The works of the pious and profoundly-learned Joseph Mede, B.D., sometime fellow of Christ's Colledge in Cambridge

THE FIFTH BOOK; CONTAINING MISCELLANIES. (Book 5)

CHAP. I.

The disposition of the years of Iehoiakim according to the several Events mentioned in Scripture.

Iehoiakimi 1••

IN the First year of Iehoiachim, as soon as the King of Egypt had made him King, Nebuchadnezzar being sent by his Father yet liv∣ing, came into the Land to reduce those of Phoenicia and Coelesyria (which had revolted to the King of Egypt) unto his obedience; wherewith Iehoiakim being affrighted, became his tributary and served him three years, 2 Kings 24. 1.

This was that Expedition whereof Berosus speaks, Lib. 3. rerum Chaldaicarum, citante Iosepho: Cùm audivisset Nabuchdonosoris parens Nabopolla∣sarus Satrapam AEgypti & Coelesyriae Phoeniciaeque locis praefectum rebellionem fecisse, nec ipse jam labores ferr•• posset; traditâ filio Nabuchdonosoro adhuc aetate viginti parte copiarum, eum misit: & ille cum rebelli praelio congressus, victor evasit, & regionem denuo sub ipsorum potestatem redegit.

And this was the Expedition whereof we read, 2 Kings 24. 7. That the King of Egypt came not again out of his Land any more: (viz. after he had made Iehoiakim King) For the King of Babel had taken from the River of Egypt unto the River Euphrates all that pertained unto the King of Egypt, viz. Phoenicia, Coelesyria, &c.

This also was the Expedition whereof the Rechabites speak Ier. 35. 11. When Ne∣buchadnezzar King of Babel came up into the Land, we said, Come let us go to Ierusalem for fear of the Army of the Chaldeans: So we dwell at Ierusalem. For this coming of the King of Babel into the Land must either be in the first of Iehoiakim, or in the fourth, or in the last year of his Reign. In the last it could not be; for they speak of it as of a thing a good while past, when Iehoiakim was yet reigning: And the Prophet says he was bidden go to these Rechabites in the Reign of Iehoiakim; where no year being named, it seems to be supposed as a thing happening about the beginning of his Reign, or before Nebuchadnezzar was yet returned home out of those quarters. Nor could it be in the fourth year; for then Nebuchadnezzar be∣sieged and took Ierusalem, Dan. 1. but here he came but into the Land, and the Re∣chabites were safe in Ierusalem. Therefore it must be in the first.

And from this time to the first year of Darius with Cyrus (that is, to the first of Cyrus his 9* 1.1 years) are just 70 years; at what time Daniel made his Prayer, as having hoped his people should then have returned from Captivity, Dan. 9. 2. &c. But he anticipated the Epocha which God intended.

Iehoiakimi 4••.

In the Fourth year of Iehoiakim, (or Third compleat) which was the ••irst of Ne∣buchadnezzar, Iehoiakim after three years service, as soon as he heard of the death of Nabopollasar and recalling of Nebuchadnezzar out of those parts, taking courage and rebelling upon the advantage of the time, Nebuchadnezzar returns again, and the first time besieged Ierusalem, took it, carried many of the people captive, and Daniel

amongst them, also part of the Vessels of the House of the Lord. This is that Expe∣dition whereof Daniel speaks Chap. 1. And from hence to the first year of Cyrus solus, (that is, of those six* 1.2 years which he reigned compleat after Darius his death) are 70 years: which was the time when God according to the Prophecy of * 1.3 Ieremie released their Captivity.

Iehoiakimi 5••.

In the Fifth year of Iehoiakim, in the ninth month, the same month that Nebuchad∣nezzar had taken and spoiled the City the year before, they proclaimed a publick Fast, Ier. 36. 9. that so by humbling themselves upon the remembrance of the for∣mer year's calamity, they might pacifie the farther wrath of God towards them. For the like reason after the destruction of the City they used, even till Zacharie's time, to fast upon the 4. 5. and 10. months (Zacharie 7. 3. and Chap. 8. 19.) be∣cause Nebuchadnezzar began that fatal siege in the 10. month, took the City in the 4. burnt it in the 5. Ier. 52. v. 4, 6, 12. and 2 Kings 25. At this Fast Baruch read his Roll.

