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From:
by George Gifford.
Richard Field and Felix Kinston, 1599.
Set forth by George Giffard, Preacher of the Word at Mauldin in Essex.
Sermon XXIV
Sermon XXV
Sermon XXVI
P. 216-242
[Spelling has been modified]
1 And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:
2 And she was with child, and cried travailing in birth, and pained, ready to be delivered.
3 And there appeared another wonder in heaven, behold a great red dragon, having seven heads, and ten horns, and upon his heads seven crowns.
4 And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as she had brought it forth.
5 And she brought forth a manchild, which should rule all nations with a rod of iron: and her son was taken up to God and to his throne.
6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand, two hundred, and threescore days.
The second vision of this prophecy, which beginneth at the fourth chapter, and continueth to the end of the eleventh, being finished, we are come now to the third vision, which reacheth to the end of this book, in which there be sundry particular visions. There be in this no new matters (for all things were contained in the book sealed with seven seals, all which seals are opened, and the secrets disclosed, in brief and dark manner) but here we shall have some of the same things, even the chief and principal which has been so briefly, and so darkly uttered in the opening of the seals, more largely and more clearly for our better instruction, painted out. For we shall now see in goodly manner described by a vision, first the Church militant upon earth, under the figure of a woman clothed with the sun, &c. Then is there a description of her chief enemy the devil, who as a most ugly monster doth seek to destroy the blessed seed, and so to devour her also, by dispossessing her of that eternal blessedness, of which she hath the promise. Then next follow the descriptions of the chief and principal instruments, which this monster the dragon, even the devil useth against her, which are described under the figures of a monstrous beast with seven heads and ten horns, and of a beast with two horns like a lamb, whose dominion and tyranny against the Saints are set forth. Then do follow the ruins and utter overthrow of the power of the beasts, and the plagues upon the malignant Church which doth worship them, with the condemnation of them all, that is to say, of both the beasts, and of them that take their part, and of the devil. And lastly a most sweet and comfortable description doth follow of the victory, of the glory, and of the eternal felicity of the true Church, after the final destruction of all her enemies. These things are revealed in sundry particular visions, but may be called all one. But before she come unto this victory and glorious triumph, she must encounter with those huge and ugly forenamed monsters, as we shall see by their description.
Come now to the words: there appeared (saith he) a great wonder in heaven, a woman clothed with the sun, &c. Here begins the description of the holy Catholic Church, which is called the Spouse of Christ, the Lamb's wife. And that we may have our minds prepared unto a due regard and reverend estimation of the whole matter, which is here handled: S. John saith, there appeared a great wonder in heaven. We are moved at great wonders, and he telleth that here is a great wonder shewed. Look not then here for common matters, and for such as are but of small moment and little to be regarded: but for such indeed as are to be wondered at for their greatness, and which for our profit and salvation, it standeth us greatly upon for to know. First this being (as none can deny) a description of the Church militant upon earth, here ariseth a question: How is it that she appeareth in heaven, for this woman appeareth in heaven, and the Church militant is upon the earth? The answer is plain and easy enough to this. For we must understand, that her birth is from heaven, she is born of God, her inheritance is in heaven, where she shall reign with Christ in glory, she is but a stranger and a pilgrim, and that for a time upon the earth. This is the cause that she appeareth in vision, not upon the earth, but in heaven. This is a great and a wonderful thing to consider, if we could thoroughly weigh it. But the wonder is far greater in the next words, namely, that the Church appeareth in the person, and under the figure of a woman, and hath such monstrous enemies. How shall a woman stand to fight against such horrible enemies, and prevail? What is a woman to the cruel monster the dragon here painted out? What is a woman to those great monstrous beasts that appear in the next chapter, whom the world wondereth at and worshippeth? How shall she fight against these? how shall she be in safety, or how shall she stand? Is it not a wonder of wonders, that she is not utterly swallowed up, and quite destroyed? She hath indeed one which is on her side to uphold her, who is most mighty and invincible, in power far above all her enemies, otherwise she should be swallowed up & utterly devoured, a thousand thousand times. The most glorious power of God, and of our Lord Jesus Christ, sheweth itself in preserving this feeble woman, and in giving her victory over so mighty enemies. All that have eyes to see, must needs confess that this is a very great wonder indeed. And let us for our instruction learn, that we being but as a weak woman in our selves, all our strength wherewith we be armed and made able to stand against the devil and against Antichrist in the spiritual battle, is from our Lord God. We are kept by faith, 1 Pet. 1:5. Our victory is our faith, 1 John 5:4. Let us also, as S. Paul willeth in his Epistle to the Ephesians, put on the whole armour of God, otherwise we are but as a weak woman before these huge enemies. Then it is said, that this woman is clothed with the Sun, the Moon is under her feet, and on her head a crown of twelve stars. Here is goodly attire, this is precious and heavenly decking, far above the rich and costly robes, and princely ornaments of the greatest Queens that ever lived upon the earth. Here is a glorious woman, and full of light: the brightness of God is upon her, she shineth pure and clear, she is clothed with the righteousness, and with the innocence and purity of Jesus Christ, who is the son of righteousness, and therefore he saith, she is clothed with the sun. She treadeth under her feet things mutable and transitory, even the things of this world, which are fitly resembled by the Moon that doth alter & change, which he saith is under her feet. Her affection is upon heavenly things, even upon the glory promised and prepared for her in the world to come, and in respect of the same, she treadeth under her feet, that is, she despiseth and setteth light by all the transitory riches, glory, pomp, and carnal pleasures of this world. She is crowned, for verily she is a great Queen, even the spouse of the king of kings: and her crown is not of gold, or precious stones, or pearls, or of any corruptible thing, such as Kings and Queens do use, but of an heavenly matter even of twelve bright stars: for she shall be crowned with heavenly glory, the light which shall never fail. She is brought to the fruition of this heavenly glory, by the pure shining doctrine of the holy Apostles, and therefore it seemeth the number of twelve is upon her crown. This is a thing also of great wonder, that out of so base and miserable estate, yea even from the bondage of corruption and thraldom of eternal damnation, into which all were cast down, the Lord doth lift up his Church into so exceeding high glory. And here I pray ye all to consider, and to take it as a clear doctrine delivered in this place, that so many as will be the true children of the church, they must put on Christ, they must despise this world, and all the vain pomp and the glory thereof, with all riches and carnal pleasures, and as citizens of the heavenly city, even long after their country: And the word of God, even the doctrine of the Apostles, must be their crown. In the next verse it is said, that the woman was with child, and so near her time to bring forth, as that she was in the pains of her travail to be delivered. Here is a great matter to be noted.
It appeareth plainly by the fifth verse following, that the child which the woman travaileth in pain withall to bring forth, is Christ Jesus the blessed seed of the woman, who was promised as the Saviour that should break the serpent's head. For there it is said of him, that he should rule all nations with a rod of Iron. And who is that but Christ the Saviour? He was promised unto Adam and Eve at the first in paradise, immediately after their fall. This promise was renewed unto the Patriarchs, and unto all the faithful in the time of the law. The whole people of Israel waited for the coming of this Messiah, which should vanquish the devil and death. And albeit he was born but of one member of the Church, that is, of the blessed Virgin Mary, in whose womb only he took his flesh, yet may it be said that the whole Church, even all the elect of God: which were before his coming, even did travail with pain to bring him forth, they had such a longing, they had through faith in the promise so vehement and fervent a desire and expectation of his birth. And therefore he saith, that the woman, that is the whole Church, cried travailing in birth, and was pained, they brought him forth by faith. Thus far Saint John hath proceeded in the description of the woman, which is even now ready to bring forth her Saviour: now he painteth out that ugly foul monster her enemy the devil, as he was resembled and shewed in the vision unto him. And there appeared (saith he) another wonder in heaven, behold a great red dragon, &c. We saw good cause why the woman appeared in heaven, although she be warring upon the earth: but this may seem a strange wonder, that the devil appeareth in heaven. Hath this dragon any thing to do there? hath he the power to enter into the heavens? Is not hell his place? what shall we say to this? I noted unto ye before, that the woman hath her birth from heaven, she is born of God and heaven is her country, there lieth her inheritance. I need not stand to prove these things, for who is it that will doubt of them, or call them into question? Now because the dragon seeketh to cast her quite down from this her high dignity and glorious life, and utterly to deprive and to dispossess her of her heavenly inheritance, he appeareth by vision also in the heaven. It is to teach us, that he persueth her even thither, when he laboureth to cast her down from that dignity. For the whole practice of Satan is, to bring down into condemnation in hell with himself, even all the elect and chosen of God if it were possible. He envieth the felicity of the Church, and would draw her down into perdition, and so we see then why in vision he appeareth in heaven: It is not then that he hath any right, any interest or place in heaven: but that he persueth the woman in some sort thither. He is a most envious, a most hateful and cruel enemy of ours.
