Commentary on Revelation

LECTURE V.

THe Angle 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 four, 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, verse. 14.

In general, remember, 1. that these horns are of, and belong to, the last state of the beast, to wit, under the seventh head, which supporteth 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 of Kings to do his business, to persecute the Godly and to fight for him, as the former made use of their Legates and Officers who had no Crowns, Chap. 12. so both have Governors, 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 sovereignly, 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 hurt in their fightings.

2. Advert, That there is no affinity betwixt the ten horns mentioned here, and the ten horns mentioned, Dan. 7.24. as there is no affinity betwixt these two beasts: For, first, That in Daniel, is an Empire, which is to evanish at, or before Christ's first coming in the flesh. Compare Dan. 7.26. with Chap. 2.44, 45. these here get not their power till long after. 2. These in Dan. are successive Kings of the same Kingdom, one coming after another, verse. 24. here they are contemporary, verse. 12, 13. These horns in Dan. are supreme Kings of that Kingdom, which is there set out by the beast exercing that same power (the beast describing the Kingdom complexly, and the horns the Kings separately, v. 24.) But here, the beast is different from the horns now, when they are crowned, as it was before they got their Crowns. Hence they give their power to the beast, the beast is another King, in some respect superior to them, which is not so in Daniel ; the beast there comprehendeth all these Kings. 4. There is there one little horn, which is last, peculiarly spoken of, whereof there is no mention here, so that either there are eleven horns, or there is a difference among the ten, which is not here. 5. add, that if that little horn were Antichrist, then the beast here were not Antichrist, seeing the beast and the horns differ; for, all the horns give power to the beast the seventh head, and if that little horn be Antichrist, he must do so also. 6. Here the beast Antichrist, is not posterior to the horns, nor any of the horns to it, or to one another: for, they are horns of the beast, and at the same time; there, that little horn cometh last, which showeth they are not to represent one thing. Neither can it be said, that that little horn there, and the beast here, are one: for, 1. that little horn hath not ten horns; for, he destroyeth three Kings, and seven are past either then he must have but seven Kings under him which are not destroyed, or only three; for, a difference there must be between the three destroyed and the other: and therefore there are not ten together. In a word, these ten horns set forth the Kingdom of Syria, or the Seleucids, (of which stock came Antiochus Epiphanes, by whom the Jews suffered much) which was past before Christ's birth. Thus the Papists by mixing these, do but endeavor to darken this Scripture, and obscure the true Antichrist. But it is clear they are not to be confounded: for, these horns here, do well agree with the beast, and for a time unanimously do all give their power to him; but ( Dan. 7.24) that little horn destroyeth three before he come to his power. Beside, if that of the little horn were applied to Antichrist, then it would infer, that he destroyed the horns, whereas here the horns destroy him. Again, by that little horn ( Chap. 7.23.) is understood that little horn, Chap. 8.9. and therefore by the last beast with the ten horns, our of which that little one ariseth, ( Chap. 7.24) must be understood the same beast with the four horns, Chap. 8. seeing from it that little horn descendeth, as by comparing it with verse. 23. is clear.

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 John's time was subject to it, at least when in a considerable number they assumed dominion, and sovereignty to themselves: for, the Empire in John's time, while these Kingdoms were not, is clearly distinguished from that time and head or supreme Governor, when these Kingdoms were to come, as having another face of an Empire on it. Therefore seeing these Kingdoms have had their rise long since out of that Empire, and some things 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.

2. 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 John's time, and after yielded willingly to the seventh.

3. 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 sovereignty, 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 Emperors before, how-ever they succeeded, they come in under one King, and are typified by one head, if they came to that seat 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, ( verse. 14.) they make war, which is the beasts own war, prosecuted by them, Chap. 13.

The first thing in the horns or 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 behooved to be (for, they are not so circumstantiated as the seven Governments) it may be so many special horns who shall rise, and be especially serviceable to the beast, and instrumental in his ruin, though there may be moe less 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 Selucius in Assyria, Ptelemi • in Egypt, Cassander, or Antipater in Macedonia, or Grecia, Antigonus in Asia the less, which is called Anatolia, corruptly Natolia. Besides these, there was one of Thracia, whose King was Lysimach •• (to pass eight moe that minted at the Kingdom) he continued forty years. 2. They may signify this much, that this seventh head should have as many horns as the sixth, and that though Kings should start out from the Emperors Dominion, yet the last Government should not the less be strong by them. 3. It may be ten, to show, that in all tossings of Kingdoms, these divided Kingdoms, once separated from the Empire, should continue, and be almost about that number of te • , as at the first they were. They are thus reckoned out by Med., in Ap • c. 8. under the second trumpet, to wit, 1. of Brittons. 2. of Saxons, both in Britain. 3. of Francks in Gaul Belgica. 4. of Burgundians, in Gaul Celtica. 5. of Vicegoths, in Gaul Aquitania, and part of Spain. 6. Suaevorum and Alanorum, where Portugal is now. 7. Vandals in Africa. 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 seats, yet the number hath never been less: and by this also it appeareth that neither Greece, 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 John's time. They had received no power or kingdom as yet ; for then they were under the Emperors civil Government, and were not called Kingdoms, but Provinces; they had not gotten their crowns: whereby it appeareth they are to rise of that Empire, implying, 1. that this Empire was to be weakened, and that many were to withdraw their temporal subjection from it. 2. It implieth 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 shortness, an hour, that is, during the short time of the seventh head they must continue: for they are contemporary with him. This showeth, 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, verse. 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 dependence 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 join upon another account to further, by their power and strength, the will and greatness 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.

