo ſore ſhaken throughout Germany, as it was not far from an utter ruine.

Notwithſtanding our ſins ſo deſerving, we ſee this wound now healed, the Papacie again prevailing, and reaſſuming her ſtrength and vigour. But by what medicines or potions? This is cleared by Hiſtories: And as Alphonſus well writeth, this deadly ſtroke began to be healed: When the Kings and Princes of the earth, began through fire and ſword to force men unto the Popes obedience. To this end was raiſed the Smalcaldick war againſt the Proteſtants: The wars of the Spaniard in the Low-countries, and the Maſſacres in France, that the mortall ſtroke of the Beaſt might be healed: But the falſe prophet ver. 11. ſeems to have made the true medicine, The Beaſts Chyrurgians.by his Chyrurgians, Campegius, Caietane, Polus, Faber, Prierates, Eckius, Latomus, Staphylus, and the like Phyſicians, who excelling in art, fraud and ſophiſtrie, have held up the tottering ſtate of the Papacy: Notwithſtanding the Councill of Trent acted the part of chiefe Phyſicians, as applying with great skill wonderfull potions for to heal this wound. To theſe we may adde the Popiſh Academies, and eſpecially that of the Sorbonniſts at Paris. The laſt are the jugling Ieſuites, by whoſe induſtrie, boldneſſe and craft, the Head of the Beaſt is daily more and more reſtored to its former health. And I could wiſh that the unhappy contentions of the Profeſſours of the Goſpell were not as oyle and wine powred into this wound: for I verily believe, that our own diſſentions have more ſtrengthened the Beaſt, then all his own force and policy whatſoever. Thus much concerning the wound, and the healing thereof.

And all the whole earth wondred after the Beast] Firſt, I deſire the reader to take notice of the anticipation even now laid down. For we are not to think that the world admired not the Beaſt till he was wounded and healed again: for the Beast never was without his followers, and people wondring at his throne, and great power: and therefore by way of a parentheſis, the ſtroke and cure was ſpoken of before, which came to paſſe afterward. Now the authority of the Beaſt, and the beſotted ſtupidity of men to worſhip him, doth immediately cohere with his ſeat and great power: for although this be not ſo plaine in the verſe, yet is it clear by the following: For wherefore is the Beaſt ſo much wondred at? was it becauſe he was healed? certainly it is a matter of no great admiration that a wound ſhould be cured by a Chyrurgian: and therefore this cure could not be the cauſe of ſo great an admiration, as the Gloſſe imagineth, in applying it to the feined death and reſurrection of Antichriſt: the which thing even the chiefeſt of the Ieſuites are aſhamed of. p. 297The true cauſe of the worlds wondring, is the ſeat and great power given to the Beast by the Dragon: as we ſhall ſee in the following verſe: for as the Philoſopher ſaith, admiration begets Philoſophie, ſo here the worlds admiring the Beaſt, Ariſtot: lib. 1. Metap. c. 2.begets Antichriſtianiſme.

At firſt men admiring the Keyes, and pretended ſeat of Peter, together with the majeſtie of ancient Rome, did eaſily attribute to the Romane biſhop primacie of honour, and agreed, that every Church ſhould bring their caſes to the Church of Rome, becauſe of her power and principallity. This admiration encreaſing by little and little, and turned into ſuperſtition, by giving unto the Pope right of Ʋniverſall juriſdiction, with divine honour, they made him to be the Antichriſt. And ſo much is ſignified by the phraſe foreign, wondred after the Beaſt, that is, men being bewitched with the admiration of his power, they worſhipped him as god, and ſubjected themſelves by willing reverence under his feet, adoring all his decrees and commandements as divine oracles: for thus the Scripture uſually ſpeaks of divine worſhip: Walke after the Lord your God, Deut. 13.4 1 Sam. 7.2Deut 13:41 Sam 7:2for Worſhip God: All the houſe of Iſrael reſted after the Lord, for, perſevered in his true worſhip. So alſo of the falſe: They committed fornication after strange gods, for, they worſhipped idols: Walk not after strange gods, for, Iudg. 1.17. Ier. 8.6.9.Judg 1:17Jer 8:6Jer 8:9ſerve not the idols of the heathens: with many the like places in Ieremie: ſo that not a civill or forced, but a religious and willing ſubjection is here ſignified.

