WE have had a little view of Gods judgements against Antichrist and Babylon his seat, in the former principall and last typicall prophesie of the vials, which carried it on to the last judgement. Now, followeth the last explicatory prophesie, in two visions: werein some speciall things mentioned in the former, more darkly and shortly, are more fully explained. The holy Ghost aiming hereby clearly to point out what this Babylon or antichristian Church, and who this Antichrist is, (the one in opposition to the true Church, the other to Christ, the right Head & Soveraign thereof) with a more clear description of them, their actings and ruine. We are therefore to look on this prophesie, and especially on this Chapter, as a speciall key for opening the main mysteries concerning these things which are delivered in the former prophesies. In order to which, and for understanding of what followeth, in general we premit these things.
Concerning the scope, it is in these words, Chap. 17:1. I will shew unto thee the judgement of the great above: by which is meaned not only nor mainly the last judgement, or last step of her judgement under the seventh vial; (for, all which followeth, as the destruction of Babylon, Chap. 18 which is the seat or throne of the beast, belongeth not to the seventh, but to the fifth vial; nor the battel of Armageddon where the beast is taken, belongeth not to it, but to the sixth; and this would make the story of the seventh more comprehensive than it will bear.) But we take in the remarkable events on the beast and his throne, which are by temporall judgements to be carried on by the Kings, who once having given their power to this beast, shall afterwards withdraw from her, and piece and piece hate her, and make her naked, as is clear, vers. 16 all which cleareth, that this following vision (Chap. 17:18 and 19) doth belong to the fifth and sixth vials, and not to the seventh.
Concerning the series and placing of them, it is thus to be done, 1. He describeth (Chap. 17) the object: of these judgements, to wit the whore and the beast, and who are to be understood by them, with a generall hint at the instruments to be made use of in their ruine. Then, (Chap. 18) he more fully and pathetically sheweth the temporall destruction of that city or whore, by the following lamentations of her followers: which, sheweth it not to be the last judgement on her, which could have nothing following; but that judgement on the beasts seat, mentioned under fifth vial, Chap. 16. Then (Chap. 19) he goeth on to describe the events of the sixth vial in the battell of Armageddon, which was defective, (till supplied there) Chap. 16 after these, In the last vision (Chap. 20:11, 12) till vers. 6, 7 &c. he setteth out the events of the seventh vial: wherein Rome, is not only destroyed, as in the fifth; and the beast, as in the sixth: but the Dragon in his universall dominion, which belongeth to the seventh vial. So, Chap. 18 expoundeth the fifth vial; 19 the sixth; and 20, 21 the seventh; and this l7. Chap. maketh way for all.
For this 17. Chap. (which is a ground well premitted to all the rest) it hath three parts, 1. An introduction, or preface, containing the occasion of what followeth; or, the proposing of the sum and scope of the vision following. This is in the Angels words to John, vers. 1, 2. 2. There is the vision it self, more darkly represented to him in types, or in a figurative vision. This is from vers. 3 to vers. 6. 3. From that to the end, we have a clear interpretation (upon the occasion of Johns wondering) more fully expounding this than any other vision is expounded. Concerning which, Observe more particularly,
That there is great odds between the figurative expressions, in which the vision is set down, and these by which it is interpreted. The vision and prophesies are set down darkly under figures, and we must take them so; and to take them literally were absurd: because they need interpretation, but the interpretation, is in plain words and more properly to be taken. Otherwise, to expound one allegory by another as obscure, were no exposition, and contrary to the Angels scope here, which is by this interpretation to make John and us know the meaning of the vision, and contrary to the manner of exposition in all other places, as (Chap. 1:20) the seven Candlesticks are the seven Churches, literally so, and no moe, as they are named. The seven Stars the Angels, or Ministers of these Churches: and (Chap. 7) these are they who are come out of great tribulation, i.e. so indeed. And therefore here, though in the vision, heads and horns be not to be properly and literally understood, yet in the interpretation, seven heads are seven hills, or ten horns ten Kings, they are literally and properly to be taken, especially when the Angel circumstantiateth the hills, such as the woman sitteth upon; and the Kings, by this, that five be past, one is and the other is to come; and the ten Kings, not as yet to have received power, but to get it afterward, and so forth. All which demonstrate, that the Angels purpose and words are to be literally understood. So the woman, the city, (vers. 18) is so circumstantiated by her dominion, as constraineth it literally to be understood.
Concerning this woman and whore, Obs. 1. That the woman and whore are both one city or state, but diversly considered: for, she who is the whore, vers. 1 is styled and represented as a woman, vers. 4 and the woman there represented, hath the whores name, vers. 5 yet (I say) diversly considered, for, to be an whore and an adulteresse-whore, and such (heathens) as the Scripture useth to mention to this scope: therefore this name is given to Israel in their defections, and not to Heathens, importeth a Contract and Marriage with some party and a soul breach of that tie. The whore then, as such, can be no city that never was Christian, but some eminent Church, making defection to idolatry and falling from the Faith given to God their husband; at least, this engagement to Him, must preveen their being accounted so notorious an harlot. And, 2. as the woman and whore are one; So Babylon (called the great city, Sodom, Chap. 11 vers. 8) and the whore, are the same, as appeareth by their names, vers. 5 and vers. 18 and their practices are the same, to wit, to allure to fornication, Chap. 14:8 to persecute, Chap. 11 and their ruine and judgement is one. Compare Chap. 14:9, 10, &c. Chap. 16:19. Chap. 18:2, &c. And where the epithet great, is added to City, Whore or Babylon, the same singular party is described, but in diverse considerations, either of her dominion, as vers. 18 or whoredoms, oppressions, pride, or some such thing, for which she getteth diverse names, and is represented by diverse types.
Concerning this Woman, it is by most of the Fathers applyed to Rome. Tertullianus, lib. adversus Judæos, Cap. 9. Sic & Babylon; apud Ioannem nostrum, Romanæ urbis figuram importat, proinde & magnæ & regno superbæ, & Sanctorum debellatricis, that is, Babylon, in our John, is a figure of the city of Rome, being so great, so proud of the Empire, and the destroyer of the Saints. The like he hath, libr. 3, contra Marcionem, Cap.13.
Hieronymus, epist. 17. ad Marcellam, nomine Pauli & Eustochii, epist. 151, Algasiæ, quæst. 11. Comment. in Cap. 47. Esaiæ. in lib. Didymi de Spir. Sancto, præsatione ad Paulinianum. Ambrosius Ansbertus in locum: where he saith, Hoc manifestum est, i.e. is manifest, Also Victorinus, Primasius and others, cited by Fulk in his answer to the Rhemists, 4. note upon the place.
Nay, Augustine (howbeit cited for another opinion concerning what is meaned by Babylon from his Comment, in Psal. 6) doth concede what we say, lib. 18. De civitate Dei, Cap. 2. & 22. And Arethas Cæsariensis, Comment in locum, granteth the same to be the judgement of diverse: whence Fulk gathereth, That this was the common opinion of the ancient Greek Fathers.
The same is granted by the most learned of the Papists themselves. Baronius, (Annal. Tom. 1. An. 45) hath these words, Romam, in Apocalypsi Ioannis codem nomine (sci. Pabylonis) notatam esse, in consesso est apud omnes, i.e. That Rome, in the Revelation of John, is designed by the same name, to wit, of Babylon, is confessed by all.
Bellarmine is both frequent and full in this, lib. 3. De Pontif. Romano, Cap. 13. having first, proposed that opinion of Augustine, Arethas, Haymo, Beda and Rupertus, who, by the city Babylon, understand the multitude of the wicked. Addeth, Secundo, dici potest, & meo judicio melius, per meretricem intelligi Romam, that is, It may be said also, and in my judgement better, that by the whore, Rome is to be understood. And lib. 2. cap. 2. he expresly disputeth for it; Præterea, Joannes in Apocalypsi passim Romam vocat Babylonem; & apertè collgitur ex Cap. 17. Apoc. ubi dicitur Babylon magna sedere super septem montes, & habere imperium super Reges terrœ: Nec enim alia civitas est, quæ, Ioannis tempore, imperium habuerit super Reges terræ, quam Roma, & notissnnum est super septem colles Romam ædisicatam esse, that is, Moreover, John in the Revelation, every-where calleth Rome Babylon, and it is evidently gathered from the 17. of the Revel. where Babylon the great is said to sit upon seven hills, and to have dominion over the Kings of the earth: Neither was there any other, which in John’s time had power over the Kings of the earth besides Rome; And it is a most known thing that Rome was builded upon seven hills. See also his 3. Book, cap. 5.
The same is the judgement of Estius, in 4. Sent. Dist. 47. §, 9 and of Ribera upon the place. The Rhemists also acknowledge, that Rome heathen may be understood here, and Alcasar confirmeth it; Also Cornelius & Lapide, I lasius, Viegas and others.
Reasons in the Text do constrain it so to be understood, 1. Its locall situation, This whore is a City sitting on seven hills in Johns time: whereof afterward. 2. It is an Empire or City, which had before that changed five sorts of Governments, had then the sixth, unto which one other was to succeed, as Popes have done, who were not come in Johns time. 3. It is (vers. 18) clear from its Dominion, she is that city, that great city, which then commanded all the Kings and great men of the earth: which grounds (I say) make even the adversaries apply it to Rome, but they fall in two foolish shifts, some applying it to Rome heathen, others to Rome under the Antichrist, who (they say) is yet to come. Of these we shall speak particularly in the close of the Chapter, and now premit,
That this beast, that beareth or carrieth the woman, is the same mentioned, Chap. 11 that cometh out of the bottomlesse pit, and killeth the witnesses, and the same with that beast, Chap. 13 their rise is one with this, out of the pit, vers. 8. Their description in heads, horns, and exercise in persecuting the Saints and maintaining blasphemies, and the time that they belong unto, will be one; that beast, (Chap. 13) riseth after the wounding of the sixth head. This when that Government, which then was, is expired: yet fall they under diverse considerations, as the two beasts formerly, Chap. 13. The beast is as the Husband or rather Adulterer, the woman, the wife, or whore; the woman representeth an apostate Church, or the body; the beast here supporting her, pointeth at the head or mungrell power sustaining her and acting her, which in respect of absolutnesse, tyranny, and persecution (though in a kind distinct from the former, yet) become they one, as we will hear.
Observe, that there is a great propinquity betwixt the woman or whore, and this beast, they belong, to one time: for, the beast carrieth her, and they appear together, They are of one colour scarles, They have both blasphemies on them and fornications, (the same upon the matter) they both are up together, the woman is great when the Kings give the beast their power, when they withdraw it, then the cometh down, his throne, which was the Dragons, (Chap. 13) is her seat, to wit, the seven hills: from which neernesse, its evident they must dwell together.
This beast then must signifie such an Empire and Dominion as doth not only support Rome, the city, but Rome a whore, and that not as a temporall head meerly by force keeping down men undet it, as did the old Roman Empire; but such a head as the world wondereth at, as is Chap. 13 and here also, vers. 8 and such a head as when ten Kings, out of the ruins of the old temporall Empire, shall assume Dominion and soveraignity to themselves, and withdraw from him, yet willingly they shall yeeld their power to be disposed of by this beast: and so long as they reverence him, the whore is in no fear by them, but when they cast him off, then she is burnt. By which it appeareth, that as by the woman the Roman Church is described, in opposition to the true Church, Chap. 12:1 called a woman there; so, by the beast must be meaned the Roman sea, or the Papall power, by which this whore is supported, and to whom the Kings of the earth give their power, and after whom the whole world hath long, wondered, as was cleared (Chap. 13) of this same beast: and the propositions laid down there, are also to be applied here.
We would consider at what time this which is spoken of the beast and whore, is to be applied to Rome and the powers which govern Rome, which is the beast, as the other is the woman. There are these characters to find it out by, which now at the entry we shall but in generall propound, 1. It is the time when the beast should appear, as he riseth from the bottomlesse pit, vers. 8 to wit, in the last state of the Empire, before his utter ruine: and so it is not that which was in Johns time, any lawfull succeeding power (which, cometh not from the pit) but it is that which the Dragon gave, Chap. 13 an authority and soveraignity invented by the devil, and not warranted by the Word, such as is Universall Bishop, Prince of Pastors, & Vicar of Christ; so it is no meer civill power, though persecuting: for then, as it was in Johns time, it might have been said to have ascended from the pit, and it had not been peculiar to the future state of the Empire, which is a forreign Government of an other rise than these which went before, such as that of the Popes, who are distinct and different from Emperours. 2. It is Rome under the last head of seven, whereof five were but past in Johns time, and Cæsars were the sixth: the seventh called the eight for his twofold consideration (as Chap. 13) then was not come; for, this last head is expresly called the beast, vers. 11. Therefore Rome under none of the first six Governments is the beast here, but under the seventh or eighth, which in Rome succeeded to Emperours, or Cæsars; for, this last is to have none after it. A third character is, to try the time by the horns. That Government of Rome is to be the beast, which shall have with it ten Kings reigning, which had not received their Kingdom in John’s time, vers. 12. Again, it agreeth to that state of Rome, when other Kings, that have withdrawn their temporall subjection from the Emperours, shall yet unanimously and harmoniously of their own good wills give their power unto, and be at the devotion of this beast. 3. These Kings shall be especially employed by this beast in making wars against the Saints, till God discover the whores rottennesse to them or some of them, vers. 14 compared with vers. 16, 17. It must then be applicable to that time when persecutions abounded through all the Christian world by the Laws of all Kings & Kingdoms, which was when the Prophets prophesied in sackcloth and were killed, Chap. 11 and 13. A fourth character we take from that, that the woman is called a whore: therefore it cannot agree to Heathen Rome, for she was not then married nor ever called a whore.
The last thing we premit, is, concerning the times mentioned, as past, present and to come: when they are particularly differenced, they are not to be confounded, yet that any thing in the vision is affirmed in the present time, it will not prove it then to have been, seing it is ordinary for things to come, to be represented as present or past.
More particularly, we come now to the preface of the vision, vers. 1 and 2 Wherein the sum and scope of the vision is proposed; In which, consider, 1. the thing proposed to be shown, It is the judgement of the great whore. 2. Some properties of that whore hinted at. 3. By whom this is revealed.
In the proposition, the word whore, (which in all languages cometh from mercenarinesse) shortly implyeth two things, 1. An engagement on the party, sinning, there is a breach of wedlock-bond, as Ezek. 16:38. 2. The nature of the sin as inconsistent with the nature of that tie, to wit, Idolatry, &c. with which God will have no communion: though many other infirmities may consist with that bond of Marriage, yet this is particularly wheredom in Scripture, a peoples shamefull prostituting themselves to idols and strange worship, who were engaged to God. See Hos. 4:12, 13 with the right exposition of that place. So here, by whore is understood some city or state, as vers. 18 yet such as hath been engaged to God and hath made defection from him to Idolatry. In which respect, Israel, Judah and Jerusalem do get the name of harlots peculiarly, and are charged with spirituall fornication beyond other Nations because of this their tie to God which others had not. Beside, this whore is painted out in opposition to that woman and wife, Chap. 12 which evanished: and this whore and strumpet appeareth in her place. 2. By judgement we understand her ruine, especially when it cometh to her seat, which is the great city, and is here manifested to John, 1 to shew that it was certain, and so to prevent stumbling at that whores greatnesse and pompe. 2. To shew that it came not by guesse, but that God had ordered her ruine. 3. To begin this explication with the fifth vial preceeding, Chap. 16.
THe vision it self followeth to the 7 vers. and there are two circumstances premitted, vers. 3 before it be represented to John, as contributing for the disposing and fitting of John, for the beholding of it. 1. He is carried in the Spirit: which holdeth forth the frame of his mind; he was not in body transported, but by the Spirit; his soul was withdrawn from its ordinary way of making use of bodily organs to another more immediate and sublime way of receiving impressions of what was represented, such as was spoken of Chap. 1:10 signifying that it is needfull to be spirituall before one be capable of the visions of God; a spirituall man and a spirituall frame, is the best discerner of these, 1 Corinth. 2. 2. He is taken to the wildernesse: by that ecstasie he is removed from ordinary commerce to a wildernesse, where that whore is represented to him, though it be not her dwelling. By this is implyed, 1. That spiritualnesse of frame and abstractednesse and retirednesse go often together; one in the Spirit, will be one often apart in private, as our blessed Lord was. 2 That an abstracted, retired frame of heart, is fittest for discerning what is right and what is wrong. It is not at Court where folks come soonest to discern the whore, the glistering of that shew keepeth men from the right up-taking of her: But when men soberly retire to think of things in the most abstracted manner, then what seemeth gold to others, is often found but to be guilded to them, as here, vers. 4.
When John is thus qualifyed and composed, then is the vision represented: an uncouth sight, a woman described in four or five properties or markes, 1. by the beast which supporteth her, vers. 3 which beast is in four characters set out. For understanding of which, beside what is said, Observe That by woman is understood here the whore formerly mentioned, to wit, a whorish Church, or, a faithfull city turned to be an harlot, Isai. 1. Consider then this woman two wayes, 1. simply as a woman, so it is the city Rome that then was. 2. As a whore, so it is the apostatized Church of Rome which though in Johns time it was not come, yet was in vision represented to him as come. By beast in generall, some wicked Dominion or Empire (as Dan. 7) must be understood.
More particularly, We may take the beast in a fourfold consideration, 1. complexly with its seven heads, as in any form of its Governments; so it pointeth out the Roman Empire indefinitly, as it was before Johns time under the five heads who were fallen, as it was in his time under the sixth, and was to be afterward under the seventh: There is but one beast in all, thus considered. 2. We may consider the beast (to speak so) as a body, or the beast without relation to any head, so it holdeth forth the Empire, Dominions, or Countries, which made up a Monarchy under any of these sorts of Governments or heads. It is a body, upon the matter she fame, however its Governments changed. This seemeth in the exposition to be called the Peoples, Tongues, and Languages, vers. 15 on which the woman sitteth, and is expressed by many waters, in the preface, vers. 1 on which the whore sitteth, as she doth here on the beast. 3. We may consider the heads as distinct from the beast, and so they are the formes of Governments which successively guided that beast and supported that city. And thus the last head, which succeedeth the Cæsars, which did reign in Johns time, will be the Pope (or Papacy) who now hath headed that Empire for many years. By the former heads, the woman, as a city, is supported, by the last as she is a whore. 4. We may consider the beast, as under, and acted by the last head the Pope, so by it, is represented the Roman sea, (or sedes Romana) which by Religion, under pretext of Christs Headship, ruleth as broadly as ever any of her former states did, as appeareth by what was said, Chap. 13. In this respect, it is of an Ecclesiastick nature, to hold out a twofold respect in this beast beside any of the former; so this fourth consideration taketh up the beast as the Authority ruling, and the whore as the city where he ruleth: for (Chap. 19) he as a Beast or Governour, hath a being when the whore is destroyed in the 18.
If it be asked here, Under what notion the beast is considered in this place? Answ. 1. Under the last, as it is headed with the Pope, and under pretense of Religion domineereth. Reason 1. It is the same beast, Chap. 13 but that looketh to the last head of this beast or state of this Empire, as is said. 2. Because only the last state of this beast contemporateth with this cities becoming a whore to be supported by it. 3. It is the state of the beast which then was to come, and the sixth was then in being: therefore it is the last, for it is to go to perdition. 4. It is the beast which all wonder at, that Kings give their power willingly unto, which is expresly called the beast, vers. 8 which should ascend, &c. and the beast to which the Kings shall give their power, vers. 13 and with whom they receive power, vers. 12 which only are true under the last state of the beast, lit being not so with any of the former Governments, where heads were crowned and not the horns, Chap. 12 here, the horns were crowned, Chap. 13 and are Kings in respect of temporall jurisdictions; yet these same Kings, under pretence of spirituall power, are as much keeped under the beast with the seventh head, as ever under any the former.
If it be further asked, how the woman sitteth on that beast? It is clear two wayes, 1. she sitteth on it, as having her principall seat in the chief seat of that Roman Empire; she sitteth on that Dominion, and hath the city Rome for her nest. Hence (vers. 9) in the exposition it is thus cleared, she sitteth on the beast, i.e. on the seven hills, which is the center of the beasts Dominion: and on many waters, that is, that same Empire. 2. It is expounded in that word, the beast that carrieth her, vers. 7 that is, supporteth her by its authority and keepeth that city (which otherwise had been desolate) in some grandour by her, as in Chap. 15 even as she was made famous by being the seat and residence of these who formerly managed the authority of that Dominion.
This then is the first thing whereby this whore is described, the power or Empire wherein she dwelleth, and whereby she is supported, to wit, Rome, or the Roman sea, which they call the rock on which their Babylon standeth as an unerring and an infallible foundation, at least so far as to discover her to be this whore.
This beast or Empire getteth four marks in the Text, 1. Her colour is scarlet, pointing out, 1. her grandour. 2. her cruelty, as the Dragon was coloured, Chap. 12:2. This, beast is full of names of blasphemy, Chap. 13 every head had blasphemies on it, that is, was blasphemous and idolatrous; but this, under the last head, is now all full of them, superstitions, idolatries, arrogant titles, and usurpations were never claimed so much by any of the former as by this: whereby appeareth, that it holdeth forth no Christian Empire, or Rome as Christian, except under its defection.
The other two parts of the description, to wit, heads and horns, are so particularly interpreted by the Angel afterwards, that we shall forbear till we come to it; which is the last part of the Chapter.