5. They are set out by the particular wherein especially their power shall be exerced, and wherein he shall especially employ them, They shall make war with the Lamb ▪ all the heads, under whatsoever form, are blasphemous, and so all the horns crowned or uncrowned, are instruments of persecution now as before. There is here, 1. their work, it is Warring, that is, a direct (though not intended) opposing of Jesus Christ, His Truth, Gospel or People, and, upon the matter, a contrarying of Him (whatever they thought) as Paul did, Act. 9. and the Scribes and Pharisees, Act. 5. fought against God, by intention of their work, though not of the workers. 2. Consider the object of it, it is the Lamb; Chap. 11. His Prophets are foughten with; Chap. 12. the woman and her seed, that keeped the Commandments of God; Chap. 13. it's the Saints; and Chap. 16. it's God's servants. Here the Lamb, to show how Christ is foughten against, and what it is, it's in His Ministers, Members and Servants, as Paul persecuted Him, Act. 9. for all is one: Michael ( Chap. 12.) and the Woman, have common wars and enemies; He with His Ministers, Saints and Servants are one Christ, 1 Cor. 12.3. Consider the actors, it is these, i. e. the horns: Chap. 12.7. it was the devil and his angels; Chap. 11, and 13. it is the beast, that is, the head: and Chap. 18.24. there the blood is found in the whore, here it is the horns. All concur, and share both in the sin and judgment, but diversely, The devil is the fountain and root that this enmity floweth from, the beast is his special Lieutenant and General; the horns are the more immediate actors, by which the beast pusheth; the whore not only concurreth, but she bloweth the hatred, and pusheth-on by advices, laws and edicts, though the as an ecclesiastic body put none to death herself; yet doth she put the horns to it, who are her immediate executioners, This then is a character of these Kings who shall give their power to the beast, they shall persecute Christ's true Church for a long time in favors of the whore and beast.

The last word added, is, concerning the success, the victory is on the Lamb's side, and the reasons are subjoined. He is victor in His Members and Cause, these three ways, as Chap. 12. 1. When in their sufferings they continue steadfast and overcome, even to the outwearying of the persecutors by their patience, who are more enslaved and overcome in acting than the other in suffering. 2. He overcometh by keeping Truth and a Church in the world in the despite of them, that the Prophets end their testimony in despite of them, and the Church spreadeth and multiplieth, even under them, as under Dioclesian, &c. 3. He overcometh by bringing sad judgments on His persecutors, 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 Gospel in end, either by moving them to yield, 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 equal: for He (even this Lamb) is Lord of lords, and King of kings, words setting forth especially His Godhead, in three, 1. His sovereignty 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 essential 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 Soldiers 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 conqueror • . 3. They are faithful ; honest at the heart and real in His service, which is an effect of the former two, they stick constantly unto Him; which showeth wherein their victory most consisteth, that is, in their faith, 1 Job. 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 Christ's side but such, what shall be accounted of all hypocrites, though formal professors? Ans. 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 Christ's 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 envy, 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 faithful to the end, but one that is called and chosen: others are one time or another utterly foiled to the shame of their profession, and He will own none such as Soldiers to Him.

Before we come to the application, two things would be cleared, 1. If this prophesy be fulfilled? 2. how it is fulfilled? or, when? and much business 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.

1. That this is fulfilled may be evidenced thus. Arg. 1. If these Provinces that were in John's time without Kings, be now Kingdoms, having their own Governments, without any dependence on the Roman Empire, Then this prophesy is fulfilled; But the first in experience, is truth: look through all the Nations that were Provinces then, not one of them is subject to the Roman Emperor now (save it be Germany alone, which yet indeed is not so) but all have their several independent Kings now of a long time.

The connection 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 neither no change at all, but consistent with the head that then was; or, it is some other change than is held forth in this prophesy; 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 Emperors, That in the first the heads were Crowned, here, the horns; and if there be not difference betwixt Provinces subject to one Empire that ruleth over them all, and Provinces made Kingdoms ruling within themselves without any dependence on that head, there is difference in nothing, (for, Kings cannot be horns to the Emperors, seeing they act not for him, but for another: thus the Civil head hath the crown on the head, not on the horns; the Ecclesiastic head hath them on the horns, it is consistent with it to have Sovereigns for his vassals, which cannot be in a civil state: for so either the Kings were not free in civilibus, or the Governor that were the head, should have no power over them) and so one Empire in one body, 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 another beside this: for, there are but two states of these Nations, one then present, while they were subject to that temporal 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 prophesy; 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 intervening among the supreme Governments, set our by heads, So must there be no intervening 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 prophesy; But in event they answer it in all things. Ergo.

1. There are now many Kings, which were not in John's time. 2. They are arisen out of the old Provinces of the Roman Empire. 3. They are under another head and Governor than was then in John's time, and so contemporary with that which was to come. 4. They have all jointly given their strength to be serviceable to the power, that is, the seventh head, which was then to come. 5. They have been making, for a long time, in all their Dominions, war with the Saints, Therefore this must be fulfilled, seeing all things prophesied have directly come to pass.

Arg. 3. It may be made out, thus, If the last Government of Rome be come, which is called the eight or seventh, Then this prophesy 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 itself, that he is come, thus, If that Government or Governor of Rome be come, to whom the separate Kings, that refuse temporal subjection to the Emperor, shall give jointly their power and strength upon another account, Then the seventh and last Governor of Rome is come: for, that beast which they give their power unto, is the beast which John saw in the vision (which, verse. 11. was then, is not, but was to come. ) But truth and experience telleth us, that another Governor sitteth now at Rome than sat in John's time, unto whom these Kings have given their power, Therefore the last Governor must be come; and so this pophesie, which is contemporary with it, must be fulfilled.

Arg. 4. This prophesy 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 of ten Kings, can agree to no other state or head, but this last.

No • , 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.

