The sealed book opened. Or, A cleer explication of the prophecies of the Revelation. Together with the lessons that are to be observed from every chapter thereof, being cleerly explained. Intended chiefly for the discovery to all of that Roman antichrist, and that Rome her final destruction is surely at hand, by that blessed work of reformation happily begun in the several churches and kingdoms of Europe. / By William Guild D.D. and preacher of Gods word.

CHAP. XIII.

The Sense or Explication.

FOllowes here Satans prosecution of his en∣mity against the woman and her seed by two beasts; the one with ten hornes, to the 11. ver. the other with two, to the end of the chapter: by the first whereof is Rome papall, or the Roman estate under the Papacy to be understood; and by the second, the Pope or the succession of such persons, as head of that State or Mo∣narchy.

Ver. 1. ANd I stood upon the sand of the Sea: and saw a beast rise up out of the Sea, having seven heads and ten hornes, and upon his hornes ten crownes, and upon his heads the name of blas∣phemy.

First then, John sayes he stood upon the sand of the Sea; to wit, as he seemed to himself in vision, and as on a place fit for the sight he was to see, which was a beast rising up out of the Sea: this being customable to Gods Spirit in Scripture, to figure monarchies by beasts; specially such as abuse their po∣wer against God and his Church, by brutish cruelty. So Da∣niel, c. 7. figured the monarchy of Assyrians by a Lyon, the Medes and Persians by a Beare, the Grecians by a Leopard, and John here the Roman monarchy under the Papacy by this beast that arose out of the Sea; and this interpretation, that by beasts is

understood monarchies or kingdoms, Daniel himself sets down, saying of the fourth which is the Roman; the fourth beast shall be the fourth kingdome upon earth, Dan. 7.23. (saith he).

By this beast also (sayes the Jesuit Ribera) Antichrist is to be understood, (to wit, as head of this monarchy,) as testi∣fies Irenaeus (sayes he) lib. 5. c. 28. so also Arethas, Methodi∣us and Hippolytus, which is said to rise ou•• of the Sea; that is, 1. Below, in opposition to him who is the destroyer thereof, who comes from above, c. 19. 11. 2, More particularly, Mare mundum istum saeculumque significat (sayes Ierom, as he is cited by Ribera) to shew that the Roman Papacy shall rise to its greatnesse. 1. By worldly means and preferment, or, 2. By the alteration of States in the world, which eb and flow like the Sea; and this, both Paul witnesses to be true, 2 Thes. 2.7. and John Rev. 17.12. And as Daniel also shews, that the other first foure monarchies, which were meerly civil, rose so in like manner.

Next, this beast is said to have seven heads, which the holy Ghost expounds best, saying, Rev. 17.9. The seven heads, are seven mountains on which the woman sits, and thereafter he expounds who is this woman to wit, that it is, Rome, saying, and the woman which thou sawest, is that great City which raignes over the Kings of the earth; which none did in Johns dayes, but Rome allanerly; therefore of it said Proper∣t••us, Septem urbs alta jugis, toti quae praesidet orbi. This made Ribera the Jesuit to say; nos autem, ut & alia omnia, ita & haec de unâ civitate dici affirmamus, id est, de Roma, as also the Rhemists to say. As in the beginning of the Church, Nero and the rest of the persecuting Emperors (which were figures of Antichrist,) sate principally in Rome: so also (say they,) the great Antichrist shall have his seat there. Ribera in apoc. 18. 24. Rhem. on Revel. 17.5.

Also the holy Ghost expounds the seven heads, to be seven sorts of Government of that City. Rom 17.10. Whereof five were or past in Johns dayes; the sixt, (which was the imperi∣all) was fallen then; and the last, which is Papall, was to come, when (as Paul tells us) the imperiall that then letted were taken out of the way, 2 Thes. 2.7. and under this last sort of Governm••nt, Rome should go to utter perdition.

Thirdly, this beast is said to have ten hornes, and upon his hornes ten crownes: Whereof the holy Ghost in like manner is the best expounder, c. 17. 12. saying, and the ten hornes

which thou sawest are ten Kings, which have received no Kingdom as yet; but receive power as Kings in one hour with the beast: to wit, by the fall and decay of the old Roman Empire.

Fourthly it is said, upon his heads was the name of blas∣phemy; which none doubteth of in the first six that were heathen; and calling Rome under them: (which Jerom ep. 151. ad Algasiam. q. 11 calls nomen blasphemiae,) Roma aeterna; as yet their ancient coyne beares; only it rests, if on the last head be the name of blasphemy: whereunto I answer, with John, Rev. 17.3. That the same is full of the names of blasphemy; as by Panormitan, (cap. venerabilem, num. 2. & 4. f. 60.) he is called, dominus deus; as of late also Stapleton in the dedicato∣ry epistle of his book, de principiis, &c. calleth Gregory the 13. supremum in terris numen: likewise the Bishop of Bitonto, in his oration before the Councell of Trent, publickly called him that light which came into the world, and which the world received not, Joh. 1.10. which title, as their owne Lyra, Carthusian and Ferus testifie, is only proper to Christ. Also he is called Universall Bishop, which Gregory expresly calleth nomen blasphemiae. lib. 4. in dict. 13. epi l. 32. By Bellarmine also, in his preface de summo pontifice, he is called that cor∣ner stone proved and precious, which Lyra, Hugo de S. Charo. Pintus & Perusin on Isa. 28. shews to be incommunicable to any beside Christ Jesus. Likewise Bellarmine, in his second book de summo pontifice. c. 31. calls him head and husband of the Church, which Gregory. l. 4. ep. 36. Aquinas, Lyra, & Lomb. in 2 Cor. 11.2. shew to be proper to Christ Jesus alla∣nerly.

Ver. 2. And the beast which I saw, was like unto a Leopard and his feet were as the feet of a Beare, and his mouth as the mouth of a Lyon: and the dra∣gon gave him his power, and his seat, and great au∣thority.

This monstrous shape whereby this beast is further descri∣bed, has reference and allusion to the three beasts whereby Daniel figured the three former monarchies, who were troublers of Israel, this beast having a note from each of them, as in whom the whole wickedness that was in them all is fully com∣pacted:

therefore he is said to be, 1. Like a Leopard, qui macu••osus est (sayes Ribera) propter varietatem nationum & ho∣minum qui eum sequentur, ut aiunt Ticonius, hom. 10. Primasius & Beda. As also (sayes Plinius, l. 8. c. 17.) the Leopard is very swift, especially to have blood; and therefore is most ravenous and greedy of the prey; denotating thereby the ra∣venous, greedy and blood thirsty disposition of the Roman Pa∣pacy, in both which the same is active and nimble.

2. His feet are said to be as the feet of a bear, which are very strong, and whom no beast surpasses, (sayes Plinius) Plin l. 8. c. 33. in wickednesse and craft: even so beside craftinesse and dissembling, ursitanam malitiam & crudelitatem habebit An∣tichristus (sayes Ribera) & omnes bonos pedibus conculcabit.

3. His mouth is said to be as the mouth of a Lion, cùm propter rugitum omnia animalia terrentem, (sayes Ribera) tum propter crudelitatem & caedes; both which agreeth truely to the Roman Papacy, having been terrible to the greatest, by the roaring of his thunderbolts of excommunication; as also by his other bloody cruelties and ravenous devouring.