Whence firſt, we ſee that neither the old Romane Empire, nor the Mahumetane kingdom is properly this Beast: for they required and forced men to a civill obedience onelyonly. And hence Alcaſars Gloſſe is frivolous and fabulous, that perſecution being renewed, the nations of their own accord ſubjected themſelves unto the Beast: for no nation but by force of armes ſubjected its ſelfe unto the Romanes. Secondly, it appears that the throne which the Dragon gave to the Beaſt, is not onelyonly a ſecular Kingdome, but alſo a ſacred Monarchie, and grounded on religion: Thirdly, it is cleare that this Beaſt is no other then the perſon whom the Apoſtle ſpeaks of, 2 Theſſ. 2.4. Who oppoſeth and exalteth himſelfe above all that is called God, or that is worſhipped: that is, the Romane Antichriſt, after whom the world hath wondred theſe thouſand years: aſcribing unto him theſe verſes of triumph:

By oracles of thine own voyce the world thou govern'ſt all,

And worthily a god on earth men think and do thee call.

And lately dedicated to: PAVLO V. VICE DEO, To Paul the fift being in Gods ſtead (which letters in Latine doe expreſly containe the number of the Beaſt 666.) THE INVINCIBLE MONARCH OF THE CHRISTIAN COMMON-WEALTH, AND MOST ZEALOUS PRESERVER OF THE PAPAL OMNIPOTENCIE: And againe: Thou art all in all, and above all, and to thee is given all power in heaven and in earth: who ſaith: My peace I give unto you: my peace I leave with you. And laſtly, who uſurps all things unto himſelfe, which belong to God and to Chriſt: he takes away the ſins of the world: rules from ſea to ſea: is the Lion of the tribe of Judah, the root of David, the Saviour and light of the world, &c. Thus much touching the admiration.

But now who are theſe admirers? foreign the whole earth] in which we may obſerve two things: first, that this admiration is Catholike and univerſall: Secondly, that theſe CATHOLIKE ADMIRERS, are ſaid to be the earth, that is, all both great and ſmal, bond and free, given to earthly worſhip, pomp, wealth, dignity and pleaſure, as it follows in ver. 16. And therefore we muſt take heed not to be taken up with admiration of theſe admirers, or follow them: but rather mourn in regard of their ſtupidity and deſtruction.

4 And they worſhipped the Dragon] this declares the former: for whereas before he ſaid, they wondred after the Beaſt, he now ſhews it to be the worſhipping of the Dragon, and attributing titles of divine majeſtie and power unto the Beaſt. Religious admiration (as the Scripture witneſſeth) is onelyonly proper to God and p. 298Chriſt: Deut 6.13 Mar. 4.10 Pſal. 97.7. Phil. 2.10. Pſal. 72.9.Deut 6:13Mark 4:10Ps 97:7Phil 2:10Ps 72:9Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve. All the Angels of God adore him. In the name of Jeſus every knee ſhall bow: before him the inhabitants of the deſart ſhall fall down. But theſe admirers adore the Dragon and the Beaſt: and therefore attribute divine worſhip unto them. And that we may not imagine it to be a civill worſhip, the words and exclamations of theſe wondrers are added: Who is like to the beast? Who is able to make warre with him? as making the Beast equall with God. For by the firſt they extoll his majeſty: and by the latter the divine power of the Beaſt: In imitation of the Scripture, ſaying: To whom will ye liken God? What likeneſſe will ye make to him? Who is like to me ſaith God? As therefore the Saints and worſhippers of God cry out, Iſa. 40.18. Pſal. 113.7Isa 40:18Ps 113:7Who is like the Lord our God? O Lord who is like thee? ſo the admirers of the Beaſt cry out, Who is as the Beaſt? Who is like him? And as the Saints cry out to God: Lord, who ſhall reſiſt thee? Who ſhall withſtand thy will? ſo theſe idolaters cry out: Who can fight with him? So that by theſe expreſſions, they liken the Beaſt to God and Chriſt: yea if thou well obſerve it, they make him greater: for theſe exclamations are abſolute negatives: Who is like thee? Who is able to fight with him? as if they ſhould ſay, no man; no not God nor Chriſt: whereby they openly profeſſe the Beaſt to be foreign adverſary to God & Chriſt, lifting himſelf above al that is called God: This is one of the cleareſt argumēts proving the Beaſt to be Antichriſt.

