The Key of the Revelation, Part 2 · Section 5
And there appeared, ſaith he, a great wonder in Heaven.
VVHither indeed Iohn was called in the beginning to behold, Chap. 12. 1.& where he had beheld all the former viſions. Neither do I thinke an other ſenſe is to be ſought of this circumſtance. For it Chap. 12.is manifeſt even out of the end of the foregoing Chapter, that Iohn hitherto looked towards heaven.
A woman clothed with the Sunne, and the Moone under her feete, and upon her head a crowne of twelve ſtarres.
Truly a moſt beautifull image and repreſentation of the Primitive childebearing Church; to wit, ſhining round about by the faith of Chriſt the Sunne of righteouſneſſe treading under feet the rudiments of the world (whether Legall ſhadowes, or darkeneſſe of Gentile ſuperſtition) and to conclude glorious with the enſignes of the Apoſtolique off-ſpring.
Moſt men would have the Moone to be a ſymbole of earthly and mutable things, which the Church of Chriſt contemneth as below her ſelfe, which although it be true; yet no where, as I take it, in the whole Scripture, is the Moone noted by this propertie. But the interpretation of propheticall Symboles, is not eaſily to be attained other-where, then from thoſe properties which the Scripture ſome-where doth warrant. And now this is certaine, that the moſt feaſts, wherein typicall worſhip was celebrated by ſacrifices, were ordered according to the motion of the Moone; as the new Moone, the Paſchall, Pentecoſt, the Feaſt of Tabernacles; yea the account of the whole Eccleſiaſticall yeere depended upon the motion thereof; to which happily belongeth that Pſalme 104 19. He made the Moone foreign that is, foreign for feſtivall ſeaſons. Why therefore may not the Symbole of the Moone be referred to the Moſaicall worſhip? which doubtleſſe the Church by the revealing of Chriſt, diſcerneth as it were proſtrate, and put under her feete: according to that of the Apoſtle to the Coloſsians, Chap. 2. 14. affirming Chriſt to have blotted out the hand-writing of Ordinances which was againſt us, and nayling it to his Croſſe to have taken it out of the way.
Furthermore, ſince God is ſaid to have created the Sunne the greater light to rule the day; but the Moone the leſſer light to rule the night: Why may not the Symbole of the Moone having rule over the night ſignifie the power of darkeneſſe, or the tronpe of darkeneſſe, that is, the worſhipping of Satan and of his ſpirits in idols? So truely that the whole matter may be transferred to Baptiſme, whereby the Church being to be illuminated, and to put on Chriſt, trampleth under feete the worſhipping of Idols, Chap. 12.of Satan, and his Angels, by the renouncing of their …ervices and pompes. For all theſe things did that old ſhort forme of renunciation plainly containe; and furthermore they that were to make abjuration did turne themſelves towards the Weſt, as it were to the climate of heaven whence night cometh; as on the contrary, being to make profeſſion of their faith in Chriſt and the true God three in one, they turned themſelves towards the Eaſt, as it were the Clymate whence the Sunne by expelling the darkeneſſe reduceth the day. Dyoniſ Areop. de Hierarch. Eccleſ. c. 2. Cyrill. Hieroſol. Catecheſ. 1. myſtagog. Gregor. Naz. Orat. 40. Hieron. upon Chap. 6. of Amos. Ambroſ. de …is qui myſteri…s initiantur: c. 2. Moreover with reſpect to the ſame image or repreſentation (as before alſo is obſerved) the continuance of Chriſtian Apoſtacie or of Chriſtianiſme defiled with Idols, is defined by moneths according to the motion of the Moone; but of the woman and the Witneſſes perſevering in the …aith of Chriſt, by yeers and dayes, according to the motion of the Sunne. Yet to whether interpretation I ſhould rather incline, I am doubtfull, and whether to one of the two onelyonly, or to both. Surely the Apoſtle to the Galathians, Chap. 4.3. ſeemeth to call both of them, as well the Moſaicall paedagogie, as the worſhip of the Idols of the Gentiles promiſcuouſly the elements of the w…rld; the Church of Chriſt glorieth that both are put under her feet. Let the Reader uſe his judgement.