The second thing whereby the whore is described, is her pompe and outward gloriousnesse, vers. 4. Where by is set out, 1. their pride in being so arrogant. 2. their wealth and riches. 3. her carriage to allure to her superstition with poisoned cups and such deckings as whores set themselves out by. 4. Yet her deckings are but carnal and counterfeit, decked, that is, guilded, in the original, it is not gold, but guilded external pompe only, whereby the world is taken more than with that simplicity wherewith the woman is adorned, Chap. 12. So this pompe appeareth yet more, 1. in the nature of her worship, in Churches, altars, holy dayes, ceremonies and garments. 2. In the nature of her officers, great Cardinals, stately Princes are her Ministers. 3. Their carriage is not needlesly observed, that their great men delight in purple and scarlet, is not by chance, but by providence. Baronius (as cited, Chap. 13) faith it was, that Christs Priests should be in their pompe equall to the heathenish Pontisex Maximus.
The third property of this woman, is her name in her forehead, vers. 5 which is not, that this whore will own such a name as mother of harlots, but rather disown it: but (alluding to the manner of impudent whores, who set their badges and names to be known over their doores and on their heads) he would shew two things in the antichristian Church, 1. Great impudency in owning and maintaining these things, which are indeed great abominations, their publick Images and bowing to them, their disputes for and defences of their grossest superstititions, so that her whoredoms need not be sought out by secret search, they do it before the Sun. 2. Great evidence of guilt, so that by trying her and comparing her way with the Word, it will be found clearly that she is Babylon, &c. as if these titles and superscriptions were written on her, as her name: which name is to be gathered, not out or letters and words (as neither that of Chap. 13 ult.) but out of doctrines, practices and others her properties, by spirituall wisdom making the application of these descriptions, both Chap. 13:18 and here, vers. 9 for, none, owning the Revelation to be Gods Word, will willingly take that name which will make them passe for Antichrist or his Church: and if this name be not literally taken, why should the number be, Chap. 13?
The name is in three, 1. MYSTERY: which sheweth there is both great iniquity here, and that it is so put together, that it looketh like a mystery, either to conceive it or to discover by it such a party to be the whore. (For which it is called (2 Thess. 2) the mystery of iniquity, in opposition to the mystery of godlinesse,) In all which, Antichrist imitateth Christ, lest he should be discovered. Or, it may be mystically Babylon, as spiritually Sodom, Chap. 11. Babylon, not really, (which none can plead) but in a mysterie. The second part of the name, is BABYLON THE GREAT: of which we have spoken, and applied it to Rome. It is called BABYLON, first, for its headship during the fourth Empire, as Babylon was in the second. And, secondly, for its idolatry in it self, and in its cruelty, in bringing and keeping at under Gods people. And, thirdly, because Babylons curse followeth it for Babylons sin. Of this more was said, Chap. 14.
The third word, is, MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH: which setteth out a superiority and precedency in this Rome, in polluting the world actively with her pollutions, and that the superstitious way of the rest of the world is derived from her; she is as the mother and fountain that bringeth forth all superstitions. 2. A sort of precedency and priority of a Mother Church, (as she calleth her self) she shall claim not only to be the first Church, but to be over all, as the rule and example to them. And indeed in respect of the corrupt part of the Church, as it is antichristian, she is so. It holdeth forth eminently high defection, which must have its birth from Rome, and over which Rome shall especially preside. Which titles cannot agree to heathenish Rome, that never propagated error to others, but rather civilly, and left still an ἀυτονομία of Laws and Religion to the Nations they conquered. But they agree well to Rome now in its splendid titles, as Peters Chaire, the infallible Church that cannot err, the Church that cannot be obscured or ruined, Catholick supream Judge of all, &c. and so hath given the rise to all the idolatries and superstitions that have come into the Church from it; and like a kindly mother, hath alway taken the defence of these, and fostered them as her own brood through all the world.
The last two properties of this whores description, to wit, the fourth and fifth, we put together, as holding out her practice: whereby her inclination and guilt appeareth in these, 1. An entising of others to that sin of fornication spiritually, by that cup which she holdeth forth to them, with her abominations, that she may entise them with these, Vers. 4 he alludeth to what is written of the filthiest whores, to which he compareth this harlot. 2. An humour and inclination to persecution, vers. 6 which is three wayes set out, 1. In respect of the parties persecuted; they are, 1. Saints, for alleaged crimes, persecuted, and wrongs falsly imputed to them. 2. Martyrs, such are not only Saints unjustly wronged, but persecuted on the account of Christs Truth, or for opposing her way, and witnessing against it. 2. This persecution is set forth by her contented manner of going about that work, she thirsted for their bloud, and drinketh it, as with delight and satisfaction. 3. In the degree, it came to so much, that she was drunk with bloud, having thus drunk so much, that she was loath some under it, senselesse of it, and overflowing with the guilt of it, as drunkards are with drink beyond measure. How well this agreeth to Rome, look Chap. 13. That by blasphemy, is holden forth Idolatry, and by whoredom, defection to Idolatry, appeareth also, 1. It is one sort of blasphemy which is common to this seventh head with all the rest of the heads, and theirs was Idolatry. 2. By the common phrase of Scripture, that when Israel is charged with whordom or breaking wedlock, Ezek. 16 and blaspheming God, Chap. 20:27. It is expounded in the verse following, to be their Idolatry and whoring after Idol-worship on every high hill. See Ezek. 23:7 and 30
THe third part of the Chapter, to wit, the interpretation of the former vision, followeth: and before we come to it, there is the occasion of it set down, and the undertaking of the Angel, vers. 6, 7.
The occasion is the effect which that vision had on John, he wondred with great admiration. This wondering is not as the world wondereth, vers. 8. (which, of such a one as John was, cannot be said) but he wondred to see that beast and the woman so linked together, and desired in himself to know the meaning of it, as the Angels words imply, vers. 7 a wondering what it might mean, such a type of a beast he saw formerly, Chap. 13 yet the exposition of some parts of the description is left till now, that it might hence appear that the knowledge of this mysterie should not altogether, but piece and piece be mainifested, and that the revealing of Antichrist is especially reserved to the last dayes of his begun ruine, and therefore it is no marvell that many of the Fathers speak obscurely and wildely concerning him.
The Angel, vers. 7 propoundeth to clear four things, 1. the woman. 2. the beast that carrieth her. 3. the seven heads. 4. the ten horns which agree to her, as now under the last head. And he beginneth at the beast because we know by this who that whore is, by knowing who supporteth her. The woman being spoken of last, We come to the first thing followed, vers. 8 to wit, the description of the beast in generall, under the notion of his last head: for, John, in a prophetical vision, getteth a sight of this back-slidden Church, and the Empire or dominion that supported her, as she is a whore; for, that is in the words, vers. 8. The beast thou sawest: Now the beast he saw was that which supported the whore, called (vers. 11) the eighth head, pointing at the last state of this Empire. So this answereth a seeming contradiction, how this beast can be said not to be, and yet to be, vers. 8 for, it is not to be understood simply that it is not: (for in the end of the verse it is said, It yet is, which maketh the wonder the more; and (vers. 10) there was one King, head to that beast, even in that time (but the opposition is to be understood in some respect, that is, it was formerly a large Empire, but is not the Empire under that Government and form which is here intended: in that respect, it is but to come, which is verified in the state of this beast which John saw and the Angel describeth.
More particularly, this beast is described in a threefold respect, 1. as to the time past, it was, that is, this is an Empire which is not now to begin simply, but long hath had dominion in the world though differing from this under the last consideration: for, 1. It was under Kings, Consuls, Emperours and other lawfull civil Governours; this ascendeth from the pit. 2. It was a civil Government, governing by power and force of Arms; now its Ecclesiastick, bearing rule by Religion and pretext of Christs horns. 3. It was openly heathenish and idolatrous, a vowedly persecuting Christians; now it is not so, a pretended Christian, but really idolatrous, and an enemie to all true Christians.
Here also it would be adverted, That this was, and is not, looketh to Johns time, and is to be made a truth then, as the word in the future, but shall arise, cleareth: But was and is not, in the end of the verse, looketh to the time after his rising and becoming the object of the earths admiration, which is the cursed priviledge of the lost head that then was to arise from the pit.
Secondly, This and shall ascend, &c. implyeth, 1. a great height this beast should come to from small beginnings, as Chap. 13. 2. That gradatim, or piece and piece, he should come to it: not all at once at an hight, but one stept of usurpation after another, till the height were come unto, but in a covert way, as papacy arose: so that there seemeth to be some intervall, as it were, between the beast that was, and is his evanishing in that shape which he then had, and the last beasts appearing: in which respect, it is said, Chap. 13 peculiarly of this change, that one head was wounded, and descerned to be so, before it was recovered by this last. For the time and manner of this rise, see more Chap. 9 and Chap. 13. Only here it appeareth, that the future state of the Roman Empire, which should be in its nature and rise different from the former states there of, is the state that is set out by this beast, and all know that this is the Papacy, or Pontificatus.
This last state of the beast (which in this Chapter is called commonly the beast) is set out in his ruine, as he was under that form to succeed what had gone before, so that there should be none after him; for he shall go into perdition, 1. Implying an evanishing of this beast under this head, and not only the changing of this state; for that had not been peculiar to it, but common with the former. All bygone states are comprehended in what was; and this future state or consideration of the beast taketh in all which was to come of him. 2. It implieth a peculiar destruction waiting for him, different from the former. 3. A slownesse in its on-going, though there be a certainty of its fulfilling, yet not at once. If Papacy be this head then, we cannot look for an Antichrist to succeed it, seing it hath succeeded to the state that then was. It may also mean an active perdition in respect of destroying others, in which respect (Chap. 9) he is called Apollyon, and (2 Thess. 2) the son of perdition: for this describeth him best in his nature, and is like on who cometh from that fountain from which he hath his rise.
He is described by the welcome he should have in the world when he arose, or the effect he should have on the world, They that dwell on the earth shall wonder, whose names are not written in the Lambs book. This seetteth out the absolutnesse of his reception, or the obedience that should be given him, in four. 1. in extent, the whole world, almost all the Roman Empire, (except some Elect ones by God keeped from that impurity, as also, Chap. 13,) it is as broad as ever it was in any form before. 2. There is the kind of subjection, expressed by wondering, a superstitious subjection to him as to some Deity, and not meerly as to a civill. Governour, as in the former heads, (for, such subjection many Elect children gave) but this is an Idolatrous adoration, such as Papists give to their Popes. 3. It setteth out the degree of subjection, this of admiration is more nor ordinary, and is to be wholly at the beck and command of this beast; under this consideration, it is a superstitious devotednesse to him. 4. There is the motive of all this, it is willingly; they admire him, not by constraint of arms, but by a mistaken devotion, they of themselves give up and enslave themselves to him, as is said of the Kings vers. 13 they shall give their power to the beast, and vers. 17 they agree to do it. They were now out of temporall subjection, the Empire having become weak, and they upon that had got their Kingdom, yet this admiration had such influence on them, as to make them universally yeeld to this beast upon this account, more willingly than Armies had made them do to the former.
The exception put in a parenthesis, (whose names were not writtten in the book of life from the foundation of the world) not only holdeth forth that compliance to be an exceeding sinfull defection, even such as the Elect should not, yea, to the end cannot continue in it: But, 1. It sheweth their is a difference made by Jesus Christ of Elect and Reprobate, as if by name they were written in distinct Books. 2. It sheweth it is eternall, and so without dependance on our free wills, it is before the world. 3. It sheweth that our standing and being keeped clean, is a fruit of Election, and not our Election a fruit of our foreseen faith, or works. It is, they admire not, because they are written in the Lambs book: and not, they are written, because they admire not. 4. It sheweth a suitablenesse in the end and midses; these Elected to glory are brought to it by Holinesse, (Eph. 1:4) and Sanctification, 2 Thess. 2 vers. 13 in being keeped from such filthinesse, as others fall in, and which otherwise they would have fallen in; and on the contrary they go to destruction, falling in sins, which are the causes of their damnation, though not of their reprobation, yet the decrees in respect of their ends are not without respect to these midses, although not grounded on them.
[For, this beast may be two wayes conceived, 1. in its generall complex consideration. 2. more particularly, in its heads and horns. In the generall consideration, he compareth the whole beast in its Ecclesiastick nature complexly with the whole beast considered as a temporall Empire (considered also complexly,) as under any of its first six heads; so this last beast, which supporteth the whore upon an Ecclesiastick account is opposed to its civil consideration as a civill power which went before. In this sense there are but two states of this beast, one that was present, and to passe when this last succeeded, another to come. But when he considereth again the beast more particularly in respect of its heads and horns, and compareth the Governments among themselves, vers. 10:11 there are seven forms, whereof five were past, one present, and one to come. Hence it is, that he calleth this Eeclesistick state of this beast the eighth, looking to its distinct nature from the former; and also the seventh, as it is, upon the matter, the same power, continuing the Dominion of Rome in one series with the former forms, even as the two beasts were distinguished, Chap. 13 upon that diverse account, though upon the matter one. So this first was and is not, is no contradiction; for, the beast i.e. the Empire then was, yet was not this power come as the supporter of the whore, but was to come, in which respect he is looked upon as distinct from all the other heads.]
The third step, is, and yet is, that is, though it now differ much from what it was, yet it is really that same Dominion, upon the matter, by other spirituall weapons, 1. ruling as amply as ever their predecessors did. 2. having as full and absolute rule as ever it had. See for this, two sayings of Bellar. lib. 3. de Pontif. cap. 21. pag. 301. cited Chap. 13. 3. It ruleth as tyrannously as any of the former, encroaching on others liberties, till it bring them under, and when it hath done that, it exerciseth its power also cruelly, especially against the Saints, as, vers. 14 and Chap. 13. 4. It keepeth the former throne and feat, though under another form, it getteth the Dragons seat and Authority, Chap. 13 and these people, Nations and Languages, and Kings that formerly had the former beast for their temporall lord, they have Papacy for their spirituall. 5. in respect of its blasphemous idolatry and superstitions, which though they differ some way in kind, yet for number they are as many, for guilt as great, for effects of wrath as dangerous; so that who would compare the many images, dayes and Temples before applied to the idols of the heathens, which now are called and turned into images, dayes and Temples of the Saints, they might say the idolatry, upon the matter, is the same, though the names be changed, even as their Churches are. See, Chap. 13. This, upon the matter, is the new formed image of the beast, spoken of there. In all which respects, though it might be said that this beast is not the former, in some respect, yet materially it is in being, as the Text faith.
Hence this argument may be formed, That Government or Dominion in the world, which in some respect, to wit, as civill, was before Johns time governing all; yet, as such, that is, as Ecclesiastick and under a different consideration, was not come in his time, but shortly was to succeed that which then was over Rome, yet as differing from it; and in its rise and nature to be no ordinary civill power, but an unwarrantable Ecclesiastick power, at which the world was to admire, and unto which they were willingly to give a more absolute and divine subjection than to any of the former powers; under that Government Rome is the antichristian whore, That Government is antichristian, and the head and supream Governour thereof is Antichrist: But the Papacy is that Government, which was not in Johns time, yet succeeded to that which then was, in amplitude of Government, and to which men willingly yeeld, and have yeelded such an obedience and subjection, which now is begun to go into perdition, &c. Therefore that Church is the whore, that Government antichristian, and that head and Governour is Antichrist: for he immediately succeedeth to that which was in Johns time, and according to Bellar de Pontif. lib. 3. since the Gospel came to light, goeth into perdition; and all these marks agree to him only. Therefore he is the state pointed at by these. Or, thus, That form of Dominion over the Roman Empire, which is not in kind one with what it was in Johns time, but immediately succeedeth to that, and yet in respect of amplitude of Government, and degree of subjection to it, is the same with, or more ample, than the former, though upon a different consideration and account; that Dominion or Empire under that form, is the beast, seen by John: But Papacy is such a Government, and the Empire of Rome under it, is such. Therefore it is the Dominion described by him, as the antichristian Kingdom.
THe Angel proceedeth to a particular interpretation of the parts, to wit, heads and horns, wherein the beast was most singular and remarkable. There is a sentence casten in, before he descend to it, Here is the mind which hath wisdom, which is something like that, Chap. 13:18 and it looketh both to what is past, (putting Readers to consider well of it) and to what is coming, pointing out something that a man of wisdom will not let passe, but take hold of these marks for discerning of the whore. The words imply, 1. a materialnesse in the matter written, as conducing for the understanding of this mystery. 2. A difficulty to get a mind composed to take it up, there will be need of spirituall and true wisdom. 3. That such wisdom will find what is in it, and get so much gripping as to fix them in this, who is this whore and beast: and therefore this Chapter would be the more fully insisted in. 4. It implieth, that it is a rare thing to apply these marks wisely, and that the generality of Readers will not do it. And by this we may see, that though promises be fulfilled and prophesies also, and the expressions be very obvious and palpable to any that have discerning, yet they are not so to these who have their minds blinded with prejudice and spiritual blindness; such prophesies as are most clearly fulfilled and applied to Christ, to the Jews are dark; and others of Daniel and Ezekiel, which undoubtedly are fulfilled, are also obscure. It is no marvell then that so many Papists, wondering after this beast, cannot wisely discern his marks; It will take wisdom to do that, which every one hath not: and therefore that argument of Bellar. against the fulfilling of this prophesie, because it is so obscure to many, is of no force. He beginneth at the heads, and giveth two interpretations, or two applications of that type; or, he declareth two things to be meaned by it, 1. The seven heads are seven mountains, upon which the woman, or chief city, sitteth. 2. They are seven Kings. We premit this, that all the marks after described, agree to one beast, out of all which put together, the clearing of what is signified, is to be gathered. Therefore that Empire, or city, must have seven hills, which hath seven Kings; and to whom the one is applied, the other must be applied also: otherwayes they do not serve the scope, which is by the parts of one beast to discover the Empire meaned by it in whole.
The first exposition of heads, is by the fixed property and naturall situation of this city or woman, to wit, mountains. The second, is, by what is successive, one to, and after one another. The former of seven mountains are contemporary, this is successive and in diverse forms.
The heads are called mountains, because in this they signifie so, and we are to understand mountains, Kings, and to be set out by heads and horns in a metonymicall speach, the signes getting the name of what is signified by it, not that really they are so. By these then, mountains are properly to be understood; and the number seven is definite also, as appeareth by the exposition which followeth; so, Kings are properly seven, and the number definite, as appeareth by, that, that five are past, one is; &c. and this suiteth with the nature of the Angels interpreting the seven Candlesticks, and seven Stars, Chap. 1:20 to be seven Churches, and seven Angels, as is said in the preface. These mountains then, are, 1. described by their number, seven; and if the number were not definite, but put for seven, nine, or eleven, &c. then it could not contribute to designe one place by another, which yet is here the Angels scope, who speaketh of these seven mountains, as of seven mountains famous in respect of others, and some way peculiar to this city. 2. They are described from this, that the woman sitteth on them. By woman we told was understood Rome, it is called a city, Verse ult. and it must be such a city as may serve particularly to discover these mountains from other mountains, they are such, saith he, as the chief city of the world sitteth on. And then this city cannot be the multitude of the wicked; for, that could be no mark for John, or others, to discern on seven mountains from any other seven mountains. Beside, this city is not the world, or complex body of Kings, but that city that ruleth over them, under seven several Governments, as the following words clear. And the mountains are such as this woman sitteth on: now her sitting is two wayes understood in this Chapter, 1. The sitteth on many waters, vers. 1. that is, many peoples and Kingdoms, vers. 15 over whom (vers. 18) she ruleth. Thus to sit on, is to rule. 2 She sitteth in a peculiar way in one place of these peoples, whom she commandeth beyond other places, and she sitteth not so on the peoples or waters, but on the seven mountains, that is, she hath her residence, pompe, court, throne and abode there, which reacheth over many people. And this agreeth well with the Angels scope, which being to open the events of the fifth vial, he insisteth on the object of it, which is the seat or throne of the beast, Chap. 16. These seven mountains then will be such as the Imperiall city of the world not only commands over, but is placed upon; and so that city will be found to be the whore, that dwelleth on seven mountains, and this Empire to be the beast that upholdeth, and supporteth these, and governeth them, ut supra. From which it is clear, that Rome is designed by the Angel to be this city: For, 1. Rome is famous for its situation on seven hills, that is a peculiar paraphrase of it both among Greeks and Latins. The seven hilled city, or the city on the seven hills, and Rome, were still taken as one: for, at first by Romulus it comprehended four, he was the first founder of it; after, by the sixth King Servius Tullius, were three more added: hence was that yearly feast, 3. id. Decemb called festum septimontium: and these sayings of the Poets confirm this. Virg. Septem quæ una sibi muro circumdedit arces. And Ovid, trist. Sed quæ de septem totum circumspicit orbem. Montibus Imperii Roma Deûmque locus, &c. which made it to receive these names septiceps, urbs septicollis & ἑπτάλοφος, &c. and they are thus particularly named, 1. Palatinus, 2. Cælius. 3. Capitolius, or Janiculus. 4. Aventinus. 5. Quirinalis 6 Viminalis. 7 Æsquilinus, which maketh Bellar. (lib. 2. de Pont. cap. 2) say, notissimum est, supra septem colles urbem Romam ædificatam esse. Corn. à Lapide, in locum, citeth many to confirm this: and if Rome be the seat, the Roman Church is the whore, and the Pope Antichrist, who keepeth his Court there in a speciall manner, though he command otherwise all the world at his pleasure; yet his chair is nailed to that seven hilled city, and cannot be removed.
That which is objected, may be answered from what is said. Say some, this city meaneth no particular city, but the company of the wicked in generall, which is clearly contrary to the Angels scope, which is to discover one state and city; and to the Text, which distinguisheth this city from people and Nations, over which it commandeth, and from Kings that gave their power to the beast, yet are they no small part of the wicked in the world. Beside, it is such a city as is situated on seven hills, peculiarly distinguished from others, which cannot be the wicked.