2. It appeareth, that such must be Kingdoms in this state as were Provinces before; (the horns are the same, or near the same, uncrowned and crowned) But Germany was never moe Provinces than one, or at most two, (as was France and Spain ) Therefore there is no proportionablnesse here to make ten crowned horns out of that which was but one, or at most two before. Beside, our reasoning is not only, that there are now so many Kings, but so many who act as horns to another power, as the Provinces were wont to do, and they are not horns to these called Emperors, They must therefore be so to another head; and if so, then this prophesy is fulfilled.

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 several Provinces are either now become Kingdoms by the continuance of these Nations in them, or by others assuming supreme power over them without dependence on the Emperor. 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 less, as he arose, till he came to that height, to dispose of Kingdoms, ratify elections under the title of 〈 in non-Latin alphabet 〉 (as Carion observeth) unto which in time they came generally to submit, and accordingly possess 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 sorts of uses. 1. From this, lay down some conclusions: and the first is, if this prophesy 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. Pont. lib. 3. cap. 4, 5. allegeth, that this is not yet fulfilled, because, saith he, the arising of these ten Kings supposeth a dividing among them of the Roman Empire wholly to its annihilating, which, saith he, is not yet done, seeing there is one who is called and acknowledged Roman Emperor. Ergo, Antichrist is not come, seeing 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 Emperor to be considered, 1. Wholly, in deed and in name, so as not to have so much as a shadow. 2. In deed, 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 Emperors 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 Emperor be, yet if he be not now head to that Empire, if the horns act not for him now, but acknowledge another 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 Emperor (if he be not an head, but rather a horn, giving his power to this head or beast with the rest, and as useful 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 Emperors, 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 Emperor, is clear in experience, and granted by Bellar. as lib. 3. de Pont. Rom. cap. 5. and elsewhere. 1. That the Emperor hath no command over Rome, but that the Pope exerciseth there both Swords, Civil and Ecclesiastic, 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. (Praedicit enim Johannes hanc Babylonem ruituram, quia Romanum Imperium delendum erat, id quod jam fere factum esse cernimus: an non enim Gothi, Vandali, Longobardi Romanae 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 prophesy in that part, Then an utter abolishing of the name of Emperor is not necessary; for then it was: and if that be the fulfilling of this prophesy and ruin which was to come, Then it is not now to come; and if that ruin 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 Emperor 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 Governors 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 Emperors have been commanded by Popes. See Platina, in vit. Greg. 9. He commandeth Frederick the Emperor to go to War under pain of Excommunication; and this is after done: yea, in providence we will find no Province have more dependence 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 Emperor, but King of the Romans till he approve it. Hence, in the Decretals it is said, Papa habet potestatem à Christo, Imperator vero à Papa. 4. They have employed their strength for the Popes, and for persecuting the Church, (as Sigismund in burning John Hus, Hieronymus of Prague ) Therefore if they be horns, they are not heads, if another be head and acknowledged by these Kings the horns, then the Emperor is cast off, and hath cast himself off from the dignity of being head and supreme Governor of that Empire, which only was necessary. In a word, then the removing of the Roman Emperors 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 Emperors weakness and inability to head the beast, and the Popes Authority and Dominion to do it, is confirmed by what Bellarmine asserteth, de Council. lib. 1. cap. 12. where (having laid it down as necessary, that the Popes must call general Councils, because only his Dominion is of that large extent) he addeth this last, non potest hic, i.e. Imperator, vix cogere Episcopos unius provincia venire ad Concilium: nam neque Itali, Hispani aut Galli, Imperatori subjiciuntur, sed suos 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 Emperor 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 merely from the 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 supreme power of Rome which shall govern it after the temporal 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 prophesy 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 Emperors 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, quae convenient uni tertio convenient inter se : 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, verse. 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 Emperor who formerly had it.

A fourth conclusion, is, that Antichrist is no singular person, and is to continue longer than three years and 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 connection is clear from this, because that Power or 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 final 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 Io • n'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, whereof he is head, so soon to pass, (for, Antichrist is that last Government) But experience telleth the former is true, that another power than what was in John's 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 retort 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 (saith 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 usual. 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 expressly spoken of in reference to Christ's 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. Ans. ut supra, conclusion 1. The Roman Emperor 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 Emperor 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 Emperor, 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 principal seat of that Government: and although the want of Rome will not prove one not to be an Emperor (which is Bellarmine'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 itself, that the Emperors 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 Emperor, 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 prophesy 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 restifie against Antichrist and suffer by him all the time of his reign (as verse. 6. they are Martyrs, &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 greatness 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 error 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 less 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 answering clearly to their questions, witness the rules of inquisition 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 Holland, England, France, &c. against old and young, women and sucking children, sick, Ministers, Judges, &c? Bellar. himself, de notis Ecclesiae, lib. 4. cap. 18. reckoneth 100000. Waldenses slain at one time, and many battles wherein always (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 bloody 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? 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 usual to them) breaking faith, from thirsting after their blood, as at Constance in the case of Jerome of Prague and John Hus ? when the Emperor had given them a safe conduct, what horrible cruelties and villainies 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 external causes restrained: but their attempts and laws (as that of Alphonse his making of it treason to deny the Pope or converse with • Lollard ) bulls, incitements and promises to engage others to destroy Protestants, do hold out their humor. 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, forty five days after his ruin: both which are false, not only from what is said, but from this, that this prophesy holdeth forth sundry things to be done after his ruin, which in such a time cannot be done; yea, all these thousand years, Chap. 20. are after his begun height. See, Chap. 20. verse. 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. days, (which ignorantly he applieth to Antichrist); it is manifestly false: for, the term of forty two months, is (Chap. 13. ) set to the beast, as 1260. days 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 shortness of them, and God's sovereignty in timing them and stinting them, even those who are most opposit to Him. 2. Our Lord, the Lamb ( ver. 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 always 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 lieth on Christ's concurrence, because He is on that side: He is the great Captain, by whose conduct the victory is allanerly attained; His Soldiers need not fight, but stand and behold His salvation, is Chap. 19. they follow in white, not fighting but triumphing; It is the Lamb that overcometh all enemies, and therefore only is armed.