Followes next, how he is authorized and by whom, where it is said; and the dragon gave him his power, and his seat or throne, and great authority. So that we see clearly whose vi∣cariot the Papacy is, not Christs, (which is pretended) but the dragons; whose power which he gives him, consists chiefly in these two, 1. To deceive. (as c. 12 9.) b•• strong delusion, as the Apostle speaks, 2 Thess. 2.11. and so to kill the soul. 2. To murder and kill (as c. 12.4. and 17.) and so to slay the body: and thus like Satan, the Roman Antichrist is a liar, and a murderer both of soules and bodies, therefore (sayes Ribera,) dedit illi draco virtutem suam, hoc est, quantam ipse habet vir∣tutem & potestatem ad nocendum, ta••tam dabit Antichristo.

Next, the dragon also gives him his seat or throne, hoc est, ut ei pareant omnes qui diabolum regem habent (sayes Ribera) which (as is said of Pergamus, Rev. 2.13.) Satan had at Rome, in the time of the six former heads thereof; and now gives it to the last head thereof, as the Vicar of his power; to be the seat or Sea, where all wickednesse is openly practised against both tables, as Idolatry, Blasphemy, Simony, Cruelty, and all fil∣thinesse yea, Sodomy, which made Platina in his time, being the Popes Secretary, thus to speak in the life of Marcellinus; saying, our sinnes are come to that height, that there is scarce any place (sayes he) left to God for mercy: for how great is

the greedines of Priests, & chiefly of such who are in the highest place? what lechery is everywhere practised? what pride, ambition and idlenesse? what great ignorance both of them∣selves, and of Christian doctrine? how little religion (sayes he) and such as is rather counterfiet then true? what corrup∣tion of manners (to be detested, even in the most prophane men whom we call laiks?) I need not rehearse, when as sinne is so openly and publickly committed, as if men (sayes he) were to seek praise thereby. To which words of Platina; I will joyn only another testimony of that famous Petrarcha of theirs, a noble Florentine who lived Anno. 1300. of Christ, saying. What perfidiousnesse ever or deceit, what cruelty ever and pride, what lechery ever and unbridled lust, thou hast ever heard of or read; or in a word, what ever impiety or wicked∣nesse of manners, the whole would in any place either hath, or has had; thou mayst see there gathered together in one, (sayes he): whence it may be clearly seen then if Satans throne be there. And as for the Popes themselves in particular; Pla∣tina reports of three who succeeded one after another, to wit, Benedict the ninth, Silvester the third, and Gregory the sixth; who were, as he cals them, tria teterrima monstra, beside Silvester the second, of whom he sayes; diabolum secutus, cui se totum tradiderat. Petrarcha. l. 1. ep. rerum senilium, amico, cui titulus ca∣lamitatem urbis Romae des ribit. Plat. in vita Greg. 6. & Silvest. 2.

Lastly, as the dragon gave him his throne or seat, so it is said, that he gave him great authority; to wit, not by right (for as we have it, Rom 13.1. all authority is from God) but by usurpation: and this authority he usurps both over the Church, as universal Bishop thereof; as also over temporall princes, claiming, as the dragon did, that all the kingdoms of the world are his, and he has power to give them as he will. And not only over the body by his penances, &c. but also over the soules and consciences; neither these only who are alive, but also the soules of the dead, of which, c. 18.13. He is said to make merchandize: and in a word, he claimes so great power, that reaches up to heaven, by canonization of whom he will; to hell also and purgatory, to free from thence whom he pleases; and on earth he is to judge and be above all, but to be judged, or to be under none; in so farre, (as sayes his canon law) that though he should not only go to hell himselfe, but also in troups lead innumerable people with him, yet none are to presume to say unto him, why do you so? Extravag. l. 1. tit. 8, unam sanctam. dist. 40. c. 6. si papa &c.

Ver. 3. And I saw one of his heads as it were wounded to death, and his deadly wound was healed: and all the world wondred after the beast.

Followes to make us yet the better to understand by this beast what state he means. 1. That one of its heads was wound∣ed. 2. This deadly wound was healed, and 3. The worlds admiration that ensued, wondring after the beast; by which wounding of one of his heads, is to be understood, the fall of the ancient imperiall power, wonted glory, large extent, and ample jurisdiction which Rome had under her first Emperors; which wound Paul calles the taking of it out of the way, 2 Thess. 2.7. and John, Revel. 17.12. That whereby these should receive power as Kings at one hour with the beast, who were not Kings before, when the old imperiall power of Rome stood without being wounded in the integrity thereof.

Next, it is said, that this deadly wound was healed, to wit, by erecting in place thereof the Papall jurisdiction, and great authority spoken of; whereby that state is not only revived as it were, & cured of its deadly wound, but in all monarchick∣like Grandure, glory and account, it equals (if not over-match∣eth) the former imperiall dignity; ut, quicquid non possidet ar∣mis religione tenet. And therefore, v. 14. and 15. The man∣ner of the cure of this deadly wound is set down (whereof we shall speak in the own place) to wit, by erecting a Papall Roman monarchy, which should be a vive image and resem∣blance of the old imperiall Roman monarchy; and by giving both spirit and speech unto it: that is, beside the temporall power, bo••h spirituall and pastorall authority, and so both the swords.

Whereupon follows, 1. The worlds admiration, to see it farre otherwise fall out in this decayed Roman monarchy, then it did in the former three spoken of by Daniel: that in the same place (to wit) an equal, yea a more great and glorious monar∣chy should be erected then was the former; which admiration of the blinded world was not a sole admiration, but such a one as therewith was joyned a following; and therefore it is said, that all the world•• wondred after the beast.

Ver. 4. And they worshipped the dragon which gave power unto the beast, and they worshipped the beast, saying, who is like unto the beast? Who is able to make warre with him?

Next to admiration and following, they come to adoration, or a religious reverence, for a religious respect. And it is said that they worshipped the dragon who gave power to the beast; and then, that they worshipped the beast, which would seeme strange that all the world should be so mad and blind as to worship the divel: whereunto Ribera answers thus, saying, expositores ita respondent, homines Antichristum esse adoraturos, sed quia ille potestatem à diabolo habebit, eum adorantes adora∣bunt diabolum; and so does Arethas, Primasius, Ausbertus, Haymo, Ambrose, and Anselme expound. But Beda expounds it better thus, saying, by adoring him, they shal think that they a∣dore God, (whose Vicar he pretends to be); but by doing so they shall not adore God (sayes he) but the devil, who gave him his power: even as the Gentiles their sacrifices, by which they thought that they worshipped God; is called by Paul, an offering to the dev••l, (1 Cor. 10.20.)

Next it is said that they worshipped the beast, which is done (as God is worshipped. 1. In heart, when men believe him to be that which blasphemously (as is said) he is called, and pretends to be, a God on earth; the head and husband of Christs-Church, and such like. 2. In word, when he is pro∣fessed to be such, and these things are attributed to him, which are only proper to, Christ, as to have all power given to him, in heaven, the earth, and under the earth (as has been said in like manner); also, that he may dispence with the law of God, (as Angelus Clanasinus summa angelica, tit. papa. affirms) yea, that he may do all things which God himself can do, as sayes Panor. in c. proposuit num. 12. Panormitan. 3. Indeed, when Princes and other kisse his feet, which is called adora∣tion, therefore saye•• the Poet Mantuan.

Ense potens gemino, cujus vestigia adorant Caesar, & aurato vestiti murice reges.

So also sayes Steuchus in dona Constantini. See also Platina

in vita, Joh. 23. Constantinus adoravit papam ut de∣um, & Blondus, dist. 96. omnes principes orbis terrarum (sayes he) pontificem summum ut deum adorant.

And as they worship the beast, so they extoll his earthly grandure and great power: and as the godly speak of the Lord, saying, who is like the Lord our God, Psal. 113.5. so say they, who is like the beast? and as it is said of the Lord, Psal. 35.10. that he is stronger then the strongest, being the Lord of hostes, 1 San. 1.11. so they say of the beast as if he were so, who is able to warre with him?