Iehoiakimi 11••.

This year the King of Babel sent to Ierusalem to bring Iehoiakim bound in setters unto Babylon, 2 Chron. 36. 6. But his servants used him in such manner, that he died miserably before he went, and was buried with the burial of an Asse, drawn, and cast forth beyond the Gates of Ierusalem; Ier. 22. 19. Whereupon the people made his son Iehoiachin King; when presently Nebuchadnezzar (who had then accomplished the 7.* 1.4 year of his reign) came, besieged the City, took and carried the new King Ie∣hoiachin captive, when he had reigned but three months.

Some Objections touching this disposition of Iehoiakim's years.

Obj. Iehoiakim in the 9. month of the 5. year of his Reign was not yet in Captivity, as is plain by Ier. 36. 9. Therefore Nebuchadnezzar had not approched Ierusalem and made a deportation in the 4. year of Iehoiakim.

I answer, it follows not. For the Captivity of Iehoiakim seems not to have been a Captivity of his person, but of his people; and that for these Reasons. First, If Iehoiakim were carried captive either in the 4. or 7. year of his reign, how could he be said to reign 11. years? did he reign whilest he was in Babylon? Secondly, Iehoia∣kim was buried Sepulturâ asini, protractus & projectus extra portas Ierusalem, Ier. 22. 19. If he died at Ierusalem, how could he be a captive in Babylon? Thirdly, It is no where said that Iehoiakim himself was carried captive: Of his people captived we hear Dan. 1. and of part of the Vessels of the House of God; of his Servitude both first and second, 2 Kings 24. 1, 2.

Obj. But 2 Chron. 36. 6. it is said, that Nebuchadnezzar came up against him, and bound him with fetters to carry him to Babylon.

Ans. True; it appears he meant to have carried him, but not that he performed it. 2. This coming up of the King of Babylon, if we compare it with the Text of the 2 Kings 24. will be his first coming up, when Iehoiakim became his tributary three years. Therefore this coming up and this binding, though joyned in one sentence, was not at the same time.

Obj. But you will say, When then was this binding to have carried him?

Ans. I suppose in the last year of his reign and life; and that his ill usage at that time was the occasion of his so miserable death, before he was yet gone from Ieru∣salem. And yet perhaps those who came to fetch him went not home empty, but carried those 3023 mentioned Ier. 52. 28. though I had rather refer them to Iehoia∣chin's going, which was immediately.

Object. The first deportation of the Iews was in the 7. of Nebuchadnezzar, Ier. 52. 28. Therefore not the 4, but the 11. of Iehoiakim's reign.

Ans. Ieremy intended not a rehearsal of all the Captivities, nor of the full num∣ber of captives, as appears by the smalness of the number. It may be those numb••rs contain men of particular quality, and such as were disposed of in one and the same place. But here I am resolved.

I. M.

CHAP. II.

The Mystery of S. Paul's Conversion: or, The Type of the Cal∣ling of the Iews.* 1.5