Say some, seven are to be taken indefinitely, which is also answered from the scope, that pointeth out seven hills, on which the woman sitteth beside others, to satisfie John in this, as in other interpretations.
Say Some (as Bellar.) though Rome then sat on seven mountains, yet it is not so now, but standeth (saith he) in campo martio. Answ. It is granted by Bellarmine, that Rome was then the city signified to John, for it then bare rule, it must then be understood of it also now, or this one type must signifie one city, or place, to John in his time, and another to us, which is absurd. 2. It is enough, that it was built so in Johns time; for it is the same city, Empire, and series of Dominion still: and though, as he saith, it standeth most in campo martio, yet it is the same Rome, which before that in Johns time had these seven hills in it, or else the Pope sitteth in some other Rome, than Peter sat on in Johns time. 3. Though some of these hills be without the walls now, yet they are still linked to the rest by speciall privileges, all of them being seats of the PopesPallaces, Abbacies, &c. yet, on an other occasion, Bellar saith, notis simum est, eam supra septem colles œdificatam esse, that is, It is a thing most known, that Rome is builded upon seven hills, as is said.
The Angel, having in the first exposition of these seven heads, discovered Rome in its locall situation, by fixed hills, he goeth on, in a second applications, to do it by its fleeting and successive Governments, ver. 10 and 11. In it, 1. he sheweth what further these heads hold forth, to wit, seven Kings; (it may be read, they are, or signifie seven Kings, as before, seven Hills) And although one might think it hard that one type should set forth a Hill and a King. yet the Angels particular explication leaveth no room for that debate. then 2. he discovereth, or characterizeth there Kings in respect of time and being, that so John and others might the more easily discern what he proponed. Five are fallen, (saith he) one is, and the other is not yet come. 3. Because the shot of all is to discover the beast under the last head; therefore in severall characters here the seventh is described in the end of the 10 and 11 verses.
For understanding this, we shall, 1. clear the words. 2. Then apply them. 3. Remove some doubts, or objections.
By Kings is not strictly to be understood Governours under that name only, but, in Scripture, all Governours ordinarily passe under that name; So Moses is called, Deut. 33:5. And when Israel wanted all Government, Judg. 17 ult. it is said, In these dayes they had no King in Israel, signifying no Governour or order, every one did what he lifted. And here in Johns time, that Governour of the Empire bare not this name of King, though he be called the sixth. 2. Neither by Kings are understood Governours personally, or individuall men, but a series or succession under one forme of Government in a line, as Dan. 7:17 the four Monarchies, which were not any of them (save it be the third) in an individual person, yet they are called four Kings; and it must meane so here; for, Kings here, are as ver. 12 where they are called ten Kings; and shall it be thought that by these are meaned ten men, who are like; and do all that is spoken of them in their own time? Experience will say the contrary, That since the Roman Empire decayed, and Kings arose out of the ruines thereof, many ages are past; yet, what they have to fulfill on the Whore, is not yet come. And, 3. these Kings (as is clear) are successive one to another, and that immediatly; the fifth succeedeth the fourth; the sixth, the fifth, &c. and there are not two at once. 4. And that line or succession of the seven together, is to go from the rising of this Empire to its ruine, while this beast is an Empire, it is under some one of these heads, except we imagine a beast without an head: and consequently this succession taketh in so long a series, that five individuall persons could not fill up the time before John, nor can one make it up after him; for, many dayes have continued since, yet the beast is not gone fully to perdition, though it then was in his time. It must then be either under the head it had then, which is false; or, it must be under the seventh, which succeeded: and however it be, it cannot be one person, who so long could continue head to that beast. 5. They must be Kings or Governments that are heads to one and the same body, and sit at Rome: for, the heads are Kings to that same City to which the Hills belong, seing they describe one Beast or Empire; and they must be over many Nations, ver. 15 yea, the same Nations; for, there is one body of this beast under all the heads, and all the heads are Governours to one beast or body, and so are Roman Governours, and that of a great extent. Other wayes one head, were but half an head, or head to halt the beast; and the setting out of both by one type confirmeth this, that they are Kings and Hills of one City. 6. These Governours, or sorts of Governments, are precisly Seven, having one Empire for their dominion, and continuing from its rise to its close; so the first Government beginneth equally with the first head, and it endeth together with the seventh, and there are neither moe nor fewer: for, if the Hills be seven, and not moe nor fewer, and if just five be past and no moe, then the seven in whole must be so, and not moe nor fewer, and the one to come must be properly one also. And to say there might be an other Government distinct from the seven, it would also say, it behoved to be an other beast or dominion: for, saith the Angel, This hath but seven, the last whereof goeth to perdition and hath no successor.
From what is said, it is clear, 1. that the naming of an eight, ver. 11 is not to be understood as of a distinct head: For, 1. Then the beast would have eight Kings, and so would not be well represented by seven heads, or exponed by seven Kings, if there were moe. 2. Then this beast (to wit, the eight) would not be one of the seven, which it is expresly said to be, ver. 11 and if one or seven, it must be one of the seven formerly mentioned, and that none of the first sixth: therefore it must be the seventh itself, which was to come. 3. The same called the eight, vers. 11 is all one with that, vers. 8. But that holdeth out the Roman Empire under its seven heads, or at least under one of them, and it is the same beast that was, and is not, which John saw, and which the Angel is discovering: and if he were not under any of these heads, this would contribute little to that end. Nor would it be a discovery of the same beast. 4. The head which was to come is all one with that state of the beast, vers. 8 that was to arise; for, there is but one state to come, and but one head to come. Now, were there eight heads, there would be two to come in Johns time, neither could one state have comprehended the whole future form of that beast, as vers. 8 if it had been to be diverse, and various and under different heads. 5. If the seventh head be last, then there is not an eight; But it is said of the seventh, it must continue but a short space, as agreeing with what is said, (vers. 8) of the beast, that it must go into perdition under that form which was to come: therefore it is not said the seventh, but the other (and that in the singular number) is not yet come, to shew there is but one to come. How this is called the eight, we shall clear afterward.
A second thing from what is said, is also clear, to wit, that we cannot put any Government between the sixth head, which was in Johns time, and the seventh or last, whatever it shall be found to be. And therefore we cannot (as some Interpreters do) put in either the King of Goths in Italy, who for a time commanded Rome, nor Christian Cæsars. For, 1. there are but seven in all, and none of these is the last, for there is one since. 2. All these seven heads, head and rule the Roman Empire, which is broader than that Kingdom of Goths, which wanted a great part of Italy, and were never Emperours. 3. The papacy was breeding then, after the wound which was given to heathenish Emperours by Constantine, and never was healed, till by it, as was cleared, Chap. 13. But there cannot be two heads together, Therefore, All heads have names of blasphemy, which cannot be said of Christian Emperours, as such. Then fourthly beside, if Christian Emperours were an head, when ceased they to be a head? seing they keeped some name long after they went from Rome, and were weakened in their power piece and piece.
The second thing whereby these Kings are set out, is clear, that is, they are such seven forms of Government, as five thereof must preceed Johns time; That is meaned by this, five are away, or fallen, one is, (to wit, the sixth) that is, one different from any of the former; the other is not yet come. He saith the other and not the seventh, 1. to shew there was but one to come. 2. To shew that it was to be as different from the rest, or more than any that had gone before, and according to his manner he pointeth out this last especially, because it is the scope of all to clear what concerneth him. It is said of him in this vers. He must continue a short space when he cometh; which I take to imply two things, 1. the certainty of this others coming, or of his continuing a time when he shall come. Thus, when he cometh, he shall continue, &c. holdeth forth the necessity of his continuance for a time, till he have his time of it, as well as any of the former, and that people would not think he shall evanish instantly when he appeareth. 2. It implieth, that that continuance shall not be long, but a short space: So difficulties use to be expressed, because of the fainting of Gods people, that they may be encouraged no bear them. Hence we say, it is not short simply, as if it were a little time, a year or two, &c. but short comparatively to Eternity, he will have but a little time: And the reasons why we expound it thus comparatively, are these, 1. It is usuall to the Scripture to set out long times by short, when it speaketh of the godly their affliction; it is a moment, Isa. 54, 1 Corinth. 4 an hour of tentation, Chap. 3. Chap. 22 vers. 7 and 10 That the consideration of the transitorineste of these afflictions may be comfortable to Gods people under them. 2. When the Scripture speaketh of Antichrists tyrannie, and the Churches affliction under him in any definit expression, as Chap. 11, 12, 13 it speaketh of it as short; and therefore when it speaketh in indefinit tearms, it is suitable it should be so also: yet, as the former inferreth not such a short time in it self, neither can the latter. Hence it is ordinarily said in the present time, he goeth to perdition, yet it was not begun, to shew it hastened. 3. The time equivalent to this (if not longer then this) of Antichrist, is expressed in this same Chapter by an hour: for, these ten Kings arise with the beast, when the Empire decreaseth; and they give their power to him, when they get crowns, as followeth: yea they outlive him, yet it is said, vers. 12. They get power one hour with the beast: which denoteth not only a contemporarinesse of powers, but the short time that they both shall have, and yet not simply so, but figuratively expressed, for the comfort of Gods people who will suffer much from both; and this hour is the same short space mentioned before and yet is it a long time in it self, so it is a short time, Chap. 12 after the devils down-casting, which is long in it self: and, on the contrary, mercy useth to be set out in long tearms.
For application then, as the first exposition of seven hills proveth it Rome, this of seven Kings confirmeth it, for it is not our, that Rome, as such an idol atrous Empire, hath been under seven Governments; five were past before this time of Johns writing, to wit, 1. Kings, 2. Consuls, 3. Decem-viri, 4. Tribuni militum, 5. Dictators. The sixth, Emperours or Cæsars, were then when the Angel interpreted this; the other, to wit, Papacy, was not then come, but hath since sitten on that seven hilled city, ruling amply (ut supra) in his dominion, as the palpable successour of him who then was.
For more full satisfaction in this application, these things are to be made out, 1. That Rome hath been under seven sorts of Governments, whereof five preceeded John, the sixth was in his time, and the seventh not then come. 2. That the Papacy is this eventh who was then to come.
The first must be made out from the Roman story, where it is clear, 1. That when Rome was builded, it was governed by Kings. Romulus was the first, from whom were in all seven, untill Tarquinius Superbus, who was last (according to Livius.) in his time, for his son Sextus Tarquinius his violating of Lucretia, the Romans did cast off that Government, and erected two Consuls, and a Senat to govern, who were to be changed yearly by election. This is the second form, and continued long, till the Romans became desirous to have all the best Laws that could be found out, gathered into one body and settled for the rule of their Government: for which cause, they choosed ten men to collect these and put them together, These were called Decem-viri, or that Government Decem-viratus. This is marked by Livius, dec primæ, lib. 3 to be for the third time that Rome had changed its Government. But these ten men degenerating to tyrannie, seeking to continue themselves in perpetuall power, and one of them, Appius Claudius, going about to defile one Virginia, a maid espoused to a Souldier. By this means they drew both the People and Senat against them, and were put out when they had continued but two years. The Government again returned to the Consuls, till by the miscarriages of some in that place, they also became odious to the people, who thereupon contested with the Senat to have equal power in Government, (for, before no Plebejans had been Consul) This made the Senat choose Tribune, who were called Tribuni militum. They had consulary power, but were five, six, eight, or ten in number, as the people pleased who choosed them; and it was law full to choose them indifferently, decad pri lib 4 pag 99. This was the fourth Government: after them there were diverse contests about the Government, (which again returned to the Consuls) whereupon (as sometimes before in difficult cases) they choosed Dictators, who, for a time limited unto them, had supream power, and ruled all with much reverence: and, in a strait, that was ordinarily fled unto, yea, sometimes there would be Dictators for a year, and no other Government for that time, as Papyrius Cursor, Quintus Fabius, Dictator, &c. This is accounted the fifth Government, which Julius Cæsar often before his becoming Emperour possessed, to keep the Authority in himself, till afterward he was stiled Dictator in perpettium. These five were all fallen before Johns time, and then Rome was governed by none of them; for Cæsar had gotten the supream Authority after his defeyting Pompey at Pharjalia, under the title of Imperator and Pontifex Maximus, by which, the Confuls power was confined within the city, and the Emperour sent unto the Provinces whom he pleased. This form succeedeth by birth, adoption, or election, afterward, one after another, for a long time and in Johns time was existing in Domitian the Emperour, who succeeded to his father Vespasian, and his brother Titus, in the Empire: this then is the sixth which then was.
This which is more sparsly gathered out of Livius, is more compendiously set down by that famous Historiographer Cornelius Tacitus, in the first words of his story Urbem Romam à principio Reges habuere. Libertatem, & Confulatum L. Brutus instituit. Dictaturæ ad tempus sumebantur: neque Decemviralis potestas ultra biennium, neque Tribunorum militum consulare jus diu valuit. Non Cinnæ, non Sullæ long a dominatio, & Pompeji Crassique potentia, cito in Cæsarem: Lepidi atque Antonii arma, in Augustum ceffere, qui cuncta discordiis civilibus fessa, nomine Principis sub imperium accepit. He seemeth to point out Augustus as the first Emperour, because after him there was no essay to recover their former liberty, and he got it with the Senats good will. If any should say, there are more numbred than six by Tacitus, as that of Sulla, Cinna, Pompey, and Lepidus with Antonius. Answ. 1. Some of these men whom he nameth, do not infer diverse Governments, but the exorbitant domination of some Governours, who ruled under the old and ordinary titles, as Sulla, and Cinna, and Pompey were Consuls, and had still that name; Cæsar, Antonius and Lepidus (if we account Augustus the first, as it seemeth Tacitus doth) they were but by violence in such places, without any such content as Augustus had afterward obtained. Therefore he designeth them by their names and not their offices, as he had done the former, or as he doth to Augustus after, by calling him Princeps: So this increaseth not the number. If we reckon again Julius Cæsar the first Emperour, (as it seemeth just) Lepidus, Antonius, Octavius or Augustus, will be Emperours, and to be reckoned under the sixth head: for, all of them had imperiall power, and governed, as Supream, such and such parts of the Empire, even as often there were sundry Emperours joyned, as Dioclesian, Maximianus, Herculcus, &c. at the same time, Constantine and Licinius agreed betwixt themselves to divide the Empire, so it was here, and it was still the same power: and this division or agreement also was only amongst themselves, without any act of the People, or consent of the Senat, and was a piece of tyranny as Suctonius and Augustus observe, and from that of Tacitus; as also it is clear, that though there were some intervals in some of these forms, as that Dictators were now and then, yet when they were, they were supream, and had a sort of sacrednesse beyond any other Governour or Governments, and therefore justly accounted distinct. The Consuls were both before the Decemviri and after them, and the Tribuni militum also; yet all of them make up one form; which was palled before Johns dayes, who wrote in the time of the Cæsars, and so had not seen the seventh head, which was after to come.
This truth, in the matter of fact, is acknowledged by Bellar. lib. 1. de Pontis. cap. 2. (though elsewhere he would question it) for there he being to reckon the changes of the Roman Government, he reckoneth, 1. Kings, 2. Consuls, 3. Decemviri: for, when he speaketh of Tribuni plebis, they were but superadded to the former Governours, and were not supream: therefore without respect to them, Livius reckoneth the Decemviri. to be the third. 4. He nameth Dictators. 5. Tribuni militum cum consulari potestate: after which he addeth the Emperours or Monarchy. And certainly it there had been any moe changes, he would not have omitted them, it being his scope to shew the changeablnesse of all Governments, till they resolve in Monarchy.
I know also that the same Author Bellar, understandeth by seven heads indefinitely all the Emperours, past, and to come in John’s time: but that will not consist with the Angels deviding of them in five, to have been before, one present and but one to come: for, according to that reckoning many moe were to come than had preceeded that time.
The second assertion to be made out, is, That the Papacy is the seventh Government of Rome, succeeding to that which was in John’s time, and so is the last: which is holden forth under that type of the seventh head, which was then to come, and this being a main point, we must insist a little to confirm it. And 1. its clear that the sixth Government which was then in Johns time, is now also fallen and away. 2. Its clear then also, that the seventh must be come: what cleareth the one, confirmeth the other; for, if the seventh be come, the sixth is fallen; (because two cannot be together) and if the sixth be gone, the seventh must be come, for there is no intermission, or internal of such length betwixt their successions.
That the sixth is gone then, and the seventh come, these things will clear, 1. It is clear from the truth of story, and matter of fact, that the Government which then ruled Rome and that Empire, was the Emperours or Cælars; but from many ages the Emperours have had no command or seat at Rome, nor any considerable command over the Territories of that Empire (there being other Princes since arisen, as France, Spain, &c. who command as broadly as he) therefore he cannot now be accounted a head. 2. It is clear that that City hath been a seat of a long time to another Government, which hath governed it, and (thought under another pretext and on another account) hath ruled since as abroad almost as the former. Neither in any reasonable way can that which is now called the Empire (being very inconsiderable in respect of what it then was) be accounted the same, or the now Emperour, the successor of these Emperours, seing their rise is so different, as was shown, Chap. 13. And if it be alleaged to continue in the Emperours, Then it must either be in the Emperours of the East, (who in a more direct line succeeded them who then were) who now are fallen; or, in the Emperours of the West: But neither of these can be said: for, 1. the east is gone, neither sat he at Rome: nor, 2. the west, for he doth not sit at Rome, nor did since Papacie came to its height, yea, nor many years before that: and if the Emperour in the east was a head, he must continue so till his decay; and if the Emperour in the west be a head, he must have been so from his rise: And so these Empires (or rather parts of one Empire) being contemporarie, there behoved to have been two heads at once, but then the Empire was broken, it was no more one. And it is to be Observed, that the first division of the Empire in severall Kingdoms, or parts, not subordinate one to another, or combined one with another, fell out by Constantinus leaving it divided in three to his three Sons: for though there were at one time sundrie Emper ours rulling at once before that, yet the Empire was not divided, except for particular inspection, as the Consuls used to do: and every one of them was Augustus, and it was still one Empire; and therefore it seemeth, from that time, Emperours cannot be accounted to continue as heads: which on Chap. 13 is further cleared.
And therefore we conclude that the sixth Government, which then was, is past, and that the seventh hath succeeded: except we say the beast for many years hath had no head, and its before cleared also, that neither Christian Emperour nor Gothish King, can properly be called the seventh head of this beast; yea, or a head at all.
A third thing clear, is, that the Pope or Papacy may well be called a head or Government of this Empire: for; 1. that it is a Government cannot be denied, and of a distinct kind from any of the former. 2. It hath its seat at Rome, and is a King of that seven hilled city, as is also clear. 3. That it extendeth its Dominion not only over Rome, or that part, called now the Empire, but over at least all that was the western Empire; and further, for many years; and if the same body that is commanded or governed be the beast, the Government that commandeth it, being thus circumstantiated, must be the head; or, we must say, that that Empire hath not been under a head for a long time, which cannot be.
There are two objections against this, the last whereof will lead us to open the 11 vers. Object. 1. The seventh head is but to continue a short space; but that agreeth not to the Pope. Answ. It is not a short space simply, as is before cleared; but comparatively short with a sure destruction: for which cause, it is said also of the eight, vers. 11 that he goeth, even from his beginning, to perdition. The second Objection, is seemingly stronger. If the Pope be the seventh, Then who is the eight? it seemeth that would agree better to him, and therefore their must be some moe Governments understood, seing there is an eight particularly mentioned. Answ. 1. The Papacy is both the seventh and the eight, but in different respects, and on diverse considerations; for, that there are but seven, and that this eight is so the eight, as he must be of the seven; therefore the very seventh, (fix being before his rife, fallen) is cleared before: and therefore Papacy if it be the seventh that succeedeth the sixth which then was, it must also be the eight: But I say differently considered, 1. Papacy considered as a Princedome, and the Pope as a Prince, he is the seventh head, in that same series with the other that went before. But, 2. Papacy being considered as an Ecclesiastick power (and so much different in nature and kind from the former (and as having a twofold relation, as a Prince and as a Pastor (or Prince of pastors) so he is the eighth, as being to various from the former, that one of these relations setteth out but one half of him, yet is he even under this consideration indeed one of the former seven, though by himself or others he shall be thought so different from them, as to be accounted both the seventh and eight: for which reasons, he is, (Chap. 13) set out by two beasts, one holding forth his temporall power, the other his Ecclesiastick. Again, consider this beast which John saw complexly, as with his body whereby he carrieth the whore, he doth so differ from any head, even from the seventh, and may be called also an eight, as a seventh. Thus being considered, he is a totum, and the head a part; but again, considered as he governeth that body, he is of the seventh, (καὶ ἐκ τῶν ἑπτά ἐστι) he is one of that reckoning, by a Synecdoche, the beast, for that head of the beast, and so he is a seventh and eight, as he is not, and yet is, in diverse respects: and therefore it is observed, that though he called it θηρίον, which is in the neuter gener in the Greek, yet the relative even he, ἀυτίς, is of the masculine, that looketh to βασιλεὺς, or King, represented by that beast, that is the King understood by this beast in its last head, he is both the eight and seventh, that is, of a twofold respect, and so differeth from any that went before him, which is added as a distinguishing mark to difference this last head or state of that Empire from any preceeding. It is to come, and when it cometh it will look like a seventh, and an eight also, yet really is the seventh, under which form the beast shall go to destruction, and not overlive that form. Therefore (Chap. 19) the beast, that is the body, and the false prophet, that is the head, go into destruction together. Hence this argument may be formed, If the seventh head here be that Government over Rome, succeeding to that which governed it in Johns time, to wit, the Roman Emperours, Then, the Pope is this seventh head (for he succeeded;) But the former is true, Ergo. Or, if the Pope be the seventh Government succeeding to that which was then over Rome in Johns time, Then is Rome under him, the whore, and he is the Antichrist; But the former is truth, ut supra, Ergo. That which Bellar asserteth, lib. 3. de Pontif. cap. 15. pag. 294 that Antichrist shall be ultimus Rex Romani Imperii, non tamen Jubnomine Romani Imperatoris, and that he is supremum & ultimum caput impiorum, &c. as he asserted immediately before, alluding to this, that by this last head is understood Antichrist, doth confirm this. And it may then from this be gathered, that the pope is Antichrist, thus, if the Pope be the last Governour of the Roman Empire, yet not under the tittle of Roman Emperour, Then he is Antichrist, that is granted: But that he is the last King of the Roman Empire, &c. appeareth, thus, It the Pope or papacy be the seventh Government which succeedeth to that over the Roman Empire which was in John’s time, yet under another name, Then it is the last; for, the seventh is last, ut supra; and under it the beast goeth to perdition: But the Pope is the seventh, which succeeded unto the sixth that then was, and he hath keeped the Government of a long time since, under another title than the Roman Emperour. Ergo he is Antichrist.