On this place (sayes Ribera) duo habebit Antichristus qui∣bus homines terreat, & ad sui admirationem atque ad adoratio∣nem rapiat, potestatem ad signa & miracula, quae vera credentur, & saecularem potentiam, atque imperium maximum; quorum alterum (ut recte aiunt Ausbertus & Haymo) posset fortasse contemni sine altero, at vtrumque conjunctum in errorem inducet si fieri potest, etiam electos: so that the meaning of these words, who is like the beast; is, potestate & sanctitate (sayes he).

Ver. 5. And there was given unto him a mouth, speaking great things, and blasphemies, and power was given unto him to continue fourty and two moneths.

Followes here what should be his speech, and how long should be his continuance; for the first it is said, that a mouth was given him to speak great things and blasphemies, alluding therein to the words in Daniel 7.8. Whereupon (sayes Ribe∣ra) usu Scripturae loqui magna, non solùm est blasphemias in deum & coelites jactare, sed etiam tumidè & superbè loqui, as we in∣stanced in his decretals, dist. 40. c. 6. Si papa &c. & extra∣vag. l. 1. tit. 8. unam sanctam, &c. One instance whereof Plati∣na reports of Paul the second, (Plat. in vita Pauli 2.) his words spoken to himselfe, saying, that he had all lawes in the cabinet of his breast, so that what he decreed must stand, and all must yield thereto, and that according to his pleasure he may rescind or approve whatsoever they do.

As for the time how long he should continue, to wit, in his prevailing 42 moneths, we have spoken thereof before, c. 11.2.

Ver. 6. And he opened his mouth in blas∣phemy against God to blaspheme his Name, and his Tabernacle, and them that dwelt in heaven.

Followes here more particularly against whom he should blaspheme, to wit. 1. God his name. 2. His tabernacle, and 3. Them that dwelt in heaven: first then amongst other significations of Gods name in Scripture, the same is taken. 1. For his titles and attributes; and thus that blas∣phemous mouth of the Papacy is opened against God: when the title of God, & supremum in terris numen (as has been said) is ascribed to the Pope, with others, as head and husband of the Church before rehearsed, proper only to Christ. 2. It is taken for Gods word, by which he makes himself known unto us, as Act. 9.15. And this also is blasphemed by them, when it is branded with imperfection; obscurity, called a dead let∣ter, and a nose of wax, with the like. 3. For his works where∣by he is known, and specially his works of mercy towards man, whereof that of redemption is the chief, as we see it taken, Psal. 8.1, 9. And against this they also blaspheme, by their doctrine of freewill, merits, the masse, indulgences, satisfacti∣ons and purgatory, &c.

Next, this blasphemous mouth is opened against Gods tabernacle, wherein his worship was of old, by which is meant his true Church, wherein he is worshipped according to his word, therefore (sayes Ribera) Recte etiam dicemus tabernacu∣lum Dei vocari ecclesiam, quae est domus Dei vivi, quam Anti∣christus blasphemabit. This likewise is blasphemed by the pa∣pacy, by calling them Hereticks, Schismaticks, Hugenots, the Synagogue of Satan, and many other odious Epithets.

Thirdly, they blaspheme also those who dwell in heaven, by which is not only understood the faithfull servants of God, and Martyrs whom they killed; and other blessed instruments of the reformation, who now rest in glory, and are ordinarily called by them damned Hereticks; but also the glorious Saints, whom they so acknowledge, by speaking of them, as also to them blasphemously; one instance whereof shall be (amongst many) of the Virgin-Mary.

1. To whom they have transferred the whole psalter of David; where ever, Lord is, turning to, our Lady. As also blasphemously thus praying in their Roman missall. O faelix puerpera nostra pians scelera, jure matris impera redemp∣tori.

2. Of whom no lesse blasphemously they speak, when they say, (as lect. 80. Gabriel Biel on the canon of the masse speaks) that God has divided his Kingdome of justice and mercy be∣tween him and the Virgin-Mary, and reserving justice to himself, hath quited mercy to her to dispose of; so likewise, in that book called Amphitheatrum honoris. thus speaks the Jesuit Carolus Scribonius author thereof.

Lac matris miscere vola cum sanguine nati, Non possum antidoto nobiliore frui.

Ver. 7. And it was given unto him to make warre with the Saints, and to overcome them: and power was given him over all kinreds, tongues, and nations.

Next to his blasphemous pride, followes his persecution, by making warre with the Saints; as the dragons active instru∣ment, and Vicar of his power, who is said to do so. c. 12.17. the dragon mediatly, and he immediatly. This power also is said to be given him by the Lords permission for the tryall of his own, and next to his own glory, the good of his Church in ••nd; else as our Saviour said to Pilate, he could have no power at all. The successe also of this warre is set down; to wit, the overcoming of Gods Saints, which is to be understood; that this was neither of their cause, nor yet truely of themselves; who in all their greatest sufferings, as the Apostle speaks, were more then Conquerors, Rom. 8.37. but because they seemed to be so in the sight of the world.

Ver. 8. And all that dwell upon the earth, shall worship him, whose names are not written in the book of life of the Lambe, slaine from the foundation of the world.

What was said before, v. 3. and 4. of his generall prevailing, and procuring to himself such high respect and reverence, is here set down againe; whereby (sayes Ribera) docet innumera∣bilem corum multitudinem qui Antichristo adhaerebunt, with an exception of the elect; lest the foresaid generality should seem to import that Christs Church had perished, and the gates of hell had prevailed against her. These are described by a bor∣rowed sort of speech from Souldiers or Citizens, who have their names inrolled in a book, as belonging to such a City or society, and to participate of the priviledges pertaining there∣unto: which book is called the book of life, because all those whose names are written therein are appointed for life ever∣lasting: the writing of whose names therein is Gods eternal decree and election of them thereto; which book is also called the book of life of the Lambe, because it is by him and his blood, the merit thereof, that we come to that life, and who is said to be slaine from the foundation of the world. 1. In the eternall decree of the Father. 2. In the promises made to the godly of his coming, and suffering before his incarnation. 3. In the representation of his death, by the types and sacrifices that were under the law, and 4. By the godlies their appre∣hension through faith and application to themselves for their salvation of Christ Jesus his death and suffering, who virtually for that end was slaine from the foundation of the world. 1 Pet. 1.18. 1 Cor. 10.4.

Ver. 9. If any man have an eare, let him heare.

Before the description of the second beast; the last head of the former monstrous body, severally described that we may take the more special and distinct notice of him; we have here to that purpose a warning to attention, saying, if any man have an eare let him heare; where by the eare the naturall corporall eare or faculty thereof whereby we heare the sound of words is not meant, but a spiritual care and faculty of sanctified attenti∣on and usefull consideration, which is not common to all or the most part, as the naturall is; therefore he sayes, if any man have an eare, &c. implying thereby that it is a rare thing to find it, and a great blessing to get it; and which exhortation to attention we see frequently set down in the second and third chapters of this book of the Revelation.

Ver. 10. He that leadeth into captivity shall go into captivity: He that killeth with the sword, must be killed with the sword. Here is the patience, and the faith of the Saints.

Next to this exhortation, we have a consolation to the Saints, that were to be persecuted many wayes by this beast, which is twofold. 1. From Gods just retribution. 2 From his end and intention.