LECTURE VI.

THe Angel, having described the beast, proceedeth to interpret the woman, which was the other part of the vision, verse. 3. and of the Angel's undertaking, verse. 7.

This woman is described by three things. 1. By her greatness, verse. 15. 2. By her ruin, verse. 16, 17. 3. By a more particular character from her present state, and the state of the world then, she is a city that ruleth over them, verse. 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 color, &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 floods, saith the Angel, but they are people's, 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 ruling over the kings of the earth. 2. By her gathering treasures and store from these, whereby the pomp and greatness of that City is supported. 3. She maketh use of them for upholding of her pomp; and this is applied 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 special supreme Court sitteth there, as it is said of Babylon, that she dwelleth on many waters, Ier. 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 ruin of this whore, which is set forth in these three things, verse. 16. and confirmed by the anticipating of an objection, ver. 17.

1. This ruin is set out in the degrees and greatness of it, They shall hate her, make her desolate, naked, and eat her flesh, and burn her with fire : which words show 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 judgments in a most vindictive and horrible manner, eating her flesh, and burning her with fire, which importeth her utter ruin.

2. This ruin is set 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 ruin, Chap. 18.

3. The time when they shall do it, is implied 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 ruin? 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 jointly to the beast; but, 1. that is not forever, but till God's 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 until ( Gen 49.10.) implieth the removing the Scepter from Judah then; so this until, importeth a change when the prophecies foresaid are fulfilled. 2. That giving of such a joint power willingly, is not by accident, nor is it of itself ordinary for so many Kings to give their power to another: 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 unthankful 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, God's 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 ruin 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 Rome's fall is by such Kings (or those who by God's providence shall be Rulers in these parts) it is not unlikely also, of these races or lines that have been deluded, because in that, God's 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 alio, that that ruin is after their partaking of her sin. 3. That sinning with Antichrist is a spiritual plague and judicial stroke from the Lord. And it would look otherwise exceeding mad and irrational-like to consider what slavery many Kings, Emperors, &c. have been put unto by Popes, if the Lord's righteous judgment be not considered; which showeth the rise of this delusion. 4. That the Lord hath a special hand in executing spiritual plagues as well as bodily. This as here it is set down, is sinful, and the Elect are keeped from it, verse. 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 until 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 overruleth them in both, but diversely: in the last, which is good, He formally inclineth them to it, and effecteth it: In the former, which is evil, 1. in His providence He not only suffereth such objects and temptations as induce to that slavery to occur, but actively bringeth about many 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 temptation, and so they yield. 3. He overruleth their blindness and corruption, so as to accept of, and follow this temptation 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) hardeneth them and dementeth them in that subjection (as Nebuchadnezzar 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 sinful, and therefore cannot be attributed to God. Hugo Card. answereth, That it is pleasing to God, not of itself, 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 beareth 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 borus 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 greatness, power, splendor and dominion, was then eminent amongst all the cities of the earth, from which, others, in all places, thought it a privilege to be called citizens, (especially in Judea ) to wit, Rome, styled always 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 verse. 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 sovereign dominion beyond ordinary, in this time when John wrote: which, by these characters, joined 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 (a • t was called, for its greatness, orbu Romanus ) See Luk. 2.1, 2. Augustus commanded all the world to be taxed. At this time sent they Armies through Europe (almost all) and a great part of Asia and Africa, as they did their Proconsuls, Governors and Legates in their name: for, the Empire, after Augustus until Trajan, was in its greatest height, during which time, to wit, in Domitians days that pieceeded Trajan, John saw this vision. At that time they used to put up Kings, and transfer Kingdoms, as they did Herod the great, Math. • . and Herod the Tetrarch, Luk. 3. Agrippa, Act. 24. beside what is recorded in human 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 Laenas 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 passed 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 applied, as a distinct city from other Nations of the wicked over whom she commandeth, and so must be Rome.

2. That by this apostasy or whore, causing others to drink of her fornications, also is understood the grand apostasy or falling away under Antichrist, 2 Thess. 2. or the antichristian Kingdom (at least the chief seat thereof) cannot be denied, seeing 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 Paul's writing of that: for, 1. he speaketh of it as a falling away yet then to come; otherwise his argument, that the day of Judgment was not 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 universal upon all that received, (not the profession of the Truth) but received not the love of the Truth. 4. That it hath special 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, seeing there are not two but one.

3. Here it is also clear, that this beast (in the last notion, to wit, the Ecclesiastic) is the Antichrist: for, he is the head of this great defection, and supporter to it, and supreme ruler of this apostarizing dominion, which can agree to none other, but to him: and ( verse. 11.) he is 〈 in non-Latin alphabet 〉 , an eminent person or succession of persons as the rest, as he is called 〈 in non-Latin alphabet 〉 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,

1. That the Church of Rome, for these many years past, hath been, and presently is that whorish Church aimed at here, and Antichrists seat and kingdom. 2. That the Pope, or who possesseth the Papacy in his complex dominion, is the very Antichrist particularly characterized here.