1.	1.
PAVL among the sons of men the greatest Zelot of the Law, and Per∣secutor of the way of Christ.	THE Iews among the Nations most obstinate Zelots of Moses, and the most bitter Enemies of the Followers of Christ.
2.	2.
Paul in the height of this his zeal, and heat of his persecuting fury, found mercy and was converted.	The Iews, though persisting unto the last in their extremity of bitterness and mortal hate to Christians, yet will God have mercy on them, and receive them again to be his People, and be their God.
3.	3.
Paul converted by means extraordina∣ry, and for manner strange: not, as were the rest of the Apostles, by the Ministerie of any Teacher upon earth, but by vi∣sible Revelation of Christ Iesus in his glory from Heaven; the light whereof suddenly surprising him, he heard the voice of the Lord himself from Heaven saying, Saul, Saul, why persecutest thou me?	The Iews not to be converted unto Christ by such means as were the rest of the Na∣tions,* 1.6 by the Ministerie of Preachers sent unto them; but by the Revelation of Christ Iesus in his glory from Heaven when they shall say,* 1.7 not as when they saw him in his hu∣miliation, Crucifie him, but, Blessed is he that comes in the Name of the Lord. Whose coming then shall be as a lightning out of the East,* 1.8 shining into the West; and the sign of the Son of Man shall appear in the clouds of Heaven, and every eye shall see him,* 1.9 even of those which pierced him, and shall la∣ment with the Spirit of grace and suppli∣cation, for their so long and so shameful unbelief of their so merciful Redeemer.
4.	4.
Those who accompanied Paul at the time of this Apparition saw the light only, and were amazed; but Paul alone saw the Lord, and heard the voice which he spake unto him.	This Revelation of Christ from Heaven like to be most apparent to the Iews in all places where they are dispersed, but not so perhaps to the Gentiles with whom they live. The light of his glorious presence shall be such as the whole world shall take notice of, but those only to see him and hear his voice who pierced him.
5.	5.
Paul no sooner converted, but was im∣mediately inspired with the knowledge of the Mysteries of Christ, without the instruction of any Apostle or Disciple; for he received not the Gospel which he preached of Man, neither was he taught it but by the Revelation of Iesus Christ. He consulteth not with the rest of the A∣postles, but after 14 years preaching communicated to them the Gospel which he preached among the Gentiles, who added nothing unto him, but gave him the right hand of fellowship.	The Iews together with their miraculous Calling, shall be illuminated also with the * 1.10 knowledge of the Mysteries of the Christi∣an Faith, even as it is taught in the Reform∣ed Churches, without any Instructers from them or Conference with them; and yet when they shall communicate their Faith each to other, shall find themselves to be of one com∣munion of true belief, and give each other the right hand of fellowship.
6.	6.
Paul the last called of the Apostles.	The Iews to be called after all the Nati∣ons in orbe Romano or in the circuit of the Apostle's preaching.

7.	7.
Paul once converted, the most zealous and fervent of the Apostles.	The* 1.11 Iews once converted, the most zea∣lous and fervent of the Nations.
8.	8.
Till Paul was converted, the Gospel had small progress amongst the Gentiles; but when he became their Apostle, it went forward wonderfully.	Till the Calling of the Iews, the general Conversion of the Gentiles not to be expected; but the receiving of Israel shall be the riches of the world, in that by their restitution the whole world shall come unto Christ.
9.	9.
The miracle of S. Paul's Conversion (the person so uncapable, till then a Per∣secutor and most bitter Enemy of Christi∣ans; the manner so wonderful as by an Apparition and Voice from Heaven,) was a most powerful motive to make all those who heard and believed it, Christi∣ans; and therefore so often by S. Paul him∣self repeated.	The miracle of the Iews Conversion so much the more powerful to convert the Nati∣ons of the world not yet Christians, by how much their opposite disposition is more uni∣versally known to the world than was S. Paul's, and by how much the testimony of a whole Nation, living in so distant parts of the world, of so divine a miracle as a Vision and Voice from Heaven, exceeds that of s. Paul, being but one Man.
10.	10.
Paul reproveth Peter, one of the chief Apostles, for symbolizing with Iudaism.	May not the Iews likewise reprove (if not more) the Church of Rome, the chief of Christian Churches, for symbolizing with Gentilism?

S. Paul to Tim. 1 Ep. c. 1. v. 16.

Howbeit for this cause I obtained mercy, that in me first Iesus Christ might shew forth ill long-suffering, for a Pattern to them which should hereafter believe on him to everlasting life.

CHAP. III.

Answer concerning a Discourse inferring from the Septenary Types of the Old Testament and other Arguments, That the World should last 7000 years, and the Seventh Thousand be that happy and blessed Chiliad.

I.

