||KING, most high and most
wise Lord: How incomprehensible are Thy
judgments, and inscrutable Thy ways (Rom. 11, 24)! Invincible God,
enduring forever and Whose beginning is unknown (Eccli. 18, 1)! Who can understand Thy greatness
and who can be worthy of Thy most magnificent works, or who can tell
Thee why Thou hast created them (Rom. 9, 20)?
For Thou art exalted
above all of them and our vision cannot reach Thee and our
understanding cannot comprehend Thee. Mayest Thou be blest, magnificent
King, because Thou has deigned to show me, Thy slave and a vile worm of
the earth, great sacraments and most sublime mysteries.
I saw the Most High, at the same time understanding how His Majesty is in Himself; I received a clear intelligence and a true perception of what is meant by a God, infinite in His substance and attributes, eternal, exalted above all, being three in Person, and one true God. Three in Person, because of the three activities of knowing, comprehending and loving each other; one, so as to secure the boon of eternal unity. It is the Trinity of the Father, the Son and the Holy Ghost. The Father is not made, nor created, nor begotten, nor can He be generated or have a beginning. I perceived, that the Son derives His origin from the Father alone by eternal generation; and that They are equal in their duration from eternity; and that He is begotten by the fecundity of the intelligence of the Father. The Holy Ghost proceeds from the Father and the Son through love. In Their indivisible Trinity there is nothing which can be called first or last, greater or smaller: all three Persons are equally eternal and eternally equal; there is unity of essence in a trinity of Persons. Nor are the Persons mingled in order to form one God, nor the Divine substance separated or divided in order to form three Persons, being distinct as the Father, as the Son and as the Holy Ghost. They are nevertheless one and the same Divinity, equal in Each is the glory, and majesty, the power, the eternity, the immensity, the wisdom and sanctity, and all the attributes. And though there are three Persons, in Whom these infinite perfections subsist, He is the one and true God, the Holy, the Just, the Powerful, the Eternal and the Measureless.
also obtained an understanding of the manner in which this Trinity
comprehends Itself by simple vision, so that no new or distinct
cognition is necessary: the Father knows that, which is known to the
Son, and the Son and the Holy Ghost know that which is in the
intelligence of the Father. I understood how they love One another with
one and the same immense and eternal love; how there is a single,
indivisible and equal oneness of intelligence, love and action, how
there is one simple, incorporeal and indivisible nature, a Divine
essence of the true God, in which are joined and united all the
perfections in their highest and in an infinite degree.
learnt also to understand the quality of these perfections of the
highest Lord: that He is beautiful without a blemish, great without
quantity, good without need of qualification, eternal without the
duration of time, strong without any weakness, living without touch of
decay, true without deceit, present in all places, filling them without
occupying them, existing in all things without occupying any space.
There is no contradiction in His kindness, nor any defect in His
wisdom. In His wisdom He is inscrutable, in His decrees He is terrible,
in His judgments just, in His thoughts most hidden, in His words most
true, in His works holy, in His riches affluent. To Him no space is too
wide, no narrowness causes restraint, His will does not vary, the
sorrowful does not cause Him pain, the past has not passed for Him, nor
does the future happen in regard to Him. O eternal Immensity, what
illimitable expansion have I seen in Thee? What vastness do I see in
Thine infinite Being? Vision does not terminate, nor ever exhaust
itself in thy abyss of being. This is the unchangeable Essence, the
Being above all other beings, the most perfect sanctity, the most
constant truth; this is the infinite, the length, the breadth, the
height and the depth, glory and its cause, rest without fatigue,
understood, that the Most High was in the quiescent state of His Own
being, when the three Persons (according to our way of understanding
things), decreed to communicate His perfections as a free gift. For
greater clearness, I must remark, that God comprehends in Himself all
things by one indivisible, most simple and instantaneous act. He does
not go on from the understanding of one thing to the understanding of
another like we do, distinguishing and perceiving first one thing by an
act of the understanding, and after that proceeding to the knowledge of
others by their connection with those already known. God knows them
conjointly all at once, without before or after, since all are together
and at once contained in the Divine and uncreated knowledge and
science, just as they are comprehended and enclosed in His infinite
Being, as in their first beginning.
