The ruin of Rome, or, An exposition upon the whole Revelation wherein is plainly…The ruine of Rome, or, An exposition upon the whole Revelation wherein is plainly…
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 ... written especially for the comfort of Protestants and the daunting of papists ... / published by Arthur Dent ; to which is added an epitome of Reverend Mr. Brightman his Exposition upon the Revelation.The ruine of Rome, or, An exposition upon the whole Revelation wherein is plainly shewed and proved that the popish religion, together with all the power and authority of Rome, shall ebbe and decay ... written especially for the comfort of Protestants and the danting of papists ... / published by Authur Dent ; to which is added an epitome of Reverend Mr. Brightman his Exposition upon the Revelation.
Arthur Dent d. 1607London: printed by T.H. and I.Y. for Jo. Waterson, 1644
[30], 406, 16 p. · 94k words · Wing D1057 · ESTC R29350
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.
After this, is set down how the whole Church of the Gentiles do praise and worship God freely,1 acknowledging salvation to be only of him through Christ. And all the Angels of Heaven do applaud, subscribe, and say Amen to the same, as we have heard before in the fourth Chapter.
After this, is set downe how the whole Church of the Gentiles do praise and worship God freely,1 acknowledging salvation to be only of him through Christ. And all the Angels of Heaven do applaud, subscribe, and say Amen to the same, as we have heard before in the fourth Chapter.
The four beasts are here mentioned again, whereby is meant the Angels, both because they are said to have wings, Chapter 4. which agreeth to none but Angels, Isaiah 6. and also because they are expressly named and interpreted to be the Cherubins, Ezec. 10.
The foure beasts are heere mentioned againe, whereby is meant the Angels, both because they are sayd to have wings, Chapter 4. which agreeth to none but Angels, Esay 6. and also because they are expressely named and interpreted to be the Cherubins, Ezec. 10.
If any man muse why the Angels should be called Beasts, let him be resolved with these four reasons. First, because they are compared to beasts before, as the Lyon, Calf,
&c. Secondly, because Ezekiel called them so, in as much as they draw Gods Chariot of triumph. Thirdly, because the Prophet Zechariah compareth them to red, speckled,
and white Horses. Fourthly, because the same Prophet calleth them Gods Coach-horses, and the multitudes and societies of them, he calleth Gods Chariots, which came out of two mountains of brass: that is, they went forth at his decree (which
⟨p. 111⟩
standeth as fast, and unremovable as a Mountain of Brass) to comfort and deliver his Church out of the captivity of Babylon, and also to succour and help the remnant which were left behind in Judea. Now in the Prophets, these Chariots and Chariot horses are said to carry the Almighty most swiftly throughout all the world. And therefore in Zechariah it is said of the Angels:
and returned like lightning. And again, that they sparkled like the appearance of bright brass: and the wheels of Gods Chariots were moved with inconceivable swiftness, even as fast as the Angels did fly. Let these reasons and Scriptures then satisfy us touching this, that the Angels are called beasts. After all this, one of the 24. Elders asketh John what they were, and from whence they came,
which were thus arrayed in long white Robes. Which question is asked of the Elder, not as being ignorant thereof; but to stir up John, being ignorant, to enquire of the matter, that he might instruct him therein. And therefore when John confessed his ignorance, desiring to be instructed therein, the Elder telleth him the whole matter; namely, that
⟨p. 112⟩
they were such as were come out of great tribulation.
For none can enter into life, but through many afflictions, as the Apostle saith. After this again, the militant and visible Church is described and set forth, not according to their present state, but according to that which is to come;
for they are here spoken of, as if they were already in the possession of Heaven, and that for the infallible certainty and assurance thereof. Therefore the Apostle saith, that even already they do sit together in heavenly places.
If any man muse why the Angels should be called Beasts, let him be resolved with these foure reasons. First, because they are compared to beasts before, as the Lyon, Calfe,1 &c. Secondly, because Ezechiel called them so, in as much as they draw Gods Chariot of triumph. Thirdly, because the Prophet Zachary compareth them to red, speckled,2 and white Horses. Fourthly, because the same Prophet calleth them Gods Coach-horses, and the multitudes and societies of them, he calleth Gods Chariots, which came out of two mountaines of brasse: that is, they went forth at his decree (which ⟨p. 111⟩standeth as fast, and unremoveable as a Mountaine of Brasse) to comfort and deliver his Church out of the captivity of Babylon, and also to succour and helpe the remnant which were left behind in Judea. Now in the Prophets, these Chariots and Chariothorses are sayd to carry the Almighty most swiftly throughout all the world. And therefore in Zachary it is said of the Angels:3 These are they which goe thorow the whole world. In Ezechiel it is said, that the beasts ran, 4and returned like lightning. And againe, that they sparkled like the appearance of bright brasse: and the wheeles of Gods Chariots were mooved with inconceiveable swiftnesse, even as fast as the Angels did flye. Let these reasons and Scriptures then satisfie us touching this, that the Angels are called beasts. After all this, one of the 24. Elders asketh John what they were, and from whence they came,5 which were thus arraied in long white Robes. Which question is asked of the Elder, not as being ignorant thereof; but to stirre up John, being ignorant, to enquire of the matter, that he might instruct him therein. And therefore when John confessed his ignorance, desiring to be instructed therein, the Elder telleth him the whole matter; namely, that ⟨p. 112⟩they were such as were come out of great tribulation. 6For none can enter into life, but through many afflictions, as the Apostle saith. After this againe, the militant and visible Church is described and set forth, not according to their present state, but according to that which is to come;7 for they are heere spoken of, as if they were already in the possession of Heaven, and that for the infallible certainty and assurance thereof. Therefore the Apostle sayth, that even already they doe sit together in heavenly places.