What is alleaged by some, that seven ages of the world are to be understood here, or the seven oppressing Monarchies where Gods people suffered, as Assyria, Babylon, Egypt, Grecia, &c. That may be confuted by this argument. Such Kings are understood by these seven heads as are Governments or Governours of one City, yea, of that seven hilled city, and commanded one Empire, and do head one and the same beast; But none of these forenamed, are such. Therefore are not understood here.
THe Angel having interpreted the seven heads, he goeth on to expound what is meaned by horns, They are, saith he, ten Kings: described, beside their number ten, in these sour, 1. that they were not presently Kingdoms, (as the beast was an Empire) but were to come. 2. That they were to be in the beasts time, that is, in the last state of the beast. 3. That in their practice they would war with the Lamb. 4. In the event he would overcome them: and some reasons are given of his victory, that it was certain, vers. 14.
In generall, remember, 1. that these horns are of, and belong to, the last state of the beast, to wit, under the seventh head, which supporreth the whore: the former sixth head had ten horns, Chap 12: that is, exerced its strength and malice by so many Provinces, or Pretors, or Proconsuls: but there is a difference here, This seventh head (called the eight King) hath the same Provinces almost, and as many, but now they are Crowned, as Chap. 13. He maketh use or Kings to do his businesse, to persecute the Godly and to fight for him, as the former made use of their Legats and Officers who had no Crowns, Chap. 12 so both have Governours, in which their strength and help consisteth; but the last hath formal Kings to be his instruments. This then is the character, The last state, or head of the beast, shall have as large power as any of the former but his Vassals shall be formally Kings, over whom he shall command as soveraignly, and of whom he shall make use as absolutely, as the former did of their servants. The term of horns being borrowed from beasts (as the whole Empire is compared to one beast) who by their horns push and hart in their sightings.
More particularly, concerning these Kings, Observ. 1. That they are not personally or individually to be understood, as if it were so many Kings in one generation only; for, these Kings, thus characterized, take in all the ages since Kingdoms arose out of the Empire, which in Johns time was subject to it, at least when in a considerable number they assumed dominion, and soveraignty to themselves: for, the Empire in Johns time, while these Kingdoms were not, is clearly distinguished from that time and head or supream Governour, when these Kingdoms were to come, as having another face of an Empire on it. Therefore seing these Kingdoms have had their rise long since out of that Empire, and somethings concerning them being yet to be fulfilled, It must take in moe ages than one; for, all that time is but counted one state of that dominion, belonging to that one last head and opposed by these horns to the former.
Obs. That they are Kingdoms of some bounds of the Empire, horns now that are Kings, which before were horns without crowns under the sixth head in Johns time, and after yeelded willingly to the seventh.
Obs. That it is not necessary we understand it of a succession directly in that same line, so that it must be that same Kings stock, and that same People of a Kingdom, who must hate the whore, that first took to themselves soveraignity, and gave their power to the beast, It is enough that they occupy these same places and bounds, though not in that line, as all Emperours before, how-ever they succeeded, they come in under one King, and are typified by one head, if they came to that feat of Rome.
Thus then by horns that this last beast hath, understand so many Kings, wherewith, as so many horns, he shall push, as these did in Dan. 8. So here, (vers. 14) they make war, which is the beasts own war, prosecuted by them, Chap. 13.
The first thing in the hornsor Kings, is, their number, ten: for understanding whereof, it is not necessary, that peremptorily that number be stuck to, as if so many and no moe behoved to be (for, they are not so circumstantiated as the seven Governments) it may be so many speciall horns who shall rise, and be especially serviceable to the beast, and instrumentall in his ruine, though there may be moe lesse observable, as Dan. 8:8 the goat had four notable horns, because they were chief, though there was some little petty Governments beside these four of Seleucus in Assyria, Ptolemie in Egypt, Cassander, or Antipater in Macedonia, or Grecia, Antigonus in Asia the lesse, which is called Anatolia, corruptly Natotia. Besides these, there was one of Thracia, whole King was Lyfimachus (to passe eight moe that minted at the Kingdom) he continued fourty years. 2. They may signifie this much, that this seventh head should have as many horns as the sixth, and that though Kings should start out from the Emperours Dominion, yet the last Government should not the lesse be strong by them. 3. It may be ten, to shew, that in all tossings of Kingdoms, these divided Kingdoms one separated from the Empire, should continue, and be almost about that number of ten, as at the first they were. They are thus reckoned out by Mede, in Apoc. 8 under the second trumpet, to wit, 1. of Brittons, 2. of Saxons, both in Britain. 3. of Erancks in Gallia Belgica. 4. of Burgundians, in Gallia Celtica. 5. of Vicegoths, in Gallia Aquitanica, and part of Spain. 6. Suævorum and Alanorum, where Portugal is now. 7. Vandals in Africk, 8. Almans in Germany. 9. Ostrogoths in Hungaria. 10. of Greeks in the East. This was Anno 455 or 460 since which time the Empire hath continued divided: and though some Nations have changed their seares, yet the number hath never been lesse: and by this also it appeareth that neither Græcia, nor Germany from this forth (being but parts, as other Provinces, and having no interest in Rome) are to be accounted heads, but horns with the others.
The second character (or first, if we count not the number one) of these ten Kings, is from their present condition in Johns time. They had received no power or kingdom as yet; for then they were under the Emperours civil Government, and were not called Kingdoms, but Provinces; they had not gotten their crowns: whereby it appeareth they are to rife of that Empire, implying, 1. that this Empire was to be weakned, and that many were to withdraw their temporall subjection from it. 2. It implyeth that that belonged to the last Government of that Empire (these horns then are to be Kingdoms, which were before Provinces) which is inconsistent with that head that, then was. 3. They are described by their attaining Government, set out, 1. in its shortnesse, an hour, that is, during the short time of the seventh head they must continue: for they are contemporary with him. This sheweth, that though there be changes in Governments, none is long. 2. This power is contemporary with the beast, it is one hour with the beast, that is, the beast that was, and is not, which is the last head. The meaning is, they shall be in the time of the seventh head his coming to an height; as he groweth up to be an head, and to heal the former wound, Chap. 13 so shall they grow up to be horns to him, and so continue during his absolute dominion. In a word, they are such Kings, as were not under the sixth head, so that when we see such horns, we may know what head they grow from. They were horns before to the former head, but they are crowned horns to this. 4. They are described by the manner of their becoming horns to the beast, ver. 13 in two, that is, They shall willingly give their power and strength to this beast, which is the eight, vers. 11. They were before keeped under by force unto the sixth head; now, this is the difference, they shall give it, even though they have temporal dependance on none, yet shall they willingly be at the disposal of this last Government, and be devoted to it, as much as to the former. 2. They shall do this unanimously, They shall have one mind to it, so that though many provinces shall become kingdoms, yet all of them shall joyn upon another account to further, by their power and strength, the will and greatnesse of this last head, or King, as if they were horns to him: and by this we may see wherefore they are called horns, it is because this beast hath the use and command of their power and force, and they become horns, not as Kings, or when they become Kings, but when they give their power to him, and as they grow, as it were, out of his head.
The last word added, is, concerning the successe, the victory is on the Lamb’s side, and the reasons are subjoyned. He is victor in His Members and Cause, these three wayes, as Chap. 12. 1. When in their sufferings they continue stedfast and overcome, even to the out wearying of the persecutors by their patience, who are more inslaved and overcome in acting than the other in suffering. 2. He over cometh by keeping Truth and a Church in the world in the despight of them, that the Prophets end their testimony in despight of them, and the Church spreadeth and multiplieth, even under them, as under Dioclesian, &c. 3. He overcometh by bringing sad judgements on His persecuters, and bringing His Church through, and setting up the Witnesses, as Chap. 11 when they seemed lowest, and by making the world subject to the Go pel in end, either by moving them to yeeld, or by crushing them, and restraining them from doing any hurt to it, He thus prevaileth.
The reasons added to confirm us of the certainty of the victory, that it cannot be otherwise, are from two grounds, 1. From the excellency of the Captain, He hath no equall: for he (even this Lamb) is Lord of lords, and king of kings, words setting forth especially His Godhead, in three, 1. His soveraignty and absolute dominion over all. 2. His power, being able to command all: none so great a King as He. 3. His right; for, justice is on His side: These titles agree to Christ properly as God, so Chap. 19 and yet as Mediator in some respect: for the behoof of His Church, He is made head over all things, Eph. 1:22 and hath all power over all, not as over the Elect; who are in a peculiar way committed to Him, but in a deputation for their cause and good; He hath a delegated power as Mediator, to restrain, punish, raise up or cast down Kings, or Kingdoms in the world, as He thinketh meet. The first is essentiall to Him as God, the second voluntary, and given to Him as Mediator.
The second reason is from the nature of His Warriours or Army, none such are in the world, they are such Souldiers as are all Saints. 1. Called, that is, effectually so, from the estate of nature to grace, and so sanctified. 2. Chosen; they are both chosen comparatively, and chosen and made use of by Him, to be for the glory of His grace, and therefore cannot be overcome by any power, but be conquerors. 3. They are faithfull; honest at the heart and reall in His service, which is an effect of the former two, they stick constantly unto Him; which sheweth wherein their victory most consisteth, that is, in their faith, 1 Joh. 5:4 though even in suffering, yet they quit Him not: These are excellent qualifications. Now, if it be asked, If there be none other on Christs side but such, what shall be accounted of all hypocrites, though formal professours? Answ. 1. They may be for Christ in one thing, as in a point of truth, yet against Him in the end; they are not for His glory, therefore are not on His side; for, he that is not so with Him, is against Him. 2. All unrenewed men are Christs enemies, and though they sometimes, in some particular, side, or seem to side with Christ, yet it is not done as service to Him, as in Judas who followed Him for the bag, and those that preached Him out of envie, Philip. 1:15 yet are they but serving themselves and not Christ, and will be ready to do Him an affront when it serveth their purpose, as Judas did. He hath no followers indeed, but where grace maketh them, nor will He count men by their practice, but by their ends and motives. Neither can one be faithfull to the end, but one that is called and chosen: others are one time or another utterly foyled to the shame of their profession, and He will own none such as Souldiers to Him.
Before we come to the application, two things would be cleared, 1. If this prophesie be fulfilled? 2. how it is fulfilled? or, when? and much businesse is here made by Papists, who make their main demonstrations from this, that Antichrist is not yet come, because, say they, this is not fulfilled.
The connexion of the Major may be made out, thus, That change that hath since come upon the Roman Empire, and the up-setting of these many new Kingdoms and Kings, which had no Kingdom then, is either no change at all, but consistent with the head that then was; or, it is some other change than is held forth in this prophesie; or, thirdly, it is the very same spoken of here; But neither of the first two can be said: not the first, that the Empire is the same now that it was then, for, the spirit putteth a clear difference betwixt this last state, (Chap. 13) and the first under Emperours, That in the first the heads were Crowned, here, the horns; and is there be not difference betwixt Provinces subject to one Empire, that ruleth over them all, and Provinces made Kingdoms ruling within themselves without any dependance on that head, there is difference in nothing, (for, Kings cannot be horns to the Emperours, seing they act not for him, but for another: thus the Civill head hath the crown on the head, not on the horns; the Ecclesiastick head hath them on the horns, it is consistent with it to have Soveraignes for his vassals, which cannot be in a civil state: for so either the Kings were not free in civilibus, or the Governour that were the head, should have no power over them) and so one Empire in one bodie, and many Kingdoms in distinct bodies, cannot be one. Neither can the second be said, that that change on the Provinces or Kingdoms (here called horns) is an other beside this: for, there are but two states of these Nations, one then present, while they were subject to that temporall head, the other to come, in which they are to have Dominion of themselves. There is not, again, two states of their becoming Kings, but one, and the denying of the one inferreth the other. Thus the horns are either uncrowned, that is, subject to the Roman Empire; or, they are crowned, that is, have gotten a Kingdom, according to this prophesie; But they are not now in the first state, Therefore they must be taken in the last consideration. And as there is no head or Government interveening among the supreme Governments, set out by heads, So must there be no interveening state of these Kingdoms admitted betwixt what then was, and the fulfilling of this, whereby their future state is set out.
Arg 2. If the Kings now in being have the very characters mentioned here, Then they must be the fulfilling of this prophesie; But in event they answer it in all things, Ergo.
Arg. 3. It may be made out, thus, If the last Government of Rome become, which is called the eight or seventh, Then this prophesie is fulfilled; for they (that is, the last Government of Rome) and these ten Kings, are contemporary together; They receive power one hour with the beast and give it to him; and therefore the making out, that any of them is come, is the making out that both are come: But it is cleared before, and is clear also in it self, that he is come, thus, If that Government or Governour of Rome become, to whom the separate Kings, that refuse temporall subjection to the Emperour, shall give joyntly their power and strength upon another account, then the seventh and last Governour of Rome is come: for, that beast which they give their power unto, is the beast which John saw in the vision (which, vers. 11 was then, is not, but was to come.) But truth and experience telleth us, that another Governour sitteth now at Rome than sat in Johns time, unto whom these Kings have given their power, Therefore the last Governour must be come; and to this prophesie, which is contemporary with it, must be fulfilled.
Arg. 4. This prophesie must either be fulfilled, or it is to be fulfilled; But, not the last, Therefore the former. If these Kings or Kingdoms be to arise, they must either rise out of the Kingdoms that now are separate, or out of that which is called the Empire; But neither of these can be. Not the first, beside that there is no warrand to expect a second revolution of those Kingdoms after the first, which this would infer. I say, secondly, they must arise to be in this consideration horns (to the beast) and Kings, which were not Kings before: Now all these Provinces, having had this long time Kings, cannot then be looked on as the subject out of which these to come must arise.
Beside, if there were a twofold arising of Kings out of the Empire, and the one not distinguished from the other, the arising of these ten Kings would not be a distinguishing character to discern this beast, and so to make him known by his horns, which yet is the scope here. And therefore this character often Kings, can agree to no other state or head, but this last.
Nor, 2. can it be out of the bounds of that now called the Empire: for, 1. there is not that extent of dominion, as to furnish ten Kings, especially to make such a great dominion, as Antichrists is supposed to be, of all People, Tongues and Nations. 2. If it were no broader, then Antichrists might and power by his horns would be no greater than what is now the Empire.
The manner of fulfilling must be looked in these steps. 1. Constantine, after the heathens are cast down, removeth from Rome and leaveth that seat void, so after that he is not to be accounted an head, as is said on Chap. 13. 2. After that, anno 412 and 455 the barbarous Nations, Goths and Vandals, did over-run the western Empire and seven times take Rome; by this the Empire is distracted, and severall Provinces are either now become kingdoms by the continuance of these Nations in them, or by others assuming supream power over them without dependance on the Emperour. 3. During which time, this last head driveth his design of exalting himself and making an image of that Empire which was fallen.4. By the means mentioned, Chap. 13:12, &c. all these Kings are brought to worship that beast, and receive his mark, more or lesse, as he arose, till he came to that height, to dispose of kingdoms, ratifie elections under the title of Ἄρχοντος τοῦ κόσμου (as Carion observeth) unto which in time they came generally to submit, and accordingly possesse many of their kingdoms. 5. When God had discovered him to be the Antichrist, some of these, who once had given their power to him, have withdrawn it, and we are to wait and pray for the fulfilling of this more, as the former of giving their power to him hath been already fulfilled.
Out of what is said, we would draw three forts of uses. 1. From this, lay down some conclusions: and the first is, If this prophesie be fulfilled, then Antichrist is come, and not to be looked-for to come; for, if the horns be, there is the head, and if the head be, then is the beast, the one is not without the rest; But that is verified, ut supra, Ergo.
Bellarmine de Roman. Pontif. lib. 3. cap. 4, 5 alleageth, that this is not yet fulfilled, because, faith he the arising of these ten Kings supposeth a dividing among them of the Roman Empire wholly to its annihilating, which, faith he, is not yet done, seing there is one who is called and acknowledged Roman Emperour. Ergo, Antichrist is not come, seing he is not removed out of the way, who then did let, 2 Thess. 2 as he expounds that place. Answ. There is a twofold removing of the Roman Emperour to be considered, 1. Wholly, indeed and in name, so as not to have so much as a shadow. 2. Indeed, though not in name, yet full as to the removing of him from being head to that Empire which was, and so from being the sixth head, this far is necessary, for, two heads cannot be together, and so long as he stood as a head, he stood in the way, and was a let of the coming of the seventh; but that there shall be no name, that is not necessary: for, when the Emperours the sixth head came, Consuls were in name at Rome, but were not heads, because they wanted the former power, and were someway subject to another head, and therefore though the name of Emperour be, yet if he be not now head to that Empire, if the horns act not for him now, but acknowledge an other head, then he is not head, if he have not that seat Rome, nor command not that seven hilled city, he is not head, nor can he be who wanteth the horns. But that there be not the name of an Emperour (if he be not an head, but rather a horn, giving his power to this head or beast with the rest, and as usefull to him as any) this far, the removing of the Empire out of the way is not necessary; But the former is: and that this is fulfilled, appeareth in three steps concurring to it. 1. that the blasphemy of the Roman Emperours, as such, is ceased. 2. That the seat of the Roman Empire is passed from Rome. 3. That the command of the Provinces (as it were his horns) is plucked from him: for, these three qualifications, (to wit, to have a name of blasphemies, to sit at Rome and to act the Provinces as horns) are necessary to a head of this beast. And that all these are removed from the Roman Emperour, is clear in experience, and granted by Bellar. as lib. 3. de Pon. Rom. cap. 5. and elsewhere. 1. That the Emperour hath no command over Rome, but that the Pope exerciseth there both Swords, Civil and Ecclesiastick, of a long time. 2. That the force of his power, or of that Empire, is also broken, he asserteth, lib. 2 cap. 2. de Pontif. (Prædicit enim Johannes hanc Babylonem ruituram, quia Romanum Imperium delendum erat, id quod jam fere factum esse cernimus: an non enim Gothi, Vandali, Longobardi Romanæ urbis Imperium fere ad nibilum redegerunt?) proving Babylon here spoken of to be Rome, he giveth that for one reason, that it was brought down as is prophesied in this Chapter. If then by him the Goths invasion was the fulfilling of this prophesie in that part, Then an utter abolishing of the name of Emperour is not necessary; for then it was: and if that be the fulfilling of this prophesie and ruine which was to come, Then it is not now to come; and if that ruine be not the thing prophesied here, Then doth not that event contribute to prove this Babylon to be Rome, on whom that event fell, which yet is Bellarmins scope. But indeed, upon the matter, we will find this Emperour but an horn, what ever his name be, thus, 1. If he command but a Province of the Roman Empire, which was before subject to the Governours of Rome, and have no command at, or, over Rome, or any other Province, Then he is not an head, but an horn; But that is truth. 2. If he himself be acted by a power that now resideth at Rome, as other Kings are, Then he is but an horn to that head, and not an head himself; But that is clearly true in many experiments, whereby the Emperours have been commanded by Popes. See Platina, in vit. Greg. 9. He commandeth Frederick, the Emperour to go to War under pain of Excommunication; and this is after done: yea, in providence we will find no Province have more dependance on the Popes now of a long time. 1. They have deposed them, and transferred their Crowns. See in the life of Greg. 7. called Hildebrand. 2. They have wasted their Lands; and the order of Election by Electors is attributed to them. 3. Particularly, their Election dependeth on their ratification, and he is not Emperour, but King of the Romans till he approve it. Hence, in the Decretals it is said, Papa babet potestatem à Christo, Imperator vero a Papa. 4. They have imployed their strength for the Popes, and for persecuting the Church, (as Sigismund in burning John Husse, Hieronymus of Prague) Therefore if they be horns, they are not heads, if an other be head and acknowledged by these Kings the horns, then the Emperour is cast off, and hath cast himself off from the dignity of being head and supream Governour of that Empire, which only was necessary. In a word, then the removing of the Roman Emperours from being head to these Kings, is necessary; for they cannot be horns to him and another beast also, and thus far it is fulfilled: But the burying altogether the name, which hath not, nor pretendeth to absolute power over these Kings as the former did, that is not necessary. And thus far the Emperours weaknesse and inability to head the beast, and the Popes Authority and Dominion to do it, is confirmed by what Bellarmin asserteth, de Concil. lib. 1. cap. 12) where (having laid it down as necessary, that the Popes must call generall Councels, because only his Dominion is of that large extent) he addeth this last, non potest bic, i.e. imperator, vix cogere Episcopos units provinciæ venire ad Concilium: nam neque Itali, Hispani aut Galli, Imperatori subjiciuntur, sedsuos habent. Reges aut Principes: which is enough to clear what we assert: And in his 3. lib. De translatione Imperii, It is his work to prove the Emperour to be the Popes vassal, as holding all his Authority from him: and indeed that this keepeth the name of an Empire, and which now is, it is meerly from their bulls and constitutions, If their stories be true.