First, then it is said, he that leads in captivity shall go into captivity; ac si diceretur (sayes Ribera) sinite Antichristum cum suis exultare & persequi sanctos, citò poenas suorum scelerum dabunt, the reasoning then we see, is from the generall course of Gods justice, whereby he does to men, as they have done to others, as we see in the drowning of Pharaoh, and the dealing with Adonibezek, which is 1. amplified by an universality of all persons without any exception. 2. By a distribution of the severall means whereby they persecute Gods Saints, and the severall like wayes whereby God shall punish them for their persecution; where likewise we have to note the manner of speech which the spirit of God uses herein, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he goes, in the present, for he shall go in the future; importing. 1. The certainty of their punishment, and 2. That the wicked when they are going on in the course of sin, hoc ipso facto, & pari passu they go on to punishment.

The second comfort or argument therof is; that God for this end & purpose permits them to be persecuted, for the exerc••se & tryall of their faith and patience; saying, here is the patience and faith of the Saints, id est (sayes Ribera) hîc spectabitur, hîc examinabitur patientia & fides sanctorum, or hereby is shown, 1. What is necessary or required of all the Saints, and 2. What is proved and manifested in them: that therefore which is both required of them and proved in them at such a time is great patience, to wait till the performance of these things, as also faith to be fully assured that this retribution shall be; for where men believe not, they will not wait patiently; but he who believes will not make haste.

Ver. 11. And I beheld another beast coming up out of the earth, and he had two hornes like a lambe, and he spake as a dragon.

Followes here the description of the second beast. 1. From his originall. 2. From his qualities. 3. From his operation and successe, and 4. From his name.

1. Then we have to consider who is meant by this beast before we go further. In a word then the current of interpre∣ters thereby unde••stand Antichrist, as head of the former state over which he rules. 1. Who is to be a Christian in profes∣sion, and not a Jew, (as the Papists fancy) for so sayes Augustin of him, Christianum se videri volens, extollitur supra Christum. lib. 2. cont. advers legis c. 12. And againe, Antichrist (sayes he) is the greater lyar, who professes with his mouth, Jesus to be Christ, but denies him by his deeds, tract. 3. in epist. Joan.

2. He is to be an Apostate, (and a notable one) from the tru••h of Christian doctrine though he retaine the name; for so sayes Bellarmin, by this falling away most rightly may Anti∣christ be understood, for (sayes he) he shall be such so notable an Apostate, that he may be called Apostasie it self, lib. 3 de pont. c. 2. sect. ad postremum.

3 This beast is some great Churchman, for so sayes the Jesuit Ribera on this place, ex quo perspicitur praedicatorem ali∣quem magnum significari, called therefore a fallen starre from heaven. c. 9.1.

4. One who should claime to be followed of all, as v. 3. & 16. And as likewise sayes Jerom, on Dan. 11. qui simulabit se ducem esse foederis, hoc est, legis & testamenti Dei; and as a monarch, whose army shall be Priests; for so sayes Gregory, rex superbiae prope est, & (quod dici nefas est) sacerdo••um est praeparatus exercitus, lib. 4. indict. 13. ep. 38.

5. Who should also claime to be above all others, but him∣self subject to none; for so sayes Gregory of him, qui conabitur ad culmen singularitatis erumpere, ut & nulli subesse, & solus omnibus praeesse videretur. (Greg. l. 4. indict. ep. 38.)

6. Who shall also clame that he cannot erre, and there∣fore shall beare chief rule in the Church, for so sayes Eberhar∣dus Archbishop of Salisburg in an imperiall meeting at Re∣insberg.

anno 1246. Perditus homo ille quem Antichristum vocare solent, in cujus fronte contumeliae nomen scriptum est, Deus sum, errare non possum, in templo Dei sedet, ac longè latéque dominatur, and againe, qui servus servorum est, dominus dominorum, perinde acsi Deus foret, esse cupit. So reports Aven∣tinus, lib. 7. annalium Bojorum. p. 547.

All which, out of Fathers, a ••ishop of Rome, and Roma∣nists themselves being collected, we see agrees to the Pope••; & to him only, who is therefore the Antichrist, and this beast that is here described.

To come then to the description of this beast. 1. From his origin, he is said to come up out of the earth. 1. As Ribera expounds, because he shall rise from a very small beginning, to such a height; as those things that from small seeds grow so out of the earth, to be tall trees: and as the Pope did from episcopus urbis, as their own D••••aren sayes, to be episcopus orbis. 2. Because his rising should be subtile, and slowly by degrees; as those things which unperceivably grow out of the earth, quae crevisse, non crescere videmus. 3. In opposition to heaven from whence his destroyer cometh, so that he is no more his vicar, nor earth is heaven. 4. As in respect of his doctrine, he comes from hell or the bottomlesse pit, c. 9.11. So in re∣spect of his worldly grandure he comes f om the earth, therefore sayes Carthusian, de terra, id est, rerum terrenarum o∣pulentia.

Next, he is said to have two hornes like a lamb. 1. There∣by signifying his hypocrisie, and simulate meeknesse and sancti∣ty; as Ribera expounds, being within (as Math. 7.15.) but a ravening wolf. 2. His spirituall and temporall power which he shall us••rp, and 3. per cornua (sayes Primasius) duo ••utel∣lig t testamenta vero agno competentia, quae sibi bestia usurpare tentabit, agnum se fingens ut agnum invadat.

But the best mark to know him by is subjoyned, to wit, his speaking like the dragon, his doctrine being directly contrary and in opposition to the doctrine of Christ, (whence he is called Antichrist,) as may be clearly seen in the points of Po∣pery, and 1 Tim. 4.3. called the doctrines of devils, with their erroneous venom poysoning mens soules: whence, sayes Ribera, loquebatur sicut d••aco, quoniam licet agnus videretur externa illa & simulata anctitate ac mansuetud ne, intus tamen draco crudelitate & veneno erat, atque ita suis verbis, quasi no∣cent••ssimo quodam veneno animas hominum nterficiebat.

Ver. 12. And he exerciseth all the power of the first beast before him, and causeth the earth and them that dwell there••••, to worship the first beast, whose deadly wound was healed.

From this verse to the end, the great power of the beast, and his manner of operation is described. 1. Generally in this verse, and thereafter particularly. 1. By fraud. 2. By force.

First then it is said, that he exerciseth all the power of the first beast before him. Now, the power of the first beast before the deadly wounding of the sixth head thereof, consisted in these two chiefly. 1. In commanding over all, and 2. In exacting tribute from all, (as we see Luk. 2.1.) which power in these same two the Pope usurps, affirming, 1. That it is no lesse paine then damnation not to be subject to him. (Extravag. l. 1. tit. 8. Unum sanctum.) 2. And exacting more tribute out of every Country subject to his jurisdiction, then ever did the old Roman Emperors; by making all things saleable at Rome, as Aeneas Silvius (afterward Pope Pius secundus) ep. 4. Janni peregallo. Mant. de calam. temp.) and their own Car∣melite friar, Mantuan declares, saying,

Templa, sacerdotes, altaria sacra, coronae, Ignes, thura, preces, coelum est venale, deusque.

In so farre as their own Duaren witnesses that in the time of Pius 3. that Pope drew out of France only, in one year, for annats and dispensations for plurality of benefices (beside in∣dulgences and the like) seven and twenty hundred thousand crownes. (Duar. lib. pro defens. libert. ecclesiae Galli∣canae)

It is said likewise that he exerciseth all this power of the first beast before him; that is in the open view of all the bounds of the old Roman empire now subject to him, and his spirituall jurisdiction; and to those that retaine the stile and claime to be the successors of the old Roman Emperors. And he causeth the earth and them that dwell therein, that is, the earthly sort of men who savour nothing else but the earth and earthly things, to worship the first beast whose deadly wound was

healed, that is to yield as great reverence and obedience to the Roman Papacy, as ever was yielded before to the Roman monarchy, yea, Peters pretended keyes procuring more thereto then ever did Ce ars sword.