Although this Divine knowledge is one, most simple and indivisible, nevertheless, since the things which I see are many, and since there is a certain order, by which some are first and some come after, it is necessary to divide the knowledge of God's intelligence and the knowledge of His will into many instants, or into many different acts, according as they correspond to the diverse orders of created things. For as some of the creatures hold their existence because of others, there is a dependence of one upon the other. Accordingly we say that God intended and decreed this before that, the one on account of the other; and that if He had not desired or included in the science of vision the one, He would not have desired the other. But by this way of speaking, we must not try to convey the meaning that God placed many acts of intelligence, or of the will; rather we must intend merely to indicate, that the creatures are dependent on each other and that they succeed one another. In order to be able to comprehend the manner of creation more easily, we apply the order of things as we see them objectively, to the acts of the Divine intelligence and will in creating them.
I understood, that this order comprises the following instants. The first instant is: God recognizing His infinite attributes and perfections together with the propensity and the ineffable inclination to communicate Himself outwardly. This knowledge of God as being communicative ad extra comes first. The Majesty of God, beholding the nature of His infinite perfections, their virtue and efficacy operating with magnificence, saw, that it was just and most proper, and, as it were, a duty and a necessity, to communicate Himself and to follow that inclination of imparting and exercising His liberality and mercy, by distributing outside of Himself with magnificence the plenitude of the infinite treasures, contained in the Divinity. For, being infinite in all things, it is much more natural that He communicate gifts and graces, than that fire should ascend, or the stone should gravitate toward its center, or that the sun should diffuse its light. This unfathomable depth of perfections, this affluence of treasures, this impetuous infinity of riches, is set in motion by its Own inclinations to communicate itself. At the same time God is in Himself conscious that to distribute gifts and graces, is not to diminish His riches, but to increase them in the only possible way, by giving an outlet to the inexhaustible fountain of His riches.
this enlightenment and knowledge which I possess, two things hold my
lukewarm heart in wonder and inflame it unto annihilation. The first is
the inclination and urgent desire, which I see in God, and the strong
will, to communicate His Divinity and the treasures of His grace. The
second is the unspeakable and incomprehensible immensity of the good
gifts, which I see He wishes to distribute according to this degree,
assigning them for this purpose and yet remaining infinite, as if He
had yet given nothing. In this desire and inclination, which fills His
Majesty I see Him prepared to sanctify, justify, overwhelm with gifts
and perfections all creatures together and each one in particular for
itself. He would be ready to give to each of the creatures more than
what is held by all the Angels and Seraphim together; even if all the
drops in the ocean and the grains of sand on their shores, all the
stars, the planets and the elements, and all creatures were capable of
reason and of His gifts, they would receive them without measure,
provided they would dispose themselves and place no obstacle toward
receiving them. O fearful malice of sin, which alone is capable of
holding up the impetuous stream of such great and eternal gifts!
second instant was to confirm and determine the object and intention of
this communication of the Divinity ad
namely, that it should redound to His greater glory and to the
exaltation of His Majesty and the manifestation of His greatness. This
His Own exaltation God saw as the end, for which He would communicate
Himself, make Himself known by His liberality in the distribution of
His attributes, and set in motion His Omnipotence in order that He
might be known, praised and glorified.
third instant consisted in selecting and determining the order and
arrangement, or the mode of this communication, so as to realize in an
adequate manner the most exalted ends. The order namely, which it is
proper should be maintained in regard to the communications of the
Godhead and its Divine attributes; so that this activity of the Lord
may have its proper reasons and objects, and so that it might proceed
with the most beautiful and admirable sequence, harmony and
subordination. In this instant was decreed first of all, that the
Divine Word should assume flesh and should become visible. The
perfection and the composition of the most holy humanity of Christ our
Lord was decreed and modeled in the Divine intelligence. Secondarily,
also were formed the ideals of the rest of men in imitation of the
First. The Divine mind prearranged the harmony and adornment of the
human nature composed of an organic body and a vivifying soul, endowed
with faculties to know and enjoy its Creator, to discern between good
and evil, and with a free will to love that same Lord.
fourth instant was to determine the gifts and graces, which were to be
conferred upon the humanity of Christ, our Lord, in union with the
Divinity. Here the Most High opened the liberal hands of His
Omnipotence and His other attributes, in order to enrich the most
sacred humanity and the soul of Christ with the highest possible
plenitude of His gifts and graces. Then was fulfilled what afterward
David said: "The stream of the river maketh the city of God joyful"
(Ps. 45, 5). When the stream of His gifts flowed toward the humanity of
the Word, communicating to it all the infused science, the grace and
goodness of which His blessed soul was capable, and which fitted that
Being, which was to be God and true man, and at the same time, the Head
of all creatures capable of grace and glory, in order that from this
impetuous stream they might partake in the manner in which it
afterwards really happened.
this instant also, and, as it were, in natural sequence, pertain the
decree and predestination of the Mother of the Divine Word incarnate;
for here, I understand, was ordained that pure Creature before aught
else whatever. Thus, before all other creatures, was She conceived in
the Divine mind, in such manner and such state as befitted and became
the dignity, excellence and gifts of the humanity of her most holy Son.