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 applied to both, thus, If the characters be such that are given to this beast, as are peculiar to Antichrist; or, if 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 connection) 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 applied to them, may be made out, 1. by induction and recapitulation of the properties themselves which belong to Antichrist and 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 Governor, and govern the seven hilled city, and that many Nations and Kingdoms of the earth beside shall give him reverence, verse. 7. Compare verse. 8, 9, 10, and 11. 2. That he was not then in being in John's time, verse. 8. 3. That he was to succeed to that Government which then was, to wit, the Emperors and Caesars at Rome, verse. 10. 4. That he was not to have any new state of Empire, but to continue that which was, but in another form, verse. 9. Therefore was he, in some respect, before John's time, verse. 8. 5. Though he be to succeed to the six Governments, and in some respect (as to the absoluteness 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 Ecclesiastic, in which respect he is another, not yet come, getting admiration, or adoration, having Kings under him, who hath absolute temporal power of themselves, which they could not have, were he a civil Prince, verse. 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, verse. 8. 7. He shall be no ordinary civil power, nor warranted Ecclesiastic power, neither in name nor thing, but shall arise out of the pit, verse. 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 ruins of the old Roman Empire, verse. 12, 13. 9. He shall especially make use of them to persecute, verse. 14. 10. When his fall approacheth, some of these shall be his enemies, and God will make use of them for his ruin, verse. 16. 11. The fountain of that Dominion and seat of that Governor shall be the chief city that then ruled over all, to wit, Rome, verse. 18, &c. 12. She carrieth all with much state, pomp and profanity, verse. 4, 5.

These are the properties ascribed to Antichrist, whereby he may be discerned, 1. In his nature, he is Ecclesiastic 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, Civil and Ecclesiastic, 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 à Lapid • 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 Governor 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 civil dependence 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, nor can be expected to be fulfilled afterwards.

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 civil Prince, but hath other pretences, and upon an Ecclesiastic account or pretext assumeth this greatness; Which is clear, 1. because he headeth the whore, which is not a civil 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 temporal dominion, which saith, that he must do it on an Ecclesiastic account. 3. From this proceedeth the admiration the world hath of him. And, 4. this showeth why in this last consideration, he is looked on as two beasts and two heads, because he is formally Ecclesiastic, but really civil. And in this respect, is not only a distinct head, ver. 1. but a distinct beast, ver. 11. which could not be, if he had not an Ecclesiastic 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 ruin 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 Governor: 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 seat 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 ways 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, Bellarmine's 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 hateful to them, whereas his followers lament it, Chap. 18. and therefore have no hand in it.

The third objection hath more show of difficulty, that these cannot be applied to the Pope, because he arose not from the bottomless pit, i.e. unwarrantably, but hath God's warrant, as they allege 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, universal Pastor, his holiness, 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, à 〈 in non-Latin alphabet 〉 : 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 honor amongst heathens, as was that of Pontifex Maximus : whereof was spoken, Cap. 13. See also Ruffin. Symb. and Pamelius on him.]

2. We may assert, that for the matters 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 unlawful marriages, constitute new holy days, 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 privilege, we may clearly assert that power in so far to be from the pit, so as if an Angel would profess 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 communi consuetudine. See Azor, Instit. moral. lib. 6. pag. 561.

3. If we consider it further in the special properties, wherewith they qualify 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 universal 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, spiritual and temporal; in order to these, over persons Ecclesiastic (as they call them) and Civil, as Kings, Emperors, States, to command them to War or Peace, as they please, and to carry as supreme to them all, ratifying Emperors and elections or not, and disposing of their crowns to others; yea, over consciences they usurp a dominion. 2. That it is absolute, supreme and independent, not only of all Kings, but of all Councils 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 Bailius, Catech., part. 1. quaest. 12. Aliter non magis fidem adhiberet Matthaeo quam Tito Livio, that is, other ways he would not give more faith to Matthew than to Titus Livius, and generally all affirm, that being their maxim, that the Church giveth Authority to the Scriptures as to us, and that no decree of the 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 Councils 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 Ex • ravag. John. 22, De concessione prabenda, &c. tit. 4. cap. 2. Papa gaudet plenitudine po • esta • is, • ec est qui and • at dicere, Domine, Quid ista 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 essential to this power, without which they say he could not be Pope; and so essential, that they make them, for the most part, fundamental 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, is 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 confess. Hence it is, that generally in their Schoolmen and Casuits, the authority by which they determine their Conclusions, is often not Scripture, but such a Decree of such a Pope, and the like.

4. If we consider their outward grandeur and pomp, that Emperors and Kings must kiss 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 show 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.

5. If we will consider that office, by which the Pope of Rome pretendeth jurisdiction over all the Church, suppose it but in ecclesiastic lawful things, whereby recourse ultimately 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 supreme power in lawful 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 expressly, 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 possess that Sea, shall be invested with this catholic 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 supreme Officer, wherein, as to them, (as Bellarmine faith) the ground of Christian faith is contained, ( Praefat, ad lib, de Pont. de summa rei Christianae agitur ) and there applieth what is spoken of Christ, as the corner-stone of the building, Isa. 28.16, &c. to the Pope.

We shall therefore endeavor 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, seeing 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 Ecclesiastic, 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 inquire particularly, if they for their deep meddling in Christ's affairs, as His Vicar, can give any warrant to beat the truth of that conclusion, to wit, that he hath right to it: It is not needful simply to inquire, If there be any such at all? It's enough, if it be not competent to him, Then he usurpeth: And seeing (as Bollarmine asserteth) no other can pretend warrant to that power, Then if it fall in him, it will fall altogether, seeing 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 Christ's institution, Then he hath determined, who is to be accounted so, for warranting His people's 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 inferior 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, seeing 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, Councils, 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. punct. 7. part. 37.) 1. That Peter not only as an Apostle with the rest, but as head and supreme over all the Apostles, was furnished with, and established in that Authority by Jesus Christ over them and the Catholic Church, as their head. 2. That Peter sat and had this Authority, and exercised it at Rome, as peculiarly the seat of this Authority, and that this supremacy in Peter was no extraordinary privilege 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 supreme power, and that by divine Authority it belongeth to that seat, and to him who shall sit there.