THE Millennium of the Reign of Christ is that which the Scriptures call The Day of Iudgment, the ancient Iews and S. Iude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Magnus Dies Iudicii or Dies Iudicii magni. Septimus Millenarius ab universa Cabbalistarum Schola (saith Carpentarius) vocatur Magnus Dies Iudicii; Comment. in Alcinoum Platonis, pag. 322. A Day, not (as our languages commonly import) of a few hours, but, according to the Hebrew notion (from whence the name is derived) of many years: For with them Day is Time, and not a short only; but a long Time. A Day whereof S. Peter speaking, 2 Epist. chap. 3. tells the believing Iews his brethren, as soon as he had named it, vers. 8. That he would not have them ignorant, that one Day with the Lord was as a Thousand years, and a Thousand years as one Day. This is the Day of the great Assises beginning with the Seventh Trumpet, Apocal. 11. 15. where∣in Christ shall give reward unto his Servants the Prophets, and to the Saints and them that fear his Name, and shall destroy them that destroy the earth, vers. 18. The Process of this wonderful Day S. Iohn describes by a twofold Iudgment, and a twofold Resurrection, and the glorious Reign of the Saints between them. The morning Iudgment shall be of Antichrist and all his partakers, whom Christ shall destroy at the appearing of his coming, 2 Thess. 2. 8. and then shall be the first and particular Resurrection. The evening Iudgment shall be upon the remainder of the living ene∣mies of Christ, Gog and Magog, and conclude with the last and universal Resurrection

of the dead: and so the last enemy, Death, being now wholly vanquished, he shall surrender his Kingdom into the hands of his Father, that God may be all in all, 1 Cor. 15. 24, &c.

Nor ought it to seem strange, that the name Day should signifie so long a time as a Thousand years: The Iews, who first imposed it, understood it so. And in the end of S. Peter we shall find yet a longer Day, even 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dies AEternitatis, a Day of Eternity, 2 Pet. 3. 18. The Prophets have many such long Days, when they say, In Die illo, Vide. The whole time of Christ's first coming is called a Day, Ioh. 16. 26. 2 Cor. 6. 2. The whole time of the Iews fourty years abode in the wilderness is called a Day, Heb. 3. 8, 9. Their first Captivity of seventy years, a Day: Vide Pro∣phetas. Their last and long Captivity, a Day, as Deut. 32. 35. & alibi apud Pro∣phetas. And what if in our daily prayer [Give us this day our daily bread] Day be to be taken for the whole time of our life? For in stead of S. Matthew's [This day] speaking after the Hebrew notion, S. Luke hath in the same Petition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is, every day. So S. Paul, Heb. 3. 13. Exhort one another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every day, whilest it is called To Day. Doth not Day here include many days?

Now if the Thousand years of the Reign of Christ be the Day of Iudgment, then it will follow, that though we may know by the fulfilling of things to be fulfilled whether it be nearer or farther off, yet the precise time of the coming thereof cannot be known, because it is to come upon the world unawares as a Thief in the night.

II.

Nevertheless it is true that the Primitive Fathers (especially those who believed the Chiliad) conceived the World should last, and the Church therein labour, 6000 years, and that the Seventh thousand should be the Day of Iudgment, and Sabbath, in which the Saints should reign with Christ their Lord.

So Irenaeus, Lib. 5. c. 28. Quotquot diebus hic factus est mundus, tot & Millenis consummatur—Si enim Dies Domini quasi Mille anni, in Sex autem diebus consum∣mata sunt quae facta sunt; manifestum est, quoniam consummatio ipsorum Sextus mille∣simus annus est.

Idem eodem Libro cap. 30. Cùm vastaverit Antichristus hic omnia in mundo, reg∣nans annis tribus & mensibus sex—tunc veniet Dominus de coelis in nubibus in gloriae Patris, illum quidem & obedientes ei in stagnum ignis mittens, adducens auten•• justis Regni tempora, hoc est requietionem (i. Sabbatum,) septimam diem sanctificatam, & restituens Abrahae promissionem haereditatis, &c.