But how are they ſaid to worſhip the Dragon? Not by profeſſion but in works. For they religiouſly worſhip Saints and Angels in heaven who are not God: They worſhip images of wood, ſtone, and braſſe: but all religious worſhip attributed to the creature, is an honouring, not of God, but of the devill, whatſoever the intention and profeſſion of the worſhippers be: according to that of the Apoſtle, That which the Gentiles ſacrifice, 1. Cor. 10.20.1 Cor 10:20they ſacrifice to devils and not to God. And yet we know that the Gentiles (as the Indians and Braſilians to this day) did intentionally ſacrito God. As therefore they that worſhip Chriſt, worſhip God, ſo they that worſhip Antichriſt, worſhip the devil, of whom he received his ſeat and power.

5. And to him was givē a mouth ſpeaking great things] Thus much of the figure, power & worſhip of the Beaſt. Now follows the declaration & uſurpatiō of that power received from the Dragon. The which will be the leſſe obſcure, becauſe in part we have heard formerly the like in chap. 11. The declaration of the power is in this verſe: The uſurpation in the two following. This great powr is two fold: 1. to blaſpheme: 2. Theſ. 2.92 Thess 2:92. to do. Now this is ſaid to be givē to the Beaſt: But by whō? by the Dragon the devil, v. 2. for the cōming of Antichriſt is after the efficacy of ſatan. His mouth in figure is like a Lyons v. 2. but ſpeaks like a man who is a blaſphemer: for metonymically the mouth is put for boldnes in evil ſpeaking: as a hard mouth is an ill ſpeaking mouth. Great things & blaſphemies, is put for great blaſphemies: which are rehearſed v. 6. Here obſerve, that the little horn alſo Dan. 7. v. 8.20. hath a mouth ſpeaking great things: whence it is conjectured that by it Antichriſt is ſhadowed out: ſpecially ſeeing the three following things are alſo attributed to him: as blaſphemies againſt the higheſt: warre with the ſaints: and the time of his rage to be XLII moneths, verſ. 25. Hiſtorically indeed that horne ſeemes to be Antiochus the ſcourge of the Iewes: but Myſtically it figured Antichriſt. For as Antiochus afflicted the Iewiſh Church: ſo doth Antichriſt the Chriſtian. Thus we ſee that the old & this new propheſie excellentlie agree both in phraſes & deeds, and illuſtrate one the other.

And power was given him to do] The firſt part of his power we have heard: now follows the other foreign power of doing: The OLD VERSION TO DO OR MAKE: ſome copies adde foreign warre: which ſeems to be taken from v. 7. The ſenſe is all one, yet it is better to take it abſolutely of making, but is not making here put for ſacrificing? I wonder our Sophiſters have not obſerved this, that ſo they might make the beaſt a ſacrificer or maſſe-prieſt. But TO DO here is put for to rage and deſtroy according to his pleaſure. This is given him by the Dragon, (God permitting the ſame,) yet holding the bridle in the midſt of the beaſts rage. And that we might not imagine the beaſts fury to be abſolute, a term is prefixed unto him for the comfort of the godly.

p. 299Fourty two moneths] his rage ſhall continue long, but not alwaies. What is meant by theſe moneths, I have ſhewed on Chap, 11. ver. 2. The Gentiles ſhall tread down the holy city XLII. moneths. The time is the ſame, becauſe the Hiſtory both there and here is all one, ſo that the treading down of the city by the Gentiles, is this very rage of the Beaſt here, being to endure XLII. moneths, and it will clearly appeare by the ſixt Viſion (treating of the deſtruction of the Whore and Beaſt) that theſe moneths took their beginning at the Beaſts aſcention out of the bottomleſſe pit, and are now for the moſt part expired.