And ſhe being with childe, cryed travelling in birth and was in Verſ. 2.paine to be delivered.
The Church as univerſally and ſeperately conſidered as an Idea, is a Mother: but as ſhe is conſidered in relation to the ſeverall perſons which are continually begotten in her, ſhe hath an off-ſpring, which ſhe is ſaid to travell with and bring forth to God. This in the Prophets is ſo familiar, that concerning that, there is no need to adde one word. You may ſee Ezek. Chap. 16. unto verſ. 21. likewiſe Chap. 23. verſ. 4. Eſay Chap. 54. Hoſea Chap. 2. verſ. 4, 5. The Allegorie therefore in this part is not to be wreſted by any mans importunitie, to wit, that he ſeperate the Mother from her off…ing, which yet otherwiſe may grow together into one and the ſame Church. Kimchi upon Hoſea 2. verſ. 3, 3. The Synagogue or Congregation is compared to a Mother foreign by way of univerſality; but foreign in reſpect of Chap. 12.particulars to children.
But theſe foreign, pangs and torments, by reaſon of which the woman in travell cryed, were thoſe grievous perſecutions which the Primitive Church ſuffered in bringing forth. For it is plaine that tribulations and adverſitie are likened to the ſorrowes of childe bearing. Whence thoſe words of Eſa. Chap. 66. 7. Before ſhe travelled ſhe brought forth; before her *Partus.paine came ſhe was delivered of a man childe. The Chalde paraphraſeth. Before tribulation come upon her, ſhe ſhall be redeemed; before great feare come upon her as the ſorrowes of a woman in travell, her King that is the Meſsiah ſhall be revealed. But Ieremy Chap. 30. verſ. 6, 7. …e interpreteth this repreſentation, Aske ye, ſaith he, and ſee whether a man doth travell with childe. Wherefore doe I ſee every man with his hands on his loynes, as a woman in travell? and all faces are turned into *Auriginem.paleneſſe? Alas for that day is great, ſo that none is like it, it is even the time of Iacobs trouble, but he ſhall be ſaved out of it. See alſo what our Saviour calleth foreign, Matth. 24. 8.9. Mark. 13. 8. foreign, theſe are the beginning of ſorrowes, &c.
And there appeared another wonder in heaven, for behold, a great Verſ. 3.red Dragon having ſeven heads and tenne hornes, and ſeven crownes upon his heads.
And his taile drew the third part of the Starres of heaven and did Verſ. 4.caſt them to the earth.
A wonder or repreſentation of the Empire of Rome Heathen worſhipping the Dragon; whoſe marks are every were ſeven heads, and ten hornes: ſeven heads indeed, as well for the ſeven hils upon which the Citie was builded, as alſo for the ſeven ſorts of …overnours who were ſucceſſively to governe that Citi…: the ten hornes for the ten Kingdoms which were to ariſe in the time of the laſt head to which they gr…w; which interpretation is not mine, but the Angels, Chap. 17. where the more proper place will be to handle theſe things if any thing be to be added. In the meane time another Character of the Romane Empire is added to theſe, whereas it is ſaid, he drew the third part of the ſtarres of heaven with his tayle, and did caſt th… to the earth; that is, he ſubjected the third part of the Princes and Rulers of the world to his Empire. For even ſo much, to wit, the third part of the knowne world in Iohns age, the Dominion of Rome did comprehend Chap. 12.within its limits. But a tayle out of the learning of the Indians with Achmetes ſignifyeth the attendants and traine of authoritie, Apot. 152. but what more the tayle of a Serpent intimateth, ſhall anon be ſeene. And theſe truly were the Characters of the Romane Empire generally; but th… effigies of a Dragon doth more-over point out the worſhipper of the Dragon and the enemy of the Seed of the woman in ſpeciall, that is, Rome heathen enemy to Chriſtian…tie; and ſince he is red alſo, this noteth that he is terrible and red with the blood of the Saints. Moreover, the type of the Dragon ſeemeth to have reference to Pharaoh, the cruell and malignant enemy of the old Synagogue bearing children in Egypt, in like manner as the Romane Dragon was of the Chriſtian Church bringing forth her children. For even he likewiſe, for the ſame cauſe is repreſented by a Dragon, Pſal. 74. 