To pass 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. Apostolic tradition. 2. General • Councils. 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 Apostolic tradition, but what he decreeth to be so. Not are any general Councils accepted as infallible, but such as are approven by him, and so far as approven. See Bellar. De authoritate Council. lib. 2. cap. 1. And Gregorius de Val. casteth Traditions and Scripture, but as owned by his Authority, much less then will they admit any Father that differeth from him. Hence sundry Councils 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 universal 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 requisite that all the successors should be other ways known than by History; 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 catholic 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 sureness or certainty in the thing itself, 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 human testimony can bear out: and therefore only God's 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 else, de jure divino, and to be of catholic 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 & successores ejus in Pontificatu ad finem mundi; ratio successionis, i. e. cur Papa succedit, quia est Romanus, non est ex prima institution Christi (quia alibi potuit Petrus fixisse) sed ex facto Petri ; and calleth it not improbable to be settled at Rome by Christ's 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 addeth he, that though forte Papa Romanus, quia Romanus, non sit jure Divino, tamen si quaeratur, Si Romanus Pontifex jure Divino sit caput omnium Ecclesiarum? omnino (saith he) respondendum est, quia nibil aliud requiritur quam ut ipsa successio sit jure Divino ; Yea, there is more required before that succession can be believed to be peculiar to that Sea, seeing they go together, and this would be evidenced to be so: for, we ask not now, If there be succession, but why the Pope carrieth himself as successor, and where is his warrant? At last it resolveth in traditions and Councils, 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 needful to eternal life, John. 5.39. 20, 21. And for that instance that Bellar. giveth of a catholic 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 itself; 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 itself.

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. dispute. 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 universal 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 locupletissimis, &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 settled 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 Diocese of Rome, to be his successors in the headship of the whole Church, and so that by his deed he annexed his catholic power unto that particular Sea, that whoever should succeed in the one, should also be invested with the other, (beside what is needful 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 institution, 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 Rome's succession to him, as built on a ground of saith, because this story holdeth out Peter acted by Christ; and it is a tradition confirmed by the Pope, as they are alleged 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 à Soto, in 4. Sent. dist. 24. quest. 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 until 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? Ans. Because he hath that privilege, 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 essential a ground 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 electtionem. And here the certainty is as Greg. de Val. saith, certitudine morali, & non fidei, and as Gersom, hoc est humanae cognisione solum cognitum ; yet if 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. Job. 8. testifieth) such are incapable of orders, or if the election be unlawful, 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 Avignon, and 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 human testimonies of histories? Ans. 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 human, then they can bear no conclusion of Faith: for, the conclusion must be suitable to them. Again, 〈◊〉 is such a fact as groundeth our faith, (as to them) and can any human story work a divine Faith, such as the History of Moses and the Acts of the Apostles do? and therefore if the Story 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 supreme 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 supreme Vicar, which is very unsuitable: and yet without supposing it, their Pope is not Peter's 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 privilege to the Sea of Rome, there must be that same Authority for the continued succession of Peter (seeing 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, testing on the same grounds of Councils, Fathers, Popes, Customs, &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 naught 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, and yet, not being written, is not necessarily to be believed, but with a human faith, as other histories at the most, whereas no article of 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. If 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, verse. 15. but differently, so as Rome is here peculiar in another other manner the fountain and splendor of that Kingdom. 2. That it is Rome turned a whore and fallen from the simplicity she had, and to such an apostasy of which Rome is the head and chief seat. 3. That it is Rome claiming a superiority over all those of her association or apostasy, and deriving her errors to them, and they keeping a dependence on her, she is (and it is when she is) Mother and Metropolis of all, verse. 5. 4. It is Rome then when the Emperor hath ceased to command it, and another Government or Governor 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 applied to Rome heathenish, nor to an Antichrist to come, but to that which is. And it is not unobservable in God's providence, that considering the special 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 dependence on, Rome at this time when this prophesy 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 straitened 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 individual 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 twenty 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 prophesy to hold out Rome ; and in this they and we agree, as to the general.

2. 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 à 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 John 's 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 (seeing some plead so much for Rome's 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 Constantine's time, or after by the Goths. And Bellarmine seemeth to favor this, lib. 2. cap. 2. de Pont. Rom. Those who take it thus, expound the seven hills literally, but in other things the differ.

1. 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 general 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 expressly 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.

2. 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 Emperors indefinitely.

The reasons that do cast the first opinion, are, 1. These Kings here are such as command Rome, they being Governors 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 Angel's 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. Ans. It is true, but the beast being the Empire that supporteth Rome, they must be heads of that Empire; and seeing 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 Emperors 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 interval here, and the beast would be without a head so long, which agreeth not, 1. with the scope here, which is to show 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 general, 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 tyrannous 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 Caesar's and Emperors of Rome indefinitely, or all the persecuting Emperors, 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 Emperors either way considered. 2. They are Kings, the first five whereof had fallen, which must be understood not of personal 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 Emperors or any of the Caesar's, or persecutors: 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 John's time, be understood all the following Emperors, 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 prophesy is to be fulfilled: Alcasar and others, who affirm it to be fulfilled, say other ways: 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 God's 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. à Soto, and Anton. Card. Gasper C • sal. Valdensis and Alphon. Mendoza (whom Cornelius à Lapide citeth as of one judgment) and any other who hold the supremacy to be due to Rome, but jure humano, they are not pressed with this consequent; yet, the generality of them, who maintain these to be inseparable jure divino, or such (as Corn. a Lap. ) 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.