To her flowed over, at once and immediately, the river of the Divinity
and its attributes with all its impetuosity, in as far as a mere
creature is capable and as is due to the dignity of the Mother of God.
the knowledge of these exalted mysteries and decrees, I confess myself
ravished in admiration and transported beyond my proper self.
Perceiving this most holy and pure Creature formed and conceived in the
Divine mind from the beginning and before all the ages, I joyously and
exultingly magnify the Omnipotent for the admirable and mysterious
decree, by which He formed for us such a pure and grand, such a
mysterious and godlike Creature, worthy rather to be admired and
praised by all beings, than to be described by anyone. In my admiration
I can say with St. Dionysius the Areopagite: "If faith would not
instruct me, and if the understanding of what I see would not teach me,
that it is God, Who has conceived her in His mind, and Who alone could
and can in His Omnipotence form such an image of His Divinity, if this
all were not present to my mind, I might begin to doubt, whether the
Virgin Mother contain not in herself Divinity."
what tears flowed from my eyes, and what sorrowful astonishment
possessed my soul, to see that Divine prodigy not acknowledged and that
wonder of the Most High not manifest to all the mortals. Much is known
of it, but much more is unknown, as this sealed book has not been
opened. I am ravished in the perception of this tabernacle of God, and
I perceive that the Author of it is more admirable in her creation,
than in that of all the rest of the world, although the diversity of
the creatures manifests the wonderful power of their Creator. In this
Queen alone are comprehended and contained more treasures than in all
the rest of things joined together, and the variety and the
preciousness of her riches honor the Lord above all the multitudes of
the other creatures.
(according to our way of understanding) the promise and, as it were,
the contract was made with the Word as to the degree of sanctity, and
perfection and the gifts and graces, which were to be possessed by Mary
His Mother. Also as to the protection, support and defense, which was
to be provided for this true City of God, in which His Majesty
contemplated the graces and merits, which she earned for herself, as
well as the fruits to be gathered for His people by the loving returns,
which she was to make to His Majesty. In the same instant, and as it
were in the third and last place, God determined to create a locality
and an abode, where the incarnate Word and His Mother should converse
and dwell. For Them primarily did He create the heaven and earth with
its stars and elements and all that is contained in them. Secondarily
the intention and decree included the creation of the members, of which
Jesus was to be the Head, and of whom He would be the King; in order
that with kingly providence, all the necessary and befitting
arrangements might be made beforehand.
I pass over to the fifth instant, although in reality I have found that, which I sought. In this fifth decree the creation of the angelic nature which is more excellent and more like unto the spiritual being of the Divinity, was determined upon, and at the same time the division or arrangement of the angelic hosts into nine choirs and three hierarchies, was provided and decreed. As they are created first of all for the glory of God, to assist before His Divine Majesty and to know and love Him, so secondarily they are ordained to assist, glorify and honor, reverence and serve the deified humanity of the eternal Word, recognizing Him as Head, and honoring Him also in His Mother, the most holy Mary, Queen of these same Angels. Commission was given to these Angels, "to bear them up in their hands" in all their ways (Ps. 90, 12). In this instant Christ our Lord earned for them by His infinite merits, present and foreseen, all the grace, which they were to receive. He was constituted as their Head, Exemplar and supreme King, of Whom they should be subjects. Even if the number of Angels had been infinite, the merits of Christ our highest Good, would be abundantly sufficient to supply them all with grace.
this instant belongs also the predestination of the good, and the
reprobation of the bad Angels. God saw in it, by means of His infinite
science, all the works of the former and of the latter and the
propriety of predestinating, by His free will and by His merciful
liberality, those that would obey and give honor, and of reprobating by
His justice those who would rise up against His Majesty in pride and
disobedience on account of their disordered self-love. In the same
instant also was decreed the creation of the empyrean Heaven, for the
manifestation of His glory and the reward of the good; also the earth
and other heavenly bodies for the other creatures; moreover also in the
center or depth of the earth, Hell, for the punishment of the bad
the sixth instant was decreed the creation of a people and congregation
of men for Christ, Who was already formed in the Divine mind and will,
and according to Whose image and likeness man was to be made, in order,
that the incarnate Word might find brethren, similar but inferior to
Himself and a people of His Own nature, of whom He might be the Head.