1And here they are said to be in the presence of the Throne of God, &c. to hunger and thirst no more, &c. to have all tears wiped from their eyes, and to be led by the Lamb unto the Fountains of living waters. All which doth very plainly and plentifully express that infinite glory and endless felicity which is prepared for all the true and faithful worshippers of God. Many good lessons and observations might be gathered out of all this: But I do of purpose omit them, because in this work I do chiefly and almost altogether aim at interpretation, therein also studying brevity, soundness, and plainness.
1And here they are sayd to be in the presence of the Throne of God, &c. to hunger and thirst no more, &c. to have all teares wiped from their eyes, and to bee led by the Lambe unto the Fountaines of living waters. All which doth very plainely and plentifully expresse that infinite glory and endlesse felicity which is prepared for all the true and faithfull worshippers of God. Many good lessons and observations might be gathered out of all this: But I do of purpose omit them, because in this work I do chiefly and almost altogether aime at interpretation, therein also studying brevity, soundnesse, and plainenesse.
WE have heard out of the seventh Chapter, how the devils and their instruments, the Roman Emperors, did stop the course of the Gospel, Now in this Chapter we are to hear the woeful effects of the stopping thereof, which was the springing up, and prevailing of manifold errors and heresies in the World. So that the principal scope and drift of this Chapter is to show, that God for the contempt of his Gospel, and great indignities offered to the true professors thereof, did give up the World to blindness, to error, to superstition and heresy: and as the Apostle saith, Because they received not the love of the truth, 1therefore God sent them strong delusions, that they should believe in lies. For as before we have heard how the world was most fearfully punished with external plagues and judgements: So here we are to understand how the same was punished with judgements spiritual and internal, as formerly hath been said upon the stopping of the four winds. For although that spiritual plague was very great, yet these ⟨p. 114⟩spiritual plagues which follow upon the opening of the seventh seal, are far greater. For now we are to hear and understand, not only of the errors and heresies, whereby a way and passage was made by degrees, as it were by certain stairs, for Antichrist to climb up into his cursed chair, and to take possession thereof; but also we are to understand of his very tyranny and Kingdom it self; and also of the Kingdom of the Turk, and the last judgement. For the things contained under the opening of the seventh Seal, do reach unto the end of the world. For the book sealed with seven seals, containeth all the whole matters which were to be revealed.
VVE have heard out of the seventh Chapter, how the divels and their instruments, the Romane Emperours, did stoppe the course of the Gospell, Now in this Chapter we are to heare the wofull effects of the stopping thereof, which was the springing up, and prevailing of manifold errours and heresies in the World. So that the principall scope and drift of this Chapter is to shew, that God for the contempt of his Gospell, and great indignities offered to the true professors thereof, did give up the World to blindnesse, to errour, to superstition and heresie: and as the Apostle sayth, Because they received not the love of the truth, 1therefore God sent them strong delusions, that they should beleeve in lies. For as before we have heard how the world was most fearfully punished with externall plagues and judgements: So heere we are to understand how the same was punished with judgements spirituall and internall, as formerly hath beene sayd upon the stopping of the foure winds. For although that spirituall plague was very great, yet these ⟨p. 114⟩spirituall plagues which follow upon the opening of the seventh seale, are far greater. For now we are to heare and understand, not onely of the errours and heresies, whereby a way and passage was made by degrees, as it were by certaine staires, for Antichrist to climbe up into his cursed chaire, and to take possession thereof; but also we are to understand of his very tyranny and Kingdome it selfe; and also of the Kingdome of the Turke, and the last judgement. For the things contained under the opening of the seventh Seale, do reach unto the end of the world. For the booke sealed with seven seales, containeth all the whole matters which were to be revealed.
Secondly, before the execution of these most execrable plagues, the Church is remembered and set in safety with all her Children, by her great Mediator Christ Jesus.
Secondly, before the execution of these most execrable plagues, the Church is remembred and set in safety with all her Children, by her great Mediator Christ Jesus.
Fourthly, the vengeance it self contained in the prevailing of error and heresy: the falling away of the Pastors of the Church, and the universal darkness that followed thereupon.
Fourthly, the vengeance it self contained in the prevailing of errour and heresie: the falling away of the Pastors of the Church, and the universall darkenesse that followed thereupon.
By Heaven in this place he meaneth not the Kingdom of glory after this life: but by Heaven is meant the Church here upon earth: as it is so taken, Chap. 12. Verse 1. and Chap. 14. Verse 2. There may be three reasons yielded, why the Church is called Heaven.
By Heaven in this place he meaneth not the Kingdome of glory after this life: but by Heaven is meant the Church heere upon earth: as it is so taken, Chap. 12. Verse 1. and Chap. 14. Verse 2. There may be three reasons yeelded, why the Church is called Heaven.