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

Followes here the working power of this beast, and manner of his operation. 1. By fraud. 2. By force, sleight and might concurring. First, then it is said that he doth great wonders, which is indeed a great induction of people to seduction; whereof therefore our Saviour wisely did forewarne, Math. 24.24. as likewise the Apostle, 2 Thes 2.9. saying of Antichrist, whose coming is after the working of Satan, with all power, and signes and lying wonders, such as has been usually brag∣ged of by Papists, and alledged in their legends for confirming their transubstantiation in the masse, their image-worship, pilgrimages and purgatory; one instance whereof I will only relate out of Gabriel Biel in canonem missae. lect. 15. eum qui∣dam pastores (sayes he) in agro ••ane super lapidem posito cono∣nem dicerent ad prolationem verborum illorum, pan•• conversus est in carnem. Of all which great wonders that Antichrist shall work, he instances only this one, that he maketh fire come down from heaven in the sight of men, not that he doth this truely (as Ribera confesses) but this is spoken by allusion to the fact of Elijah, 1 Kin. 18.38. and 2 Kin. 1.10 That as men use to preferre chiefly signes or wonders (sayes Ribera) which come from heaven, because they seeme to be done by a divine vertue; and thereby judge the doer of them to have a divine or heavenly calling, (for which cause, Math 16.1. the Pharises and Sadduces desired Christ that he would shew them a signe from heaven) even so this beast and false Prophet (as he is called, c. 16.13.) shall wo••k his lying wonders for this end, to deceive them, that dwell on the earth, as is said in the next verse, and to make them be••ieve that he is a true Pro∣phet as El. jab was, having his calling from heaven, and not, as c. 9. from the bottomlesse pit.

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

The efficacy of whose delusion is set down, that he deceaveth them that dwell on the earth, by means of these his miracles, as 2 Thes. 2 11. Paul sets down the cause thereof: In which words likewise we have their nature or quali••y, and end for which they are wrought; to wit, to deceive: true miracles then they are not, for (as Augustin shewes) l. 22. de civit. Dei c. 8.) how ever such were necessary in the primitive and Apostoli∣call times, ut crederet mundus priusquam credidit, yet since there is no such need of them, adeo ut qui prodigia quaerit ut credat, magnum est ipse prodigium (sayes he) et si talia miracula fierent (sayes Stella in luc. 92. potius infirmarent fidem quàm ad∣juvarent perinde ac si quis in Judicio aliquid sufficienter pro∣batum rursus probari v••llet. Therefore as Paul calles them they are lying wonders, or as they are called here, they are deceitfull miracles. 2 Thes 2.9. 1. Either because they are done by deceit or illusion, seeming to be what they are not, as we see in Sa∣muels apparition; and of such soules in purgatory, &c. that were said to appear in the time of Popery, one notable instance whereof we have reported by Sleidan in the ninth book of his commentaries, which was detected in Orleans, Anno. 1534. of a yong novice of the order of the gray friers, th••t counterfiet∣ed himself to be the soul of a rich Citizens wife lately there de∣ceased. 2. Or els from the end that is intended by the doers, they are called lying and deceiving miracles, as we see, Deut. 13.1.2. Therefore sayes their own Gabriel Biel, speaking of go∣ing in pilgrimage to images, where miracles are said to be wrought, (Biel in can. missae lect. 49.) Nonnunquam haec fiunt operatione daemonum (sayes he) ad fallendum inordinatos culto∣res deo permittente, & exigente talium infidelitatè.

Which former wonders he is said to work in the sight of the beast, that is, within the bounds of the Roman jurisdiction; noting thereby the universality of his deceiving, not only by himself, but by his clergy every where under him.

Follows next the effect of his deceiving the world, and how beside these miracles he performes the same; to wit, by crafty perswasion, and not subduing the world unto himself, as the old Roman Emperours did, by force, but by fraud, saying, that they should, that is, that it is their Christian duty, to make up the image of the beast which had the wound by the sword, that is, (as c. 17.13.) that all those Christian Kings who had risen by the decay of the old Roman Empire, should unanimously give that same submission, honour and obsequ••e to the Papall Roman monarchy, as ever was given by those Kingdoms be∣fore to the old Roman Emperours. So that the image is the new Papall monarchy in place of the old imperiall, which is as like thereto (though not the same) as an image is like to that person whom it neerly resembleth, as may be seen in these particu∣lars following.

1. For largenesse and extent of dominion, being over many Kingdomes.

2. Likenesse of government, that as in the one there was a crowned Caesar and his Roman senat by whose counsell the affaires of the Empire were governed, so in the other there is a triple-crowned Pope, and his conclave of Cardinalls, for the governing the affaires of the Church.

3. The Emperour was made by election, and so is the Pope.

4. The Emperour had his armies with their severall com∣manders in every Kingdome or Province that was subject to him; and so hath the Pope his clergy of all orders with their commanders over them, as Archbishops, Bishops, Abbots, Pri∣ors, and Provincialls, &c.

5. The Emperour drew a great tribute out of every King∣dome which was brought to him to Rome, and so does the Pope, (or at least did) a greater; whence the Abbot of Ursperg, in his Chronicle writeth, that the waterfloods of all the trea∣sures of the earth did fl••w to Rome, to quench her unsati∣able thirst of money (sayes he). Ab. Urs. in Philip. imper. f. 321.)

6. The Emperour was stiled, Pontifex maximus, and so is the P••pe.

7. Great homage and reverence was done to the Roman Emperours by their Vassals; and farre greater is done by Kings and Princes, yea, by the bare Emperours themselves to the Pope; as the book of sacred ceremonies showes. lib. 1. f. 26. 35. & 41.

8. They had in Rome their pantheon and plurality of Gods and Goddesses; so have the Popes their templum omnium sanctorum, whom they call in like manner divi & divae, and give unto them religious adoration.

9. None might be canonized or acknowledged a God or Goddesse, but such as the Emperour and Roman Senat allowed: so none may be canonized or worshipped as a Saint male or female, but such as the Pope and his Conclave allowes.

10. The old Roman Emperours were idolaters, and per∣secutors of the Saints of God, and so are the Popes.

Thus we see that the image of the beast is a vive-resem∣blance of the old Roman Empire, or a commutation of it (as i•• were) from a civil or temporall monarchie, unto an eccle∣siastik and spirituall monarchy, which Aquinas himself con∣fesseth, saying, dicendum est, quod nondum cessavit Romanum imperium, sed est commutatum de temporali in spirituale. in 2 Thes. 2.7. Also, for the better clearing of the matter by the circumstance of time, we see that the image of the beast is not made, till the beast was deadly wounded; and then the second beast by deceiving or fraud, and not by force, makes up the image thereof, whereby he is said to cure the deadly wound; showing thereby, that out of the ruines of the imperiall power, as out of the earth, the Papal grandure ariseth, which is accor∣ding to that apostolicall Prophecy, 2 Thes. 2.7. saying, for the mystery of iniquity doth already work, only he who now leteth, will let, till he be taken out of the way; and then shall that man of sinne, (o•• lawlesse one) be revealed, whom the Lord shall consume with the spirit of his mouth.

So that it is as sure that Antichrist is come, and that the Pope, (taking it for the personall succession of such) is he; as that the old imperiall greatnesse is out of the way; and as A∣quinas sayes, that the temporall monarchy thereof is changed into a spirituall.