In this instant was determined the order of the creation of the whole
human race, which was to begin from one man and woman and propagate
itself, until the Virgin and her Son should be born in the predestined
order. On account of the merits of Christ, our Savior, the graces and
gifts were prearranged, and also original justice, if they would only
preserve it. The fall of Adam was foreseen and in him that of all
others, except of the Queen, who did not enter into this decree. As a
remedy, it was ordained that the most holy humanity should be capable
of suffering. The predestined were chosen by free grace, and the
foreknown were reprobated with exact justice. All that was convenient
and necessary for the conservation of the human race and for obtaining
the end of the Redemption and the Predestination, was preordained,
without interfering with the free will of men; for such ordainment was
more conformable to God's nature and to Divine equity. There was no
injustice done to them, for if with their free will they could sin, so
also could they abstain from sin by means of grace and the light of
reason. God violated the right of no one, since He forsook no one nor
denied to anyone that which is necessary. Since His law is written in
the hearts of men, nobody is excused for not knowing and loving Him as
the highest Good of all creation.
the perception of these mysteries I saw with great clearness and force
the high motives which caused God to manifest and magnify Himself and
which should induce men to praise and adore the greatness of the
Creator and Redeemer of all. I also saw how tardy they are in the
acknowledgment of these obligations and in making return for these
benefits; and I was made aware of the complaints and the indignation of
the Most High on account of this forgetfulness. His Majesty commanded
and exhorted me not to be guilty of such ingratitude, but to offer Him
a sacrifice of praise, and a new song, and that I magnify Him in the
name of all creatures.
most high and incomprehensible Lord! Would that I had the love and the
perfections of all the Angels and the just in order to confess and
praise worthily Thy greatness! I acknowledge, great and mighty Lord,
that such a vile creature as I cannot merit the memorable benefit of
receiving this clear and exalted knowledge and light concerning thy
exalted Majesty. At the sight of Thy greatness I perceive my
littleness, which before that happy hour was unknown to me; and I was
ignorant of the greatness and excellence of the virtue of humility,
which is learnt in this science. I do not wish to say that I now
possess that virtue, but neither can I deny that I have been shown the
certain path which leads to it. Thy light, O most high Lord, illumines
me and thy lamp shows me the paths (Ps. 118, 105), so that I see what I
have been and what I am, and fear what I may become to be. Thou hast
lighted up, most high King, my understanding and inflamed my will with
its most exalted object.
||HE CAUSE of
all causes is God, Who created all things that have being. His powerful
arm gave existence to all His wonderful works ad extra
when and how He chose. The beginning and succession of the work of
Creation is described by Moses in the opening chapter of Genesis. Since
the Lord has given me an understanding thereof, I will mention what I
think useful for elucidating the mysterious origin of the Incarnation
of the Word and of our Redemption.
The words of the
first chapter of Genesis are as follows:
1. "In the beginning God created Heaven
2. "And the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters.
3. "And God said: Be light made. And light was made.
4. "And God saw the light that it was good; and He divided the light from the darkness.
5. "And He called the light day, and the darkness night; and there was evening and morning one day," etc.
the first day Moses says that "In the beginning God created Heaven and
earth." He created Heaven for Angels and men; and the earth as a place
of pilgrimage for mortals. These places are so adapted to their end and
so perfect, that as David says of them, the heavens publish the glory
of the Lord, the firmament and the earth announce the glory of the
works of His hands (Ps. 18,2).