13, 14. Tho… didſt divide the Sea by thy ſtreng…h; thou brakeſt the heads of the Dragons, (that is of the Egyptians) in the waters. Thou brakeſt in pieces the heads of Leviathan (the Chalde of Pharaoh) thou gaveſt him to be meate to the people inhabiting in the wilderneſſe, Eſay 51. 9. Awake, Awake thou, put on ſtrength, oh arme of the Lord, Awake thou as in the ancient dayes, as in the generations of old. Art thou not that arme of old that hath cut in ſunder the pride of Egypt and wounded the Dragon? So Ezek. 29.3. Pharaoh King of Egypt the great Dragon? In all theſe places in Hebrew it is foreign which word the Seventie, Symmachus… and Ierome doe tranſlate Dragon, and truely the Syriaque interpreter calleth the Dragon in the Revelation alwayes by that name. The Arabian tongue ſaith Druſius is to confirme it, wherein a Dragon is called Thennin. And Exod. 7.10. And Aaron caſt down his rod before Pharaoh, and it became foreign a Serpent or Dragon. Surely, ſometimes it ſignifyeth a Whale or great Fiſh, but as it were a Sea Dragon whereof doubtleſſe it beareth a certaine reſemblance. But thou wil… aske wherefore is there ſo much adoe about this word? Doubtleſſe, that I might ſhew that what ſhape Satan abuſed of old for the overthrow of the firſt Adam; in the ſame type of that infamous and curſed living creature, it is the manner of the holy Ghoſt to ſet forth the kingdoms poſſeſſed by the Devill and mortall enemies to his Church the ſeed of the woman.
And the Dragon ſtood before the woman which was ready to be Verſ. 4.delivered for to devoure her childe as it was borne.Chap. 12.
To wit, as Pharaoh laid waite for old Iſrael borne in Egypt, and as after Herod for Chriſt the ſonne of Mary our Lord: …o the Roman Dragon laid waite for myſticall Chriſt which the Church was to beare, that he might ſlay him preſently after his birth.
And ſhe brought forth a man childe, who was to rule all nations Verſ. 5.with a rod (or Scepter) of iron.
That is, ſhe brought forth myſticall Chriſt, or Chriſt formed in his members, the ſonne not of Mary but of the Church; according to that of the Apoſtle to the Galat. Chap. 4. 19. My little children of whom I travell in birth againe, untill Chriſt be formed in you. For ſince the words are a periphraſis of Chriſt, it muſt needs be, that ſome Chriſt be ſet forth in them; to wit, as in propheticall Types beſt beſeemeth, not Chriſt verily, but analogically ſo called. Who, ſaith he, was to rule all nations with an iron Scepter, that is, authoritie being obtained by force of the ſword, or by warre; ſeeing he was to have rule over them, which from the beginning were not Citizens, but either enemies or ſtrangers; he had need to ſubdue them, before he ſhould rule them. The words are fetcht out of Pſal. 2.9. not according to the moderne reading of the Maſoreth, but the old reading of the 70. and the not foreign but foreign that is, not breake them, but rule them.Apoſtles. Of which that this is the meaning, I ſeeme to gather out of Chap. 19. verſ. 15. where in like manner as in the Pſalme, they are uſed of Chriſt our Lord, to whom originally they agree: Out of his mouth, ſaith he, went a ſharpe ſword, that with it he ſhould ſmite the nations: for he ſhall rule them with a rod of iron. But here they are attributed to myſticall Chriſt or a Chriſtian man, the birth of the Church among the Gentiles, who is deſcribed according to the type of Chriſt his head; to every ſuch one of his the Lord promiſeth that he at length will give the like power, under the name of the Church of Thyatira: He that overcommeth, ſaith he, and keepeth my works unto the end, to him will I Revel. 