And now let us see what manner of one he is, what his disposition, qualities, and properties be. He is resembled by a dragon, which is a beast so fierce and cruel, that he cannot be appeased. We do all abhor it, and even as it were tremble at the name of the dragon: and therefore under this figure is painted out the most savage monster of all, full of dragonly felness. He is said to be a great one, and so the more terrible: for look how much the greater, so much the more terrible is a dragon, huge in greatness, very mighty and strong, and a dragon that is fell. Besides his greatness, his colour doth also beray what is in him: for he is all fiery red. He doth burn, yea he is on a flame as it were with hatred and malice, both against God and man. He is a murderer from the beginning (as our Saviour saith) and abode not in the truth, John 8. His bloody and fiery nature seeketh nothing continually, but to destroy and murder both the souls and the bodies of men. And he doth destroy and swallow up so many as God doth not bless and keep from him.
We see here plainly what the woman is to look for at the hands of such an enemy: and we are continually to crave the blessing and protection of God. Is he any way to be appeased or qualified? Is it good to obey his will? May there be any reconciliation, or any truce so much as for one however had with him? But when as the holy scriptures do teach, that there be great multitudes and armies of devils which do compass us about and seek our endless destruction: How is it that he speaketh here but of one dragon, whom he afterward calleth the devil and Satan? The answer unto this is evident: namely, that this one dragon doth represent the whole kingdom of the devils, even the whole infernal power. If there be an head or a master devil, yet all the rest do join in one. Yea they all of them so join together in malice and mischief, as if they were but one, and not many devils. Their malice, their power, their craftiness, and their endeavours, do all concur. Our Savious teacheth, that Satan's kingdom is not divided, Mat. 12. Then further, this dragon hath seven heads, and ten horns, and upon his heads seven crowns. Here is a wonderful, and I may say, almost dreadful description of his subtlety, of his strength, and of his victories, which by his force and subtleties he hath obtained. He hath seven heads, and mark well what that representeth, for as we use to say commonly of a craftsman, he hath a subtle head: so the perfect number of seven heads here do represent the fulness of his subtleties and crafts. The number of seven is used in the scripture for a perfect number to signify many, and so by these seven heads, are signified the manifold and sundry deep slights and subtleties of this horrible enemy, and as I said, even the fulness of them. He is most ugly and most foul in all things, and yet through sleight he can colour the matters that he dealeth in, so far and with so great cunning as to transform himself into the likeness (as Saint Paul saith) of an angel of light, and make the things seem good which he persuedeth. Without the special wisdom of God therefore to guide us, he should out of doubt deceive all; none, not even the wisest should be able to spy out, and to avoid his subtleties. He hath ten horns: and by horns ye know right well that the Scripture everywhere setteth forth, and resembleth strength, and power, and might. Then it is evident, that besides the manifold and subtleties of this cruel dragon, he is of wonderful force and might: for ten is also a perfect number. They be mighty spirits the devils and full of terrible power: For these ten horns do pretend so much. We all of us do understand this, that strength can do much by itself, and subtlety alone doth often prevail to effect very great matters: what shall we think then, where such exceeding great strength resembled by ten horns, and so manifold subtleties, as his seven heads contain, meet and are joined together? These do indeed concur in this fiery dragon, the fierce and cruel enemy of mankind. And what effects they have wrought, is declared in the next words, when he saith, And upon his heads seven crowns. Who do use to wear crowns I pray you but conquerors, which indeed get the victory and do reign?
Now because the dragon by his subtleties especially hath gotten many victories, and hath seduced the nations of the world, even to worship him instead of God, and so hath brougth them into eternal perdition, he is crowned and hath reigned over them as a king, and as a most mighty conqueror. And because his subtleties have so often prevailed, all his heads are crowned. There is not one head that wanteth a crown. This is that mighty tyrant, whom Saint Paul calleth the god of this world, who blindeth the eyes of the infidels, 2 Cor. 4. And whom the same Apostle calleth principalities, and powers, and even the rulers of the darkness of this world, and spiritual craftiness in the high places. And Saint Peter calleth him a roaring Lion, Eph. 6; 1 Pet. 1:5. Indeed all his dominion is in falsehood, in lies, in error, in darkness, in superstition, in Idolatry, and in all filthiness of other wicked sins. As his subtlety is very great for to seduce, so is he mighty and strong in the corrupt heart of man to lead unto all these. The light, the truth, the pure word of God indeed do vanquish him: and the spouse of Christ is armed therewith, as with a spiritual sword, Eph. 6. It is a very good thing for us, that the holy ghost doth thus paint him out, even in this terrible manner, even to raise us up from security, that we may seek continually to God, to be preserved by his gracious and mighty protection from this dragon. He destroyeth many thousands, yet maketh them believe he never cometh nigh them: he holdeth them in such blindness and contempt of God's word. He woundeth their souls to death with all abominable sin. He worketh mightily in their hearts so far that they obey his will and so honour him as their God, and yet they do not perceive it. If ye will be wise, be instant with the Lord night and day, and let it be your continual prayer to be delivered from him.
It is said further, that his tail drew the third part of the stars of heaven, and threw them down to the earth. This is a marvelous thing, and which we may indeed greatly wonder at, that this monster the dragon is so huge and so great, that his tail reacheth unto, and doth cast down the third part of the stars of heaven? what is the bigness of the whole body, and what is his strength that hath such a tail? Hereby I take it evident, that dragon representeth the whole body of all the devils. How easily were he able to swallow up the woman, if the mighty power of God did not keep her? What is she in herself compared unto him? Glory, honour, thanks, and praise, be unto the most high God, which is greater and mightier than he, and doth so arm even the least and the weakest of all his chosen, and maketh them so strong, that they vanquish and overcome this monster. And it is a glorious victory, that weak flesh through the power of God is so mighty as to overcome him. But it may be demanded, what is meant by this, that his tail doth draw the third part of the stars of heaven, and cast them down to the earth? How is that to be understood? We know it is not to be taken literally, that the devil with a very tail ever drew down the stars themselves of the firmament, which do shine in our bodily eyes: We must then take it mystically, and not as the letter soundeth. And ye see before by Christ's own words, when he saith, the seven stars, are the seven Angels of the seven churches, that by stars are signified preachers of the Gospel, because they must shine to the world with pure doctrine, like stars. A great part of them are by the devil's tail cast down. They seemed which are thus cast down, for a time to shine like the stars of heaven, both by the light of heavenly doctrine, and also of upright conversation: but the devil casting in his tail, that is even tempting them with ambition, with vain glory, with covetousness, and with other fleshly lusts and earthly desires, pulleth them down from their brightness. They become even like the rest of the worldlings, which are called the inhabitants of the earth, which he sheweth when he saith, the dragon doth cast them to the earth. This place doth instruct us all, for this is declared to the end, that we may not be astonished, nor stumble at it as at a strange matter, when we see many learned men, that have zealously preached the gospel, and were famous, that in continuance of time do become even mere worldlings, scarce retaining so much as any little shew either of zeal for to set forth the truth, or yet of godly conversation: all graces do wither in them. This prophecy must needs be true in all ages and times. The dragon fighteth against the woman very fiercely, and although he can not cast down the least of God's elect, for Christ saith, the father that gave them me is stronger than all, and none can take them out of his hands, John 10, yet he prevaileth against multitudes which are in the visible Church, and which did seem for a time to be very good Christians, zealous of good works. And no marvel, for if he draw down with his tail so many learned teachers, and make such havock among them, what heaps of others which are but common professors think ye, he doth overcome? Here is then a very good lesson for all the preachers and ministers of the Gospel, yea even a warning for them (if men will be warned) to take heed, that they be not of those stars which the dragon's tail shall cast down. He striketh in his tail continually among us, and tempteth with covetousness and ambition. It standeth us upon to fear and to tremble, and to depend upon the Lord with humble supplication and prayer. For this place ought to move us to cry continually, Lord Jesus preserve thy ministers: because doubtless, as he prevaileth against many of the teachers, so his tail is walking, and he doth most furiously assault us all: yea we shall all be cast to the earth, if the Lord Jesus so not preserve and keep us.