6 And he opened his mouth in blasphemie] The uſurpation of his power followeth, both by his mouth, in this verſe, as alſo in action, in the following. He opened his mouth in blaſphemie, that is, he began to blaſpheme in a horrible manner. Theſe are the great things which were given to the Beaſt to vomit out with open mouth, that is, publikely, and in the very height of pride and malapertneſſe. Now what are theſe? but thoſe great priviledges, the Romiſh Beaſt boaſteth of, as that he is in Gods stead, yea a god, and Chriſts Ʋicar on earth, Peters ſucceſſour, having alone the Keyes of Heaven: that he is the invincible Monarch of the Chriſtian world, the Prince of Biſhops, the head and spouſe of the Church, the King of Kings, the Lord of heaven, earth, and hell, the alone interpreter of the holy Scriptures, chiefe Judge of all religion, having all laws and myſteries lockt up in his breaſt, the chiefe decider of the Catholike faith, judgeing all men, but to be judged of none: to whom none may ſay, though he lead thouſands of ſoules with him into hell, My Lord the Pope why doſt thou ſo? to whom is given all power in heaven and in earth: who opens, and no man ſhuts, ſhuts & no man opens, who looſing no man bindes, and binding no man looſeth: forgiving iniquities, taking away the ſins of the world: with many other blaſphemies which proceed out of his laſcivious mouth.

But diſtinctly or in particular, the bent of his blaſphemies are against God, his name, his tabernacle, and them that dwell in heaven.

Now to ſhew again how he blaſphemeth God and his name. It is by doing that which the Apoſtle foretold of Antichriſt: and which we ſee the Pope of Rome to do even at this day: viz. he oppoſeth and exalteth himſelfe againſt all that is called God, or that is worſhipped, ſo that he as God ſitteth in the temple of God, ſhewing himſelf that he is God: for he arrogates to himſelf the name and honour of God: ſuffereth his Clawbacks to cry out, Who is like unto the Beaſt? Who is able to make war with him? he challengeth to himſelfe all the rights and works of God: that he can create God: make ſome thing of nothing, make the word of God: that he cannot erre, that his decrees are of like certainty and authority with the divine Scriptures: that it is of neceſſity to ſalvation to be ſubject unto him: that it belongs to him to give the kingdoms of the world, to ſet up & depoſe Kings as he lifteth, &c. All which things if the Pope doth, what is left for God? Is not this blaſphemie againſt God & his name? The tabernacle of God, is the Church in which God dwelleth: this he alſo blaſphemeth: for he falſly affirmes himſelf to be the Head, Bridegrom, and Lord therof: tyrannically oppreſſeth and infects her, by the poiſon of wicked doctrine, ſeduceth and as much as in him lies, thruſteth her into eternall deſtruction by his lying ſignes and horrible idolatry.

Andreas underſtands this Tabernacle foreign to be the fleſh of Chriſt, in which the word foreign dwelt with us, Ioh. 1.14. This tabernacle of God he alſo blaſphemeth divers waies: for what blaſphemie is more horrid againſt the Son of God, then that the Pope ſhould boaſt daily by his Locuſts to create Chriſt of a piece of bread in the Maſſe, to ſacrifice and to deſtroy him. What blaſphemie more odious againſt the office of Chriſt, then that the Pope boaſting himſelfe to be the greateſt high Priest, proudly ſhould exalt himſelfe as above Chriſt the great high Prieſt? he denies that the alone ſacrifice of Chriſt is ſufficient for the expiation of the ſins of the Church, unleſſe it be again and againe iterated by his Maſſe-prieſts, he denieth that the merits of Chriſt alone ſuffice to take away ſins, & the puniſhment thereof, unleſſe through his indulgences he adde a ſupply from the treaſure of the Church, which is the merits of the Saints. Other things I paſſe by.

p. 300And them which dwel in heaven] I ſee not why we may not underſtand theſe heavenly inhabitants, properly of the Angels & bleſſed ſouls triumphing with the Lamb in heaven, for againſt theſe the Pope alſo poures forth his blaſphemies more waies then one: for will they, nill they, for his own gain ſake he obtrudes falſe honour upon them, makes them gods, and builds temples, altars and images unto them: and by this worſhip exerciſeth a moſt filthy trade: and the moſt of them he forceth to ſucceed in the places of Heatheniſh idols, and doth weary them as if they were houſhold and tutelar gods, with diverſe troubleſome and ſordid ſervices, ſetting one over Hogs, another Horſes, another Aſſes: one over this City or Town, another over that, for the preſervation thereof, and to proſper Handicrafts, to heale diſeaſes, and drive away calamities: but of them all no one is more unhappy, or put to a greater task then the bleſſed Virgin Mary, unto whom are ſent, as unto a ſure anchor, all kinde of people, women with child, ſuch as are baren, old and young, boyes and girles, the whole, the ſick, Merchants, Fiſhers, Sailers, Horſekeepers, Horſe-riders, &c. There is no favour ſo great, but is obteined of her: no neceſſity ſo preſſing which ſhe takes not away, yea ſhe is far more liberall in curing then God himſelf and to her chiefly they run: She continually is ſaluted as the Queen of Heaven, the Lady and onelyonly hope, ſalvation and Patroneſſe of men. To her they ſing this ſong of praiſe