2. 26, 27.give power over the nations, and he ſhall rule them with a rod of iron, and as the veſſels of a potter they ſhall be broken to ſhivers; even as I alſo received of my Father. It will ſomething helpe in this place to heare the words of Andreas where with he Commenteth upon the meaning of Methodius upon this place: The Church, ſaith he, by thoſe who are initiated by Baptiſme, without intermiſſion begetteth Chriſt; as being to be formed in them to the duplicate page duplicate page conſummation of the fulneſſe of their ſpirituall age. A man childe Chap. 12.is the people of the Church—by whom Chriſt in his Godhead as it were a ſword in the ſtrong hand of the Romans, doth rule the nations. He alludeth to the type of the fourth kingdome in Daniel, concerning which I agree not with him (for how could David allude to that?) otherwiſe it is not much from the ſcope, as now ſhall appeare.
And her childe was caught up unto God: and to his thro…. Verſ. 5.foreign for to the throne of God. The ſonne of the woman A figure, when by two words one thing is ſignified.was caught up to the throne of God, that is, lifted up to the Romane throne, where he ſhould rule the nations with that authoritie which was ſpoken of. Surely, Chriſt the ſonne of Mary is properly lifted up to the throne of God; but myſticall Chriſt or Chriſt formed, whom the Apoſtolique Church brought forth, is analogically lifted up. For truely the throne of higher powers (as the Apoſtle calleth them) is the throne of God, a terreſtriall heaven: There is no power (ſaith he) but of God. Whence in the declarations of the interpretation of dreames; If any ſhall ſeeme to Rom. 13.1.himſelfe in his ſleepe to be lifted up to heaven, they doe interpret it of royall Soveraigntie. It is alſo known that in the holy tongue the Magiſtrates are called foreign, that is Gods: God ſtandeth Pſal. 82.1.in the Congregation of *God.the mightie, he i…dgeth among the Gods: Verſ. 6.likewiſe, I have ſaid you are Gods, and all of you the children of t…e moſt High. Therefore even as they are ſaid to …it in Moſes chaire, who teach the Doctrine given by Moſes: ſo in the Throne of God, who are his Vicegerents upon earth. That therefore the Childe of the Apoſtolique Church is ſaid to be caught up or received to the Throne of God; is all one as to be lifted up to that excellency, as it may …it as it were with God; which I ſay, is meant of regall advancement. And this was then fulfilled, when as Chriſtians bore the ſway under Conſtantine the Great and his ſucceſſors, the Dragon being throwne down.
But thou wilt ſay, …ince it was ſaid that that myſticall Chriſt ſhall rule the Nations over whom he ſhould raigne with an iron Scepter, even as Chriſt the Lord ſhould doe: with what manner of warre and with what battels (if this be the meaning of that iron Scepter) hath that Childe of the Apoſtolique Church ſubdued the Romane Empire unto it ſelfe? I anſwer by a double warre; firſt ſpirituall, wonderfull, and divine, againſt Devils the Princes and Gods of that world: which certainly it ſtoutly waged, Chap. 12.the Army of Coeleſtiall Angels ayding it againſt the enemies; which afterward ſhall be handled: but the other even corporall then when it had attained to the Throne; which ſo many famous victories doe witneſſe, partly of Conſtantine againſt Maxentius, Maximinianus, and Licinius; partly of that great Theodoſius as well againſt others, as againſt Eugenius and Arbogaſtus the Devils Standard-bearers; before the ſtubbornneſſe and pride of the Gentile worſhippers of the Dragon Rebbels againſt the Chriſtian Empire (being utterly broken and conſumed) ceaſed.