Then it is said further, that the dragon stood before the woman, which was ready to be delivered, to devour her child, when she had brought it forth. This is a most wicked practice, this is a most dangerous attempt, that he watcheth so narrowly to devour the blessed seed, even the Saviour of the world, so soon as ever he should be born. This was the ready way to overthrow the woman also: for all the health and felicity and salvation of the Church, dependeth wholly and altogether upon the Messiah. If he should fail, all were lost. The time of his birth foretold by Daniel the Prophet was now come. And mark the subtle practice of Satan, who watcheth when, and where he should be born, and stirreth up Herod the king subtly to seek him out by the wise men, Matt. 2, that he might kill him. And when he did not prevail by one means (that is, the wise men being warned of God, returned home another way) he attempted another: for he sent and slew all the young children in Bethelem, and round about in the borders thereof, from two years old and under, thinking by that means to kill Christ among them. O monstrous cruel dragon, which hath the tyrants of the world at his beck to command! For indeed he wrought by such wicked rulers against Christ, and by such he worketh continually against the whole Church of God. Well, she bringeth forth, and she bringeth forth a manchild, and such an one, as should have all the nations of the earth for his possession, and over whom as a most mighty king, he should reign and rule with an iron scepter. This may in some sort be applied to all the Faithfull, in as much as they shall reign with the Lord Jesus their head, but most fitly it is here to be understood of Christ himself, even as the second Psalm doth shew. This infant is the king of all kings. This babe is he which of old was promised by the Prophets, that with his kingly power was to tread downe Satan and his kingdom, and to deliver the prisoners and captives out of his hands. No marvel therefore, though the dragon seek to devour him so soon as he should he born. But we shall see how he misseth of his purpose, for the child is taken up to God, and to his throne, he is set far above the reach of the dragon, he cannot devour him. After a sort indeed the babe so soon as he was born, was taken up to God, and to his throne, though he remained still upon the earth, when the Lord gave warning to the wise men, not to return back again to Herod, and when he willed Joseph to fly into Egypt, and when by his most mighty arm he kept him continually from all peril, Satan seeking all ways and means for to destroy him. For the preservation of Christ while he was an infant, and likewise while he entered into his office, was as miraculous, as if he had been taken up into heaven, even to the throne of God and kept there. Thus the infant is set in safety from the jaws of this foul greedy dragon, and after his passion he ascended in deed up to the throne of God in heaven: but what becometh of the woman, how shall she do, how is she provided for, or how shall she escape him? We shall see, that she is also well provided for. It is said, that she fled into the wilderness. Behold here how Satan's rage was such, that when he could not devour the child, then he attempted some other way utterly to root out, and to destroy the woman. But she escapeth him also: for she hath power given her to fly away from him into the wilderness. This plainly sheweth what he purposed: for if he fought not utterly to swallow her up, why fled she away from his presence? But what way is this to be understood? what reason is here for us to think that she could thus escape? Are not the devils as swift to fly after, as she was to haste and to remove herself out of their sight? Can flesh and blood make quicker speed than those nimble spirits? I will tell ye, we must understand this flight of the woman from the presence of the dragon; to have been then when the Lord did spread his Church into waste, wide, and wild barren places, as it were into the wilderness. I will shew ye more plainly, how this flight is to be understood. When the Church began to increase after our Sauiour had taught while he lived upon earth, and then his Apostles after his ascention, (and had gathered a right excellent and famous Church) Satan was in a marvelous rag: and that Church being then in a narrow compass, even the most of them that professed Christ in that one city Jerusalem, he attempted as it were to spread his net over them, and to root them out all at once, and so to devour the woman. And therefore as we read, Acts 8. after the stoning of Steven, he raised up a great persecution: and then he had Saul in his camp, as a most cruel persecutor, who thought he should do high service to God, if he could root them out all. The high priests, the princes of the Jews, the Pharisees, & doctors of the law, were all so inflamed in wrath against the Church, that they meant to destroy all that should confess Christ Jesus. And this the dragon led them into by his subtlety, though they did not perceive so much, but seemed to do it in zeal of the law. But how shall we understand this that he saith, the woman fled into the wilderness? What is this wilderness whither she fled from the presence of the dragon? Doubtless, the heathen countries might very well be called, and so they are called in the Prophets, the wilderness. When God separated the Jews to be his only people, and suffered the Gentiles to walk in their own vanities, what could they be but a wilderness? He gave his word to the Israelites by Moses and the Prophets, and so they were planted, and dressed as his vineyard, as the Lord calleth them, Isa. 5. They were, as S. Paul also speaketh, the Lord's husbandry, 1 Cor. 3. There was plowing, and sowing, planting and watering among them, by the Lord's labourers, the priest and prophets: there were some fruits brought forth. The Gentiles in the mean time, even all other the great and mighty nations and kingdoms of the world, lay desolate and barren, even as a wilderness: no dressing there, no tilling, no fruit, but all covered with thornes. Into this wilderness then the woman flyeth from the fury of the dragon. For at the persecution raised, when Steven was stoned, as we read Acts chap. 8. the Disciples were scattered, as ye may there see, into divers nations, and countries of the Gentiles. They were before as it were penned up in a narrow corner in Judea, but now they are scattered and dispersed far and near among the heathen. Thus doth she escape from the dragon. But how durst the woman attempt to fly into the wilderness? how did she know she should be safe there? I answer, that she had the special direction of God: for it is said, where she hath a place prepared of God. The woman then doth nothing by her own strength, nor by her own wit: but by the hand and power of the Lord, and by the special wisdom of his spirit, she flyeth to her place assigned. Those worthy servants of the Lord which fled from Jerusalem, being persecuted there, & preached the Gospel in far countries, did it not rashly, nor of their own head. For (as ye see) God hath prepared her place whither she should fly. But now it might be said, how shall she live in the wilderness? how shall she do for sustenance? If one have never so safe a place for defence in a wilderness, and have nothing to feed upon, what is he the better? There is no tilling or sowing, nor planting, there groweth no corn, there is nothing to be had either for food, or raiment: how then shall the Church do in the wilderness? Mark what followeth, and ye shall understand, that God doth not only prepare a place for her in the wilderness, but it is added, where they should feed her, a thousand, two hundred, and threescore days. Then the Lord God doth also send unto her, and see that she shall lack no food while she is in the desert.
When the great famine was in Israel, in the days of Elias, we read, that the Lord sent the ravens with bread and flesh morning and evening unto Elias, when he lay hid where Ahab should not find him. When the children of Israel came forth of the land of Egypt, they were led in the wilderness forty years, as Moses reporteth. They had neither seed time, nor harvest, and yet they were fed. He fed them from heaven with Manna. And so as the Psalm saith, man did eat the bread of Angels. It was not the bread of the bakers, but the bread of Angels, that is, such as God gave to them by the ministry of Angels. So now the Church flyeth into the wilderness, but God sendeth unto her those which shall feed her, and nourish her plenteously. Now the Lord sendeth forth into all places of the wilderness, even among the rude savage people of the Gentiles, his faithfull ministers, well furnished. Such as our Saviour compareth to house holders that bring forth of their treasures with all store of heavenly, and spiritual food, things new and old, Mat. 13:52. Yea even from among those which fought for the dragon, to destroy the woman, and which caused her to fly into the wilderness, the Lord plucked out one special chosen instrument, even Paul, whom he sent after her, with exceeding abundance and plenty of food to nourish her. Happy are they whom God doth feed, we may safely depend upon him. His store never faileth, and if they be in the wilderness, he will send unto them, he never wanteth means. Heb. 13. And we have his promise, that he will never leave us nor forsake us.
Thus we see how by the providence of almighty God, the woman escapeth the danger of the dragon, and the peril also of famine. The dragon thought utterly to root her out, that she might never after bring forth any children to God: but the Lord doth protect her, and multiplieth her children abundantly in the wilderness. Great multitudes of sons and daughters she bringeth forth, and nourisheth up, among the Gentiles. The dragon and all the cruel tyrants are thus by the wisdom of God disappointed. God doth often turn the fury of his enemies to the enlargement of his Church. Let us not then faint, nor despair when we see all on an uproar against the faithful Christians, and such strength and terror bent, as if all should down, this woman shall never be overcome by the dragon, nor by all that he is able to make. Blessed is she, blessed are all her children. We have now in the last place the time set forth, that is, how long they shall feed her in the wilderness, even a thousand two hundred, and threescore days. This is the same number of days, that he said in the former chapter, his two witnesses should prophecy. Reckoning thirty days to the month, it ariseth unto two and forty months, in which he said, the Gentiles should tread under foot the holy city: and two and forty months make three years and a half. And therefore he saith afterward in this chapter, that the woman fled into the wilderness, unto her place where she is fed, a time, times, and half a time. All these times of days, and months, and years meeting in one, the Papists, as we noted before, will needess understand not mythically, but literally for the space of three years and an half, as we in common use do take years. And thereupon they infer, that Antichrist shall reign but three years and an half: but the Pope hath reigned divers hundred years (say they) and then cannot he be Antichrist. If they will needess take it literally, then let them shew how the Church in all countries of the world, shall for those three years and an half be fed by two men. The Church shall be fed in the wilderness, and the two witnesses shall feed her all that time of three years and an half, for so long they prophecy, and so long the woman is fed in the wilderness. Can two men be in all countries at once? If they will say there shall be more then two, then according to the letter the things are imperfectly set down. For those that prophecy so long, are they which all the while do feed the Church. The two witnesses shall feed her in the wilderness, that is, in all nations of the world, and must needs therefore be more than two. Even so the certain number of days, is put for a number indefinite, even for the whole time that the Church shall be persecuted by the dragon, and not for three years and an half. Let no man think this strange: for can any be so foolish as to imagine, that of every one of the twelve tribes of lsrael there should be saved just twelve thousand? But of this no further.
7 And there was a battle in heaven: Michael and his angels fought against the dragon; and the dragon and his angels fought,
8 But they prevailed not; neither was their place found any more in heaven.
9 And the great dragon was cast forth, that old serpent called the Devil, and Satan, which seduceth the whole world: he was cast into the earth, and his angels were cast out with him.
10 And I heard a great voice in heaven, saying, Now is salvation wrought, and the strength, and the kingdom of our God, and the power of his Christ: because the accuser of our brethren is cast down, which accused them before our God, day and night.
11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives, even unto the death.
12 Therefore rejoice ye heavens, and ye that dwell in them. Woe be to the inhabiters of the earth, and of the sea, for the devil is come down unto you, which hath great wrath, knowing that he hath but a short time.