Tu ſpes certa miſerorum,

Vere mater orphanorum,

Tu levamen oppreſſorum,

Medicamen infirmorum,

Omnibus es omnia.

Thou art the hope of comfortleſſe.

True mother of the fatherleſſe,

A comfort to the poor in thrall,

The ſick a ſure ſalve have thee shall,

To all things thou art all in all.

God and Chriſt are nothing with the Beaſt: But Mary is Alpha and Omega, the haven and helper of all men unto ſalvation, ſhe alone ſupplies the place of Iſis, (the Pagans Queen of heaven) of Ceres, Venus, Proſerpina, &c. And in very deed the Beaſt ſeems to be educated in the ſame ſchoole and religion of L. Apuleius the Platonick, who thus prayes to the gods for a Metamorphoſis or change of an aſſe into a man: Apul. l. 11. Metamor.O thou Queen of heaven, or thou O ſacred CERES, the first inventer and teacher of tillage and ſowing of ſeed, who (rejoyced with the finding againe thy daughter) didſt take away from men the former paſture of wilde fruit, Papiſts prayers like to the Pagans.and ſheweſt in place thereof a more milde and temperate, & now art honoured in the Eleuſian fields: Or thou heavenly VENUS, who at the firſt being of things, coupling the diverſity of Sexes by an engendring love, and propagating mankinde by a perpetuall iſſue, art now O Goddeſſe worſhipped in the holy places of Paphus: Or thou DIANA, ſiſter to Phoebus, who (eaſing the paines of them that are ready to be delivered by thy ſoftning medicines, bringing up ſo many and great nations) are adored in the Epheſian temples: Or thou PROSERPINA, who (dreadfull in regard of thy night howlings, and with thy threeformed countenance reſtraining all ghoſtly aſſaults, ruling in the vaults of the earth, and wandring thorow divers darke and loanly woods) art appeaſed with many ſacrifices: And thou who with thy womanly light ſhineſt over all cities, and with moiſtning heat doſt nouriſh all living ſeed: and ſometimes by thy revolutions takeſt the light of the Sunne out of our ſight: by what name ſoever, by what rites, or in what manner it be lawfull to call upon thee: O helpe thou now in this my extream miſery, raiſe up my loſt fortune, put an end to my manifold ſorrows, and give peace: Let my former troubles ſuffice: put an end to all my misfortunes: take from me this horrid viſage of a bruit beaſt, and restore me to the ſight of my acquaintance.

And ſo in all places where the Beasts kingdom extendeth it ſelf, Mary is ſaluted as Queen of heaven, and worſhipped and wearied with more ſumptuouſneſſe, coſt, devotion and religion, then God or Chriſt. Is not this to open the mouth in blaſphemie against God, againſt his tabernacle, and the dwellers in heaven? For as Caſſianus well writeth, When any thing is spoken of God, Christ, or the Saints, otherwiſe then it is, though in pretence to honour them, yet it is in truth to diſhonour them. Of this natrue is p. 301that blaſphemous Antidote compounded (by one of thoſe juglers) of the Breaſts, and milke of Mary, together with the blood of Chriſt: in theſe verſes.

Haereo lac inter meditans, interque cruorem,

Inter dilicias Vberis & Lateris,

Et dico (ſi forte oculos ſuper Vbera tendo)

Diva Parens Mammae gaudia poſco tua.

Sed dico (ſi deinde oculos in vulnera verto)

O Ieſu Lateris gaudia malo tui.

Rem ſcio; prenſabo, ſi fas erit, ubera dextrâ,

Laeva prenſabo Vulnera ſi dabitur,

Lac Matris miſcere Volo cum ſanguine nati:

Non poſſum Antidoto nobiliore frui, &c.

O quando lactabor ab ubere, vulnere paſcar?