But before we depart hence, one thing yet remaineth to be ſpoken of: to wit, that the Childe of the Woman was not lifted up to the Throne of God ſo ſoone as it was borne, but ſo ſoone as it was growne ready for a Kingdome. Therefore it is ſaid ſhe had brought forth a Son foreign who was to rule, to wit, not preſently, but when he had grown up. Even as alſo Chriſt the ſonne of Mary, our Lord, (whoſe likeneſſe in all things this myſticall Chriſt the Childe of the Church doth reſemble) being taken up to the Throne of God, entered his Kingdome, not ſo ſoone as he was borne, but when as likewiſe he was come to his perfect age; there to ſit untill he ſhall have made all his enemies his footſtoole. It followeth,
And the woman fled into the wilderneſſe, where ſhe hath a place Verſ. 6.prepared of God, that they ſhould feede her there a thouſand two hundreth and threeſcore dayes.
Which ſince it is afterwards to be repeated, and ſomewhat more fully to be deſcribed, we will put off the expoſition to that place.
And there was warre in heaven; Michael and his Angels, fought Verſ. 7.with the Dragon, and the Dragon fought and his Angels; but prevailed not, neither was their place found any more 8.in heaven.
It hath beene ſaid, that the woman in travell with her childe being ſafe, eſcaped the Dragons lying in waite. But how it came to paſſe that he who had ſo diligently watched her, not withſtanding failed of his purpoſe, now at length beginneth to be mentioned To wit, that it came to paſſe by the helpe and ſuccours of Michael, who went forth valiantly to fight againſt the Dragon lying in waite, and becoming Conque…our, thruſt him down from heaven into the earth. Thereupon the womans ſonne not only eſcaped Chap. 12.ſafe, but was lifted up to the throne of God, and ſhe her ſelfe departed into a place ſafe from the fury of the Dragon.
And there was, ſaith he, warre in heaven, &c. To wit, while the woman was in travell; not after ſhe was delivered, as many take it. For it is certaine out of the 14. Verſ. that this warre was waged before the flight of the woman into the wilderneſſe. But the woman fled not into the wilderneſſe, before ſhe was delivered, and her ſonne caught up to the throne of Majeſtie. Verſ. 5, 6. Michael and his Angels fought with the Dragon not alone, but taking with them the Martyrs and Confeſſours of Chriſt their King, for whoſe cauſe they fought. Concerning whom therefore a little after it ſhall be ſung in the triumphant ſong, that 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: which cannot be ſpoken of bare and ſole Angels. And the Dragon fought and his Angels, that is, the Devils taking with them likewiſe the Romane tyrants, and their miniſters which worſhip them. But thou wilt demand who is this Michael? Not, I ſuppoſe, Chriſt himſelf, but as in Daniel, unleſſe I be deceived, is manifeſt, one, yea even the chiefeſt, of the chiefe Princes, or ſeven Archangels, Chap. 10. 13. to wit, that great Angel, who in the ſame is ſaid, to ſtand for the children of God. Chap. 12. 1. and whom Chriſt that great chiefe Generall, and conſequently, King of Angels and men, hath ſo oppoſed againſt Sathan and his black guard raging againſt his Saints. For the Angels are ſent forth, for the ſafetie of them who are heires of ſalvation, Hebr. 1. 14. and they protect and defend them, according to their hidden and inviſible manner of working, againſt evill ſpirits, which worke in men, that are enemies of God and his Chriſt; although they appeare not in a viſible ſhape. So that in this warre (we have in hand) of the Primitive Church of Chriſt againſt the Romane worſhippers of the Dragon, the Angels under Michael their Captaine acted their parts; as well by ſtrengthening the holy Martyrs and Confeſſours of Chriſt againſt the threats of tyrants, and violence of torments, and mittigating their pains in agonies, and ſometime taking away plainly the feeling of any paine; as alſo by breaking and weakening the force of the adverſe ſpirits, ſometime on a ſudden caſting lets and impediments in the way of the perſecutors who were led by their inſtinct, fruſtrating their purpoſes, ſometimes by caſting Chap. 12.terrours and other diſtractions into the minde, ſo that thereupon deſiſting from their project, they have granted, even againſt their will unto the Church truce and ſpace of breathing: untill at length, after three hundred yeers warre, when as it ſeemed to Chriſt to have now enough exerciſed his, and was pleaſed to beſtow a full victory upon his Angels; the childe of the woman, Chriſtians prevailing, being placed in the Emperiall throne, the kingdome of the Devill being conquered ſuffered a wonderfull great fall. For this is that which he ſaith: The Dragon prevailed not, neither was his place found any more in heaven, that is, being conquered and put to flight with all his forces he was deprived of heaven. (In the ſaying, prevailed not, there is an Hebraiſme of which afterward).