Iustinus Martyr, Dialogo cum Tryphone Iudaeo loquens de Mellennio Regni Christi, Novimus (inquit) dictum illud,* 1.12 quòd Dies Domini sit sicut mille anni, huc per∣tinere.

Cyprianus, Lib. de Exhortatione Martyrii; Primi in dispositione Divina Septem dies, annorum Septem millia continent,—ut consummatio legitima impleatur.

Lactantius, de Divino praemio Lib. 7. c. 14. Quoniam Sex diebus cuncta Dei opera perfecta sunt; per secula Sex, id est, annorum Sex millia, manere in hoc statu mundum necesse est. Dies enim magnus Dei Mille annorum circulo terminatur.—Et ut Deus Sex illos dies in tantis rebus fabricandis laboravit; ità & religio ejus & veritas in his Sex millibus annorum laborare necesse est, malitiâ praevalente & dominaute. Et rurius, Quoniam perfectis operibus requievit die Septimo, eúmque benedixit, necesse est ut in fine Sexti millesimi anni malitia omnis aboleatur è terra, & regnet annos Mille Iusti∣tia; sitque tranquillitas & requies à laboribus quos mundus jamdiu perpessus est.

III.

The ancient Iews also had a Tradition to the same purpose, as appears by these testimonies recorded in the Gemara or Glosse of their Talmud, Cod. Sanhedrim, cap. Kol Iisrael. For there, concerning that of Esay chap. 2. [Exaltabitur Dominus solus die illo] thus speaks the Talmudical Gloss.

Dixit Rabbi Ket••••a, Sex annorum millibus stat Mundus, & uno (Millenario) vasta∣bitur; de quo dicitur, AT QUE EXALTAEITUR DOMINUS SOLUS DIE ILLO. Note, By Vastabitur they mean the Vastation of the world by Fire in the Day of Iudgment, whereby it shall become New, or a New Heaven and New Earth.

Sequitur.

Traditio adstipulatur R. Ketinae, (nempe ista) Sicut ex septenis annis Septimus quisque Annus Remissionis est; ità septem millibus annorum mundi, Septimus Millena∣rius Millenarius Remissionis erit, ut Dominus solus exaltetur in die illo. Dicitur

enim (Psal. 92.) Psalmus & Canticum de Die Sabbati; id est, de eo Die qui totus Quies est. (Note, they understand this Psalm of the Great day of Iudgment, and the Sabbath mentioned in the Title, of the great Sabbath of a Thousand years.) Dicitur item (Psal. 90) Nam mille anni in oculis tuis velut dies hesternus.

Sequitur.

Traditio Domûs Eliae: Sex mille annos durat mundus; Bis mille annis* 1.13 Inanitas, bis mille annis Lex, deni{que} bis mille annis Dies Christi. At verò propter peccata nostra plurima & enormia, abierunt ex his qui abierunt. These last words Petrus Galatinus proves to be added to this Tradition by the later Iews. And surely this Elias lived under the second Temple and before the birth of Christ. And though there be no mention here of the Seventh thousand years; yet that this R. Elias acknowledged it as well as the rest, appears by a former place of the same Gemara Talmudica, which is this; Traditio Domûs Eliae. Iusti quos resuscitabit Deus, &c.

* 1.14

IV.

The concinnity of this conceit hath made me (I confess) sometimes inquisitive, whether it could be brought to accord with the received computation of the Age of the World, and with our experience of the beginning and continuance of the times of Antichrist now revealed. But the obstacle I found was, that I could never per∣swade my self the times of Antichrist began so late as this conceit and our computa∣tion of the World's years imply they should, namely, not till near about the time of Carolus Magnus. Nor can I admit that the 42. moneths which the Beast is said to * 1.15 continue, should be reckoned from his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or aetas adulta, and not from his begin∣ning, as must be here likewise supposed. For as when we reckon the Age of a Man, we reckon not from the time he came to man's estate, or from the time he sued out his livery, but from the time of his birth; so should we do here for the times of the Man of sin.