3. They expound these Kings, to be the Kings that shall be in the world at Antichrist's coming, and that these shall be instrumental in Rome's destruction; as also, that this destruction shall be causally procured to Rome for the old bloodshed of the former Emperors, which is then to be repaid, with her late guilt of forsaking the Pope.

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 hor • (applied by them to Antichrist) shall subdue three Kings, and therefore there will be but seven that yield 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. Rome's destruction, prophesied of here, is to come, 2. that it shall be great, 3. that it shall be by Kings or Governors, 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 Antichrist's 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 assertions 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 prophesy, it is impossible to wave it, and not to miss the mark. Neither can this confusion and darkness of theirs be any evidence that this Prophesy 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 case:) 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 Christ's Death, Birth and Sufferings, &c. are clearly fulfilled? yet generally, to the Jews they are as a sealed book, because the veil 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 heresy and blasphemy, to apply it to him: else, would so many worship him, when this Prophesy 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 until the battle of Armageddon make an end of him. We ought not therefore to marvel that Antichrist's worshippers discern not that the Pope is he, or that Rome is his seat. If they so did, then this Prophesy 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 stress to lie in these four. 1. If Rome's destruction, which is threatened here, be to be executed by Antichrist, or the Kings while they befriend him; or, if by Antichrists enemies, while his kingdom is in destroying?

2. 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.

3. If that defection, whereof both are guilty, be a falling away from the profession of Christianity to heathenish idolatry, refusing worship to the true God, or Christ, directly and expressly? or, if it be a defection and corruption in Christianity, and such as is consistent with a profession thereof?

4. If all this defection be to be confined within three years and an halfs continuance, which they make the duration of Antichrist, and the expiring thereof in Antichrists ruin shall be but forty and five days before the end of the world and Christ's second coming? or, if it shall precede the end of the world many generations, and so to be in the world already? and consequently, if this Rome, as it is to be the whore, and the Pope who is present head thereof, be Antichrist? Seeing therefore much weight lieth on these, and if one of these pillars be shaken, their doctrine concerning Antichrist will ruin. 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 befreinding 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,

1. Rome is the seat of this Antichrist (as upon the fifth vial, Chap. 16. and above in this, and in Chap. 18. is shown) and this whore, being, as it were, the adulteress, and Antichrist the adulterer, he must certainly have his residence where she dwelleth, seeing he supporteth this city by dwelling in it, even as its greatness 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 rejoice, 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 ruin? 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 ruin must have influence on the weakening of his kingdom.

2. We say, that the defection whereof Rome is found guilty, and wherefore she is thus plagued, is the very same with Antichrists: which thus appeareth, 1. Rome's defection is some singular defection very general and extensive, and is everywhere propagated to others, Chap. 17.5, 6. and 18.9. But there is no other such apostasy that is universal, 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 blood of Saints and great persecution. 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 ruin (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, whereof the world will be guilty at the time of her ruin, as the most learned of themselves grant. And, to what end should there be still such connection betwixt Rome and Antichrist all alongst, if an especial relation between Rome and that defection were not demonstrated by it?

3. We say, that this defection, whereof Antichrist and Rome are found guilty, is not a total 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 special relation to Christ above others: for; 1. Antichrists defection is such, (as we show, Chap. 13.) and they are one. 2. This great Antichrist is some way proportionable to the petty Antichrists that were in John 's 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 Emperors, 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 whenever the Scripture speaketh of Antichrists defection, it distinguisheth it always from heathenish idolatry, and speaketh of it as of another thing; so, 2 Thess. 2. Antichrists mystery 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 marriage-tie, Ezek. 16.36, 38. which could not otherwise be. Again, If Antichrists, or Rome's defection, were thus gross, why should it be called a mystery, 2 Thess. 2. and here, ver. 5? and what need were there of so many marks to discover Rome under that state, what deceiveableness would there be there? The Scriptures insisting so much in this, is certainly to make Believers wary, and to show 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 Rome's 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 special influence and claim.

4. We would say concerning the continuing of Antichrist, or this defection and the time of its close, that it is not to be confined to one person (and that within three years and in half) and to finish but forty five days before the end of the world; but is to take up a longer time. Of this we spoke somewhat, Chap. 11. and Chap. 13. and also before on this. And now we further add, that Antichrist hath a proportionablnesse in his continuance to the great effects which his dominion hath on the world; But that cannot be within three years and an half. 2. Antichrist is one, as the series of the heathen Emperors was one; for, he is the head next succeeding, and he is opposed to him, 2 Thess. 2. He that letteth must be removed before he (that is, Antichrist) should come. Now, seeing he that letted was not an Emperor personally, but the series and time of them in their continuance, Therefore Antichrist who succeedeth as the other was removed, is not one person, but a succession: and would the Scripture so frequently and pressingly speak of Antichrists kingdom and that defection, if it belonged only to the case of the Church for three years and an half immediately before the end of the world? certainly many other trials of the Church had been of greater concernment: beside, Antichrists hurt being principally to souls, it cannot be effectuated so in such a time, which can have influence, at most, but upon some of one generation.