In the former part of this chapter, we had first the description of the true Church: and then next we had figured out her great enemy the devil, and how he endeavoured and waited to destroy the blessed seed even Jesus Christ so soon as he should be born, and so to take away the salvation of the Church: and missing thereof; he fought to root out of the earth all that should be found to confess his holy name. Christ is taken up to the throne of God, out of the reach of the dragon, he cannot destroy him being from his birth miraculously protected, and after he had finished all things, ascending up into heaven. The Church also is so provided for by flight into the wildernes, that he can not utterly destroy her from the earth. These things we had in the former verses. In this part which I have now read, here is another thing set forth, which is the chief and principal matter of all, wherein our whole joy and comfort doth rest: and that is, how Christ overcometh. Here therefore the dragon, as it was promised, the seed of the woman shall break the serpent's head. Here therefore we shall see a great battle fought between him and Christ, in which the dragon is overcome, yea all the faithful overcome him by the blood of Christ. These be high and excellent things, yea even the highest, which we are with great joy, and with great attention to give care unto. Let us now come unto it.
And there was (saith he) a battle in heaven. The place is named first where this battle was fought to be heaven. Did not Jesus Christ fight this battle upon the earth? Did the devil lead his army up into heaven and fight there? Did he not spoil (I mean the Lord Jesus) principalities and powers, and triumph over them in his cross? Surely he overcame the devil by his death upon the cross. lf then this battle were wrought upon earth, how is it said here, that the battle was in heaven? Could it be in heaven, and yet fought in earth? For answer unto this, we must consider that which I noted unto ye before, namely, why the dragon appeared in heaven, not that he had any place, or right, or power, or entrance there, but because the woman is from heaven, her inheritance is in the heavens, and the dragon would cast her down from it. Then ye may see that the reason why he appeareth in vision in heaven, and why he is said to fight in heaven, is all one, even this the battle is about heavenly things, he would pluck down the woman from thence, from everlasting glory into eternal misery. Thus much concerning the place.
Then next here are named the captains on both parts in this battle, together with their armies. Michael and his Angels on the one side for the Church, and the dragon and his Angels on the other side against the Church. Here is then the joining of the battle, they both fight, yea they all fight on both sides, both the captains and their armies, Michael is the captain on the best part, and he is Jesus Christ. This name is given him in the tenth chapter of Daniel, where he is called the first of the chief princes: because he is the head of Angels, who are the chief princes, being as the blessed apostle Saint Paul calleth them, principalities, mights, thrones, and dominions. In the twelfth chapter of Daniel, he is called Michael, the great, or the greatest pronce. The word is an Hebrew name, compounded of three words, which consist every one but of one syllable, which are these, Mi, cha, and el. Mi, signifieth who or which, cha, equal or like, el, the strong God: Michael then signifieth he who is equal with God. And we are taught that Jesus Christ touching his Godhead is equal with the father. For Saint Paul (as ye know the place in his epistle to the Philippians) saith, that Christ being in the shape of God, thought it no robbery to be equal with God. Then this Michael is Jesus, for he is equal with God. Here may now a question he moved, as thus: Did not this Michael only overcome the dragon? Is there any other power besides the power of our Lord Jesus, which hath vanquished Satan? If not, how is it said, that Michael and his Angels fought against the dragon? This is easily answered, that how soever Michael hath his Angels that do fight, yet he alone hath the power which overcometh the devil: for they all fight, in his name, and in his power. Yea to speak more properly, they be but the ministers and instruments of his power. They be then joined with him in this battle, not that they fight in their own strength, but because they be his ministers.
Now besides the heavenly spirits which are not to be excluded, the blessed Apsotles, and other ministers of the Gospel whom the Lord raised up, were the Angels of Michael. These fought and do fight against the dragon, when they deliver forth the light of the heavenly truth: when they teach the true worship of God, and beat down all false worship which is in idolatry and error. Yea when they lay open the power of Jesus Christ, and his saving health: Down goeth Satan and his kingdom: even by these. So then, when Peter, and Paul, and all other holy servants of God, even as the Angels of this most mighty prince Michael, do fight against the dragon and against his Angels, and overcome them: they fight not in any power of their own, neither do they overcome by any might of their own, but they fight and overcome only in the strength and power of their captain. This may teach us, that it is not because Christ needed any help, that his Angels do fight with him: neither is it to shew that Satan's power is subdued by any other might than by his alone. All that fight against the devil and his Angels, and overcome, fight with the power of Christ. Thus much may suffice for the answering of that question.
Come now to the other part, The dragon and his Angels fought. This great tyrant having obtained a kingdom, is very loathe to have it pulled down or diminished, yea he fighteth and endeavoureth not only to uphold that he had, but also to enlarge his dominion, yea even so far of it were possible, as utterly to pull down the kingdom of God. Here is fighting then for two kingdoms, even between two great princes, the prince of darkness, and the king of glory. The Lord of hosts, even the Lord strong and mighty in battle, which is the king of glory, Psalm 24, will break down the tyrannous power and kingdom of the dragon, and set up the kingdom of grace, and salvation, and from hence ariseth the battle. But who are the dragon's Angels which do fight for him? Shall we take the dragon to be but one devil, even the chief, whom the Pharisees called Beelzebub, and all the rest of the devils to be his Angels? Or as the papists say, this great dragon is Lucifer, for so they call the prince of the devils, because in the 14 chapter of Isaiah, ver. 12 it is said, how art thou fallen from heaven Lucifer? which is spoken of the kingdom of Babel, and they ignorantly apply it to the devil. For the king of Babel is compared for the brightness of his glory, to the morning star, which is called Lucifer. It may be there is one devil chief as king over all the rest, but I do not yet see how it is clearly proved by the holy scriptures. I know the vanity of some is such, that they do not only believe that there is (as I said) one devil as king over all the rest, which I will not afirm nor deny, but also believe the conjurers, which set forth that according to the governments here among men, there be also among the devils, under the chief devil, Princes, Dukes, Earles, and great captains which have their armies under them. If the holy word of God hath taught no such thing, then who hath taught it but the father of lies? But if any man shall reply, and say it is clear by this place, that there is one prince of the devils, and all the rest be called his Angels. And likewise, Mat. 25, Go ye cursed into everlasting fire, which is prepared for the devil and his Angels. I say as I did before, I do not deny, as I do not affirm, but that one devil may be the chief, and as the prince, but yet I do not see, but that rather by this dragon the kingdom of devils is represented, and that if there be several orders or degrees, because Saint Paul calleth them principalities, and powers, and the rulers of the darkness of this world, Eph. 6. yet they may be all included in this dragon. Who then will some say, be the angels of the dragon which here do fight? It is no absurdity to call particular devils the Angels of the dragon, however they be all figured by him, seeing they all fight to maintain and hold up one kingdom. And moreover by the Angels of the dragon, are not only devils understood, but also tyrants, false teachers, corrupters of the truth, and heretics: for all these do fight for to uphold the power and kingdom of the dragon. As Christ and his angels fight on the one part, so these with the dragon fight against him, on the other part.
It followeth, that the dragon and his Angels prevailed not, neither was there place found any more in heaven, This may seem to be but half a comfort, that he saith, they prevailed not: for a power sometime doth not prevail, and yet is not overcome, nor diminished. Doth Satan go away, and his Angels from this battle only not prevailing? Are they not subdued and vanquished? Yes, that is out of question, that our mighty prince hath broken or crushed the head of the serpent. He triumphed in his cross over principalities, and powers. Satan cometh down from heaven speedily: As ye know how our Saviour speaketh in the Gospel, I saw Satan fall down from heaven like lightning. They prevailed not, not only in oppugning the whole Church, but also in not retaining that power which they had. For having seduced the large and mighty kingdoms of the world, insomuch that the devils by the Gentiles were worshipped as Gods; now Christ finishing the blessed work of redemption so long before promised to the fathers; and now the pure light of the glorious gospel shining into the hearts of God's chosen in all places, great multitudes were translated out of darkness into the kingdom of light. Now is not the dragon able to pluck out of the hands of Christ, so much as one soul of his elect: and therefore the conquest over him is great. But that which followeth seemeth somewhat dark; namely, that he saith, their place was found no more in heaven. Had the devils any place in heaven after they were become devils? had they any place in heaven till Christ suffered? Nay we are taught that they were cast down from heaven when they sinned, 2 Pet. 2. By this is meant that they could no longer impugne or assault the Church touching her blessed estate in the heaven with any hope to dispossess her. Satan and his Angels had place in heaven only to fight against the chosen, and now the same is quite taken away from them at the coming and death of the Lord Jesus. If any will say, he tempteth all the elect still as he did before, he seeketh to cast them down from heaven into the gulf of hell as he did before: And moreover, it may be said truly, that he could never from the beginning of the world pluck down one of God's elect. What difference is there then? why is it more said, that his place is found no more there? True it is that he could never disinherit the Church, nor pluck down into eternal destruction so much as one of her true children, and so in that respect there can appear no difference at all: But yet we must consider, that because the battle is now fought, and all things before promised are now finished by the death and resurrection of Christ, the victory of Christ and his Church is ascribed to this time, that now Satan is cast down. Again, whereas this huge monster, partly by his strength, and partly by his craftiness, had long time prevailed, and thereby was made so bold that every way he assailed Christ Jesus himself: now he feeleth that he is overcome, and that there remaineth no hope for him ever to assail again in battle, either the Saviour himself, or the salvation of the Church. Their place in that respect is found no more in heaven. Where is their place then found? for they be not quite put down as yet from fighting, they have a place, they be not yet quite dispossessed of their kingdom?