Angels were created in the empyrean heavens and in the state of grace
by which they might be first to merit the reward of glory. For although
they were in the midst of glory, the Divinity itself was not to be made
manifest to them face to face and unveiled, until they should have
merited such a favor by obeying the Divine will. The holy Angels, as
well as the bad ones, remained only a very short time in the state of
probation; for their creation and probation with its result were three
distinct instants or moments, separated by short intermissions. In the
first instant they were all created and endowed with graces and gifts,
coming into existence as most beautiful and perfect creatures. Then
followed a short pause, during which the will of the Creator was
propounded and intimated, and the law and command was given them, to
acknowledge Him as their Maker and supreme Lord, and to fulfill the end
for which they had been created. During this pause, instant or
interval, Saint Michael and his Angels fought that great battle with
the dragon and his followers, which is described by the Apostle Saint
John in the twelfth chapter of the Apocalypse. The good Angels,
persevering in grace, merited eternal happiness and the disobedient
ones, rebelling against God, merited the punishment, which they now
first they received a more explicit intelligence of the being of God,
one in substance, triune in person, and that they were commanded to
adore and reverence Him as their Creator and highest Lord, infinite in
His essence and attributes. All subjected themselves to this command
and obeyed it, but with a certain difference; the good Angels obeyed
through love and on account of the justice of it, offering their love
and good will, freely admitting and believing what was above their
intelligence, and obeying with joy. Lucifer, on the other hand,
submitted himself, because the opposite seemed to him impossible. He
did not do it with perfect charity, for he, as it were, was divided in
his will between himself and the infallible truth of the Lord. In
consequence it happened that the precept appeared to him in a measure
difficult and violent, and his fulfilling of it was wanting in love and
in the desire to do justice. Thus he exposed himself beforehand to the
danger of not persevering. Although grace did not leave him on account
of this remissness and slowness in the accomplishment of these first
acts, nevertheless his bad disposition began with them; for there
remained with him a certain weakness and laxity of virtue and spirit,
and the perfection of his nature did not shine forth as it should. It
appears to me that the effect of this remissness in Lucifer, is similar
to that which is caused in the soul by a deliberate venial sin. I do
not say that he sinned mortally, nor even venially at that time, since
he fulfilled the precept of God; but this fulfillment was remiss and
imperfect, springing more from a sense of overwhelming compulsion, than
from a loving willingness to obey. Thus he put himself in danger of
the second place, the Angels were informed that God was to create a
human nature and reasoning creatures lower than themselves, in order
that they too should love, fear and reverence God, as their Author and
eternal Good. They were informed that these were to stand in high
favor, and that the second Person of the blessed Trinity was to become
incarnate and assume their nature, raising it to the Hypostatic Union
and to Divine Personality; that therefore they were to acknowledge Him
as their Head, not only as God, but as God and man, adoring Him and
reverencing Him as God-man. Moreover, these same Angels were to be His
inferiors in dignity and grace and were to be His servants. God gave
them an intelligence of the propriety and equity, of the justice and
reasonableness of such a position. For the acceptation of the merits
foreseen of this Man-God was exhibited to them as the source of the
grace which they now possessed and of the glory which they were to
obtain. They understood also that they themselves had been, and all the
rest of the creatures should be created for His glory, and that He was
to be their Head. All those that were capable of knowing and enjoying
God, were to be the people of the Son of God, to know and reverence Him
as their Chief. These commands were at once given to the Angels.
this command all the obedient and holy Angels submitted themselves and
they gave their full assent and acknowledgment with an humble and
loving subjection of the will. But Lucifer, full of envy and pride,
resisted and induced his followers to resist likewise, as they in
reality did, preferring to follow him and disobey the Divine command.
This wicked prince persuaded them, that he would be their chief and
that he would set up a government independent and separate from Christ.
So great was the blindness which envy and pride could cause in an
Angel, and so pernicious was the infection that the contagion of sin
spread among innumerable other Angels.
happened that great battle in heaven, which St. John describes (Apoc.
12). For the obedient and holy Angels, filled with an ardent desire of
hastening the glory of the Most High and the honor of the incarnate
Word, asked permission and, as it were, the consent of God, to resist
and contradict the dragon, and the permission was granted. But also
another mystery was concealed in all this: When it was revealed to the
Angels that they would have to obey the incarnate Word, another, a
third precept was given them, namely, that they were to admit as a
superior conjointly with Him, a Woman, in whose womb the Only-begotten
of the Father was to assume flesh and that this Woman was to be the
Queen and Mistress of all the creatures. The good Angels by obeying
this command of the Lord, with still increasing and more alert
humility, freely subjected themselves, praising the power and the
mysteries of the Most High. Lucifer, however, and his confederates,
rose to a higher pitch of pride and boastful insolence. In disorderly
fury he aspired to be himself the head of all the human race and of the
angelic orders, and if there was to be a Hypostatic Union, he demanded
that it be consummated in him.