Besides, we ought not (as I take it) to fix our eyes so much upon the Popes do∣minion and his improvement thereof, as upon the Apostasie of the Church from the rule of Christian Worship by Spiritual Fornication with Idols; which is the Cha∣racter the Holy Ghost gives us in the Apocalyps to know the Antichristian State and Times by. Of which estate the Pope or False-prophet was indeed to be the Head, and his See Babylon the Metropolis; but the Body was to be, and so is, Bestia Roma∣na novissimi capitis decem diadematis redimita, the Roman Empire shiver'd into a plurality of Kingdoms, but re-united again under this new Head, and fashioned and renewed by him unto a lively Image of the former Roman Ethnicism, which had but newly received a deadly blow, and been cast down to the ground by the Lamb and his Champions. This new Idolatry or Idolatrous state, this Imaging of the wound∣ed Draconizing Beast, is that treading down or prosaning the Court of the Temple of God, Chap. 11. that is, of the visible Worship of Christ in his Church, by a new Gentilism. Unto which the 42. months are attributed as well as to the Beast; and so the beginning of the Times of the one not to be reckoned without or severed from the other. But whosoever shall impartially search into the Stories of the Christian Church, (as all those do not who labour to diminish the antiquity of Antichristianism, rather than to find it) will see her not only tainted, but even all-over polluted, with Spiritual Fornication with Saints, Angels, Reliques, yea and Images too, hundreds of years before the times of Pepin and Charlemaign: nay the chiefest part of those lying wonders and strong delusions, whereby this impiety and wickedness was advanced, was long before that time. How can I then believe that the time of the Gentiles pro∣faning God's House, and of the Witnesses or Prophets mourning for the same in sackcloth, should not begin till about the year 792. whatsoever improvement the Pope's dominion then had?

V.

Finding such an Obstacle as this, and loth yet utterly and absolutely to reject this so ancient a Tradition, I began to make with my self these Quaere's. First, Whether it were needful to reckon these Thousands of years compleat, or only current in the last hundred; which want of completion, though unknown to us, might abate so much of the full length of 6000 years, as would bring the computation nearer the mark for the beginning and end of the times of the Antichristian Beast. But finding no grounds to make such a conceit probable, I rejected it as a vain imagi∣nation.

But then I made a second Quaere of greater moment; namely, Whether the com∣putation of the years of the world before the Promise made to Abraham were or

could be certainly known or not. For as for the time after the Promise, I make no doubt but it may be known, even almost to a year.

The occasion of such a doubt was the great difference which is found between our Hebrew Copies and the Seventy concerning the years of the foresaid generations: For though it be true or likely that the Seventy, translating in Egypt, voluntarily and of set purpose increased the years of those first generations, to make them reach the antiquity of some Stories of the Egyptians, and thereby exceeded the Hebrew compu∣tation above 1300 years; yet it follows not that all the differences between them and our Hebrew Bibles in the years of those generations should proceed from this foun∣tain, but some of them perhaps from the reading of the Copy they used. For that there should be differences of reading in the Hebrew Copies of the Old Testament, is not a thing to be so much startled at as some conceive, seeing we find many such in the Greek Copies of the New. And how can it be proved that the Church of the Iews had in this particular (especially when Prophecy ceased) a greater priviledge than we? For as for that admirable Masorethical method, whereby they are now inviola∣bly preserved from change, it was devised since the coming of Christ, and applied to one Copy only, which they esteemed most true and authentical; namely that (as some of them say) which was written by the great Rabbi Hillel's own hand; and ma∣ny hundred of years after kept as a Relique: Yet nevertheless might some other Co∣pies, though in general far inferior, yet in some few particulars have a better and righter reading than it.