It is expressed in the next verse, that they be cast forth into the earth, out of heaven then into the earth. Not utterly put down then (as I said) from their kingdom, nor from fighting, but cast out from fighting any more in heaven, to fight in the earth. Of this we shall speak more anon, but first touching the speeches which are to set out the dragon. The great dragon (saith Saint John) was cast forth, called the devil and Satan, which seduceth the whole world, &c. look upon the words, he is a dragon fierce and fell: He is a very great one, and of wonderful power: He is that old serpent, and therefore not only subtle, but through long experience wonderful deep in manifold crafts and sleights. He is called the devil, that is, a false accuser by his caluminations. He is called Satan, which is an adversary, burning with hatred against God and man. He hath with his craft and subtilty prevailed and seduced the whole world, (only those few excepted which the Lord hath chosen out of the world) and yet in this battle he is overcome and cast forth. For what is he for all his fierceness, strength, and subtilties, when he encountereth with Christ? for he is Michael, equal or like to the strong God. Indeed ye may well perceive that all we are nothing to this ugly monster, he could easily swallow us up: but there is one on our side, even our redeemer who is too hard for him, and hath cast him forth, he hath cast him into the earth, and his Angels with him. Well then come, he is not yet cast down into hell and shut up there. He is cast but into the earth, he is not spoiled of all power, but upon earth he reneweth the battle, and fighteth. And the Church is and hath been upon the earth. Very true, & he fighteth against her upon the earth, he tempteth her children, he persecuteth them with slanders, and with all kind of cruel torments: but her salvation is ratified and sealed up, and so he cannot fight against her in heaven. He hath then some power left to fight with all against the Church in earth, to vex and afflict her in this world, but hurt her estate in heaven, nor dispossess her he cannot, being spoiled of all that power, neither remaineth in him any hope thereof. Again he hath his power, his kingdom, and dominion remaining whole still in the earth, that is, over the reprobate and wicked worldlings. He is cast forth and his Angels out of heaven, but not from amongst them. They be his subjects, they be his vassals, they honour him by doing his will.
Thus far then we see his kingdom doth yet continue after this great battle: and shall continue to the great day, that is, the day of judgment. But hath not the Lord Jesus fully overcome him? hath he not fully trode down his adversaries? or did he want might for to do it? He wanted no might even at once utterly to tread them down all, and to leave them no power. The world which he wrought was not in itself unperfect, either for the full deliverance of his chosen, or for the utter overthrow of all his enemies: but it pleaseth God in his heavenly wisdom, that this power should not shew forth itself at once, but by degrees, and in some measure for the time, and then perfectly to take effect when all the dead shall be raised up. Then let us not be discouraged, that the dragon after this battle fought, retaineth still a kingdom, and great power, and doth still muster his bands, and armies, and doth fight. He cannot fight any more (as we have seen) in heaven, and that which he retaineth of his power in earth, is but by permission for a time: for Christ at the latter day (as Paul sheweth, 1 Cor. 1) will put down all rule and authority, and shall have all his enemies made his footstool. Thus far touching the battle.
Now as it hath been the manner of old, when any great battle was
fought, that the side which prevailed would sing a song of victory, and
set forth the praise of the conquerors: As ye may see how in such a
song Moses, and the children of Israel, magnify the Lord God as the
most strong and mighty warrior, when he had overthrown Pharaoh and his
host in the Red Sea, Exod. 15. Also we read how Deborah in the book of
Judges, after the great victory gotten over Sisera, made a song, in
which she setteth forth the praise of the conquerors, Judg. 5. The Lord
is magnified, and the instruments, even her self, and Barak, and Jael
the woman which drove the nail into the head of Sisera, and likewise
such of the children of Israel in their tribes, as behaved themselves
valiantly. And we read also, that when David had slain Goliath, and the
victory was gotten over the army of the Philistines, the women came
forth and did sing, that Saul had slain his thousand, and David his ten
thousand, 1 Sam. 18. These were songs of victory: this was the manner
to extoll the conquerors. So here, when the dragon and his Angels are
overcome, there is a joyful song of victory, which S. John heareth
uttered with a loud voice from heaven. This is indeed a most excellent
song, in which first the kingdom and power of God, and of his Christ,
are magnified for overcoming the dragon, then the glorious victory
which the Church hath over him through Christ. Thirdly, there is a
calling upon the heavens and upon all that dwell in them, to rejoice
for
this glorious victory. And lastly, woe is proclaimed to the reprobate,
which receive no good by the same victory, but through their own
corruption, turn it to their further destruction.
Touching the first of these, we see it is said, now is salvation
wrought, and the strength, and the kingdom of our God, and the power of
his Christ. There is nothing dark or difficult in these words:
but as
ye see power of God, and of his Christ are sounded forth, in that the
most high power of God, and his kingdom, hath shewed itself in Christ,
by vanquishing the dragon, and thereby working and ratifying the
salvation of the Church, that it can never be shaken. Mark well (I pray
you) how it is said, that salvation is wrought in heaven, and then the
kingdom of God, and the power of his Christ are annexed. For hereby we
are taught, that the salvation of the Church is wrought only by the
power of God in Christ, and wholy dependeth upon the same. Here is no
part ascribed to the Angels, not to any other creature, but all wholly
unto God and his Christ. It is the kingdom and power of God in his son,
and not the kingdom of any creature, in which the salvation of the
elect consisteth. We must ascribe unto God and his Christ, all the
glory and praise thereof. It pleaseth God indeed, to use both the
ministry of men and Angels in working this salvation, yet they do
nothing but in and by his strength: Then let us note here that which we
spake of before, namely, how the dragon is cast forth from heaven, that
is, wherein his power to fight did consist, and how it is taken away.
For the words of this song do express it, when they say, because the
accuser of our brethren is cast forth, which accused them before God
day and night. This dragon did overcome our first parents Adam
and Eve
and brought them into the guiltiness of sin: yea all their posterity
are of necessity born from them unclean sinners. Then is the justice of
God, such that where there is the guiltiness of sin, there is
damnation. All then being guilty, the dragon doth stand before God
night and day, and requireth and judgeth even by the justice of God to
have all damned in hell for ever. Herein then stood his power against
all: and as under a certain right herein he fighteth: and the Lord God
can not deny justice and right, because he cannot deny himself. How is
the dragon then cast forth from this? Thus he is cast forth, the Lord
Jesus is born, even Michael the most mighty prince. He taketh all the
sins and guiltiness of his people upon him, even to bear them in his
body upon the tree. He suffereth all the wrath and torments due for the
same, so that with his own blood washeth the whole Church, and maketh
her clean from all spot. Then she being thus justified and clothed in
Christ with perfect holiness and purity, the devil can accuse her no
longer, nor lay anything justly to her charge. All his right and power
against the elect is taken away: and so his place is found no more in
heaven. This is it which S. Paul glorieth of, Rom. 8. Who shall lay
anything to the charge of God's chosen? It is God that justifieth
(saith he) who is he that condemneth? it is Christ which died, yea
rather which is raised again, which is also at the right hand of God,
and maketh intercession for us. Who then shall separate us, from the
love of Christ? Behold then, beloved, the dragon cast forth, because he
can no more lay any guiltiness of sin to our charge. Behold our
salvation ratified in the death and resurrection of Christ. Behold the
kingdom and might of God, and of his Christ herein, and let us ascribe
all glory, and praise, and honour, only to him which indeed hath washed
us from the guiltiness of our sins, and made us so perfectly pure, that
the devil can lay nothing to our charge. This is the first part of the
triumphant song, proclaiming the glory and praise of the chief
conquerors. Now to the second.
I noted before that in songs of victory, not only the chief doers
had their praise, but also all that dealt valiantly: as in the song of
Deborah next after God, herself, Barak, Jael, and others: So here after
the praise to God and his Christ for overcoming the dragon, the Church
also, even all the faithful, have their praise and commendation, for
their valiantness in conquering the devil and his army. These be the
words, And they overcame him by the
blood of the Lamb, and by the word
of their testimony, and they loved not their lives even to the death.
Then here is a praise of the elect, that they vanquish the dragon, here
is their valiant strength which they tread him down withall in battle
celebrated: but not to take any thing from the praise and glory of
Christ. For they do not overcome by any might of their own, but by the
blood of the Lamb, and by the word of their testimony, &c. Christ
then is he that hath overcome, and every one that hath the true faith,
in him and by him doth get the victory. Saint Paul, when he setteth
forth the spiritual battle, willeth us to be strong in the Lord, and in
the power of his might, and to put on the whole armour of God, Eph. 6.