A second conclusion we may draw from it, is this; that the Pope is Antichrist, thus, That supream power of Rome which shall govern it after the temporall Empire is broken, and the Provinces become Kingdoms, and to which these Kings shall give their power, and act in persecution of the Saints for his behove, That is Antichrist; But the Pope or Papacy is that power, that now since the fulfilling of this prophesie hath born rule over Rome, and to whom these Kings have given their power. Ergo, he is Antichrist: and this far it is fulfilled in him.
A third conclusion, is, that Rome under the Pope is the whorish Church here meaned and set out, thus, That Rome which is supported by the beast with the ten horns crowned, or to whom ten Kings that arise out of the Roman Empire give their power, after the Emperours cease to be an head to them, That Rome, or Rome so considered, is the whore (for, the beast and the horns are contemporary, as the head out of which they grow, and the beast and the whore are contemporary, as the ryder and beast which carrieth her: if therefore the horns and beast be contemporary, so must the whore be with them also; for, quœ conveniunt unitertio, conveniunt interse; But Rome, or the Romish Church, for these thousand years past, is the Rome governed and supported by that power, or beast, to whom these Kings have given, and, for a great part, do yet give their power, Therefore this Romish Church is the whorish antichristian Church described here. And that which Bellar. saith, de pontif. lib. 3. cap. 5. confirmeth this, That these ten Kings (which to him are yet to arise) shall hate Rome and burn her, &c. for, what Rome shall they burn? Is it not Rome the whore, called so, vers. 17? Therefore it is not heathen Rome, but Popish Rome that is the whore, for, she is the whore whom they shall destroy; and when they shall destroy her, to wit, her, to whom for a time they have given their power, after they have withdrawn it from the Emperour who formerly had it.
A fourth conclusion, is, that Antichrist is no singular person, and is to continue longer than three years & an half, thus, If that beast or power, to which the Kings that have received power and kingdoms out of these Provinces, which were once subject to the Roman Empire, shall give their power, be Antichrist, then he is no single person, or of short continuance (the connexion is clear from this, because that Power of Government, which hath these Kings for horns, hath already descended for many ages, and through many generations, and there remaineth yet some things to be fulfilled before the finall overthrow thereof;) But the former is truth, that beast is Antichrist Ergo. Or thus, If the seventh head that succeeded to that Government of the Roman Empire (which was in John’s time, and acteth the Kings that have since gotten power) be for moe generations than one or two, Then Antichrist is not of so short continuance? Neither is that defection, where of he is head, so soon to passe, (for, Antichrist is that last Government) But experience telleth the former is true, that another power than what was in Johns time hath sitten at Rome, and ruleth it and acteth these Kings that once were of it for moe ages than one. Ergo, &c.
A second sort of uses, are, to resort or wipe away some objections of Bellar. against this, whereby he would prove that Antichrist is not yet come, and therefore that the Pope is not to be accounted this head, for, this is the surest way for them to guard him; for no other can be imagined to be here understood but he, if he be come. 1. He doth therefore lay down six demonstrations (as he calleth them) to make out this, that Antichrist is not yet come. The first (lib. 3. de Pontif. cap. 4, 5, &c.) is this, The Gospel hath not as yet been preached through all the world, which (faith he) must be, before Antichrist come. Therefore he is not come, the place cited, is, Matth. 24:14. Answ. This goeth upon a twofold wrong supposition. 1. That all the world is to be taken there collectively, i.e. for every Nation, and not distributively, i.e. for many, or most of Nations, as is usuall. So, Rom. 11 their sound is gone out to the ends of the earth. The second is, that it supponeth that (whatever it be) to be spoken in reference to Antichrists coming, which is expresly spoken of in reference to Christs second coming (which is long after Antichrists) or before the end of Jerusalem; which two ends are only spoken of there.
His second demonstration, which is the main, is taken from that, that the Roman Empire by Antichrist or before him is utterly to be abolished, 2 Thess. 2 so he that letteth must be taken out of the way; but, saith he, this is not done. Answ. ut supra, conclusion 1. The Roman Emperour must be taken from sitting at Rome, and from governing over the Provinces as an head of that Empire; that is granted: that is, the sixth head must be removed out of the way, before Antichrist the seventh come; But that is done long since, There is no Emperour at Rome, nor that hath any dominion there, nor hath any horns or Kingdoms now under him: he is therefore no head to this beast, Therefore this will not prove that he is not come: for, it is one thing to be called a Roman Emperour, another to be indeed a head to this Empire, as it is represented by this beast; this must head the seven hilled city, govern over the Provinces, as having so many horns to serve him, and have names of blasphemy upon them; whoever sitteth at Rome thus qualified, whatever his name be, he is head: for, we try the changes of these heads, neither by name only, nor by the seat only, but by the thing, that is, by power and dominion over these Provinces, exerced from Rome as the principall seat of that Government: and although the want of Rome will not prove one not to be an Emperour (which is Bellarmin’s argument, yet the want of it, will prove him to be none of the heads here represented, even as the having of Rome, will not infer it, except there be also Dominion over the Provinces, (for which cause we did formerly deny the application of this to the Gothish Kings) Now, it being clear in it self, that the Emperours power extendeth neither to Rome the head, nor to the Provinces the body of that Empire; and it being clear also, that both these agree to the Pope (though upon a different account, as the place formerly cited from Bellar. de. Con. lib. 1. cap. 12. confirmeth) It must therefore follow, that the Emperour, notwithstanding of the name, is not to be accounted head, but the Pope, who possesseth the thing.
His third demonstration, is, that the two witnesses, Enoch and Elias, are not come, who must prophesie under Antichrist and be killed by him, as Chap. 11. Ans. Beside what is said there to that fable, it is confuted here, thus, These are the witnesses that testifie against Antichrist and suffer by him all the time of his reigne (as vers. 6 they are Martyres, &c.) But many since his appearing have testified against him, and suffered under him, Therefore they, and not Enoch and Elias, are the witnesses intended; and so they are not to be looked for.
His fourth demonstration, is refuted by this also, Antichrist, saith he, shall raise great persecution, but that great persecution hath not come as yet; for these that suffer by the Pope are but few, and by one punishment, to wit, fire. Answ. If this of the Kings making of war against the Saints be fulfilled, Then that persecution is fulfilled; But that is cleared to be fulfilled, Chap. 13 by the Pope and his horns.
For the greatnesse of a persecution, we may consider it in these four, 1. In the cause wherefore, when not only the full omitting of truth, but the least opposition to errour or abstaining from their idolatry, or countenancing or performing any allowed duty, is a ground of persecution, that is a great persecution, but never were there lesse causes laid hold on than have been by the Papists and Popish Kings, as the having of a New Testament in a known tongue, questioning any of their ceremonies, eating flesh in Lent, yea, not an swering clearly to their questions, witnesse the rules of inquision of Charles the fifth, his Edict, and Frances the first his, with all their proceeding in Germany, England, France, &c. 2. We may consider a great persecution in the effects of it, that is, the number and kind of these persecuted. Hath there been moe than in the Wars of Bohemia, against the Waldenses; in Holand, England, France, &c. against old and young, women and sucking children, sick, Ministers, Judges, &c.? Bellar. himself, de nutiis Ecclesiæ, lib. 4. cap. 18. reckoneth 100000. Waldenses slain at one time, and many battels wherein alway (saith he) Papists prevailed. 3. If we consider persecution in respect of the cruel acts of it, can there be moe and greater than the bloudy massacre in France, the fifty thousand that were put to death in Holland, cities burned? &c. Read that sentence of the Parliament at Aix in France, executed by the lord Oped against Merindoll and others in Province, as Sleidan hath it, lib. 13. & 16. what hath the Inquisition done 2. the King of Spain to cut off his own Son, and Philip. the second the Confessor of his Father Charles the fifth, and burning him when he was dead (as is usuall to them) breaking faith, from thirsting after their bloud, as at Constance in the case of Jerome of Prague and John Husse? when the Emperour had given them a safe conduct, what horrible cruelties and villanies have been used, casting their dead bodies on the ground, abusing women, spoiling, banishing starving, and tormenting, is known to these who have read that history of the persecutions? 4. It is great in respect of the heat and malice it cometh from, and is to be reckoned by that: if they put few to death, it is either because they know them not, or were by God and externall causes restrained: but their attempts and laws (as that of Alphonse his making of it treason to deny the Pope or converse with a Pollard) buls, incitements and promises to engage others to destroy Protestants, do hold out their humour. Now, laying all these together, we will find no persecution hath been longer, sorer, or more cruel than this. This demonstration therefore is full, and proveth him come, as all the rest, and may be retorted, If this persecution be fulfilled, then he is come. More may be seen on Chap. 13.
The fifth and sixth demonstrations are also found faulty by this; the fifth, asserting that Antichrist is but to continue such a short time, three years and an half, and the sixth, that the end of the world is to come, fourty five dayes after his ruine both which are false, not only from what is said, but from this that this prophesie holdeth forth sundry things to be done after his ruine, which in such a time cannot be done; yea, all these thousand years, Chap. 20 are after his begun height. See, Chap. 20 vers. 4 and therefore his time is not to be of so short, continuance. And if that reckoning were true, then at that time any that could count Antichrists rise or end (which to them is palpable) might know the precise end of the world before it came, which is false: and whereas he, lib. 3. cap. 8. de Pontif. maketh the continuance of Antichrist longer than the preaching of the two witnesses, to reconcile that of Dan. 12 of 1290 dayes, (which ignorantly he applyeth to Antichrist) it is manifestly false: for, the term of fourty two months, is (Chap. 13) set to the beast, as 1260 dayes are to the Prophets, the one is bounded with the other: therefore that place belongeth not to this. Beside, if he continue a month longer, (as that compt maketh him) then it should not be just three years and an half; and so themselves add a month more, and break the time which they call definite.
Thus these demonstrations rightly followed, will not only make out, that the Antichrist is come, but that the Pope is he.
A third sort of uses are practical. And, 1. see here the changes of Kingdoms and the shortnesse of them, and Gods soveraignity in timing them and stinting them, even those who are most opposit to Him. 2. Our Lord, the Lamb (vers. 14) is an excellent and glorious person: it becometh us to have high thoughts of Him, to tremble before Him, and to be comforted in Him. 3. It is comfortable that this person owneth His People, so that they have common causes, friends and adversaries, He and the Chosen are on one side. 4. Our Lord Jesus getteth alwayes the victory, the side He is on loseth never in the end; and as to His end, what ever it seem to be before men, it is good to be on the Lamb’s side, the victory there only is sure. 5. The weight of the victory lyeth on Christs concurrence, because He is on that side: He is the great Captain, by whose conduct the victory is allanerly attained; His Souldiers need not fight, but stand and behold His salvation, as Chap. 19 they follow in white, not fighting but triumphing; It is the Lamb that overcometh all enemies, and therefore only is armed.
THe Angel, having described the beast, proceedeth to interpret the woman, which was the other part of the vision, vers. 3 and of the Angel’s undertaking, vers. 7.
This woman is described by three things. 1. By her greatnesse, vers. 15. 2. By her ruine, vers 16, 17. 3. By a more particular character from her presentitate, and the state of the world then, she is a city that ruleth over them, vers. 18. The first expoundeth that (ver. 1) of many waters. The second, her judgment, which he undertook. The third pointeth her out (as it were) with the finger. Other circumstances of colour, &c. are clear from the scope, and need no interpretation, Therefore are omitted.
The woman, which is called a City, ver. 18) hath her seat on many waters, ver. 1 that is, not on flouds, saith the Angel, but they are peoples, multitudes, nations, and tongues, that is, many and diverse Nations, and a large dominion: She is said to sit on these, not as she sat in a peculiar manner on the seven hills; But, 1. by commanding and ordering these; It is called (ver. 18) a raling over the Kings of the earth. 2. By her gathering treasures and store from these, whereby the pomp and greatnesse of that City is supported. 3. She maketh use of them for upholding of her pomp, and this is applyed to a City, because her rulers that sit in her, did so command, and it was by their commanding and ruling, that this affluence did redound to her, and because the speciall supream Court sitteth there, as it is said of Babylon, that she dwelleth on many waters, Jer. 51:13 which is expounded in part in the following words, by her abounding in treasures. People and Nations are compared to Waters, 1. In that they are of a flowing, changeable unstable nature like water, Gen. 49. And, 2. in that they are an unsure, though a promising-like ground to build a State upon: Babylon hath these, that is, many Nations for her foundation.
The second character, is the ruine of this whore, which is set forth in these three things, vers. 16 and confirmed by the anticipating of an objection, ver. 17.
This ruine is set out in the degrees and greatnesse of it, They shall hate her, make her desolate, naked and eat her flesh, and burn her with fire: which words shew not only indignation at her in the instruments, but hold out the particular steps it should proceed by, 1. To hate her; the love and respect that once they bare to her shall now be turned to hatred, as is ordinary after lusts, as in Amnon to his sister Tamar. 2. They make her desolate and naked, that is, discover her shame, and withdraw their former supply, whereby she was supported in her pomp. 3. By executing judgements in a most vindictive and horrible manner, eating her flesh, and burning her with fire, which importeth her utter ruine.
This ruine is let out by the actors in it, to wit, the ten Kings, formerly described and set out by ten horns, even those who once committed fornication with her, and did partake in her sin; These, or some of these (as it is said of the thieves that were crucified with Christ, they cast the same in His teeth, i.e. one of them) shall be the performers of this judgment: for, some of them continue to lament her ruine, Chap. 18.
The time when they shall do it, is implyed to be after they had given their power a long time to the beast, and committed fornication with this whore, they shall begin to withdraw from her, and perform this execution on her. This is gathered, 1. from the series of the story; These ten Kings, first, when they got Kingdoms, gave their power to the beast, and make war with the Lamb, at that time they love the whore and do sin with her; But, afterward they change and withdraw: for, it is not done in the time of their giving power to the beast (for, they cannot give their power to the beast which supporteth the whore, and make desolate the whore that the beast supporteth, at one time) Neither do they fight with the Lamb and whore at one time, but when God draweth them from their first practice of adoring this whore, with whom at first the Kings did commit fornication, then this is done. 2. It is drawn from the 17 verse, wherein these Kings, in giving their power to the beast, are limited unto that time in which God shall have performed his Word, of this whores deluding the world, and then He who put that agreement in their hearts to the one, is to make the alteration and change to the other.
The confirmation of this, or the anticipation, is, ver. 17 where it may be objected, How can these Kings be instrumental in her ruine? Are they not slaves to the beast? and hath not the beast and she one standing, so that who sustaineth the one, must also sustain the other? Or, how can it be expected, that they who have been so long, and so much drunk with her fornications, shall after this abandon her?
The Angel, removing the objection, addeth a confirmation, thus, It is true, they shall give their power joyntly to the beast; but, 1. that is not forever, but till God. Word be fulfilled, which is the word of the great, spiritual delusion that was to come, 2 Thess. 2 during Antichrists height, and his continuation for so long a time, but no longer, when that is fulfilled, the case will alter, as the word untill. (Gen. 49:10) implyeth the removing the Scepter from Judah then; so this untill, importeth a change when the prophecies foresaid are fulfilled. 2. That giving of such a joynt power willingly, is not by accident, nor is it of it self ordinary for so many Kings to give their power to an other: but, saith he, even this is of God, who in His secret wisdom and justice, that He may bring about what He hath determined on an unthankfull world, and might punish both Kings and others, that received not the Truth, and received it not with love, 2 Thess. 2. Thus far He gave up and shall give up these Kings to that delusion, so to do till His spiritual plagues be at an end. And He that made them so extraordinarily do the one, can, and will make them also do the other: And therefore as we have seen the one part fulfilled, to wit, Gods putting it in their hearts, thus to agree to be his slaves; so may we be confirmed to expect the other, and take the one as a pledge of the other, (though it be unlikely) that is, that the ruine of Antichrist and Rome then, (which is the object of the fifth vial) shall be by that part of the World, Kings and Nations over which he longest had his dominion. By which it is clear, 1. that Romes fall is by such Kings, (or those who by Gods providence shall be Rulers in these parts) it is not unlikely also, of these races or lines that have been deluded, because in that, Gods power (who swayeth Kings to love or hatred as He pleaseth, Prov. 21:1) is most remarkable thus, and their remembrance of their former delusion wakeneth that hatred most. 2. It is clear also, that that ruine is after their partaking of her sin. 3. That sinning with Antichrist is a spiritual plague and judiciall stroke from the Lord. And it would look otherwise, exceeding mad and irrationall-like to consider what slavery many Kings, Emperours, &c. have been put unto by Popes, if the Lords righteous judgment be not considered; which sheweth the rife of this delusion. 4. That the Lord hath a special hand in executing spirituall plagues as well as bodily. This as here it is set down, is sinfull, and the Elect are keeped from it, vers. 8 and it is called committing fornication spiritually, yet the Lord putteth it in their hearts. There is more here than a bare permission, He giveth up to a reprobate mind (Rom. 1:26) those that abuse natures light, and so to delusion (2 Thess. 2) those who abuse the light of the Gospel, which is as a plague inflicted by His justice; and till it be at an end, there is no off-bringing of these Kings untill He do it, who putteth them on. This His will is fulfilled, 1. In punishing the world by this Antichristian whore till she be at an height. 2. In punishing her, in both which, these Kings are instrumental, and He over-ruleth them in both, but diversly: in the last, which is good, He formally inclineth them to it, and effecteth it: In the former, which is evill, 1. in His providence he not only suffereth such objects and temptations as induce to that slavery to occur, but actively bringeth about man, things in outward dispensations, which being of themselves good, are yet stumbled on by them in their corruption, so as they are furthered thereby in this enterprize. 2. He withdraweth grace, courage or means, to oppose that tentation, and so they yeeld. 3. He over-ruleth their blindnesse and corruption, so as to accept of, and follow this tentation rather than another, and suffereth it to come to such an height, and at such a time, and not at any other. 4. As they would not be subject to Him, so He giveth them up, and judicially (as that slavery is a punishment) hardneth them and dementeth them in that subjection (as Nebuchadnezar was put to live with beasts) and giveth them up to the hand of that delusion, as to an executioner of His justice, till what He intended be accomplished. If it be objected that this, to give their power to the beast, is sinfull: and therefore cannot be attributed to God. Hugo Card. answereth, That it is pleasing to God, not of it self, but by reason of its consequents, to wit, the many advantages that He bringeth out of their malice.
The last thing whereby the woman, or whore, is described, is by her present dominion: It is (saith the Angel) that great city that bearesh rule over the Kings of the earth. Where, 1. this woman is, that is, representeth a City or Town literally and properly so, even as in the Angels exposition horns are Kings, heads are Hills, and Candlesticks are Churches, Chap. 1. &c. for, the Angel being now to close the characters, he giveth the clearest last, thereby to difference this city from all others, which is the scope. 2. It is that great city, that city which for greatnesse, power, splendor and dominion, was then eminent amongst all the cities of the earth, from which, others, in all places, thought it a priviledge to be called citizens, (especially in Judea) to wit, Rome, stiled alway with the epithet Great, or that Great, &c. pointing out a singular city, known for eminency to be so. 3. It is more particularly characterized by its present condition, It is the city that ruleth, in the present time, not only over Provinces and common subjects, as vers. 15 but over Kings, deposeing, forfeiting, making and unmaking, at their pleasure, Kings and Tetrarchs; and that not any great city, but that city, which most singularly was acknowledged to be so: which words set out some city eminent for a present, large, ample and soveraign dominion beyond ordinary, in this time when John wrote: which, by these characters, joyned with the former, and the Angels scope, (which is to make this whore known to John) maketh evident that Rome is hereby designed, being that city, which, in its Governors, and by its Authority, then ruled over all the world (as it was called, for its greatnesse orbis Romanus) See Luk. 2:1, 2. Augustus commanded all the world to be taxed. At this time sent they Armes through Europe (almost all) and a great part of Asia and Africa, as they did their Proconsuls, Governours and Legats in their name: for, the Empire, after Augustus untill Trajan, was in its greatest height, during which time, to wit, in Domitians dayes that preceeded Trajan, John saw this vision. At that time they used to put up Kings, and transfer Kingdoms, as they did Herod the great, Matth. 2 and Herod the Tetrarch, Luk. 3. Agrippa, Act. 24 beside what is recorded in humane histories. So that no King about them durst declare an heir or successor, but by their consent, or prosecute any war but as they permitted. But sometimes they would make a word make the greatest Kings desist, as C. Popilius Lænas his word to Antiochus lying at Alexandria, when he had required him to cease from that war in name of the Romans, and when Antiochus said he would advise, he drew a line about him, and commanded him to answer before he palled it, which he did and removed.
From what is said, we conceive it clear, that all these characters do evidence Rome to be this city, and that it cannot be a city figuratively taken for a multitude of wicked. The adversaries (ut supra) have confessed it, Lect. 1. For it is called a city in the Angels interpretation (which must be properly taken), it is qualified by such circumstances as difference it from other cities, and pointeth it out to be properly applyed, as a distinct city from other Nations of the wicked over whom she commandeth, and so must be Rome.