And the Dragon was caſt out that old ſerpent, called the Divel Verſ. 9.and Satan, which deceiveth the whole world (that is, perſwadeth to Idolatrie, and hitherto had poſſeſſed the Romane Empire) he was caſt out into the earth, and his Angels were caſt out with him.
That is, he with all his *Daemons.Devils (hitherto worſhipped inſtead of God) were throwne downe from the top of their divinity which they enjoyed, to the bottome of execration and contempt. That what is read to have come to paſſe long agoe in the delivery of Iſrael from the tyranny of the Egyptian Pharaoh, whoſe likeneſſe this Dragon …areth, that God executed iudgement upon the Exod. 12. 11.gods of the Egyptians: the ſame ſhall finde place here at leaſt *foreign.according Numb. 33.4.to the letter. The Iewes deliver, that it was ſo even there alſo. I or ſee both the Targums, R. Salomon, R. Aben Ezra, with R. Moſes ben Nachman, &c. Neither is there cauſe that any ſhould wreſt the cleere words of the Scripture to another meaning; eſpecially ſince it may ſeeme that Eſay 19. 1. hath alluſion thereto.
Prevailed not, for was overcome, is an Hebrew figure, as I have ſaid, whereby the Adverbs of denying doe expreſſe the contrary of that to which they are applied; as in this ſame viſion a little after is uſed, they loved not their lives unto the death, that is, they Verſ. 11.valued their life at nothing, or they ſpent it freely for Chriſt. For this kinde of ſpeaking with the Hebrewes is not of *foreign.diminution, but *foreign.augmentation. So, Pr…v. 12. 3. A man is not eſtabliſhed by wickedneſſe, that is, ſhall be utterly removed and rooted out. Chap. 12.The ſame Book 10. 2. Treaſures of wickedneſſe profit nothing, that is, they hurt, they damnifie. 17. 21. The father of a foole ſhall have no ioy, that is, he ſhall be grieved. And, 1 Cor. 16. 12. If any man love not the Lord Ieſus Chriſt, let him be Anathema, that is, whoſoever hateth and blaſphemeth. See Bux…orf. Theſaur. Gram. lib. 2. cap. 19. So here, The Dragon and his Angels prevailed not, is the ſame as, they were utterly vanquiſhed.
But a more full Hiſtory of this victory, I have already made at the interpretation of the ſixt ſeale, with which this fall of the Dragon doth contemporize; yea it is the argument of that ſeale, as farre as it reſpects that notable change of the Romane Empire. But that which I have ſaid, concerning the Childe of the woman placed on the throne of the Empire and the Chriſtians then bearing ſway: that truely is cleare and evident out of the triumphant ſong which is annexed.
I heard, ſaith he, a loud voice ſaying in heaven, now is come Verſ. 10.ſalvation and ſtrength and the kingdome of our God, and the power of his Chriſt, for the accuſer of our brethren is caſt down, which accuſed them before our God day and night?