Even so may we learn in this place, how every true Christian soul is
armed to fight, and to get the victory over the devil. It is even thus,
to have the true and and lively faith in the death of Christ, and so by
his blood to be purged from all sin, and to embrace the most pure and
holy word of Christ, and openly to profess it, and not only in the time
of peace, but even when they be so persecuted for it, that it cost them
their lives. For then are they said not to love their lives even unto
the death, when they choose rather to suffer all the cruel tortures and
torments, which the devil and the tyrants can devise, than to deny the
truth and name of Jesus Christ. It is called the word of their
testimony, not that it is the word of man, but because they do witness
the same: For it pleaseth our God to give this honour to his people, as
to be witnesses to his most sacred truth. And our Saviour saith, that
he which doth not forfake father and rnother, wife, children, and his
life, for his sake, he is not worthy of him. And one thing is here to
be observed, that even in death and martyrdom, even in all reproaches,
and torments which tyrants and persecutors lay upon the holy servants
of God, they overcome the dragon. Will ye then gladly escape from the
jaws of this dragon, that he swallow you not up with him into hell? Set
all your trust in the blood of the Lamb of God, Jesus Christ, for the
remission and free pardon of all your sins. For being through a lively
faith justified in him, the dragon hath nothing to lay to your charge
wherein he may justly accuse ye before God. Take the sharp sword of
the spirit, even the pure word of God, and fight against him with the
same, for it shall cut and wound him deeply. Stand in the profession of
this truth, and be not ashamed to bear witness unto it before men: and
if it shall cost thee thy life, and that thy blood shall be shed for
it, faint not: thou art one of those which get the victory in the great
battle, even over the dragon, and over his Angels. For let not this
depart out of thy mind, they
overcame him by the blood of the Lamb, and
by the word of their testimony, and they loved not their lives, even to
the death.
The next part of this heavenly song of victory, saith, Therefore
rejoice ye heavens, and ye that dwell therein. That God and his
son
Jesus Christ do reign, that the devil and his Angels are cast forth,
that the chosen have the victory over him through the blood of the
Lamb, and that the salvation of the Church can never be shaken, are so
happy things, that it behooveth the very heavens to rejoice, and all
the Angels of God, yea and all the redeemed which have their
inheritance in the heavens. The heavenly spirits do joy wholly in the
glory of God, even that his son doth reign. The heavens and the earth
in their kind are glad also and rejoice: and how much greater cause
have we to rejoice then? which are not only delivered out of the hands
of our enemies, even out of the power of the devil and of death, and
set free from eternal damnation: but also lifted up into heavenly
dignity, even into the fellowship of Angels, made heirs of glorie, and
the sons and daughters of the blessed God. They which have faith cannot
but be filled with joy, even with spiritual joy, and despite all the
vain and transitory pleasures of the flesh. They sell all that they
have
to buy this pearl, and this treasure, which is like treasure that is
hid in the field, Mat. 13. If we do not rejoice, it is an argument that
we have not felt the power of the devil conquered in our hearts. And
having thus moved the heavens, and them that dwell therein to rejoice
for this great victory, then he cometh to the last part, in which there
is woe denounced to the reprobate, whom he calleth the inhabitants of
the earth and of the sea, they have no part nor inheritance in the
heavens. And the cause is rendered of their woe, which is uttered thus,
for the devil is come down to you, &c. The Church (as I noted
before) with all her true children be citizens of the heavenly city,
and but strangers and pilgrims upon the earth. The wicked which have
none other portion but in this life, even the worldlings, they be
called the inhabitants of the earth and of the sea. Well, the devil is
cast out of heaven, that is, he cannot impugne the salvation of the
elect for to hazard the same: but all his power that way is bent and
lighteth upon the infidels, I mean he conquereth and subdueth them,
reigneth over them as king, and draweth them into hell. But the speech
may seem strange, that here is woe denounced to the inhabitants of the
earth and of the sea, as it were from the victory which Christ hath
gotten over the devil. Was not the devil down here below among them
before? Were they not also under the woe and curse of God unto eternal
damnation, though Christ had never overcome the devil? For answer to
this, we must confess that all men are by nature, as the holy Apostle
speaketh, the children of wrath. And so if Christ had not conquered
Satan, all, not only the reprobate, but also those which shall be
saved, should have been under the woe. Also Satan before Christ fought
this battle, was among the inhabitants of the earth: but now being by
our prince overcome, he cometh down more heavy and in more tyrannous
sort upon them, and so their woe is as it were doubled. The victory of
Christ is turned to their deeper condemnation. How is that will some
man say? Thus, Satan being out of all hope ever to pull down the
salvation of the Church, that is, being cast out of heaven, he will now
wreck his ire upon the inhabitants of the earth: his power over them is
not destroyed, and he will now exercise it to the full, and lead them
deeper into all horrible sin and condemnation. The holy Ghost saith he
hath great wrath, knowing he hath but a short time. The Church he may
afflict and vex in this world, but he cannot hurt: and therefore he
will, as we use to say, have his pennyworth upon those which be still
in his hand: he maketh them his vassals to fight for his kingdom
against Christ, and against his Church: he hardeneth their hearts and
blindeth their eyes, leadeth them in the love of darkness, amd hatred
of light. Thus, I say, is their woe, through the wrath and tyrannous
rage of the dragon, which is more heavily come down upon them, greatly
increased. And so we see, that the faithful have all joy by this
victory, and the reprobate through their own corruption have their woe
increased. Satan doth now ride upon them. And though the time from the
passion of Christ to the day of judgment may seem unto men to be long,
yet the devil knoweth it is but a short time. Thus much touching this
song of victory.
13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which had brought forth the man child.
14 But to the woman were given two wings of a great eagle, that she might flee into the wilderness, into her place where she is nourished for a time, and times, and half a time, from the presence of the serpent.
15 And the serpent cast out of his mouth water as it were a flood, after the woman, that he might cause her to be carried away of the flood.
16 But the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast forth out of his mouth.
17 And
the dragon was wroth with the woman, and went and made war with the
remnant of her seed, which keep the commandments of God, and have the
testimony of Jesus Christ.
18 And I stood upon the sea
sand.
We had last time (in that which goeth next before in this chapter)
the battle between our great prince Michael, and the dragon. The dragon
(as we saw) took the foyle, and was overcome, and cast down from heaven
to the earth. Also we heard the heavenly and most joyful song of
victory. And now S. John sheweth that the dragon for all this doth not
give over, but still persueth the woman, and her seed: we must still
look for trouble at his hands. When the dragon saw (saith S. John) that
he was cast into the earth, he persecuted the woman, which had brought
forth the manchild: he being then overcome of the head, setteth upon
the body. Yea, knowing further that the salvation of the body is most
finally ratified, so that the blessed estate of the woman cannot be
shaken in the heavens, he now endeavoureth to root her out of the
earth. For his persecuting of the woman, sheweth that his purpose is if
he can utterly and wholly to destroy with cruel death all and every one
which should be found to profess the name of Christ. He fought by
stirring up the high priests, the Pharisees, and other cruel tyrants,
to root out the name and memory of Christianity. And considering how
few they were in comparison, which embraced the doctrine of the Gospel
at that time, while all the Apostles remained in Jerusalem: and
weighing on the other side the great multitude, the mighty power and
cruel rage of the adversaries, which were stirred up and inflamed by
the dragon, it is a very great miracle that the whole company, being
almost all in one city, were not of a sudden set upon and cruelly
murdered. The dragon purposeth even to spread his net over them all at
once, and not to let any one escape. He hath for to effect this his
purpose servants & ministers even in great number, armed with
power, and burning with furious rage, and which indeed, beginning with
Steven, set upon the rest. Why are not all destroyed? why do they not
with the like fury run upon all, that they did upon Steven? The Lord
doth even miraculously preserve and protect his Apostles and other
which abode in Jerusalem and many escape by flight into other places,
as ye may see if ye read, Acts 8. This flight and this dispersion, is
so speedy and so without let and danger, that he saith here, that to
the woman were given two wings of a great Eagle, that she might fly
into the wilderness. These be the wings of God's providence and mighty
protection, opening and preparing the passage, and the place where his
Church should now rest and be harboured and fed in the wilderness, even
among the Gentiles. The time of her abode in the wilderness was before
numbered by days, as a thousand, two hundred and threescore days, and
here he saith, a time, times, and half a time. Touching this time we
have spoken before how mythically it is to be taken, and not as the
Papists, which apply it unto three years and an half, as years are
taken in common use, and so would prove that AntiChrist shall reign but
so long. Our Saviour did in his own person preach three years and an
half, and therefore some do interpret that that time is used here to
signify the whole time that the Church shall be fed in the wilderness
of this world. And indeed we saw in the former chapter that the two
Prophets do prophecy even so long. So long also he saith there, the
holy city shall be trodden under foot of the Gentiles. Then all the
time that the Church shall be persecuted & vexed in this world, so
long yet she shall be fed. But how is it said that she might fly into
the wilderness from the presence of the serpent? It is not the devil in
all places of the world? where should any one get from his presence?