decree constituting him inferior to the Mother of the Incarnate Word,
our Mistress, he opposed with horrible blasphemies. Turning against the
Author of these great wonders in unbridled indignation and calling upon
the other Angels, he exhorted them, saying: "Unjust are these commands
and injury is done to my greatness; this human nature which Thou, Lord,
lookest upon with so much love and which thou favorest so highly, I
will persecute and destroy. To this end I will direct all my power and
all my aspirations. And this Woman, Mother of the Word, I will hurl
from the position in which Thou hast proposed to place Her, and at my
hands, the plan, which Thou settest up, shall come to naught."
proud boast so aroused the indignation of the Lord that in order to
humble it, He spoke to Lucifer: "This Woman, whom thou refusest to
honor, shall crush thy head and by Her shalt thou be vanquished and
annihilated (Gen. 3, 15). And if, through thy pride, death enters into
the world (Wis. 2, 24), life and salvation of mortals shall enter
through the humility of this Woman. Those that are of the nature and
likeness of that Man and Woman, shall enjoy the gifts and the crowns,
which thou and thy followers have lost." To all this the dragon, filled
with indignation against whatever he understood of the Divine will and
decrees, answered only with pride and by threatening destruction to the
whole human race. The good Angels saw the just indignation of the Most
High against Lucifer and his apostates and they combated them with the
arms of the understanding, reason and truth.
Almighty at this conjuncture worked another wonderful mystery. Having
given to all the Angels a sufficiently clear intelligence of the great
mystery of the hypostatic Union, He showed them the image of the most
holy Virgin by means of an imaginary vision (I speak here according to
our way of understanding such things). They were shown the perfection
of the human nature in the revelation of an image representing a most
perfect Woman, in whom the almighty arm of the Most High would work
more wonderfully than in all the rest of the creatures. For therein He
was to deposit the graces and gifts of His right hand in a higher and
more eminent manner. This sign or vision of the Queen of Heaven and of
the Mother of the incarnate Word was made known and manifest to all the
Angels, good and bad. The good ones at the sign of it broke forth in
admiration and in canticles of praise and from that time on began to
defend the honor of the God incarnate and of His holy Mother, being
armed with ardent zeal and with the invincible shield of that vision.
The dragon and his allies on the contrary conceived implacable hatred
and fury against Christ and His most holy Mother. Then happened all
that which is described in the twelfth chapter of the Apocalypse, which
I will explain, as far as it has been given me.
The literal version of that chapter of the Apocalypse is as follows:
1. "And a great sign appeared in Heaven: A woman clothed with the sun and the moon under her feet, and on her head a crown of twelve stars:
2. And being with child, she cried travailing in birth, and was in pain to be delivered.
3. And there was seen another sign in Heaven; and behold a great red dragon having seven heads and ten horns; and on his head seven diadems.
4. And his tail drew the third part of the stars of heaven and cast them to the earth and the dragon stood before the woman, who was ready to be delivered; that, when she should be delivered, he might devour her son.
5. And she brought forth a Man-child, Who was to rule all nations with an iron rod; and her Son was taken up to God, and to His throne.
6. And the woman fled into the wilderness where she had a place prepared by God, that there they should feed her a thousand two hundred and sixty days.
7. And there was a great battle in heaven; Michael and his Angels fought with the dragon and the dragon fought and his Angels.
8. And they prevailed not, neither was their place found any more in heaven.
9. And the dragon was cast out, that old serpent, who is called the devil and satan, who seduceth the whole world; and he was cast unto the earth, and his Angels were thrown down with him.
10. And I heard a loud voice saying: Now is come salvation and strength, and the kingdom of our God and the power of His Christ; because the accuser of our brethren is cast forth, who accused them before our God day and night.
11. And they overcame him by the Blood of the Lamb and by the word of the testimony, and they loved not their lives unto death.
12. Therefore rejoice, O heavens, and you that dwell therein. Woe to the earth and the sea, because the devil is come down unto you, having a great wrath and knowing that he hath but a short time.
13. And when the dragon saw that he was cast unto the earth he persecuted the woman, who brought forth the Man-child:
14. And there were given to the woman two wings of a great eagle, that she might fly into the desert unto her place, where she is nourished for a time and times and half a time, from the face of the serpent.
15. And the serpent cast out of his mouth after the woman, water as if it were a river, that he might cause her to be carried away by the river.
16. And the earth helped the woman and the earth opened her mouth and swallowed the river, which the dragon cast out of his mouth.
17. And the dragon was angry against the woman and went to make war with the rest of her seed, who keep the commandments of God, and have the testimony of Jesus Christ.
18. And he stood upon the sands of the sea."