Deliciiſque fruar Mamma latuſque tuis? &c.

I muſing do ſtick faſt betwixt the milke and dropping blood,

Betwixt the pleaſures of the breaſt and ſide that is ſo good:

And thus I ſay when on the breaſt I think to caſt mine eye,

O holy Mother grant the joy of thy ſweet duggs to me.

But afterwards if I againe upon the wounds look wide,

O Ieſu I would rather have the comforts of thy ſide.

This I will do; with my right hand Ile take (if it be fit)

The breaſt, and with the left his wounds if granted may be it:

Thus in the Mothers milke I wil the Son his blood infuſe

Then which a better antidote I cannot ſurely uſe.

O when shall I thy ſweet breaſts ſuck, and with thy wounds fed be,

Enjoy thy duggs, thy wounds, O Chriſt, even ſuch felicity?

And thus much touching the Beaſts blaſphemies.

7. And it was given to him to make war with the Saints] The other uſurpation of his power, is not with his mouth, but in worke. This is that power (foreign) of doing, that is, of making war with the Saints, and overcomming them XLII. moneths: And it is the ſame that Daniel ſpake of the little horne, Chap. 7. verſ. 21. And I beheld, and the ſame horne made warre with the Saints, and prevailed against them. This warre and victory of the Beaſt over the Saints, is the ſame over the two witneſſes before treated of, Chap. 11. verſ. 7. for the former witneſſes with their congregations, are theſe Saints: and however they are ſaid to be two onelyonly, that is, a few in reſpect of the Locusts: yet they ſuffice to confirme Gods teſtimonies: like as in judgement by the testimony of two or three every thing is eſtabliſhed. Now what warre that was, and when, appeares by what before was ſpoken. What manner of war the Beaſt maketh. The two ſwords of the Beaſt,It is not ſo much a civill, as an Eccleſiaſticall war: for the Beaſt hath two ſwords: One ſpirituall, which he draws out againſt the Saints by bitter calumnies, lies, and accuſations of his orators, by anathematiſmes of Councils, by proſcriptions, bulls and decrees of the Romiſh Court. The other ſecular, which at the Beaſts beck the Kings of the earth are forced to unſheath, to rage by fire and ſword againſt ſuch whom the Beaſt hath excommunicated: In this ſence the Beast is ſaid to overcome: and the Saints vanquiſhed: becauſe (bellis & bullis) he perſecutes them both by battles and buls: But the Saints being conquered, overcome: Rom. 8 37.Rom 8:37according to that of the Apoſtle: In all theſe things we are more then conquerours, through him who loved us. This victory in overcomming the world and the Beaſt, is the faith of the Saints, againſt which the Beaſt ſhall never prevaile.

The ſame thing ſpeaks Daniel touching the little horne, and the iſſue of the war made with the Saints: He prevailed against them (ſaith he) untill the Ancient of daies came, and judgement was given to the Saints of the moſt high. And therefore the Beaſt ſhall not alwaies prevaile againſt the Saints, but at length they ſhall judge the Beaſt: for his power ſhall endure no longer then XLII. moneths: which ſerves for the comfort of the godly, leſt fainting under their long-during calamities, they ſhould caſt away their hope of victory.

p. 302If thou enquire after the time of the warre, When the war began.it began to be made of old, when the Beast firſt trod down the holy city, and tyrannically perſecuted al oppoſers by fire and ſword. In ſpeciall, the warre was at the height after the meaſuring of the temple, which through the great mercy of God was effected in theſe laſt times. By this warre the Councill of Conſtance tooke away the two witneſſes, Iohn Huſſe and Jerome of Prague: and was afterward ſtrongly proſecuted againſt the Saints by the Councill of Trent, and yet is to this day.