The Gentiles did worship devils (as S. Paul testifieth saying, The gods
of Gentiles are devils, 1. Cor. 10) and the devils had their kingdom
over the nations of the world. Alas then, she flyeth from the presence
of the devil: but is it not still into the presence of the devil? There
be devils plenty before she come, and wheresoever she come, or any of
her children, they be even compassed about with armies of devils: and
if they had not been there before, is the dragon such a lump that he
cannot make haste and speed to overtake her? Can the Church here in
earth fly swifter then the devils? For answer to these things, we must
note, that the flight of the Church from the presence of the serpent,
is not meant that she did or could fly from the presence of the devils,
for they always compass the faithful, if we take his presence
absolutely: but after a sort she fleeth his presence, when the power of
the tyrants and persecutors which he raised up cannot reach unto the
Church or overtake her, to murder and kill her. Thus it is then, the
devils touching themselves could be with the Church wheresoever she
became in the world, and how swiftly soever she fled: but they could
not carry the power of the murdering persecutors, and that is here
called the presence of the serpent. Then mark: those which fled from
Jerusalem, could not fly from Satan's temptations, wheresoever they
became: but he could not reach them with the power of the high Priests
and princes of the Jews, that presence of his she fled from. Indeed he
attempted to pursue her that way, if he could have brought it about,
and Saul had letters and authority from the high priests unto Damascus,
Acts 9, but he could do little. For now Samaria received the Gospel,
shortly after Antioch a great city of the Gentiles had a most famous
Church planted in it, and they were the first that were called
Christians, as we read, Acts 11:26. Then Paul and Barnabas were sent
forth among the Gentiles, and the other Apostles also went forth, and
great Churches were planted in all kingdoms almost, in the world. Now
what hope could the dragon have to root out the woman from the earth?
which way can he now turn him? Is he yet in hope to root out from the
earth the whole Church? will he yet endeavour such a thing? That he
doth: he is so monstrous great, he hath so often prevailed, and hath so
many way, he is so bold that he yet attempteth utterly to rid the earth
of her. And mark what S. John saith: And
the serpent cast out of his
mouth water, as it were a flood, after the woman, that he might cause
her to be carried away of the flood. This is a strange thing,
and
wonderful to be considered, that the dragon, when the woman was fled
from his presence, into the large and wide wilderness, cast out of his
mouth such abundance of water, as to make a swift and mighty flood that
should drown the woman, and utterly sweep her off from the face of the
earth. It was said before, that his tail drew the third part of the
stars of heaven, and cast them to the earth, which sheweth the huge
greatness of the monster: and this casting forth a flood out of his
mouth sheweth no less: a flood to overflow and run through the great
wilderness, and so to overwhelm and drown her wheresoever she were.
This greatness of the power of Satan's kingdom causeth him to be so
bold, as still to maintain war against the kingdom and power of
almighty God. Do not think (beloved) that the devils are weak in power
or in practise against the Church: but when ye read such things as
this, consider what a most glorious power of God it is which doth
vanquish him, and pluck the poor woman out of his jaws. For indeed,
though the power of the devil in the kingdoms of this world which be
exceeding great, he is a mighty terrible prince, and can command great
things, yet compared to our great prince Michael, the Lord Jesus, he is
nothing. For our Lord, under whose banner we fight, is the king of
kings, and the Lord of hosts, whose power is infinite, and lasteth for
ever and ever.
But what should this [flood] be which cometh out of the devil's
mouth? Do ye not suppose, that the waters which come forth of his
belly, be as sweet and wholesome as the fountain itself out of which
they flow? Sweet things no doubt these waters are, even as sweet as the
devil himself. But what are they that he would drown the woman withall?
Even a flood of all foul heresies, of lies, of reproaches, and
slanders, and such like. For he raised up heretics, even monsters,
which drew many counterfeit Christians into perdition, and although (as
Satan did know) he could not destroy the faith and the salvation of the
elect; yet by this means he could bring them all into extreme danger of
their lives, for the heretics were such as the very Pagans might loathe
to hear of. And then those heresies coming out of his mouth as a part
of those waters, yet he persueded that the Gospel bred them. Men cried
out that there were no such things before that doctrine came, &
that they did by and by spring up with it. The gospel being thus
charged and made odious as a most foul doctrine, and such as bred
monstrous opinions, all that did profess it were extremely hated, even
as men not worthy to be suffered to live upon the earth. Thus were the
minds of bloody tyrants stirred up, and persecutions grew hot and
bitter. Then were the poor christians even compelled to meet in the
nights in caves, and in secret places, & there to have the holy
excercises of religion. Upon this Satan took occasion to accuse them of
most horrible filthiness: as if they should eat their children, and
that men and women meeting together, out were the lights put, &
filthiness committed, even adulteries and incests, fathers with their
daughters, the brethren with their sisters, and such like.
Then further the heat of persecution being terrible, and sundry
revolting, the persecutors hired and procured some of them, to say
indeed, that when they were at those meetings of the Christians, there
were such filthy things committed, and that they themselves had there
committed such things. This gave strength and credit to the slanders,
and what think ye was the rage and fury of the heathen? who would not
think he did even a good work to destory such? There is now nothing but
killing and murdering upon heaps. And yet the danger is further
increased: for the wrath of the Lord being kindled for such wickedness
committed against his son, against his pure word and Church, he poured
forth horrible plagues upon the world: then the subtle serpent did put
and suggest into the minds of the infidels, that all those plagues
came, because the Gods were angry at the new learning. The Christians
were said to be the cause of all those plagues: so that so soon as ever
any strange thing fell out, they cried by and by, to have the
Christians cast to the lions, which was one of the ways by which they
put them to death. Ancient writers which lived in those times, do
testify of these things. Then we see how the waters of heresies, of
lies, slanders, and reproaches, do rise and swell into a mighty swift
stream: So that without the wonderful power of God, providing for the
woman even miraculously, how can she but be caried away of the flood?
how can she but be rooted out of the earth? Well, the blessed Lord doth
indeed provide for her: and delivereth her from being swallowed up of
this great flood, of all these stinking waters which issued out of the
dragon's belly. For as the Lord hath ratified the salvation of this
woman in heaven, and set it so fast that the dragon cannot shake it, so
also he preserveth her in the wilderness of this world, until such time
as she hath brought forth all her chilldren. The dragon doth cause
thousands of her children indeed to be cruelly slain in all places, but
he cannot root her out, nor make her barren, but she shall still
continue in the world, bring forth and nurse up blessed children to
God, even to the day of the general iudgment. Then the devil doth
tempt, the devil doth persecute, but he cannot pluck down the Church
from heaven from her salvation, nor yet destroy her with bodily death
out of this world. These things are fixed and established by God, and
it is impossible that they should be altered. But let us see how the
woman escaped drowning, for the flood pursueth her into the wildernes.
The earth (saith Saint John) helped the woman, and the earth opened
her
mouth, and swallowed up the flood which the dragon cast out of his
mouth. Here is a wonderful deliverance, behold and consider.
Our Lord is the Lord of hosts, and hath all creatures both the living
and the dead at his commandement to help his Church. For as all things,
when he willeth, stand up and fight against the wicked, so also they
fight for the defence of the Church when he commandeth them. The earth
is the Lord's, and all that is therein: The earth acknowledgeth her
Lord, and obeyeth his commandment: the earth doth help the woman.
Wonderful is God in his providence: doth the earth help the woman? yea,
which of his creatures shall not help his chosen, even willingly when
he will have it so? For though it be said that the earth helped the
woman, yet we must look up higher, and know that it is the Lord which
does it. For the earth doth it but as the Lord's handmaid, and being
thereunto by him appointed. Then the holy Ghost doth not use this
speech to draw our eyes from God, to seek succour elsewhere: but indeed
setteth forth his wonderful power and providence, which commandeth and
directeth all creatures to the service of his Church. But now it may be
demanded whether this be to be understood of the very earth indeed,
even the ground that we tread upon? Nay, ye know that in this book
things are to be taken mythically: and as he compareth the heresies,
the lies, reproaches, and slanders to a flood of waters cast forth of
the dragon's mouth to carry away the woman: So he compareth the
drinking & drying up of the same, as if the earth should cleave and
swallow up a flood of waters: for there is no way to restrain a great
flood, but if the earth open and drink it. This it is then, all the
heresies, all the slanders and lies cast forth as a mighty flood to
drown the Church, have by the good providence of God even as it were
sunk in the earth, and have been swallowed up. The Church remaineth in
the world at this day after all those ancient crimes and slanders call
forth against her, they being as it were sunk into the earth, and
vanished. She is long since justified and cleared from those sole
faults which the subtle serpent caused her to be charged withall, and
brought into hatred. Great multitudes, even of the wicked have been
compelled to confess her innocence, and to praise her. The heresies of
all the ancient heretics are even as it were drunk up by the earth.
Some indeed Satan raiseth up in all places as fit instruments to renew
those former heresies, but cannot prevail to rend & tear all in
pieces, and to vex and make havoc as of old. Indeed the errors of
popery did overspread almost all in time past, even like a flood; but
now, even as if the earth had opened her mouth a great part are sunk,
and even the papists themselves confess that they were abuses: and the
rest of`their matters can hardly retain credit, no not among a few. For
not only the true believers, which in these last times are many, but
also multitudes of mere worldlings do see the vanity of popery, and do
despise it. And in this high providence of God, even the earth that is
the state of wordly things, and worldly men have ministered some help.
For when any mighty cruel tyrant, believing the filthy lies and
slanders raised against the faithful, purposeth to root them all out,
and joineth with other of the same mind: one thing or other riseth up
even of and about the earthly state, and holdeth them occupied and
buried, so that they cannot perform their desire against the church.