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

Followes his p••tting or giving life to this image, that it should not be thought to be like other dead images, or void of life, but such a one that has b••th spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and speech, that is both spirituall and pastorall authority, thereby to urge submission and obedience thereto; yea, such a p esence of the spirit and constant inspiration, that in his speeches he can in no wise erre

And beside his speaking, it is said, that he should cause, that as many as would not worship the image of the beast should be killed, whereupon (sayes Ribera) jam simulata sanctitas in apertam exit crudelitatem; where it is to be remarked, that it is not said, that he should himself kill them, because he shall not challenge directly that power of life and death, but that he shall cause them to be killed, to wit, by them whom he calls the secular arme, that is, by the Kings and Princes, who c. 17.12, 13. are called the hornes of the beast, and have one minde, and shall give their power and strength to the beast, and warre against the La••b.

Ver. 16. And hee causeth all, both small and great, rich and poore, free and bound, to re∣ceive a marke in their right hand, or in their fore∣heads:

Followes here a further progresse of his cruelty and compul∣sion, that he causes all men of all sorts and conditions, to re∣ceive a mark in their right hand, or in their foreheads; which mark Augustin expounds to be the signe of the crosse, saying, qui cum Christum spiritu••liter persequuntur, tamen de signo crucis Christi gloriari videntur; for, nullum nomen magis amabit Antichristus (sayes the Jesuit Ribera) nullumque sibi gloriosius putabit quàm nomen Christi sive Messiae, quo Judaeos decipiet, & multos etiam Christianorum. And thereafter he tells what is meant by having his mark on their foreheads, and on their right h••nd; for (s yes he) these are the principall parts of the body, and exposed to the sight of all. The forehead like∣wise is the se••t of shamefastnesse, and our strength is in the right hand; qui ergo in fronte habent characterem (sayes he) profitentur non pudendum sibi esse, sed gloriosum talem ducem sequi, qui etiam in dextra habebunt, profitentur se milites esse Antichristi, & totis viribus ••ro ejus gloria pugnaturos. To

have his mark then on their foreheads and on their right hand, is boldly to avow that they are Papists; and that they will do to the uttermost of their power every way to protect and pro∣p••gate that religion; as all Jesuited Papists peirtly do pro∣fesse, whose doome let themselves read the same, c. 14.9.

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

Here is set down his highest prevailing, and procuring of greatest following, nam cum nemo vivere possit nisi emat aut ven∣dat (sayes Ribera) ita infinitan•• multitudinem ad sui adora∣tionem coget, no man then might buy or sell, that is, have any life or being within the bounds of Papall jurisdiction, save he that had the mark spoken of, or the name (non propri••m illud à parentibus inditum, sed quod dignitatem besti••e denota••,) of the beast, tha•• ••s, who was called a Roman catholick, (yet not knowing the mystery of iniquity, but like those that followed Absolon in the simplicity of their heart,) or else, the number of his name, that is, reputed to be of that number, but were not so indeed; even as gods people that were in Babylon till the time of evocation, c. 18.4. They were remainers in it, but yet in no wise of it; a verification whereof & commentary on these words, is that decree or bull of martin the 5. set down in the end of the councell of constance against the Hussites in these words: prohibentur ill•• domicilia tenere, ••arem sovere, contractus inire, negotiationes quaslibet exercere, aut h••manitatis solatia cum Christi fidelibus habere, as likewise that edict of Charles the 5. Emperour, An o 1550. against the Lutherans, set down by Sleidan in the 22. book of his commentaries, wherein he sayes, ne quis hospitium praebeat aut ullâ re subveniatiis quos de haeresi novit suspectos, mando, Verum denunciet statim in∣quisitori, vel loci praefecto, subiturus poenam nisi faciat.

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

Lastly, Antichrist here is described from his name mysti∣cally set down: as Paul speaks, 2 Thes. 2.7. of the decay of the Roman Empire, in whose place this beast was to succeed; and for the same reason, as both Jerom and Augustine sets down, lest it should be thought a just cause to the Roman Empe∣rours to have persecuted Christianity. Hieron. ad Aglasiam. Aug. l. 20. de Civit. dei. c. 9.

But before he speaks of his name, he prefixes this watchword, saying, here is wisdom, recommending it thereby as a matter worthy to be inquired into, to make us spiritually wise; that knowing his name, and counting the number thereof aright, we may the better eschew the worshipping of him with the great multitude, or the receiving his mark: against which in the next chapter, v. 9. there is so sad a commination; or, here is wisdome; that is, here a point that requires wisdom and understanding to find out the mystery, or to count aright the number of the beast; for (sayes he) it is the number of a man, that is, 1. Not of a beast properly so to be taken, but of a man that is thereby signified. 2. Neither the number of a time or years, or of any other thing, which the number or figures would seem to import, but of a man; to wit, that man of sinne whom Paul so calls, who is not one individuall person, but is to be understood collectively of the whole succession of such; as the word Israel did not only signify Jacob, who was so called, but his whole race.

This number also of the beast, is in the preceding verse called the number of his name; by which name (as Ribera sayes) is not to be meant his proper name given him at first by his parents, but his name of that dignity whereto he shal ascend.

These things being then laid as a ground; we have to learne his name by the numerall letters thereof in the Greek tongue, wherein John wrote this Revelation, and which make up 666. Irenaeus lib. 5. c. 30. who was shortly after the Apostles own dayes, sayes that Latinos, is very like to be the name, quoniam verissimum, regnum hoc habet vocabulum (sayes he,) or that Monarchy over which he shall reigne is so called; to wit, Latine, or Roman: and they are such (sayes he) who now reigne; to wit, Roman Emperours, to whom he was to suc∣ceed: by changing (as Aquinas speaks) the temporall Monarchy into a spirituall, and causing all publick worship within the bounds of his jurisdiction to be said in Latin, and al likewise of all sorts (as has been said, v. 17.) to professe not

only according to the Creed, that they are members of the Christian Catholick Church, but they must joyne, Ro∣man.

Irenaeus likewise in the same place speaks of another name which these numerall letters make up; and whereby he sayes it is most worthy to be believed that he shall be styled; and this is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the sunne, which is the light of the world; and so likewise, 1. Is the Pope styled, as we see in the Bishop of Bitonto his publick oration before the Councell of Trent. 2. Who claimes also that he is his Vicar on earth; who (Joh. 1.9.) is the true light of the world, Christ Iesus, and the Sunne of righteousnesse, and therefore that the Church on earth has him as their sunne. 3. In like manner as the Sunne has no spotted light, and gives light to the Moone and starres: so the Pope claimes that he is void of errour or infallible, and therefore communicates the light of undoub••ed truth and infallible direction to the Church and all inferiour pastours therein. Which is the main pillar of Popery, and the ground of their implicite faith. 4. Moreover as the Sunne in his orb by himself alone is above the Moone and the inferiour starres: so shall Antichrist (sayes Greg ry) l. 4. ep. 38. despectis angelorum legionibus secum socialiter constitutis ad culmen sin∣gularitatis erumpere, ut & nulli subesse, & solus omnibus prae∣esse videretur, ••ui etiam dicit, in coelum ascendam, super astra coeli exaltabo solium meum, &c. & quid fratres omnes universalis ecclesiae episcopi nisi astra coeli sunt, (sayes he)? and Lastly, as the Sunne was idolized and worshipped publickly by the Gre∣cians and Heathen (sayes Irenaeus,) so we see, as v. 8. and 13. this beast was to be in like manner worshipped by all.