That by this apostasie or whore, causing others to drink, of her fornications, also is understood the grand apostasie or falling away under Antichrist, 2 Thess. 2 or the antichristian Kingdom (at least the chief seat thereof) cannot be denied, seing it is the most singular defection that was then to come, (such as Antichrists is) and such a defection as is supported by this beast, whom all adversaries acknowledge to be Antichrist. Therefore that defection is corruptly applied by Bellar to the Jews, rejecting of Christ, which preceeded Pauls writing of that: for, 1. he speaketh of it as a falling away yet then to come; otherwise his argument, that the day of Judgement was nor so near, because that was not come, would be of no force. 2. He speaketh of it as a falling away, which supponeth them once to have had the profession of Christianity. 3. He extendeth it to be universall upon all that received, (not the profession of the Truth) but received not the love of the Truth. 4. That it hath speciall relation to Rome, his expressing the Roman Empire, as that which then letted, (and that under an obscure name) doth evince; and what can that delusion then else be, but what is admiration here? they must therefore both relate to the same antichristian defection, seing there are not two but one.
Here it is also clear, that this beast (in the last notion, to wit, the Ecclesiastick) is the Antichrist: for, he is the head of this great defection, and supporter to it, and supream ruler of this apostatizing dominion, which can agree to none other, but to him: and (vers. 11) he is αὐτὸς, an eminent person or succession of persons as the rest, as he is called ὁ ἀντιχρίστος elsewhere.
The scope being then, 1. to point out Antichrist: and, 2, his Kingdom, or whorish Church, or Congregation, Out of all that is said, we may, by resuming these characters, gather these two conclusions.
The making out one of these, maketh out both, they are so linked together: for, if the beast represent the Pope, Then certainly the whore must be that Church, which is supported by him, and whereof he is head, & contra; if Rome be the whore, he that is head to her, must be this beast and Antichrist. I shall make out both by resuming the characters and properties applyed to both, thus, If the characters be such that are given to this beast, as are peculiar to Antichrist; or, it the properties whereby this woman is described, be such as are peculiar to his Kingdom, Then the Pope is Antichrist, and the Romish Church the Antichristian Church and his kingdom: because (which is the reason of the connexion) all these agree only to them; But the first is truth. Ergo. Or, if all these characters, spoken and prophesied of concerning this beast and whore, do belong to, and be fulfilled in, the Papacie and the Romish Church, Then is he Antichrist, and she the Antichristian kingdom; But that these properties agree, and are to be applyed to them, may be made out, 1. by induction and recapitulation of the properties themselves which belong to Antichrist & his Church severally. Then, 2. by pointing out the time or state in which they are applicable to them.
Antichrist getteth these characters here, 1. That he shall be a Roman Governour, and govern the seven hilled city, and that many Nations and Kingdoms of the earth beside shall give him reverence, vers. 7. Compare vers. 8, 9, 10, and 11. 2. That he was not then in being in Johns time, vers. 8. 3. That he was to succeed to that Government which then was, to wit, the Emperours and Cæsars at Rome, vers. 10. 4. That he was not to have any new state of Empire, but to continue that which was, but in an other form, vers. 9. Therefore was he, in some respect, before Johns time, vers. 8. 5. Though he be to succeed to the six Governments, and in some respect (as to the absolutenesse and seat of his Dominions) is to be one body with the Roman Empire, yet is he not to be so upon a Civil account, but on an Ecclesiastick, in which respect he is an other, not yet come, getting admiration, or adoration, having Kings under him, who hath absolute temporall power of themselves, which they could not have, were he a civil Prince, vers. 8, 9, 10. So this Empire is two beasts on this ground, and the last head two in this respect, yet indeed but one. 6. This Antichrist is too much reverenced, and that in more than an ordinary civil worship, vers. 8. 7. He shall be no ordinary civill power, nor warranted Ecclesiastick power, neither in name nor thing, but shall arise out of the pit, vers. 11. 8. He shall have Kings devoted to him, and to be at his beck, yea, such as were not Kings then, but since have gotten kingdoms out of the ruines of the old Roman Empire, vers. 12, 13. 9. He shall especially make use of them to persecute, vers. 14. 10. When his fall approacheth, some of these shall be his enemies, and God will make use of them for his ruine, vers. 16. 11. The fountain of that Dominion and seat of that Governour shall be the chief city that then ruled over all, to wit, Rome, vers. 18, &c. 12. She carrieth all with much state, pompe and profanity, vers. 4, 5.
These are the properties ascribed to Antichrist, whereby he maybe discerned, 1. In his nature, he is Ecclesiastick or mixed. 2. In his rise, unwarranted of God. 3. In his welcome, with great respect in the world. 4. In his seat, Rome. 5. In his Dominion, Nations, and Kingdoms. 6. His different and twofold consideration of Authority, Civill and Ecclesiastick, whereby he is set out as a twofold head, and by a double type.
These things being clearly properties of Antichrist, and uncontrovertably applicable to Rome, the question is, whether to Rome heathen before Constantine, (as Bellar. and Alcasar say) or, to Rome under the Antichrist that is to come, as Ribera, Viegas and Cornelius a Lapide say, or if it be applicable to Rome presently, as of a long time it hath been?
For fixing on the time or state, whereto this, that she is antichristian and her Governour Antichrist, may be applied, consider these, 1. This must be true of Rome after and immediately after the sixth Government that then was, ceaseth to be a head to Rome, and a seventh succeedeth to that which then was. 2. It is when Kings which were not then, shall rise out of the Roman Empire, that is, when Provinces shall withdraw their civill dependance from Rome, and have Kings of their own. 3. When Rome hath turned from a Church to be an whore. 4. It is before its fall, and while the Kings or any of them giveth him their power, that is, while he is an head. But all these agree well to the Pope and Rome, and are fulfilled in them, as they have been now for many years past, and cannot be applied to Rome heathen, not can be expected to be fulfilled after wards.
The application is made out in the exposition of the words. There are three things I suppose, which especially will stick, 1. That, I say, Antichrist is not properly a civill Prince, but hath other pretences, and upon an Ecclesiastick account or pretext assumeth this greatnesse; Which is clear, 1. because he headeth the whore, which is not a civill body, but a degenerate Church and whore: and therefore he must be such a head as suiteth that body and carrieth on that defection. 2. He ruleth over Kings, without infringing (as they think) their temporall dominion, which saith, that he must do it on an Ecclesiastick account. 3. From this proceedeth the admiration the world hath of him. And, 4. this sheweth why in this last consideration, he is looked on as two beasts and two heads, because he is formally Ecclesiastick, but really civil. And in this respect, is not only a distinct head, vers. 1 but a distinct beast, ver. 11 which could not be, if he had not an Ecclesiastick consideration differing from these who went before him.
The second objection, is, that Rome is not Antichrists seat, because, saith Bellar de Pont lib. 3. the Kings that are Antichrists vassals destroy it. Answ. 1. Then Rome is the whore at that time; for, they destroy her not till she be the whore, and so must it not be Rome heathen that is the whore, for, they destroy her not till the beasts ruine be advanced to the fifth vial, as is said, Chap. 16 and in the 17 until she be a whore. But that Rome is his seat, appeareth: for. 1. he headeth Rome, sitteth on it, and ruleth as the six Heads, or Governments, before him did; but they sat at Rome, and had it for their seat. See Chap. 13:4 he got the Dragons seat, and so it is common with the rest to him to be King of that city. 2. He sitteth so as by him and in him Rome keepeth up her former beauty and rule over all the Nations about, during his being Governour: but that cannot be but by his sitting at Rome. 3. There is no other reason can be given, why in Antichrists description there should be so much mention made of Rome, and such particular descriptions of the sibnesse between him and her, except that he is head to her, and supporteth her, and sitteth especially in her, and that Rome the prime feat is named for all the Body or Kingdom as Metropolis thereof, as afterward. 4. That Rome is great during his time, is clear, but no other way but this of his keeping Court there, can be imagined, as that way whereby she ruleth over Nations, and propagateth abominations to them, but that in him, and by him she did it; as by her former Governments in part, who sat there before. Add, 5. that Rome, is some other wayes his seat, ver. 7 than other Nations are, over which he governeth; and what can that be but this? 6. What other reason is there why Rome, is more plagued, as sharing deeplier in Antichrists sin than others (Chap, 18) but this that it was his seat? And, 7. why would the fall of it be so much lamented, as spoiling all their former Mercat, and scattering their Court, if it had not sitten there? Chap. 18. Beside, Bellarmins argument mistaketh; for, it is the Kings, who once were Antichrists followers that destroy Rome, but not while they are so, do they it, but when Antichrist is discovered, then is his seat hatefull to them, whereas his followers lament it, Chap. 18 and therefore have no hand in it.
The third objection hath more shew of difficulty, that these cannot be applied to the Pope, because he arose not from the bottomlesse pit, i.e. unwarrantably, but hath Gods warrant, as they alleage by being Peters successor, Ergo. For answering this objection, we are not to insist in Scriptures, whereby the dominion and office usurped by the Pope is overturned, nor on vindicating of these Scriptures which they make use of in pretending that: (let that be sought from Common places) It shall suffice us to assert, that in Scripture there is no warrant, 1. For the titles or names that he assumeth to himself, there is no such order or officer mentioned by Jesus Christ in His house, as Pope, Pontifex Maximus, Vicar of Christ, universall Pastor, his bolinesse, Bishop of Bishops &c. there is no such shadow in the Word as may warrant these.
(This word Papa, est vox Syracusa (say Divines) idem significans quod pater, ὰ παππας: It was in old given to all eminent Bishops, as to Alexander and Athanasius, Bishops of Alexandria, apud Athanasium; to Augustine, by Jerome in his Epistles to him; and to Cyprian, Epist. 3 where Pamelius saith, it was a word of honour amongst heathens, as was that of Pontisex Maximus: whereof was spoken, cap. 13. See also Ruffin. Symb and Pamelius on him.)
We may assert, that for the masters wherein they exerce this power, as to dispense with oaths, and obligations of men to others, to dispose of, and transfer Kingdoms, crowns, titles, &c. to dispense with unlawfull marriages, constitute new holy dayes, and change worship, send to Purgatory and bring from it, (as they imagine) to indulge and give pardon even for sins to be committed, to absolve and forgive magisterially sins (without respect to the qualifications laid down in the Word, but) to such as perform, such superstitions, and obey such and such orders; to canonize Saints (and thereby, as it were, to create gods to be worshipped) and many moe such things which cannot be reckoned. All these being contrary to the Word of God, and for the most part not committed to any, but reserved to the Lord as His own priviledge, we may clearly assert that power in so far to be from the pit, so as it an Angel would prosesse it, or preach such doctrine, we might account him accursed; yet such is the power pleaded-for in the Pope. And in many of these things is acknowledged to be but ex communiconsuetudine. See Azor, Instit, moral. lib. 6. pag. 561.
If we consider it further in the speciall properties, where with they qualifie the Popes power, as it is essential to his threefold crown, twofold sword, and keys, we will find it of the same nature: as, 1. that it is extensive and universall over heaven, by opening it, setting up Saints to be worshipped, commanding Angels (as sometimes they have done in their Bulls) over Purgatory and the whole world; over the dead, to torment or relieve them at their pleasure, and over the living in all things, spirituall and temporall; in order to these, over persons Ecclesiastick (as they call them) and Civil, as Kings, Emperours, States, to command them to War or Peace, as they please, and to carry as supream to them all, ratifying Emperours and elections or not, and disposing of their crowns to others; yea, over consciences they usurp a dominion. 2. That it is absolute, supream and independent, not only of all Kings, but of all Councels and Decrees to which he giveth Authority or not as he pleaseth, and they are of Authority or not, as he confirmeth them; yea, to all traditions, and even to the Scriptures and Word of God, without which the Scriptures would not be by them accounted so, as Basilius, Catech. part. 1. quœst. 12. Aliter non magis fidem adbiberet Matthœo, quam Tito Livio, that is, other wayes he would not give more faith to Matthew than to Titus Livius, and generally all affirm, that being their maxime, that the Church giveth Authority to the Scriptures as to us, and that no decree of he Church hath Authority but from him. Hence, according to this pleni-potentiary power, doth he constitute such books to be Scripture or not, and hath added many to the former Canon, which preceeding Councels have not acknowledged, and he doth confirm traditions and fables to be accounted truths as he pleaseth, and yet in all this so soveraingly as none may say to him, What dost thou? Vid. gloss. in Extravag. Joan. 12. De concessione præbendæ, &c. tit. 4. cap. 2. Papa gaudet plenitudine potestatis, necest qui audeat dicere, Domine, Quidista facis? But, 3. all this he doth (say they) not only authoritatively, but infallibly as being free from erring: for, his determination is the first rule: and it is so, because he hath determined so, and this determination is not only extended to matters of faith, but of fact, as the canonization of Saints, confirming of traditions, &c. in which (say they) he cannot be mistaken.
Now, all these being pleaded-for, as essentiall to this power, without which they say he could not be Pope; and so essential, that they make them, for the most part, fundamentall to Christianity (at least to the members of that Church) and yet they being clearly, not only without Scripture, but against it; yea, to the overturning of Scripture, (for, it were of no great consequence to have Scriptures or not, if all these were true) and it being true that the Lord hath never committed such unlimited power to men (no not to the High Priests under the Old Testament, who were singularly types of Christ) there is strong presumption here, that the power founded on such pillars must not be of God; for, if no such power be committed to any, then there can be no Popes warrantably, because these are essential to him; and indeed except it were received to be so, his power had fallen long since; for, no commission can be shown for many of his practices, but tradition and constant custom of their Popes, as their Casuists must confesse. Hence it is, that generally in their Schoolmen and Casuists, the authority by which they determine their Conclusions, is often not Scripture, but such a Decree of such a Pope, and the like.
If we consider their outward grandour and pomp, that Emperours and Kings must kisse their foot, hold their stirrup, walk at their foot, give them homage, that they must be so waited on and carried, that they should be covered while others are bareheaded, &c. All which can have no shew in the Word, nor example in Christ nor His Apostles, but being (as Baronius granteth in the place cited, cap. 13) derived from the Heathens, and the manner of their Pontifex Maximus, it must be looked on as coming from the pit, as its pattern did: which is our fourth assertion.
If we will consider that office, by which the Pope of Rome pretendeth jurisdiction over all the Church suppose it but in ecclesistick lawfull things, whereby recourse ultimatly is to be had to him, as the only exercer of that power and office. We may assert, that there is no warrant in Scripture, that such power as an universal jurisdiction over all the Church on earth, should be given or doth belong to the Pope of Rome, I mean even a supream power in law full things (laying aside their Infallibility, and absolute unlimited power in all things, which yet in this case cannot be separated) there is no warrant in Scripture expresly, or that can be drawn from it, to prove that there is such a power of due belonging to the Bishop of Rome, so that whoever shall come to possesse that Sea, shall be invested with this catholick charge. And if it be not warranted in Scripture, it is not a plant of our heavenly Fathers planting, but must have its rise from the pit, that without His warrant will meddle so liberally with His matters, and in such a manner. Neither can it be thought that the Scriptures, which are full in the enumeration, qualifications, ordinances, callings and directions, &c. of Pastors, yea, of Deacons, in particular charges, should yet be altogether silent in this supream Officer, wherein, as to them, (as Bellarmine saith) the ground of Christian faith is contained, (Præat ad lib de Pont. de summarei Christianæ agitur) and there applyeth what is spoken of Christ, as the corner-stone of the building, Isa. 28:16. &c. to the Pope.
We shall therefore endeavour to make out, that as this power is not warranted by Scripture under the former four considerations, so neither is it in respect of this, to wit, of the person that assumeth it: and therefore, as to him, must be still from the pit, seing he hath no warrant for it, even as they would suppose it to be in the Bishop of Constantinople, or any other, if they should assume this power without just title. This we shall hold at, only that the Scripture giveth no power to the Pope of Rome, or warranteth not him to exerce that absolute and universal dominion, Civil or Ecclesiastick, which he pretendeth unto, and this will be sufficient unto our purpose: for, if it fail as to that person, all that pretended power will fall; for, the question is, If the Pope be Antichrist? And therefore we are to enquire particularly, if they for their deep medling in Christs affairs, as His Vicar, can give any warrant to bear the truth of that conclusion, to wit, that he hath right to it: It is not needfull simply to enquire, If there be any such at all? It’s enough, if it be not competent to him, Then he usurpeth: And seing (as Bellarmine asserteth) no other can pretend warrant to that power, Then if it fall in him, it will fall altogether, seing Christ hath not shown His will to whom it is due; and we are not to account so of any without his warrant; which cannot be produced, &c. and therefore this assertion hath more in it than at first appeareth: for, if it be an office of Christs institution, Then he hath determined, who is to be accounted so, for warranting His peoples obedience; But this He hath not determined. Ergo &c. And on the contrary, if He hath given in the Scripture no denomination of the Office, nor qualification of the Officer, no limits to the Power, no rules of Election and Ordination, nor grounds whereby the Church may discern who it is to whom such obedience is due in particular, and to none other, Then it cannot be warranted by him: (who hath done it in all other officers fully, and was not inferiour to Moses in ordering the affairs of his fathers house) But according to this assertion, the former is truth, the Pope can give no such evidences, either as to the office or the person exercing it. Ergo.
In prosecuting this, seing we have the Negative, the probation is incumbent to them and to make out the affirmative, that not only there is such a power, but that the Pope hath gotten warrant for him to exerce it; and it will not be sufficient to argue, No other can claim it, Therefore it belongeth to him. We would desire to know from Scripture what more just title he hath to it than others: otherwise any Bishop might so argue, No other can claim it, Therefore its mine. This will serve rather wholly to overturn it, as is said, and till from Scripture they make out their affirmative, the assertion will stand good: yet we shall a little descend to consider their grounds and concessions in this point, and we will find that the weight of their conclusion, that this power doth belong to the Pope, doth rest upon Traditions, Fathers, Councels, and especially the Popes own determination.
That the Scripture giveth such a power to the Pope of Rome, before it can be believed as of divine authority, these three must be made out by it. (See Greg. de Val disp. 1. de objecto Fidei punct. 7. part. 37.) 1. That Peter not only as an Apostle with the rest, but as head and supream over all the Apostles, was furnished with, and established in that Authority by Jesus Christ over them and the Catholick Church, as their head. 2. That Peter sat & had this Authority, and exercised it at Rome, as peculiarly the seat of this Aurhority, and that this supremacy in Peter was no extraordinary priviledge to his person, but to be derived and continued in his successors to the end of the world. 3. That only the Pope of Rome is Peters successor in this supream power, and that by divine Authority it belongeth to that seat, and to him who shall sit there.
To passe the first two (which yet can never be made out by Scripture) the third also must be made out, or it will not bear this conclusion, that it is of faith to believe, that the Pope is invested with this power; But now there is no shadow of this in Scripture: and therefore when Bellar. cometh to make out this, he foundeth it on these four, to wit, 1. Apostolick tradition. 2. Generall Councels. 3. Popes Decrees or Statutes. 4. Fathers and antiquity; But none of these are Scripture: and in effect all resolveth on this, the Pope appointeth himself head and successor. Ergo, he is head, &c. for, it is well known, nothing is received as Apostolick tradition, but what he decreeth to be so. Nor are any generall Councels accepted as infallible, but such as are approven by him, and so fat as approven. See Bellar. de authoritate Concil. lib. 2. cap. 1. And Gregorius de Val. casteth Traditions and Scripture, but as owned by his Authority, much lesse then will they admit any Father that differeth from him. Hence sundry Councels and Acts (as that of Chalcedon and Constantinople, in these Acts wherein Constantinople was equalled to Rome) are rejected by them on this ground, because they were not approven by the Pope. So it runneth in this circle, Whence hath the Popes this power; or, whence is it clear to us, so as to warrant our faith, that they have that power? They answer, in sum, from themselves, or from such grounds as resolve on themselves, because, say they, their power is such, as determineth all these things.
If it be asked further, How getteth these Popes power to determine so; and what warrandeth us to rest on their determination? Say they, because they are Peters successors in that universall office. If it be asked again, How is that made out, that they are his successors? Say they, by such determinations, we know him to be so. In a word, these determinations give him power, and he giveth them power to do so, and so about: yet this is the main thing, to wit, the application of this power to Rome, and particularly to the Bishop thereof, that is here questioned: and though possibly it were not requisit that all the successors should be otherwayes known than by Historie; yet the ratio successionis, as Bellar. calleth it, to wit, Why the Bishop of Rome hath this peculiar Authority beyond others, that would be known, if it be either of divine, or catholick faith: which two are ill distinguished by Bellarmine.
If it be objected to them, These cannot ground a divine warrant to make a thing be believed to be jure divino, or of divine authority: Because to make a thing certain to us, certitudine fidei, and to be believed as such, there is a twofold certainty required, 1. An objective surenesse or certainty in the thing it self, 2. Subjective, in them that believe, that is, such certainty as proceedeth from such grounds as cannot cause a mistake, or fail any; which no humane testimony can bear out: and therefore only Gods testimony can give warrant for this. Bellar. (De Pontif. lib. 2. cap. 12) seeing this, doth go about to distinguish between a divine warrant, or de jure divino, and to be of catholick faith: and saith, though it be not the first, (forte, saith he, as loath to speak it out) Yet it is the second, and to be believed under pain of damnation, upon the grounds foresaid. His words are, Successio est à Christo, qui uno actu constituit Petrum & successorsejus in Pontificatu ad finem mundi; ratio successions, i.e. cur Papa succedit, quia est Romanus, non est ex prima insitutione Christi (quia alibi potuit Petrus fixisse) sed ex facto Petri; and calleth it not improbable to be setled at Rome by Christs command. But our question is, How it is evident that this Pope hath ground to claim that succession? or, Quomodo constat cum Petri successorem esse? to which this saith nothing: therefore added he, that though fortè Papa Romanus, quia Romanus, non sit jure Divino, tamensi quœ atur SiRoman is Pontifex jure Divino sit caput omnium Ecclesiarum? omnino (saith he) respondendum est, quia nihil aliud requiritur quam ut ipsa successio sit jure Divino; Yea, there is more required before that succeision can be believed to be peculiar to that Sea, seing they go together, and this would be evidenced to be so: for, we ask not now, If there be succession, but why the Pope catrieth himself as successor, and where is his warrant? At last it resolveth in traditions and Councels, which are so, and to be esteemed so, because he decreeth them so; and this is the ground of this article of their faith unto them, notwithstanding that the Scripture is silent in it: which yet containeth all things needfull to eternall life, Joh. 5:39, 20, 21. And for that instance that Bellar. giveth of a catholick faith, as distinguished from a divine faith, to wit, whether Paul left a cloak at Troas or not: It is true, this was a truth before Paul wrote that epistle and is yet a truth, not simply necessary to salvation in it self: yet, considering it as revealed in the Word, the believing of it now, is of divine authority and hath a divine warrant: which it would not have had if it had not been in the Word, although it had been a truth in it self.