Great kings and princes in these latter days have sworn each to other
in a cursed league, which yet they call the holy league, that they will
join all together, & even destroy from the earth all that profess
the holy Gospel, whom they indeed judge to be wicked heretics. Why have
they not prevailed? the earth hath opened her mouth, the worldly state
hath been such that they never could: but one way or other have had
their hands full. The floods of lies, of reproaches, and slanders cast
forth by those that worship the beast, against the faithful and holy
servants of the Lord, and with which the ears of princes have been
filled, and their minds enflamed to wrath and cruelty, and even by this
means sunk: Indeed there have been horrible slaughters committed, and
many slain in France and other countries, but the dragon is far from
drowning the woman with his stinking flood. If ye consider what a few
the true professors of the Gospel be, and what wonderful power there is
in the world in the hands of them that hate them deadly, and with them
rooted out: ye shall be constrained to confess that it is even a great
miracle, as if the earth did open her mouth and drink up the floods of
the dragon's lies, that the state of kingdoms and earthly things is
such, that they cannot according to their desire join together to
destroy the woman. And even as the Gospel was through subtilty of the
serpent, charged in old times to breed all those monstrous heresies
which sprang up: so also at this day the enemies cry out, that our
doctrine doth bring forth all the heresies that arise. The Anabaptists,
the Libertines, those of the family of love, yea all such execrable
monsters, are by the servants of Antichrist, termed as it were the
children of those which preach the Gospel! But the falsehood of this
approach, and even the earth openeth her mouth and drinketh in the
flood of their false accusations. Furthermore it has pleased God in all
ages to use the men of this world sundry ways to help his Church: who
are even as the earth, in respect of any heavenly thing. Thus we see
how the woman doth escape the flood which the dragon casteth out ofhis
mouth. The Church then cannot be rooted out from the face of the earth.
Let this comfort and stay us when the rage is greatest against the
servants of Christ. Ye shall at sometime see such tempests raised by
Satan, as if heaven and earth should be mingled together: Ye shall see
such power bent against the Gospel, and so great terror, as if all
should fall down. Nothing but slaughters, and terrible threatenings:
yea so terrible as if fire came out of their mouths even to devour all.
Be not then dismayed, nor do not faint: the Gospel cannot be beaten
down, the cause of God cannot be overthrown, neither can Satan ever
bring to pass by all his sleights and cruel practices, but that there
shall ever some stand up boldly to profess, to teach, and to maintain
the same.
Now it followeth: Then the dragon
was wrath with the woman, and went
and made war with the remnant of her seed, &c. What, was he
not
wrath with her before? Yes, but this is to teach us, that the heat
& fury of his wrath still increased. But what is the
reason that his wrath thus increaseth? Because his enterprises fail,
and that he can by no means have his purpose to destroy the woman,
therefore he is more & more enflamed in wrath against her. In this
is set before us a right devilish wrath: for he hath no cause to be
moved against the woman, but that he cannot hurt nor destroy her. What
hath she done to him? he fought to cast her down from eternal
blessedness, and took the foyle, and himself was cast to the earth and
all his. He laboured then to root her out from the face of the earth,
and all the ways which he deviseth fail of bringing his desire to pass:
and now he is more & more wrath, that he can no way destroy her. Is
not this a mad kind of wrath? as this is in the devil, so shall ye see
it evident in many men and women whom he doth work in. If they be once
inflamed with burning malice against any man, it carrieth them with a
desire to do them all the mischief which they can. It is even meat and
drink to them when they can hurt.
Now if they practice and deceive many ways and means, and see
nothing will prevail, they cannot hurt those whom they do bitterly
hate; that is a wonderful sting, it grieveth them and tormenteth them
sore, and even kindleth in them a greater fire of wrath and
displeasure, and the heat of their fury burneth hotter within them. For
as it is some kind of quenching or slaking the heat and fire of their
malice, when they can execute their desire upon those whom they so
deadly hate, so the missing of their purpose, kindleth the flame. Let
man take heed, for it is a most cursed thing to be like, & to
resemble the wicked devils. Such as abound in malice are like the
devil, and resemble him exceedingly: If Satan's wrath be kindled, then
he will not yet give over. Give over? No, he will never give over until
he be quite cast down. For he could not prevail against Christ but was
cast down, yet he set upon the church. When he saw one way succeeded
not, he fought another: when he could not destroy her out of the
heavens, he attempted to root her wholly out of the earth. When he
findeth what he can do to afflict her, his wrath is still kindled more
and more, and he will do what he can to afflict her. Here is the thing,
he cannot do what he will: therefore he will do what he can. His fiery
cruel hatred and malice will not suffer him to rest. He will still be
devising what harms and mischiefs he can: and therefore it is said, he
was wrath with the woman, and went and made war with the remnant of her
seed, &c. He is then come down thus low that he can proceed no
further, but to make war with the true children of the Church, and that
remaineth to all the faithful, and shall remain even to the end of the
world. There is no pacifying of this enemy, there is no truce to be
made or had with him for so much as one minute of an hour: but it
behooveth us to be always armed, and always to stand ready to repell
his assaults. Behold here also even as it were the image of the devil
in many men (for as the regenerate do bear the image of God their
father who hath begotten them in the new and spiritual birth, so the
wicked do bear the image of their father the devil) which being
overcome with malice that reigneth in them, can never cease nor give
over, seeking and devising how to hurt those whom they hate, although
they take never so many foyles. If they cannot wreck their anger to the
full, they will also assay to do what they can. If they be foyled and
foyled again, yea even shamed, and can see no hope to do half so much
harm, nor the hundreth part: which they wish: yet they will not give
over, but if they can hurt but in a small trifle it shall come. Here is
the very image of the devil, where ye see this. Ye will say, it is a
great thing which Satan is here said to do, that he warreth against the
faithful. He doth wonderfully vex and torment the true Christians here
in the world. It is very true, this is a great thing considered in
itself: but compared with the other two, this one, that he fought to
overthrow the salvation of the church: the other, that he fought to
destroy her at once out of the earth; that she might never bring forth
any more children to God, it is but a small thing. And so I say, note
it in men which burn in malice and wrath, & they can never give
over, their devilish mind can never rest, though it be but in small
trifles, yet will it shew itself. The reason is evident, Satan the
fiery red dragon cannot rest, and he possesseth their mind, therefore
they cannot rest, for he thrusteth them forward, and will in no wise
let them rest.
lf they have lied, if they have slandered, if they have done
injuries other ways, and be convinced, rebuked, & for the time even
suffer shame, yet they must on again, he even thrusteth them upon their
noses. O woefull and lamentable estate of slavery and bondage, which
the servants of Satan are held in, when the fierce dragon filleth them
full of his fiery malice, & will have them as restless as himself,
even till he bring them together with himself into endless misery.
Resist him therefore, beloved, give not place unto him by anger, and
wicked enuie: For if he once get hold in them, that is, to fill the
heart with malice, he can hardly be cast forth. But let us return now
again unto that former point of Satan's making war. He maketh war with
the remnant of her seed. Here is that which we are to look for, even
continual war with the dragon, and with all the power which he can
make: we have him our cruel & fierce enemy. All the true children
of the church must make full account of this so long as they live, and
stand prepared.
For although he find it (as I said) beyond his reach to root out
the mother, yet he will not cease to torment as many of her children as
he can, that he may terrify others from embracing the holy faith. We
are put in mind of this by Saint Paul, and willed to put on the whole
armonr of God, that we may be able to resist, Eph. 6. Here is also to
be noted, that Saint John maketh a short description of the right seed,
or true children of the woman: for he saith, which keep the
commandments of God, and have the testimony of Jesus Christ. It
is but
short, but it is a pithy description of the right seed, he noteth two
things which both go together in the sound Christians.
They hold the doctrine and faith of Jesus Christ in an open and bold
profession, that is one: and walk in obedience to the law of God, that
is the other. They profess the Gospel, and will not deny it though it
should cost them their lives. And they profess it not with a dead
faith, but that lively faith which worketh by love: for he saith, they
have the testimony Jesus, and they keep the commandments of God. And
this is one chief cause why the dragon doth rage in wrath so sore
against them, that they will not with the rest of the world obey and
worship him: but cleave to the Lord God in faith and obey his laws. The
children of this world also, the ministers of Satan cannot abide them,
because their works be good; and they love the light, and they
themselves love darkness more than light, because their deeds be evil,
John 3:19. Hereupon it followeth, that the dragon shall always have
them for to take his part, and most ready to persecute the true
children of God, because they cannot but hate, even as he hateth. This
much touching the dragon's making war with the remnant of the woman's
seed.
It followeth in the text, and I
stood upon the sea sand. This short
clause maketh a passage unto that which followeth in the next chapter,
touching the vision and description of the beast that riseth out of the
sea. But whether Saint John saith of himself, I stood upon the sea
sand, or whether he saith that the dragon stood upon the sea sand, is
the doubt; because the Greek may be intetpreted, either I stood, or he
stood. Some expound it, that Saint John in a vision stood upon the sea
sand, that he might behold the rising up of the beast. But I take it
the more probable, that they dragon stood upon the sea sand, as it were
working and framing out of the sea his chief instruments the huge and
terrible beast, by whom he warreth against the servants of God. It is
not much material whether way we take it, and therefore I will not stay
upon it, but will here make an end.
Copyright © 2009 by Douglas E. Cox
All Rights Reserved.