And although other names may be found out or fained, whose letters may make up this number, yet the name of no such person or place shall be found whereto these also shall agree, as 1. That such a one his sea is Rome. 2. Is a covert enemy to Christ and his truth, and yet glories in the Christi∣an name, as the chief standard-bearer thereof. 3. Who pre∣tendeth the working of miracles, and so deceives the multi∣tude. 4. Who has so great a following, as he glories that multitude is a note of the Church. 5. Who has risen to his greatnesse by the fall of the old Roman Empire, and 6. Who has changed that which was before temporall into a spirituall Monarchy, and has made it a vive image or resemblance of

the former in all grandure, honour and submission.

Some make this number, and the number of the Lambs followers in the next chapter which is, 144000. to expresse the different frame of two opposite buildings, the true and false Church, and the mystery to be this, (see Corse on the Revela∣tion,) that although these figures, 666. to the unwise for the outward apearance seeme to be the goodliest and b••st compact number, running all on 6. and would seeme soonest to make up twelves, yet it can never by division or multiplication be reduced to twelves only, or be made up and built (as it were) on twelve, as the other of 144. Thereby to show whatever goodly show or pretence the Antichristian Church has of a true Church; yet it is not the true. Church, which is only built on the foundation of the twelve Apostles, as we see, c. 21. nor has that right frame thereof, which is, 144. cubits in the whole four quarters of the wall thereof, every quarter being three twelves or 36. cubits, the length, breadth, and height thereof, which makes in the whole, 144. cubits: there is one obser∣vation also of one Georgius Nigrinus l. 5. inquis. c. 8. that from the year, 855. that, that whore Joanna Papissa sate in the Popedome, till the year, 1521. that Luther at the diet of Wormes openly avowed the Papacy to be that mysticall whore, Rev. 7.1. and the Pope Antichrist, are jumply 666. which is the number of the beast.

Lessons or Application on the thirteenth Chapter.

Ver. 1. Where John sayes that he saw a beast; we see that the greatest honour that the wicked, or the migh••iest enemies of Christ and his Church get from the mouth of God, is to be but called a beast; as Herod was called a fox, and that sinne turnes men into beasts and worse.

2. By the rising of this beast out of the Sea, and worldly commotions, whereby uni••s interitus est alterius ortus, we see the mutability of the world and the greatest estates therein, and therefore not to trust thereto.

3. By the hornes of this beast, expounded c. 17.12. to be Kings, we see that Popish Princes that persecute the professours of the truth, they are but the hornes of a beast, which God in the end will either break or blunt.

4. These hornes have crownes, and these they hold of God, who is King of Kings, c. 19.16. Therefore we see the ingra∣ti••ude of such, who as they have their power from God, so they should use it for God, and in no wise against him by whom they reigne.

5. Upon this beasts heads is the name of blasphemy; where∣by we see what are the lofty styles of the Pope and Papacy; and those attributes that are ascribed to him; whereof we have spo∣ken on this first verse, & qui licet servus servorum se vocet, dominus tamen dominorum, perinde ac fi Deus foret, esse cupit, said the Archbishop of Salisburg at an imperiall meeting at Reinsberg, anno. 1240. as Aventinus reports, lib 7. annal. Boior. p. 54.

Ver. 2. This beast was like a Leopard, a beare, and a Lyon; whereby we see that the properties of the Papacy, as experi∣ence hath taught, are cruelty, craftiness, greedines or raven∣ousness.

2. To this beast the dragon gives his power and seat: there∣fore we see, pretend what he will, he is not Christs Vicar, but the divels.

3. From him likewise he gets great authority: wherefore we see from whence also his authority is which he claimes; to depose Kings, di••pose of their Kingdomes, as Satan claimed, Luk. 4.6. Dispense with Gods law, give such large indulgen∣ces and rule, as great Monarch of the Church, &c. all is from the dragon, and in no wise from God.

Ver. 3. John sees one of the heads of the beast, represent∣ing the Roman estate, as it were wounded to death; which teaches us, as we see, Dan. 7. and 1. as likewise by daily experience, that there is no worldly state stable, or sure.

2. By a I the worlds wondring after the beast whose deadly wound was healed; we see the base and blind sottishnesse of the most part, and that it is no wonder to see them seduced, and grosly to erre.

3. We see here likewise, that multitude can be no good note of the true Church.

Ver. 4. Where it is said, that they who worshipped the beast, worshipped the dragon; we see a great difference be∣tween Gods judgement, and the blind seduced world, who while they think that the worship which they give to the Pope, is to Christ, whose Vicar he is, or what they give to ima∣ges, reliques or the host, it is to God and his Saints, yet truely

all this worship is to the devil, who is the author of all ido∣latry.

2. Where they say, who is like the beast? who is able to make warre with him? admiring and extolling so his worldly strength and grandure; we see it is not strange to see the wicked flourish most in power and prosperity for a time, as we see, Job 21.7. & Psal. 73.3. & Jer. 12.1.

3. We see that worldlings look only downward to the ex∣ternall means, and to the creatu••e, and accordingly judge or conclude amisse, but not as the godly do, upwards, when all outward means seeme to fail them: therefore said Jehos phat, when the Moabites and Ammonites came against him. 2 Chron. 20.12. We have no might against this great company that comes against us, neither know we what to do, but our eyes are towards thee, O Lord; for strong is the Lord that judges his enemies, Rev. 18.8.

Ver. 5. This beast has a mouth which speaks blasphemies, whereby we see how the wicked abuse their members unto im∣piety, which on the contrary, should be weapons of righ∣teousnesse.

2. We see the difference between the speech of the wicked and of the godly: their speech is haughty and blasphemous, &c. Psal. 73.8, 9. but the speech of the godly is humble and pious;

3. Power was given to this beast to continue only 42. moneths, which teaches us that the time of the wickeds pride and prevailing permitted to them is but short, and soone shall have an end, as we see, Psal. 73.18, 19.

Ver. 6. Where it is said that he opened his mouth in blas∣phemy against God, we see the bold impiety of the wicked, and the Lords admirable long-suffering patience in the very act of such bold blasphemy not utterly destroying them.

2. He blasphemes also the Lords tabernacle or Church: whereby we see the common lot which the godly must expect here with their Lord and Master, at the hands of the wicked, in persecution both by tongue and hand, Math. 10.25.

3. We see also, when superstitiously and idolatrously they give that to Saints and Angels which is due only to God, it is but an impious blaspheming of them that dwell in heaven, who if they were answering would say, as Jacob said to Rachel,

am I as God, Gen. 30.2. or as the Angel said to John, see thou do it not, Rev. 22.9.

Ver. 7. It is said that the beast shall make warre with the Saints; where we see what the Saints then and servants of God may expect from Antichrist and his adherents; to wit, nothing but bloody cruelty.

2. It is said, that he shall overcome them: so that we see that an ill cause may sometimes have a good successe, as we see, Jud. 20.21, 25.

3. Power was given him over all kinreds and Nations; which showes unto us, how wrong a note multitude is of the true Church.

Ver. 8. It is said, that all that dwell on the earth shall worship him whose names are not written in the book of life; where we see that in the greatest and most universall de∣fection from the truth, yet, the Lord wants not his owne true Church.

2. We see the stability of such, like Noah and Lot in their ages, or the 7000. that were in Israel, whom it is impossible to be deceived, Math. 24.24.

3. The comfort of such in their greatest troubles and trialls by Satan, or his instruments threatning them with death, that their names are written in the book of life, whereof none can prejudge them.

4. Here also we see how certain is their salvation, not being in their owne hand; but in Gods eternall and immutable decree, called here the book of life, and in Christs hand, out of which none is able to pull them.

5. It is called the book of life of the Lamb, to shew unto us, that from the first decree to the last purchasing thereof, when he said on the crosse, it is finished, the Lord Jesus is he only through whom we are saved, that all the glory thereof may be to him allanerly.