And power was given him over all kindreds and tongues] We have heard the declaration and uſurpation of the power. The univerſal power of the Beaſt.Now he addes the largeneſſe and greatneſſe thereof: for that which in verſ. 3. was generally ſpoken: The whole earth wondred after the Beaſt, is now diſtributively ſpoken: Power is given him over every tribe, and tongue, and nation. It is therefore an amplification of his power from the largeneſſe of the territories in ſubjection to the Beast. His power is univerſall, ſo as none, whither high or low in the Chriſtian world, but do either deſire, or are forced to ſubmit to the Romiſh yoke. Behold here again, whither the ſpirit of God doth not point at the Catholike state of Rome, that ſo Antichriſt (Chriſts adverſary) might be known even by the largeneſſe of his kingdom. Pſal. 2.6. Pſal. 72.8. Hebr. 1.2. Rev. 5.9.Ps 2:6Ps 72:8Heb 1:2Rev 5:9For as CHRIST is appointed by the Father to be heire of all things from ſea to ſea. He it is that hath redeemed us to God by his blood, out of every tribe, and tongue, and people, and nation: ſo on the contrary, the DRAGON hath given power to the Beast over every tongue, and kinred and nation, &c. Yet leſt we ſhould think that Chriſt was wholly thruſt out of his poſſeſſion by Antichriſt: a limitation is annexed.

8. And all that dwell upon the earth ſhall worſhip him] He much amplifies the dignity and worſhip of the Beaſt, but withall limits the ſame: He ſhall be worſhipped as God: in verſ. 4. it is ſaid in preterperfect tenſe foreign have worſhipped. Here in the future foreign ſhall worſhip. So that the Beaſts maieſtie ſhall not be for a ſhort time: but ſhall long endure, untill it be fully manifeſted. Notwithſtanding, the holy Ghoſt comforts the godly by a twofold reſtriction: firſt, in that he calleth the worſhippers of the Beaſt, inhabitants of the earth. And therefore none but earthly men ſhall worſhip him: for the Elect are not the inhabitants of the earth: Phil. 3.20.Phil 3:20but Citizens of Heaven, in regard that their converſation is there. So that Gods choſen ſhall not adore the Beaſt, neither ſhall their ſalvation or Chriſts Kingdom be in jeoperdie: but theirs onelyonly who follow the Beaſt: for they ſhall all of them be caſt with him into the lake, Chap. 19.20.

The other reſtriction is more expreſſely ſet downe, viz. that they onelyonly ſhall worſhip the Beaſt, Whoſe names are not written in the Book of life, &c. that is, who were not elected in Chriſt unto ſalvation, but reprobated unto death before the foundations of the world: THEREFORE NO MAN CAN BE SAVED IN THE ANTICHRISTIAN CHURCH: becauſe all who are not written in the Book of life, ſhall be caſt into the lake of fire and brimſtone, Chap. 20.15. Let all therefore who love their ſalvation forſake the Popiſh Church.

The names of the Elect are ſaid to be written in the Book of life, The Booke of life.by an uſuall metaphor: for we commonly write down the names of ſuch who are deare unto us, that we may continually remember them: ſo God, having in his eternall counſell elected ſome to ſalvation, hath written their names in the Book of life: ſo ſaith Chriſt: Rejoyce, becauſe your names are written in Heaven. The metaphor alſo may be underſtood of the Sonſhip of the Elect, ſo that to be written in the Book of life, ſhews that they are heires of glory, for we know that ſuch are to inherit, whoſe names are written in the laſt will or teſtament of men.

The Booke of life is Chriſt: for in him God hath elected us: Therefore it is called the Booke of life of the Lamb, that is, of Chriſt, becauſe election is made in Chriſt, hence none ſhall obteine eternall ſalvation, but ſuch who are ingrafted in him through faith: the Lamb alſo is ſaid to be ſlaine: becauſe election includes the blood and death of Chriſt for the ſins of all true beleevers: for God hath ſo decreed to ſave the Elect, as that (Chriſts ſatisfaction comming in as a p. 303ranſome for their ſinnes) his juſtice might ſtand with his mercy.

From the foundation of the world] This may be referred either to the next foregoing word, ſlaine: or elſe to the words before, who are not written. And ſo Aretas, How the Lamb is ſlaine from the beginning of the world. Epheſ. 1.3.Eph 1:3Rupertus and ſome others take it: becauſe of another place, not unlike to this, Cha. 17.8. They that dwell on the earth ſhall wonder at the Beaſt, whoſe names are not written in the Booke of life from the foundation of the world. And Paul ſaith: that we were choſen in Christ before the foundation of the World. Notwitſtanding, the ſpirit doth not without cauſe immediately joyne the words from the foundation of the world with the Lamb ſlaine: For he would commend unto us the ſufficiencie and largeneſſe of Chriſts ſacrifice: in as much as the efficacie of his death and paſſion is extended to the very firſt beginning of the world, and ſo unto all the faithfull from Adam untill the end thereof: to ſhew that no man living ſhall obtaine eternall life, except he be redeemed by the blood of the Lamb.