So that when it cometh to this, that the Pope is successor to Peter, that is only essayed to be proven by authorities. See Greg. de Val. disput. 1. De objecto fidei, punct. 7. pag. 35, and 36. Cajetan. Tom. 1 de primatu Rom. Eccles. all of them abusing Scripture, to prove that Peter was universall Bishop, and that this office is to continue: yet, for the third, that this office belongeth to the Popes of Rome, they can say nothing, but from such grounds as Bellar. asserteth, or at the most as Gregor. disp. 1. punct. 7. pag. 35, 36, 37. testimoniis omnium locuplesissimis, &c. for as Cajetan observeth, these four things must concur to make out this succession of the Bishop of Rome to Peter, 1 That Peter himself was at Rome. 2. That he was at it, not as Paul was, in the capacity of an Apostle, but as setled Bishop of that Sea of Rome peculiarly, and as head of the Church. 3. That Peter lived in that seat and died there. 4. That he willed his successors in that particular Sea and Diocess of Rome, to be his successors in the headship of the whole Church, and so that by his deed he annexed his catholick power unto that particular Sea, that whoever should succeed in the one, should also be invested with the other, (beside what is needfull to be cleared concerning every Bishop, that he was lawfully chosen that succeeded in that seat) Now, there is none of these four that is hinted at in Scripture. Therefore they come to say, as Cajetan, ibid, that this is not ex Evangelicâ institutione, but attested unto by Peters deed in dying there, and confirmed by an history (or Fable) out of Egisippus, who saith that Peter going out of Rome to eschew martyrdom, did meet Jesus Christ, who told Peter that he was going again to Rome to suffer, from which Peter drew, that Christ willed him to return to die at Rome, which he did: and from this riseth the strength of all the arguments of Papists for the Bishop of Romes succession to him, as builded on a ground of faith, because this story holdeth out Peter acted by Christ; and it is a tradition confirmed by the Pope, as they are alleaged by Greg. de Val. From this unclearnesse it ariseth, that it is hotly disputed, even amongst the learnedest of the Papists, Whether this conclusion that the Pope of Rome necessarily is Peters successor, be De jure divino, or jure humano Ecclesiastico. And Dominicus a Scoto, in 4. Sent. dist. 24. quæst. 2. (others also are of this mind) by many reasons asserteth the last. And when Greg. de Val. condemneth it, he doth it but on these grounds, because the Fathers and the Popes have not left that undetermined untill now, and that such an opinion as that of Soto doth suppose them to have determined nothing (he saith, vetus patrum traditio videtur; and when it is but videtur in traditions, what certainty is there?) which determination, as is said, resolveth still on the Pope himself: and ye may see more directly this question handled apud Greg de Val. punct. 7. pag. 37, 39. where he doth ride the circle clearly, saith he, How know we this particular Pope to be Peters successor? He answereth, by his determinations in faith and manners. If, secondly, it be asked, how we know his determinations to be right? Answ. Because he hath that priviledge, who is Peters successor; for, Peters successor hath only that power to determine so. From which it appeareth, that the Authority of this Pope, which is pleaded for as necessary to salvation, not being from the Word, must be from the pit, and yet loose; or, question this succession, and all faileth, it is so essentiall aground of Popery, that is thus supported. And though there be uncertainty sufficient from unclearnesse in all these four, which Cajetan laid down; yet if we add a fifth principle of theirs, to wit, that before we acknowledge the Popes constitutions, or the force of his deeds, we must know that that particular Bishop of Rome hath lawfully succeeded to Peter; for, as Gersom saith, and Greg. de Val. granteth, they supponed this, talis Papa rite successit Petro per electionem. And here the certainty is as Greg. de Val. saith, certitudine morali, & non fidei, and as Gersom, hoc est humana cognitione solum cognitum; yet it this fail, the obedience cannot be claimed, because if he be an infidel or woman (as once there was) as Platina their own writer, in vit. Joh. 8 testifieth) such are incapable of orders, or if the election be unlawfull, it is null, they have no promise of assistance, in which cases, obedience is not due; or, if there be a schism (as for 70 years there was between two Popes, one at Rome and another at Avignion, & neither of which had a successor, but a third was chosen, whiles both these Seas were filled,) it will still be uncertain in such a case whom to acknowledge, or how to account of their determinations while this be cleared: so intricate is this great ground of their faith.
If any should say, This succession is but a matter of fact, and needeth no more but humane testimonies of histories? Answ. It is not questioned only about persons or facts, but the ratio why, or the fact that maketh Rome have this precedency; and if the conclusion be of Faith, the premisses that it is drawn from must be so also; or, if the premisses be humane, then they can bear no conclusion of Faith: for, the conclusion must be suitable to them. Again, 2. it is such a fact as groundeth our faith, (as to them) and can any humane storie work a divine Faith, such as the History of Moses and the Acts of the Apostles do? and therefore if the Storie of that fact in its matter had been of divine Faith, necessarily to be believed, our Lord would not have neglected it. 3. It is such a fact as the clearing whereof groundeth this supream Officer to them; and take away that fact and he is away, he dependeth so on it; and so a Deacon, or Pastor shall give more warrant for his place from Scripture, than the supream Vicar, which is very unsuitable: and yet without supposing it, their Pope is not Peters successor. Such then as is the proof of the fact, such is the ground of this conclusion. 4. There being (as all the forecited Authors say) an identity now between the Bishop of Rome, and the Head of the Church, that who is the one, he necessarily (and no other) is also the other, Then whatever Authority is given for appropriating that priviledge to the Sea of Rome, there must be that same Authority for the continued succession of Peter (seing they are one, and the one descendeth by the other;) But that being such, as is before said, necessarily then the succession, which is his only and allanerly, and hath never been pleaded-for (as they say) by any other, must then be of that same Authority, resting on the same grounds of Councels, Fathers, Popes, Customes, &c. which can never give a divine warrant. And whatever be truth of Peters being and dying at Rome (which certainly in a great part was fulfilled before Luke wrote the Acts) yet is it not for nought that the Lord hath left it unrecorded, that we might thereby know it was not necessary to be believed: and therefore any conclusion which supposeth it to be necessary to be believed, is not necessary, except we rub on the wisdom of God who recordeth lesser things than this. And therefore a thing may be truth, & yet, not being written, is not necessarily to be believed, but with a humane faith, as other histories at the most, whereas no article or faith is thus grounded: because the object of our Faith, or the ratio why we believe such a thing, is not simply because such a thing is truth (for, many facts are truth, which we are not obliged to believe) but because God hath revealed such a thing, and testifieth it to be Truth, Faith resting on that testimony and giving credit to Him that testifieth.
The other Conclusion, to wit, That the Church of Rome for these many years past and presently, is the whore intended here, the same argument will make it out. In the Rome that is present be the Rome unto which all the properties here mentioned do agree, and at this time, Then this Rome is that whorish Church; But unto the Rome that now is, and hath been these many generations past, agree both the properties and time in which it is to be fulfilled. Ergo. The properties given to this whorish Church, are four, That she hath her Court at Rome and sitteth on the seven-hilled City, yet also exercising dominion over many other Nations, vers. 15 but differently, so as Rome is here peculiar in another manner the fountain and splendour of that Kingdom. 2. That it is Rome turned a whore and fallen from the simplicity she had, and to such an apostasie of which Rome is the head and chief seat. 3. That it is Rome claiming a superiority over all those of her association or apostasie, and deriving her errors to them, and they keeping a dependance on her, she is (and it is when she is) Mother and Metropolis of all, vers. 5. 4. It is Rome then when the Emperour hath ceased to command it, and another Government or Governour hath succeeded him there. 5. It is when ten Kings are withdrawn from the Empire and have given their subjection to Rome on a spiritual account. She that is Rome in that case, is the whore: But all these properties agree to Rome, not as heathenish but as popish, and to the Pope as head thereof: And therefore this is neither to be applyed to Rome heathenish, nor to an Antichrist to come, but to that which is. And it is not unobservable in Gods providence, that considering the speciall sibnesse, that is holden forth here, both betwixt this city Rome, the Woman, Whore and Beast, that yet the Popish Church should glory in that title of the Roman Church; and many of them dispute that it is impossible to separate their Pope from that very City, or, that elsewhere he might choose to sit and continue Pope; and those who in this grant most, do affirm that he must and would still be Roman Bishop, and that the Church would still be the Church of Rome, although that city were possessed by Turks. By this all may the more easily discern, what Church or defection they are, who have such relation to, and dependance on, Rome at this time when this prophesie is fulfilled, ut supra.
Before we leave this Chapter, it may possibly not be unmeet, that (coronidis vice) we consider how the Popish Writers do interpret and apply it, wherein they are wonderfully straitned and perplexed. It was their common opinion to understand by this City or whore, the city or multitude of the wicked generally. This is followed by Thomas Aquinas, Hugo Card Lyranus, Haymo, and many others: but the latter Writers, since Reformation brake forth, have been constrained to cast that opinion, because this City is so particularly circumstantiated, as to point at an individuall City (to speak so) and she is contradistinguished from many Nations and Kings, who yet are certainly a great part of the wicked in the world; and also (Chap. 18,) when she is destroyed, there are many wicked, living, and lamenting her destruction, and standing at a distance from her.
Upon these and the like grounds, the most learned of them are generally since that time brought to expound it of Rome, and, (as Viegas saith) impellimur aliam interpretationem excogitare: and Ribera saith, Interpretes coguntur &c. Alcasar in locum (all whom, with others, we cited before at the beginning of the Chapter) interpreteth it so, and citeth twentie Authors of their most eminent men for it. Also Corn. à Lapide, who addeth many to these cited by Alcasar, amongst whom are Suarez, in 3. part tom. 2. disp. 5. Sixtus Senensis, lib. 2. pag 88. Pererius, Salmeron, and others. All which take Babylon in all this prophehe to hold out Rome; and in this they and we agree, as to the generall.
There is again difference amongst themselves how to conceive Rome here, so as to save their Pope and the present Rome from this application. Hence, some (which is most received) apply it to heathen Rome. Others, as Ribera, Blasius, Viegas and Cornelius a Lapide apply it to Rome under Antichrist, who therefore say, that at or before his coming, Rome shall turn heathen and desert the Pope, and be destroyed by Antichrist or by the Kings before his coming. Their reasons are, because it looketh to such a state of Rome, as then was to be fulfilled in Johns time; and therefore cannot be understood of heathenish Rome: but because this opinion supposeth Rome to be involved in defection (which cannot stand with her infallibility, and would shake all (seing some plead so much for Romes, eternity) and make all suspicious; for, if Rome fall then, may it not be fallen already?) Therefore others cast it, (as Alcasar and those named by him) applying it to what heathenish Rome suffered at or before Constantines time, or after by the Goths. And Bellarmine seemeth to favour this, lib. 2. cap. 2. de Pont. Rom. Those who take it thus, expound the seven hills literally, but in other things they differ.
Some take the beast for the devil; but, others considering that the devil and the beast are differenced, and that this beast is cast into the lake long before the devil, and that the scope is to point out some eminent opposer of the Church for some particular time, therefore they do in generall apply it to Antichrist, as also that first beast, Chap. 13. (and some make the last a false prophet that maketh way for him) so do they of that beast, Chap. 11:7 and expresly say, he is one of the seven heads here mentioned, and also called the eight, because his nature differeth from them, and his hurt to the Church exceedeth them.
Concerning the seven heads they differ, some applying it to the seven tyrannous Kingdoms or Empires, Egypt, Assyria, Babylon &c.
or, to the seven Ages of the world. Others do cast that, as Bellar. &c. and do understand by the seven Kings, all the Emperours indefinitly.
The reasons that do cast the first opinion, are, 1. These Kings here are such as command Rome, they being Governours of that City (therefore the seven hills and the seven Kings are set out by one and the same type) and it is brought in as a character to difference and discern this City mentioned here from others: and the applying of it to the seven Monarchies, agreeth to none of these, nor to the Angels scope, which is to point out something to come, and to help to discern this City by its heads, when he expoundeth them to be Kings, as well as when he expoundeth them to be Hills, there is but the same scope.
If they say, they are heads of the beast, not of the woman. Answ. It is true, but the beast being the Empire that supporteth Rome, they must be heads of that Empire; and seing they are all heads of the same beast, and it being certain that the 6 and 7 are of Rome, the rest must be so also. Beside, how can either tyrannous Kingdoms or such ages of the world be called heads to the beast? If the devil be the beast, he rather headeth them; if Antichrist be the beast, he was not then in being to be headed by them; if the multitude of the wicked be the beast, (which yet their former reasons will cast) how will these ages or Kingdoms of the world differ from them? This conceit then is justly casten. Beside, the heathen Emperours being to them the sixth head, and Antichrist to come but three or four years before the end of the world to be the seventh, there would be a too great intervall here, and the beast would be without a head so long, which agreeth not, 1. with the scope here, which is to shew the succession of one to another: nor, 2. with the proportion of time that is among the first six heads: nor, 3. with reason, as if the Church were to want oppressors for so many hundred years. Beside, this application, being so generall, cannot agree with the particularnesse that is in the rest of the interpretation, especially to the other of the same type, to wit, of seven hills: and there can no reason be given for making the number of the ages of the world or tyranno is Kingdoms, seven, more than five, eight, nine, or eleven, &c. except as men shall be pleased to name them: and can such an uncertain rule be the ground of such an application? Therefore they must be Kings that relate to that body; for, it is of that, and not of all the wicked that ever were, that the Angel is speaking.
The other interpretation that thinketh to evite these considerations, by understanding all the Cæsars and Emperours of Rome indefinitly, or all the persecuting Emperours, as Alcasar doth, will not be consistent either: for, 1. these Kings are such as five had preceeded, and one was but to come; but that cannot be said of the Emperours either way considered. 2. They are Kings, the first five whereof had fallen, which must be understood not of personall death, but of a politick change of Government. 3. They are such Kings as in that ones time that was to come, Rome was to be the whore, and to be otherwise supported than by that King which then was, or by those that had gone before him; But that cannot be said of heathen Emperours or any of the Cæsars, or persecuters: It is therefore some power of greater sibnesse to Rome after its defection. And so it must remain, (as we interpreted) that by them are understood diverse changes of Government, whereof the last should be Antichrist, the same with the beast, considered as he was to come.
And from both these constrained interpretations, we may gather this concession, That Antichrist needeth be no individual person without a succession: for, according to the first, these first six persecuting Kingdoms were not in one person: therefore neither ought the seventh (which they apply to Antichrist) be restricted to one.
If according to the second, by the one head or King that was to come after Johns time, be understood all the following Emperours, Then, by one beast or King, may there not be as well understood a succession of Popes?
Concerning the destruction of Rome, they that consider Rome here as under Antichrist do agree, 1. That it is yet to come, and that this part of the prophesie is to be fulfilled: Alcasar and others, who affirm it to be fulfilled, say otherwayes: but the nature of the destruction and overthrow, threatened to Rome here, will not admit of that application. 2. That it shall be a great destruction. But here they differ whether the Pope shall be necessitated to flee from it or not: but the exposition of the sixth vial and of the 19. Chap. will clear us. Beside, when (Chap. 18); Rome after this becometh only a cage for unclean birds, they may consider if they will place him amongst these. That which occasioneth this debate, is, that they think the supremacy so linked to Rome, that they cannot be separated but by an immediate warrant from Heaven, and yet Gods People are called to come out of her, Chap. 18:4. If then the Pope be not capable to give obedience, he is not to be understood among that number. It is true, Domin. a Soto, and Anton. Card. Gasper Cusal. Valdonsis and Alphon. Mendoza (whom Cornelius a Lapide citeth as of one judgment) and any other who hold the supremacy to be due to Rome, but jure bumano, they are not prest with this consequent; yet, the generality of them, who maintain these to be inseparable jure divino, or such (as Corn. a Lapide) who say, Whatever may be disputed de jure of the Popes removal, yet they are sure de facto it shall never be, these will find more difficulty in this case.
But in these they differ, 1. that some say the Kings shall destroy it before Antichrist come, because there are ten Kings at the destruction of it; others say, by Antichrist, after these Kings have submitted to him. The occasion of this difference is the confounding of this Chap. with that of Dan. 7 where it is said, that the little born (applyed by them to Antichrist) shall subdue three Kings, and therefore there will be but seven that yeeld to him: but of this, is somewhat said before, that these Prophesies are distinct; and this cleareth it, the Kings here willingly give their power to the beast, and continue to reign with him contemporally: there, the standing and rising of one, supposeth the overthrow of others; We do thus far agree with them, that, 1. Romes destruction, prophesied of here, is to come, 2. that it shall be great, 3. that it shall be by Kings or Governours, such as shall then be in Antichrists time.
Further, we may observe from these interpretations. 1. What inconsistency there is in them with reason: For, if all they speak of Antichrist were laid down, it would look as if we imputed fables to them. 2. With one another, each differing opinion strongly confuteth another, because none asserteth what is right; and it is the strength of the one opinion, that the opposit is absurd. 3. It is inconsistent with their own way, sometimes they take things exceeding literally in darkest prophesies, (as about the time of Antichrists continuance) sometimes in the interpretation, which is plainest, they excogitate mysteries, as in the exposition of that, the heads are seven Kings, i.e. say they, seven ages, and so give a new exposition, overturning what the Angel giveth. 4. It is inconsistent with the Fathers: sometimes they stick to them (when they speak of Rome, before it become antichristian) yet their exposition overturneth many asserrious of the Fathers on this Chap. All the reason is, because the difficulty is great, to grant that this is Rome, and yet that the Pope is not Antichrist. And indeed, that being the scope and intent of this part of the prophesie, it is impossible to wave it, and not to misse the mark. Neither can this confusion and darkness of theirs be any evidence that this Prophesie is not fulfilled: that is an unsafe ground to argue from, that all Prophesies, however formerly dark, yet do become clear at their fulfilling (which is a main subterfuge of theirs in this cafe: For, 1. do we not see the plainest truths of doctrine dark to these, whom the God of this world hath blinded? 2. Do we not see many Prophesies of Ezekiel, Daniel, &c. which certainly are fulfilled, yet to be obscure to many? And, who will deny, but many Prophesies concerning Christs Death, Birth and Sufferings, &c. are clearly fulfilled? yet generally, to the Jews they are as a sealed book, because the vail is not taken off their hearts, although the Word be clear, 2 Cor. 3. Yea, if we look to the strain of this Antichrist all alongst, we will see it is still to many as heresie and blasphemy, to apply it to him: else, would so many worship him, when this Prophesie concerning his coming is fulfilled? and when Babylon is destroyed Chap. 18 yet are there still many that were drunk with its abominations that lament it; and (Chap. 19) many shall side with the beast, even untill the battell of Armageddon make an end of him. We ought not therefore to marvell that Antichrists worshippers discerne not that the Pope is he, or that Rome is his seat. If they so did, then this Prophesie of their admiring of him, adhering to him, and perishing with him, would not have been fulfilled; but, we would rather acknowledge the justice of God in the thing, and observe His truth and omniscience in foretelling it, even as the event is found to be.
Although we have formerly spoken to the many things in the opening of the Chapter; yet, having proposed their opinions, and finding the great weight and stresse to lie in these four. 1. If Romes destruction, which is threatened here, be to be executed by Antichrist, or the Kings while they befriend him; or, if by Antichrist enemies, while his kingdom is in destroying?
Concerning this defection, for which Rome is to be destroyed, if it be the same very defection, whereof Antichrist is the father, (as it were) and here she is to be the mother, ver. 5.
If that defection, whereof both are guilty, be a falling away from the prosession of Christianity to heathenish idolatry, refusing worship to the true God, or Christ, directly and expresly 2. or, if it be a defection and corruption in Christianity, and such as is consistent with a profession thereof?
