The ruin of Rome: or An exposition upon the whole Revelation Wherein is plainly showed and proved, that the popish religion, together with all the power and authority of Rome, shall ebb and decay still more and more throughout all the churches of Europe, and come to an utter overthrow even in this life before the end of the world. Written especially for the comfort of Protestants, and the daunting of papists, seminary priests, Jesuits, and all that cursed rabble. Published by Arthur Dent, preacher of the word of God at South-Shoobery in Essex.The ruine of Rome: or An exposition vpon the whole Reuelation Wherein is plainly shewed and proued, that the popish religion, together with all the power and authoritie of Rome, shall ebbe and decay still more and more throughout all the churches of Europe, and come to an vtter ouerthrow euen in this life before the end of the world. Written especially for the comfort of Protestants, and the daunting of papists, seminary priests, Iesuites, and all that cursed rabble. Published by Arthur Dent, preacher of the word of God at South-Shoobery in Essex.
Arthur Dent d. 1607London: printed by T. Creede for Simon Waterson and Cuthbert Burby, 1603London: printed by T. Creede for Simon Waterson and Cutbert Burby, 1603
[14+], 152, 149-306 p. · 91k words · STC 6640 · ESTC S117456
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
ver. 6 And he said unto me, it is done, I am Alpha and Omega, the beginning and the end. I will give to him that is a thirst, of the well of the water of life freely.
ver. 6 And hee said vnto mee, it is done, I am Alpha and Omega, the beginning and the end. I will giue to him that is a thirst, of the well of the water of life freely.
ver. 8 But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and Idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone which is the second death.
ver. 8 But the fearefull and vnbeleeuing, and the abhominable, and murtherers, and whoremongers, and sorcerers, and Idolaters, and all liers, shall haue their part in the lake which burneth with fire and brimstone which is the second death.
Here the omnipotent God, which sitteth upon his most glorious throne, doth protest, that he will make all things new, that is, restore the world to that excellent estate wherein it was before Adams fall, and his elect to a state and condition far more excellent in heaven, and for the greater certainly and assurance of it, willeth and commandeth John to write it, ver. 5 and record it as a thing most certain and infallible, and to set it down as a thing already done. For things to come which are decreed in the counsel of God, are as certain, as if they were past: for God cannot err, alter, nor change, and therefore he saith, I am Alpha and Omega, the first and the last, the unchangeable, and immutable God. And addeth, ver. 6 that he will give freely to every one that is a thirst, of the well of the water of life, that is, without all regard of our deserts, he will give to every one, that earnestly seeketh after heaven and heavenly things, his full fill thereof. And moreover, that whosoever overcometh, in the spiritual battle, shall have the full fruition of all good things, both in this life, and the life to come, as having special right and interest therein through Christ, God being his father, and he his son and heir. ver. 7 But on the contrary, he willeth it to be written, and recorded as a thing most certain and sure, that all reprobates, all Atheists, worldlings, ver. 8 and all unbelievers shall have their part an portion, in the lake which burneth with fire and brimstone for ever.
Heere the omnipotent God, which sitteth vpon his most glorious throne, doth protest, that hee will make all things new, that is, restore the world to that execellent estate wherein it was before Adams fall, and his elect to a state and condition farre more excellent in heauen, and for the greater certainely and assurance of it, willeth and commandeth Iohn to write it, ver. 5 and record it as a thing most certaine and infallible, and to set it downe as a thing already done. For things to come which are decreed in the counsell of God, are as certaine, as if they were past: for God cannot erre, alter, nor change, and therefore he saith, I am Alpha and Omega, the first and the last, the vnchangeable, and immutable God. And addeth, ver. 6 that hee will giue freely to euery one that is a thirst, of the well of the water of life, that is, without all regard of our desarts, hee will giue to euery one, that earnestly seeketh after heauen and heauenly things, his full fill thereof. And moreouer, that whosoeuer ouercommeth, in the spirituall battaile, shall haue the full fruition of all good things, both in this life, and the life to come, as hauing speciall right and interest therein through Christ, God being his father, and hee his sonne and heire. ver. 7 But on the contrary, hee willeth it to bee written, and recorded as a thing most certaine and sure, that all reprobates, all Atheists, worldlings, ver. 8 and all vnbeleeuers shall haue their part an portion, in the lake which burneth with fire and brimstone for euer.
And there came unto me one of the seven Angels, ver. 9 which had the seven vials, full of the seven plagues, and talked ⟨p. 288⟩with me, saying, I will show thee the bride the Lambs wife.
And there came vnto mee one of the seauen Angels, ver. 9 which had the seauen vials, full of the seauen plagues, and talked ⟨p. 288⟩with mee, saying, I will shew thee the bride the Lambs wife.
ver. 10 And he carried me away in the spirit to a great and an high mountain, and showed me that great City, that holy Jerusalem, descending out of Heaven from God.
ver. 10 And he carried mee away in the spirit to a great and an high mountaine, and shewed mee that great Citie, that holy Hierusalem, discending out of Heauen from God.
Here one of the Angels mentioned in the 16. Chapter, which had a Vial full of Gods wrath: Talketh with John, and telleth him that he will show him the bride the Lambs wife: that is, the triumphant Church, or the Church in her glorified estate, being united, and married unto Christ, in the kingdom of glory. And therefore Saint John saith, that this Angel carried him away in the spirit, to a great and high mountain, and showed him that great City holy Jerusalem. &c.