But how could the Lamb be ſlaine before he was? I anſwer. 1. Pet. 1.19.20. Gen. 3.15. Heb. 11.1. Act. 9.4.1 Pet 1:191 Pet 1:20Gen 3:15Heb 11:1Acts 9:4It is true he was onelyonly ſlaine once on the Croſſe ſome ſixteen hundred yeares ago, by a reall ſuffering: yet he is in divers reſpects ſaid to be ſlaine before. 1. in Gods eternall preordination, viz. that he ſhould be ſlaine in the appointed time. 2. by promiſe, that the ſeed of the woman ſhould bruiſe the Serpents head. 3. in beliefe of the fathers which was the ſubſtance of things hoped for. 4. in the ſacrifices of the fathers, which ſacramentally were the Lamb himſelf. 5. and laſtly, in his members, as ſuffering in their ſufferings: Thus Chriſt was ſlaine in Abel: becauſe (ſaith Lyra) the ſlaying of innocent Abel was a figure of the Lambs ſlaughter.

9. If any one hath an eare] Here the Viſion of the firſt Beaſt is ſhut up with an acclamatory concluſion many times before uſed in the Epiſtles by which the holy Ghoſt doth again raiſe us up to attention, that by the due contemplation of the Beaſt we might know who is the Antichriſt: leſt unawares we might be circumvented by his ſubtiltie.

Here is ſignified that his impoſtures ſhallbe ſo ſubtile as not eaſily to be diſcerned: but as a Wolfe lies hid under a ſheeps skin: ſo Antichriſt under Chriſts title, ſhall deceive the world, comming in a myſterie with all deceiveableneſſe of unrighteouſneſſe, 2 Theſ. 2.10.

10. He that leadeth into captivitie] By this condemning commination he doth not terrifie, but raiſe up the godly, leſt they ſhould faint, being offended with the cruelty and ſucceſſe of the Beaſt. It is true, he ſhall lead into captivity, and deſtroy the miſerable ſoules of them that worſhip him: yea, he ſhall alſo take away the eſtates of the Saints, and kill their bodies with the ſword: But he ſhall ſuffer the like things: for he ſhall be led into captivity, and ſlaine with the ſword: becauſe he ſhall be caſt into the lake of fire, Rev. 19.20.

Here is the patience and the faith of the Saints] He ſhews the antidotes by which theſe great evils may be borne and overcome. Here (ſaith he) is need of patience, which faints not under afflictions: And faith of the Saints, the which overcomes the world: As alſo it is a promiſe of Gods preſence. The Beaſt indeed ſhall endeavour to break the patience of the Saints, and extinguiſh their faith: but God will turne it to their good: ſo as in ſuffering they ſhall not be conquered, but their faith tried, being much more pretious then gold.

The ſecond part of the Chapter. Touching the Beaſt riſing out of the earth.

11 And I beheld another Beaſt comming up out of the earth, and he had two hornes like a lamb, and he ſpake as a dragon.

p. 30412 And he exerciſeth all the power of the firſt Beaſt before him, and cauſeth the earth and them which dwell therein, to worſhip the firſt Beaſt, whoſe deadly wound was healed.

13 And he doth great wonders, ſo that he maketh fire come down from heaven on the earth in the ſight of men.

14 And deceiveth them that dwell on the earth, by the meanes of thoſe miracles which he had power to do in the ſight of the Beaſt, ſaying to them that dwell on the earth, that they should make an image to the Beaſt, which had the wound by a ſword, and did live.

15 And he had power to give life unto the image of the Beaſt, that the image of the beaſt should both ſpeake, and cauſe that as many as would not worship the image of the beaſt should be killed.

16 And he cauſeth all both ſmall and great, rich and poor, free and bond, to receive a marke in their right hand, or in their foreheads:

17 And that no man might buy or ſell, ſave he that had the marke, or the name of the beaſt, or the number of his name,

18 Here is wiſdom. Let him that hath underſtanding, count the number of the beaſt: for it is the number of a man, and his number is ſix hundred threeſcore and ſix.