6. The lamb is said to be slaine from the foundation of the world; where we see the Lords care, and providing for the sal∣vation of the godly before they were, or yet the world was: and therefore being so carefull for their soules, they should trust in him and rely on his providence for lesser things that concern their bodies, as we see, Rom. 8.32.

7. Hereby also we see, that the godly in all ages have had but one only way to be saved; to wit, by faith in the merit and vertue of Christs death, which extended it self to all

true beleevers from the foundation of the world, hitherto, and shall do to the end.

Ver. 9. By saying, if any man have an eare, we see that the godly have spirituall senses beside corporall, which is common to men with beasts; as a spirituall e••e, a spirituall taste, a spirituall smell, a spirituall touch with the hemeroisse, and here a spirituall eare.

2. Without this spirituall eare, we can never heare Gods word profitably to our salvation; therefore he sayes, he that hath this eare, let him heare.

Ver. 10. Where it is said, he that leads into captivity shall go into captivity, &c we see that the wicked, and persecutors of Christs Church shall not be unpunished, but their turne in Gods time shall come, when as they measured to others, it shall be measured to them.

2. The word in the original (a•• has been showne) is in the present, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he goes, shewing to us, that when the wicked are going on in any wicked course, especially against the Church of God, in their very doing so, pari passu, they are going on to their owne destruction and punishmen••.

3. Where it is also said, that he that killeth with the sword, must be kill••d with the sword; we are taught the Lords just re∣taliation, and that as many wayes, as the wicked has to hurt Gods S••ints, as many h••s the Lord after the same manner to punish them.

4. It is said, here is the patience and ••he faith of the Saints; which teaches us, 1. Wherewith we should arme our selves before hand against troubles or persecution, and use the means to get the same. 2. What Satan seeks most to brangle thereby, as we see Luk 22.32. in Peter and Job. 3. Why God suffers the godly to be troubled and persecuted; to wit, for the exercise of these good graces in them, and 4. That the godly in these times should kyth their patience and faith, to be thereby good examples to others.

5. We see that patience and faith are joyned together; the one being as the shoulders of ••he soul bearing what is present, the other as the eye▪ looking confiden••ly after •• future glorious deliverance, and cleaving to Christ const••ntly; therefore where no patience is, it is a token of no faith; and where no faith is, no marvell of impatience; but he that beleev••th, will not make hast••.

6. It is said, that here is the patience and faith of the Saints;

which showes us that none hath, nor can kyth these in trouble or adversity, but Saints, or these who study to holinesse in the time of prosperity, as we may see, Job 19. and 31.

Ver. 11. The Pope though never so pompous, and thought to be pious, being this beast, we see then what are all his follow∣ers, and these that adore him.

2. He comes up out of the earth, like things that slily do grow, and as did the tares in the Lords field; no marvel then though particular times could not be instanced of Papall Apostasie, seeing that iniquity works in a mystery.

3. c. 9.11. He is also said to come from the bottomlesse pit: let Papists then consider if ever he whom they fol∣low, or his religion, who only came up from the earth and hell, can be a fit guide, or ever will lead them to heaven.

4. Though he be horned like the lamb, pretending sanctity, and to be Christs Vicar, yet he speaks like the dragon; where∣fore his best discovery is by his speech or doctrine, and not by his hornes or pretending.

Ver. 12. Whereas he cause the earth and them that dwell therein to worship the first beast; we see that it is no great marvel to see greatest prevailing to be by hypocrisie and under colour of religion; when Satan changes himself into an angel of light, his Vicar also that sonne of perdition, like Judas, comes, with a haile Master against the Lord Jesus, and his emissaries like lambs in sheeps clothing, being within but devouring wolves.

2. We see the efficacy of that delusion of errour spoken of, 2. Thes. 2. in these who are not elect, and how prone the most are to believe lies rather then the truth.

Ver. 13. Where it is said, that he doth great wonders, non virtute divina (sayes Irenaeus) sed magica operatione. Iren. l. 5. c. 28. We see what Popish pretended miracles proves the Papacy and the Popes to be, and that such were done by the same tricks amongst the heathen: Andreas Bishop of Caesarea, and Are∣thas declare, cited by Ribera on v. 15. saying, hoc autem circa simulacra considerandum est, quod multa eorum & su∣dare & loqui scripta sunt temporibus Graecorum, operatione di∣abolica.

Ver. 14. It is said that he deceiveth them that dwell on the earth by means of these miracles, whereby we are taught not to try then the doctrine which we heare by miracles, which

are deceiving, but as we are taught, Deut. 13.4, 5. to try the miracles what and whose they are, by the doctrine which we have in the word of God, adhearing closse thereto.

2. We see What all Papists are; to wit, a pack of poore de∣ceived people.

3. Seeing he deceiveth, and by deceit so prevaileth, we see then that Antichrist is not an open, but a subtile and secret enimy to Christ, and to the profession of his truth, which should make all to be the more wary, and not to believe every spirit, but to try the spirits whether they be of God or no.

4. By perswasion he urges them whom he has deceived, that they should make up an image to the beast, that had the wound and did live, whereby we see the difference betweene the raising of the old, and the new Roman Monarchy, the Em∣perours did the first themselves by force of the sword, the Popes did the other, perswading a voluntary submission for consci∣ence sake, and by fraud of the keyes, ut quicquid non posside, armis, religione tenet.

Ver. 15.1. His giving spirit and speech to the image, showes unto us againe, that the Pap••cy should rise to such a grandure, by pretending spirituall and pastourall authority over all, and therefore Aquinas before cited, calls it, the spirituall Mon∣archy into which the civil imperiall is changed. on 2 Thess. 2.

2. The causing as many as would not worship the image of the beast to be killed, showes the speciall meanes that has been most used for propagating of Popery, and maintaining it eve∣ry where, is, not the sword of the spiri••, Eph. 6. but the tempo∣rall sword, and bloody plots and persecution.

3. We see by this and the next verse, that it was no marvel in the time of such prevailing and cruel persecution, that there was not a visible and conspicuous Church of true professours; as the Rhemists themselves confesse is not to be in the time of their fancied Antichrist, and Ribera likewise acknow∣ledges.

Ver. 16. We see that as Christ has his marked ones, c 7.3. so Antichrist by an apish imitation he will likewise have his marked ones; whose condition, as the others is happy, so how unhappy theirs is, we may see, c. 14.10.

Ver. 17. By the interdiction of all humane commerce to such as had not his mark, or name, or number of his name;

we see still all the means of cruelty that is used, and has been under Popery, and the strait bloody inquisition thereof, against the professours of the truth, for the suppressing, or finding out.

2. Here we have an answer to their vulgar question, where was our Church before Luther? besides that we may answer, according to their Rainerius testimony, lib. 4. Contra Walden. c. 4. That the Waldenses, (or poore of Lions so called,) had their continuance from the Apostles: and there was no coun∣try wherein some of that profession were nor, living holily, and believing rightly all that was contained in the Apostles creed, yet out of this place we may also answer, that it was amongst these, that are said only to be of the name of the beast, or num∣ber of his name; that is, so accounted or called Roman Ca∣tholicks, but were not of his mark, nor did worship the beast, against whom only is that dreadfull commination, c. 14.10. and these are they likewise who c. 18.4. are called Gods people▪ in Babell for the time, but not, of Babell.

Ver. 18. The Popes lofty stiles to be called the head of the Latin or Roman Church, Titan, or the light of the world, &c. whereby he would paliat, as a deep dissembler the mystery of his iniquity, is that, which as a man is known by his name, discovers him to be the beast here spoken off, and the grand An∣tichrist; and so is Satan and his instruments ever disappointed in end of their wicked designes.