For that part of their opinion, that faith that Antichrists coming is but to precede the end of the world three years and seven or eight months, and Rome's destruction to be within that time of his reign, there is for this no probable show: for, 1. Are there not many that lament Babylon's ruin and rejoice over her? and will that be but for a year or such a time? 2. Is not the battle 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 Lord's promise looketh otherwise, Rom. 11. which importeth such a re-ingrasting as not to be broken off again: and considering the tenderness 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 ruin, upon their principles, because, say they, there are but forty five days to the end of the world: either therefore Antichrist must precede that time allowed him by them, or the prophesy 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 precede that time; if his ruin be sooner and his continuance longer, his rise must be proportionable: and considering that the Apostle speaketh of the working of that mystery 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 progress (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 watchfulness that are propounded even to the Christians that lived in the first ages after the Apostles days, if they belonged only to the Christians in the last four years? Yea, 4. seeing 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 Emperors, or paganism, Shall it be thought, that for ten or twelve hundred years he hath had no success in it? or, that the Church hath been so long free from a public oppressor? Add, that he being at a height, before the first vial which beginneth his ruin, 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 precede for many generations. Again, the world that is overturned by the vials (being the world of the beast) is that same world, which increased under the trumpets, the increase of it is under the one, and the ruin of it under the other; and seeing 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 ceased on Rome, and that she must before this time be infected with it, there will be a short 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 John's time be now ceased from ruling that city, Then this defection must be come; for so the Angel fixeth that time, and, a Thess. 2. the Apostle timeth Antichrists revealing, and the coming of that falling away, spoken of there, at his removing (to wit, the heathen Emperors) who then did let.

2. 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 apostasy contemporary with it, is come also.

3. If there be ten Kings arisen, to be supreme independent Governors over Provinces of that Empire, which in John's 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.

4. 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 Rome's future remarkable changes without intermission; as, 1. Then heathen Caesars did govern all. 2. He shall be removed, and that Empire shall be weakened 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 bottomless 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 Governor, shall withdraw from it and hate her and diminish her greatness. 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 prophesy and darkening the Angels interpretation and quite overturning of the scope, no more than we can say there may be other cities with seven hills, &c. to which what is said of this can agree, seeing 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.

5. We may argue from Chap. 7.1. thus, That defection, mentioned Chap. 7. of the winds which then were to blow, is this apostasy 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, and the same that is mentioned, Chap. 13. as was said on the place, But that that must be come, this will clear it, 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.

6. We may gather it, thus, This defection is contemporary with the Prophets prophesieing in sackcloth, the woman's fleeing to the wilderness, Chap. 12. and is the same with the Gentiles treading the outer court. Chap. 11. But both these are begun, even at the child's taking up to heaven, which is the close of heathen persecution (yea, and is closed as to the days 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 immediately, 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.

7. 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.

8. We may have some light from Chap. 20. where this will be clear, that Antichrists defection must go before the thousand years there mentioned, because it supposeth saints to have been killed by the beast, who are there brought to reign; But we cannot look that these thousand years are wholly to come, and his persecution to go yet before it also, (that would take longer time to the fulfilling of all events, than in reason any will allow, yet to be running to the end of the world) This concludeth the more strongly, because generally not only our writer, but even the Popish themselves grant this, that it is not to come, but that they are begun, if they be not finished, so do Corn. àlap. Viegas, Alcasar, the Rhemists and others, who though they senselessly apply it, and with contradiction, as their manner is; yet agree in this, that long since they are begun. And although there should be difficulty to show when this defection began and how, (because much of that riseth from human story) yet these characters prove it must be in being and before this time begun; and that is sufficient to us. All these arguments begin it (almost) after the close of the heathenish persecution, whereof we spoke more on Chap. 11.

We may add an argument or 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 apostasy 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, seeing these three prophesies carry 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 least, 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, seeing these characters can agree to no other; But we will find the first true, as the former exposition of Chap. 9. 11. 13. and 17. 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 until Rome's 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 fought amongst Pagans or Turks, but amongst professed Christians. 2. Not among ancient Heretics that now are not in being, or such as have no pomp or splendor in the world: this being so eminent a Kingdom, cannot be applied 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, not a Head or Monarch, as is over this kingdom, &c. This cursed privilege therefore belongeth to them who have both, and glory in them.

2. 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 not yet come. Ergo.

3. We may therefore resume our argument confidently. If all the characters applied to this whore be verified in Rome now present, and as it hath been for many years, and in its Governor 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, and 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 pointingout 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 Prophesy, 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 Emperors removal 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 sinful by other circumstances. Lastly, they say, Rome cannot be the whore, because (forsooth) of her holiness, 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. à Lap. professor at Rome, doth justify 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 Rome's holiness, 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, from 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. assereth) there is no other Rome, which it can be applied 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 à 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 Be • ar. and some others make it) the destruction which Rome suffered by the Goths, Vandals, &c. and the rest of the barbarous 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 guiltiness, 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 Emperors (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 less a total overthrow, as is implied 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 à Lap. but by Alcasar himself, ( Not. 11. pro • miali ) 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 itself, the Government had been often changed before, yet the City stood. Now, this destruction is not any such, which was to come on its Governors only, but on the City itself; and that a total 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 pro • emiali.) 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 saith, this opinion is (inova, & que ansam hartticis prebet & omnino improbabilis, &c.) new, improbable and favorable to heretics, giving them ground to allege, that seeing 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 be draweth from the series of the prophesy against it, whereby he showeth that this prophesy 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 prophesy the state of the true Church is holden forth to be most glorious immediately 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 fullness 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 Vials bring judgment on the Beast or Antichrist (who is singularily the Beast, and the object of the judgment of the first Vial, Chap. 16. 1, 2. and supposeth this defection to precede) 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 under them. Therefore that application unto any future state of Rome, cannot stand: and seeing 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 Prophesy: Alcasar answereth, (ubi supra) 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 jointly in a conclusion, it must be of force, seeing 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 until they agree with us in the conclusion.

We have been the longer in this, because it is indeed the great scope of this Prophesy, to make this whore discernible, 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 Controversy, and the chief key, yea, as some call it, the Castle of this Prophesy (Arx Apocalypseos,) the opening and taking-in whereof, doth both confirm what is past, and make way for what is coming.

LECTURE I.