Heere one of the Angels mentioned in the 16. Chapter, which had a Viall full of Gods vvrath: Talketh vvith Iohn, and telleth him that he will shew him the bride the Lambs wife: that is, the triumphant Church, or the Church in her glorified estate, beeing vnited, and married vnto Christ, in the kingdome of glory. And therefore Saint Iohn saith, that this Angell carried him away in the spirit, to a great and high mountaine, and shewed him that great Citie holy Ierusalem. &c.
chapter 17.1.2.3 We read in the 17. Chapter, that when this Angel showed John the great whore of Babylon, he carried him away into the wilderness in the spirit: because the whore of Babylon should make the Church barren and desolate, as a wilderness. But now that he is to show him the spouse of Christ in her glory, and to describe the everlasting Jerusalem, he carrieth him in the spirit, unto a very high mountain, that he might take a sight of it, as Moses was carried up to the top of mount Nebo, that from thence he might take a view of the holy Land. Which teacheth, that none can take a right view of Heaven and heavenly things, but only such as fly an high pitch, and mount far ⟨p. 289⟩above this earth in holy affections, and heavenly contemplation.
chapter 17.1.2.3 Wee reade in the 17. Chapter, that when this Angell shewed Iohn the great whore of Babylon, he carried him away into the wildernesse in the spirit: because the vvhore of Babylon should make the Church barren and desolate, as a vvildernesse. But now that he is to shew him the spouse of Christ in her glory, and to describe the euerlasting Ierusalem, he carrieth him in the spirit, vnto a very high mountaine, that he might take a sight of it, as Moises was carried vp to the top of mount Nebo, that from thence he might take a view of the holy Land. Which teacheth, that none can take a right view of Heauen and heauenly things, but onely such as fly an high pitch, and mount far ⟨p. 289⟩aboue this earth in holy affections, and heauenly contemplation.
Moreover, Saint John telleth us, that as soon as he took a sight of this new Jerusalem, far passing all Sinai sights: forthwith he espied in it the very glory of God. If he had said, he had espied the glory of a King, it had been much. If he had said, he espied the glory of an Angel, it had been more. But that he espieth the very glory of God, it is most of all. For who can conceive or express, what the glory of God is, being infinite. The Apostle saith, that God dwelleth in unaccessible light, 1or such light as none can approach unto.
Moreouer, Saint Iohn telleth vs, that assone as hee tooke a sight of this new Ierusalem, far passing all Sinai sights: foorthwith he espied in it the very glory of God. If he had said, he had espied the glory of a King, it had bene much. If he had said, he espied the glory of an Angell, it had bene more. But that he espieth the very glory of God, it is most of all. For vvho can conceiue or expresse, vvhat the glory of God is, beeing infinit. The Apostle saith, that God dwelleth in vnaccessible light, 1or such light as none can approch vnto.
Then this is one word for all, touching the beauty and superexcellencie of the new Jerusalem, that it comprehendeth in it, the very glory of God: but yet for amplifications sake, it is compared to a Jasper stone, for never fading greenness: and to a Crystal stone, for bright shining and glittering for ever.
Then this is one vvord for all, touching the beautie and superexcellencie of the new Ierusalem, that it comprehendeth in it, the very glory of God: but yet for amplifications sake, it is compared to a Iasper stone, for neuer fading greennesse: and to a Chrystall stone, for bright shining and glittering for euer.
And had a great wall and high, and had twelve gates, ver. 12 and at the gates twelve Angels, and the names written which are the twelve tribes of the children of Israel.
And had a great wall and high, and had twelue gates, ver. 12 and at the gates twelue Angels, and the names written which are the twelue tribes of the children of Israell.
Now Saint John proceedeth to the description of the wall & gates of this great city. This we all know, ⟨p. 290⟩that a strong wall serveth for the safety and defence of a city, and for the security of such as dwell in it. For if it be so high that none can it scale, & so thick that none can batter it, then is it indeed impregnable, and the Citizens in great security. But the wall of heaven is so high, as none can scale it, as is set down in this twelve verse, and so thick, that no double Cannon can pierce it, as appeareth verse 17. therefore all the inhabitants of this new Jerusalem are out of all fear of dangers.
Now Saint Iohn procedeth to the description of the wall & gates of this great citie. This we all know, ⟨p. 290⟩that a strong wall serueth for the safety and defence of a citie, and for the securitie of such as dwell in it. For if it bee so high that none can it scale, & so thick that none can batter it, then is it indeed impregnable, and the Citizens in great securitie. But the wall of heauen is so high, as none can scale it, as is set downe in this twelfe verse, and so thicke, that no double Cannon can pierce it, as appeareth verse 17. therefore all the inhabitants of this new Ierusalem are out of all feare of dangers.
Moreover this city hath twelve gates, to signify an hard access for enemies to break in: and an easy passage, for the Citizens themselves to go in and out. And at those twelve gates twelve Angels, at every gate an Angel, as it were a porter, to see that none be let in, but the true Citizens, and free denizens, and such as have to do there, which are here named to be the twelve tribes of Israel, that is, all the elect of God, both of the jews and gentiles.
Moreouer this citie hath twelue gates, to signifie an hard accesse for enemies to breake in: and an easie passage, for the Citizens themselues to goe in and out. And at those twelue gates twelue Angels, at euery gate an Angell, as it were a porter, to see that none bee let in, but the true Citizens, and free denisons, and such as haue to doe there, which are heere named to bee the twelue tribes of Israell, that is, all the elect of God, both of the iewes and gentiles.