But they overcame him by the blood of the Lambe, and by the Verſ. 11.word of their teſtimony, and they loved not their lives unto the death—
Which words, as they are moſt cleere, and ſpoken without any obſcurity of allegory; ſo are they the key for interpreting the whole viſion. For hence it may plainly be perceived, as well what that lifting up of the childe of the woman to the throne of God may be, to wit, an introduction of ſalvation, ſtrength, and the kingdom of God, and the power of his Chriſt into the Romane throne; as alſo by the vanquiſhing of what enemy he came to the kingdom, to wit, by the throwing down foreign, or of that Accuſer who day and night accuſeth the brethren, and traduceth them before God; to conclude what manner of forces Michael and his Angels uſed with him in that battell againſt the Dragon and his guard, to wit, the holy Martyrs and Confeſſours, who overcame him by the blood of the Lambe, and by the word of their teſtimoni…, becauſe they loved not their lives unto the death, that is, they freely yeelded their lives unto the death. And ſurely it is altogether unpoſſible, that the lifting up of the childe of the woman, the throwing down of the Dragon, and the introduction of the kingdom Chap. 12.of God and Chriſt ſhould not levell at one and the ſame event of things; ſince the flight of the woman into the wilderneſſe, beginneth from them all as it were from one certaine terme of things, Verſ. 6. and 14.
Now that Satan here is called by a new name foreign or Accuſer, who before is ſtiled Dragon and Devill; it is to be underſtood that this alſo proceedeth from the cuſtome of the Hebrews; by whom indeed he is called by the ſame name, which they have now long ſince taken into their own language. For they call him foreign Kategor. R. I…da in the book Muſar, as Druſius citeth him: Kategor, ſaith he, is Satan, the adverſary or wicked acc…ſer, who is adverſary to man, or acc…ſeth him before the bleſſed Creator. Maiemonides ad Pirke Avoth (where in Gnome R. Eliezer both this and the word Paraclit of contrary ſignification, derived alſo from the Greeks, is uſed) foreign that is, He is termed Paraclit foreign an advocate who pleadeth for the good of a man before the King; the contrary whereof is Kategor, an accuſer. For he it is who trad…ceth a man before the King, and endeavo…reth to kill him. And ſurely, if ever, then during the time of this childe bearing and warre, Satan worthily deſerved the name foreign of an accuſer and malitious detracter. Which ſo many reproaches and infamies doe witneſſe, wherewith the Dragon-worſhippers all this time overwhelmed the Chriſtians, objecting againſt them Thyeſtaean feaſts, Oedipodian inceſts, adultery, promiſcuous luſts, murders, treaſons againſt Princes, plagues, famine, burnings of houſes, and what publique calamitie ſoever happened. But it ſeemeth here rather reſpect is had to the Hiſtory of Iob, where Satan by accuſing and calumniating brought to paſſe, that he was permitted by God to try Iob by temptations and tribulations. That which here alſo the holy Ghoſt intimateth to be done by him, according to his cuſtome. The skilfull will underſtand what I meane. It followeth in the triumphant ſong.
Therefore reioyce ye heavens, and ye that dwell in them (that is Verſ. 12.ye holy Angels and bleſſed ſpirits, by whoſe labour happily imployed this victory is gotten) woe to the inhabitants of the Earth and of the Sea (that is the world) for the Devill is come down unto you, having great wrath (and therefore Chap. 12.like to hatch ſome new miſchief) becauſe be knoweth that he hath but a ſhort time.
For although even from that time forward by Conſtantine the Great he was caſt down from the Romane throne, yet the worſhipping of the Dragon continued with the people ſome time: hereupon when, not very long after, he perceived …e muſt be at length alſo thruſt out, and that the whole Romane Empire ſhould be waſhed with the Baptiſme of Chriſt, matters coming to that paſſe; being all in a rage, he ſtudieth to bring the victory of the Church, by what way poſſibly he could into danger; and if he ſhould faile of his purpoſe, or be caſt out, to undermine it by ſome new ſtratagem. In both which we ſhall anon ſee the moſt wicked ſpirit beſtirred himſelf.