If all this defection be to be confined within three years and an halfes continuance, which they make the duration of Antichrist, and the expiring thereof in Antichrists ruine shall be but fourty and five dayes before the end of the world and Christs second coming? or, if it shall preceed the end of the world many generations, and so to be in the world already? and confequently, if this Rome, as it is to be the whore, and the Pope who is present head thereof, be Antichrist? Seing therefore much weight lieth on these, and if one of these pillars be shaken, their doctrine concerning Antichrist will ruine. We shall therefore shortly propone these assertions or considerations: And, 1. we say, the actors or instruments in this destruction of Rome, are not Antichrist or Kings befriending his way; neither is this overturning of Rome, an advantage to his kingdom; but the actors are opposit to Antichrist, though of these who once gave their power to him. And this destruction of Rome is a main victory of Christ over the beast: for,
Rome is the seat of this Antichrist (as upon the fifth vial, Chap. 16 and above in this, and in Chap. 18 is shewed) and this whore, being, as it were, the adulteresse, and Antichrist the adulterer, he must certainly have his residence where she dwelleth, seing he supporteth this city by dwelling in it, even as its greatnesse was supported by the former heads, by their dwelling there: its overthrow therefore must be near to him. Its, 2. while these Kings give their power to Antichrist, then Rome is in pomp, and is supported by him; for, while he is great, she is so too; and he is great so long as the Kings give him power, Therefore it is not while they continue friends to the beast, but when they become enemies. 3. This destruction is the prosecution of one of the vials (we say, the fifth) all which pursue the beasts kingdom to destroy it. 4. This is marked as a main victory of the Lamb over Antichrist, who for a long time had made use of these Kings against him: it can be therefore no victory to Antichrist for which the Saints thus rejoyce, Chap. 18. 5. Add, that (Chapter following) all Antichrists followers are lamenting: and would they lament the destruction of Rome, if it were procured by themselves? and yet supposing (as they do) that then Antichrist commandeth all, can there be so many Kings and great men, &c. elsewhere to lament that ruine? 6. Could Rome be charged, as mother of harlots in the earth and yet to have no share in Antichrists defection? yea, it is a fountain of it, and therefore its ruine must have influence on the weakening of his kingdom.
We say, that the defection where of Rome is found guilty, and wherefore she is thus plagued, is the very same with Antichrists: which thus appeareth, 1. Romes defection is some singular defection very generall and extensive, and is every where propagated to others, Chap. 17:5, 6 and 18:9. But there is no other such apostasie that is universall, spoken of in Scripture, but Antichrists, which singularly is the falling away. 2. All the characters of Antichrists defection agree to this Rome, 1. She commandeth over Nations, so doth he. 2. Both spread far and wide. 3. Both are guilty of the bloud of Saints and great perfecution. 4. These who give their power to him, commit fornication with her. 5. They belong to one time, and the beast Antichrist supporteth this city while it is a whore, and therefore he must be thought to strengthen her in her whoredoms. Beside what was said, that Rome is Antichrists seat, doth clear this also: And wherefore should Rome perish in Antichrists ruine (which is carried on principally, by the vials, (Chap. 16) or be lamented by his friends, Chap. 18 if she did not partake deeply of his sin? neither could she be called the mother of abominations in the earth, if yet she should have no hand in Antichrists abominations, where of the world will be guilty at the time of her ruine, as the most learned of themselves grant. And, to what end should there be still such connexion betwixt Rome and Antichrist all alongst, if an especiall relation between Rome and that defection were not demonstrated by it?
We say, that this defection, whereof Antichrist and Rome are found guilty, is not a totall falling from Christianity in the profession of it, but such, as, failing in the matter and corrupting the principal Truths of Christianity, shall yet stick boldly to a proud profession of Christianity, as claiming a speciall relation to Christ above others: for, 1. Antichrists defection is such, (as we shew, Chap. 13) and they are one. 2. This great Antichrist is some way proportionable to the petty Antichrists that were in Johns time, and were his fore-runners; but these were not simply Heathens, but such as under the name of Christianity, and pretending to be eminently for it, (so as to cry down true Apostles) did wrong Christ. 3. It is that defection spoken of, 2 Thess. 2 which is a giving up to believe lies, even while he sitteth in the Temple of God, and boasteth of being a prime instrument: in the Church. 4. His defection is such as was letted by the standing of the heathen Emperours, whereas if heathenish Idolatry were his sin. Antichrists design had not then been working under ground, but had been palpable in them. 4. It is observable, that when-ever the Scripture speaketh of Antichrists defection, it distinguisheth it alway from heathenish idolatry, & speaketh of it as of another thing; so, 2 Thess. 2. Antichrists mysterie of iniquity is opposed to that that was then among Heathens for the time: and by comparing the last part of Chap. 12 of this Book, with Chap. 13 it will appear, that Antichristianity succeedeth to Paganism, as a new design of the devils, to recover what he lost by the fall of the former. Add, that here it is called whoredom, which supponeth it to be against a marriagetye, Ezek. 16:36, 38 which could not otherwise be. Again, If Antichrists, or Romes defection, were thus grosse, why should it be called a mysterie, 2 Thess. 2 and here, ver. 5? and what need were there of so many marks to discover Rome under that state, what deceivablnesse would there be there? The Scriptures insisting so much in this, is certainly to make Believers warie, and to shew there will be need of spiritual wisdom to discern her, or him. Lastly, It is said, that all the world (except the Elect) wondered after this beast: and can it be thought that all Christians shall turn Pagans except the Elect, and that there shall be no hypocrites in the Church? yet this contradistinguishing of Antichrists followers (not from the Church visible, but from the Elect, who invisibly are so) saith, that this defection will make a narrower search in the Church than Paganism can do.
We do therefore take this assertion for truth, that Romes defection under Antichrist is a spreading of lies under the pretext of Christianity, not simply striking against God, but against Christ in his Offices, as Mediator, and the end of them, and derogating from them; in the spreading of which, the city of Rome, as a mother, hath a speciall influence and claim.
For that part of their opinion, that saith that Antichrists coming is but to preceed the end of the world three years and seven or eight moneths, and Romes destruction to be within that time of his reign, there is for this no probable shew: for, 1. Are there not many that lament Babylons ruine and rejoyce over her? and will that be but for a year or such a time? 2. It not the battel of Armageddon, Chap. 19 posterior to this, where the beast is taken? Again, Is not that overthrow of Gog and Magog posterior to that, Chap. 20 when they are cast in the lake, where the beast is, before they come there? Beside, Is it probable that in the end of the world, when all, especially the Jews, shall give themselves to Christ, that universally they shall again make defection? And doth it not appear, that a glorious Church shall be on the earth after Antichrists height? I desire it may be considered, that the Jews are, in the body of that Nation generally to be converted after their blinded estate; which is yet to be fulfilled. Now, when shall that conversion be? It must either be before this Antichrist, or after his destruction; But neither can be said: It cannot be before his destruction; for, 1. then they would not be so ready to receive Antichrist and follow him (which yet they pretend) to Jerusalem. 2. Where is there a falling away of the Jews for the second time spoken of? But on the contrary, the Lords promise looketh otherwise, Rom. 11 which importeth such a re-ingrasting as not to be broken off again: and considering the tendernesse that the Jews shall have after their reingrafting Zech. 12:10 for so much wrong done to Christ formerly, can it be thought that they shall be the prime instruments of promoting Antichrist again; even after so much mercy is shown unto them, and that so suddenly? Neither can any say that the Jews conversion is to be suspended till Antichrists ruine, upon their principles, because, say they, there are but fourty five dayes to the end of the world: either therefore Antichrist must preceed that time allowed him by them, or the prophesie concerning the Jews conversion must be shaken.
From this it will necessarily follow, that the coming and revealing of Antichrist in the world, must necessarily preceed that time; if his ruine be sooner and his continuance longer, his rise must be proportionable: and considering that the Apostle speaketh of the working of that mysterie in his time, it must either be said, that it hath left off working (which agreeth not to his scope) or that it hath continued working for many hundreds of years, and hath made no progresse (which were absurd to say) or, we must say, it hath already come to an height, and we are to look for it in the generations preceeding the end of the world. 3. To what end were the many exhortations to watchfulnesse that are propounded even to the Christians that lived in the first ages after the Apostles dayes, if they belonged only to the Christians in the last four years? Yea, 4 seing from Chap. 12. ult. and Chap. 13:1 it is clear, that Antichrists rise is the second great design which Satan driveth to overthrow the Church after the overturn of heathen Emperours, or paganism, Shall it be thought, that for ten or twelve hundred years he hath had no successe in it? or, that the Church hath been so long tree from a publick oppressor? Add, that he being at a height, before the first vial which beginneth his ruine, and there being a long time to the pouring out of all; before the end, it must be thought that his rise and growth to his height; was proportionable in length of time: and therefore must preceed for many generations. Again the world that is overturned by the vials (being the world of the beast) is that same world, which encreased under the trumpets, the encrease of it is under the one, and the ruine of it under the other; and seing the trumpets will rise that high as to succeed the seals, which contained the first period of heathenish persecution, It will follow therefore not only, that this defection will and must be long before the end, but also that it is already come into the world.
If we can then make out this, that this defection hath already seased on Rome, and that she must before this time be infected with it, there will be as hort way to loose all the former questions: which may thus clearly be made out,
We have four characters to evince it, in this Chapter. 1. If the sixth Government over Rome, which was in Johns time be now ceased from ruling that city, Then this defection must be come; for so the Angel fixeth that time, and, 2 Thess. 2 the Apostle timeth Antichrists revealing, and the coming of that falling away, spoken of there, at his removing (to wit, the heathen Emperours) who then did let.
If the seventh Head or Government over Rome be come, which then was to come, and be acknowledged as is spoken of in this Chapter, Then the apostasie contemporary with it, is come also.
If there be ten Kings arisen, to be supream independent Governours over Provinces of that Empire, which in Johns time had not power in themselves, but were dependent on the Empire as parts of it, and have given their power to a new head upon an new account, Then this is fulfilled; But all these three, in the former exposition, are made out: Therefore this defection, which is supposed in all these changes, must have its beginning also.
If some of these Kings that once acknowledged this seventh head, be withdrawn from it, Then the defection must have been at its height; for, their withdrawing supposeth them once to have been involved in it, as the context cleareth. But in experience it is evident that some of these Kings have withdrawn, and so in part this event prophesied of is fulfilled: Therefore what it presupposeth, must be fulfilled also: for, this their withdrawing must either be that prophesied of here, or some other thing; But it can be no other event: because, 1. the Kings that rise, are the first that shall rise so qualified as are here: and so, 2. the withdrawing of these Kings that withdraw, is the first withdrawing of these Kings; upon this account of hating Rome as the whore. For the context and series will clear this, the scope being to deduce Romes future remarkable changes without intermission; as, 1. Then heathen Cæsars did govern all. 2. He shall be removed, and that Empire shall be weakned and not have the dominion that it had in the world. 3. Out of it shall arise so many Kingdoms, which shall be independent as to it. 4. There shall step up a Government from the bottomlesse pit of another nature than the former, that shall govern Rome. 5. These Kings that withdraw from the former head, shall willingly give their power and homage unto this Government upon another account. 6. These Kings (or some of them) again, out of hatred to Rome and that Governour, shall withdraw from it and hate her and diminish her greatnesse. These steps go in a series succeeding to one another immediately, and cannot be interrupted by the rising of any other Kings, or their withdrawing after it, without confounding this prophesie and darkening the Angels interpretation and quite overturning of the scope, no more than we can say there may be other titles with seven hills, &c. to which what is said of this can agree, seing he pointeth in this interpretation at as particular and singular events in respect of what was to come, as in respect of what then was present.
We may argue from Chap. 7:1 thus, That defection, mentioned Chap. 7 of the wind, which then were to blow, is this apostasie of Antichrist; But that defection is already come. Ergo &c. That its Antichrists defection, appeareth, 1. from the singular hurt of it; it is the great defection that the Church was to be troubled with after heathenish persecution. 2. It is the defection of the fifth trumpet, & the same that is mentioned, Chap. 13 as was said on the place; But that that must be come, this will clearit, that it immediately succeeded to the seals, and was immediately to follow upon them, and the Angels hast to seal the Elect evidenceth it, which is more fully opened there. Now, the seals having their close at the overturning of the heathenish Empire, This then which immediately succeeded, must long since be in being.
We may gather it, thus, This defection is contemporary with the Prophets prophesying in fackcloth, the womans fleeing to the wildernesse, Chap. 12 and is the same with the Gentiles treading the outter court. Chap 11. But both these are begun, even at the childs taking up to heaven, which is the close of heathen persecution (yea, and is closed as to the dayes set there,) Therefore this must be of a long time since in the world also: both these propositions we cleared on Chap. 11. And all these arguments that prove the contemporariness of the beast and Babylon with the trumpets, and the succession of both to the heathenish persecution, and that immediatly, as on Chap 6 Lect. 1 and 8 Chap. 7 Lect. 1 Chap. 9 Lect. 1 Chap. 11 Lect. 4 Chap. 12 Lect. 1 and 3 &c.
This defection is the same with Antichrists, as is said: Now, his defection is long since begun, and hath its rise from the healing of the head, which was wounded, Chap. 13 as there was made out, Therefore this is not to come.
We may add an argument of two further, thus, If every condition of the visible Church be either contemporary with the seals, that is, the heathenish world, or with the antichristian world under the trumpets wherein Antichrist cometh to an height, or with the vials wherein is his declining, Then this apost sie must be come, because we are not now under the seals; that period is past: we must therefore be under one of the following two, seing these three prophesies carrie on the series to the end; But if we be under the vials, then Antichrist is not only come, but is already at his height: and it is not like that there being so many hundred years since the seals ended and the trumpets began, that still they be running, at leaft, in the first six; for, the seventh comprehendeth the vials.
Again, if the properties, concomitants and characters and events given to discern this defection be fulfilled, Then this defection of Antichrist must be come, seing these characters can agree to no other; But we wil find the first true, as the former exposition of Chap 9:11, 13 and 16 will clear. Ergo. Taking this for granted then, that the antichristian defection is of a long time since come, and this also, that when it cometh, it continueth untill Romes destruction, which yet is not fulfilled: It must therefore follow, that it is in being for the present in the world, and hath been so for a long time; and that therefore we ought to look where it is for the present.
This is certain, that it is not to be sought amongst Pagans or Turks, but amongst professed Christians. 2. Not among ancient Hereticks that now are not in being, or such as have no pompe or splendor in the world: this being so eminent a Kingdom, cannon be applyed to them. It must therefore be either in the Roman Church or amongst us who are called Protestants; it can be attributed to no third now in being: But for us, they themselves will absolve us; for, we have neither the seat of this defection, nor a Head or Monarch, as is over this kingdom, &c. This cursed priviledge therefore belongeth to them who have both, and glory in them.
Again, if these be truth, that Rome is infected with Antichrists defection while it is in the world, and is the whore spoken of after its appearing till she be destroyed, Then it will follow (laying aside other arguments from other circumstances) that Rome, as it is and hath been for many years, is the whore here spoken of, which is guilty of the Antichristian defection; (and this consequence will stand good till the antecedent be overturned) But the former is truth, from the former arguments, and from their concessions that grant that this destruction is nor yet come. Ergo.
We may therefore resume our argument confidently. If all the characters applyed to this whore be verified in Rome now present, and as it hath been for many years, and in its Governour the Pope, Then is this Rome the whore, which is to be destroyed, and the Pope Antichrist, and no other is to be looked for; But the former is truth, they are fulfilled, and in them. Ergo, We may warrantably conclude that she is the whore, & he the Antichrist.
It is a wonder to consider how little the most learned adversaries have to say to this, except what evidenceth the force of the wine of her fornications on them: for, if Antichrist be come, there is no way to vindicate Rome and their Pope from this charge, it so natively followeth. Again, there is no way to evite this, that he is already come, but by pointing-out such another imaginary Antichrist as shall never come, and thus to bound him up to the three or four last years of the world, contrary to the whole strain of this Prophesie, in some part following the way of the Jews, who, to evite the fulfilling of the Prophesies concerning the true Messias, do fabulously inquire for a Messiah contrary to the Scriptures, with such wars and effects of his reign: which, because they are not fulfilled, therefore tenaciously they adhere to this, that the true Messias is not yet come, which way, as it is just with God in both, thus to plague their rejecting of clear light, so ought it to work humility and commiseration in us, considering how unreasonable the wisdom of man is in the things of God. They say, 1. It cannot be the Church of Rome, but the City. Answ. But we have shown it is not the City simply (for; then it had been a whore long before John wrote; for there was a City) but it is that City once a Church and afterward degenerating. Then (say they) Peter, and the Martyrs under the Heathens, are to be reckoned of this defection, for they lived there. Answ. No; for then that City was not become an harlot, neither is it simply Rome that is the whore, but Rome degenerated, such as she was foreseen to be after the heathen Emperours removall out of the way, which was not then fulfilled. Nor is it simply living there, but as a member of her that maketh one guilty, except it be made sinfull by other circumstances. Lastly, they say, Rome cannot be the whore, because (forsooth) of her holinesse, And what is that? There are so many Abbacies, Mortifications, holy Church-men, Relicts and Temples of Saints, many Masses and such like there, &c. All which serve not to prove this conclusion, that she is so. And it is not unobservable, that immediately after this answer, Corn. a Lap. professor at Rome, doth justifie the toleration of Stews and Brothel-houses in it, as a thing tending to prevent much sin, and becoming a well-ordered Commonwealth; And when this is mentioned by them as a piece of Romes holinesse, we may the more easily judge of the rest.
We may add yet one argument more for confirming of our application, which especially is binding, form their own principles. The Rome that is described here to be the whore, and as such to be destroyed, is either Rome heathen, which is past, or under Antichrist, which is to come, or popish under the Pope, which is present: for, (as Alcasar, Disp. 1. in hoc caput asserteth) there is no other Rome, which it can be applyed unto; But neither of the first two can be said: Therefore it must be the Rome that is present. It cannot be Rome heathen which is past; for so the arguments urged by Viegas, Ribera, and Cornelius a Lap. against it, are unanswerable: some whereof are formerly touched in general.
Arg. 2. If it be the destruction of Rome heathen, Then it must either be (as Dellar. and some others make it) the destruction which Rome suffered by the Goths, Vandals, &c. and the rest of the barberous Nations: But that cannot be: for, 1. that is not done by Antichrist, the Beast, or Kings, befriending him (as they say) nor for that guiltinesse, as we and the text say. 2. Rome was not then the whore, neither upon that account did these pursue it. 3. That destruction was not unrecoverable, as is here prophesied of. And, 4. (as Alcasar urgeth) it is not suitable to punish Rome heathen by the overturning of Rome christian, and now become so holy: it cannot be this then. Or, 2. it must be the overthrow which Constantine gave to the heathen Emperours (as Alcasar asserteth it) But that cannot be, 1. That was not of Rome the whore, which had once made defection. 2. That was not a destruction of Rome, (much lesse a total overthrow, as is implyed in Chap. 18) but was rather a liberation of Rome: for even Rome the City had much freedom and glory by this, which is contrary to the scope of this Chapter and the Chapter following: therefore this opinion is not only called (singularis) a singular opinion, by Cornelius a Lap. but by Alcasar himself, (Not. 11 prcœmiali) is suspected to be accounted a paradox: It is true; that was indeed the wounding of one of the heads, mentioned Chap. 13.
But it is one thing to wound the head, another thing to destroy the City it self, the Government had been often changed before, yet the City stood. Now, this destruction is not any such, which was to come on its Governours only, but on the City it self; and that a totall stroke: Therefore this cannot be intended here, but is justly casten, and that unanswerably by the Authors foresaid, especially the last. This then cannot be understood of heathen Rome in any sense. Nor, 2. can it be understood of Rome, as under a defection yet to come so immediately before the end of the world: for, 1. It is not agreed amongst themselves if it be possible that Rome can fall into such defection: yea, others, as Alcasar (Disp. 1 in Cap. 17 and Notat. 11, and 13, in proœmiali.) doth by many reasons oppose this, and with many Authorities and Prophesies, as one of St. Benedict. cited out of Gregorius, whereby it was still taken for truth, that Rome should never again be heathen. And, he faith, this opinion is (nova, & que ansam hæretic is præbet & omnino improbabilis, &c.) new, improbable and favourable to hereticks, giving them ground to alleage, that seing Rome hath now so many images, &c. that it hath already fallen to that defection. And although his Authorities be not much, yet the argument that he draweth from the series of the prophesie against it, whereby he sheweth that this prophesie relateth to events long before the end of the world, and the other events, as that of Gog and Magog, and others, must follow it, are convincing and unanswerable. For confirming whereof, we add these considerations further, 1. That by this prophesie the state of the true Church is holden forth to be most glorious immediatly before the end: Therefore it cannot consist with such an universal defection as this. This will bind the more, if we take-in the consideration concerning the Jews conversion formerly mentioned, which hath with it the fulnesse of the Gentiles, as its companion. 2. It is certain that the seven Vials have the last plagues, Chap. 15 and also that these seven Vialsbring judgement on the Beast or Antichrist (who is singularily the Beast, and the object of the judgement of the first Vial, Chap. 16:1, 2 and supposeth this defection to preceed) Now, it cannot be supposed that all these Vials are to be bounded within so short time to the end of the world, especially considering the enlargement of the Church, which, by these contemporary prophesies, is clearly intimated to fall underthem. Therefore that application unto any future state of Rome, cannot stand: and seing by themselves neither of these can stand, it must necessarily follow, that the third is a truth, and that Rome, as here considered, is the Rome now in being. And, if any should say that Theologia symbolica is not argumentativa, and therefore no solid argument can be drawn from this Prophesie: Alcasar answereth, (ubisupra) that though this or that particular expression will not bear an argument in such Scriptures; yet, saith he (and that truly) where the scope and series agree joyntly in a conclusion, it must be of force, seing it is Scripture, otherwise no safe interpretation might be drawn from any prophetical or enigmatical Scripture. And therefore before the adversaries can exempt Rome present, or the Pope, from this charge, they must not only answer what we say, but must more satisfyingly answer what one of them opposeth to another; which can never be done untill they agree with us in the conclusion.
We have been the longer in this, because it is indeed the great scope of this Prophesie, to make this where discernable, and it is their great work to disguise her so, that she be not discerned. And this Chapter is acknowledged by all to be the main seat of this Controversie, and the chief key, yea, as some call it, the Castle of this Prophesie (Arx Apocalypscos,) the opening and taking-in whereof, doth both confirm what is past, & make way for what is coming.