3. That most Learned Prelate and Mirror of Bishops, the Lord Primate of Armagh, could not be at rest, till by his indefatigable industry and no small charges (as such a business required) he had some four years since gotten from the remnant of the Sama∣ritans in Palaestine into a Christian hand that admirable Monument, the Samaritan Pentateuch or Five Books of Moses; which may be presumed to be that which they received from the captived ten Tribes, when they first learned from them to worship the God of Israel, 2 Kings 17. 27. This wondrous and no••-paril of Manuscripts he brought hither to Cambridge amongst us; and during his stay here some time, was most ready to shew it to all Scholars that came unto him; and so free in communica∣ting the use thereof, that some of us had opportunity, by comparing it with our He∣brew Bibles, first to pick out the Alphabet, and then to read therein. It is in the same Hebrew tongue and words (saving the diverse readings) with our Bibles, but written in a strange character, namely the Samaritan, which is supposed to have anci∣ently been the Hebrew, till it was changed by Ezra at the return from Captivity.

In this Book is found a strange difference in the years of the generations before the birth of Abraham both from the Septuagint and our Hebrew Bibles. Before the Floud, by diminishing the generations of Iared, Methusalah and Lamech, it comes short of us. After the Floud (for the most part agreeing with the Septuagint) it much out-reckons us. To be short, it exceeds in the upshot our Computation 301 years: so that the birth of Christ falls according to it to be Anno Mundi 4254. Agreeable whereto the 6000. year from the Creation would be compleat Anno Christi 1746. and consequent∣ly Antichrist's 42 months or 1260 years would begin Anno Christi 486. which is pre∣sently after the deposition of Augustulus, in whom the Empire of Western Rome expi∣red. And this comes much nearer the point than 792.

Howbeit, far be it from me to affirm any thing thereof, or of the verity of the Sa∣maritan Computation, or to prefer it in the general before our Hebrew; though some things be found therein which dissolve a knot or two which make our Chronologers at thei•• wits end. As one for example; How Abraham could come into Canaan after the days of his Father, (as S. Stephen says) and yet be but 75 years old, Gen. 12. 4. whenas his Father Terah lived 205 years, and himself was born in the 70 year of his age, Gen. 11. 26. But the Samaritan saith (chap. 11. 32.) That the days of Terah were (but) 145 years, which is just; for then Abraham was 75 years old at his Father's death, and Moses and S. Stephen are reconciled; which yet no man can imagine that the Samaritan Scribe ever thought of.

But the thing ••aim at in representing these differences, and would propound to the consideration of the pious, sober and judicious, and with due reverence to the Divine Writ, is, Whether there may not be some secret disposition of Divine Providence in this variety of Computation, to* 1.16 prevent our Curiosity in counting the exact time of the Day of Iudgment and second appearing of Christ. And that as the ambitious Tower of Babel was hindred by the Confusion of Languages, so our Curiosity in this particular be not by a like Providence prevented by such a diversity of Computations••

For these things concern not matter of Salvation. We know the first Ages of the Church followed the Computation of the Seventy altogether, though it were most wide of truth; and the chiefest Doctors the Church then had, through ignorance of the Hebrew, for a long time knew not, or believed not, there was any other Compu∣tation. But for contents of Faith, and the way of Salvation, over such the Provi∣dence of God watcheth with a careful eye, though man be heedless, wicked and care∣less of preserving the integrity of that precious treasure committed to their custody.

Besides, I nothing doubt, if our Books be in any such particular as we speak of de∣ficient or corrupted, but that the true reading is yet extant in some of the two na∣med, or some other Copy some-where preserved by Divine Providence, though we cannot yet know and discern which those righter readings be. The Iews having a saying, Cùm Elias venerit, dissolvet nodos: And without doubt, when they shall be called, and meet together from all places of the world, (which must be before that great Day cometh) strange things will be discovered, which we little dream of.

Now if any man ask, if such a corruption of Computation be suppo••ed, where it is most like to be: I answer, Not in those generations before the Floud, (where the Hebrew Computation, being the middle between the excess of the Septuagint and de∣fect of the Samaritan, seems to be crucified, as our Saviour, between two Thieves) but in the generations immediately after the Floud. 1. Because in those the Seventy and the Samaritan for the most part agree; which argues their difference from our Bibles not to have been voluntary. 2. Because S. Luke in the Genealogy of our Sa∣viour inserts, as the Seventy do, the generation of Cainan immediately after Arphaxad, which our Bibles have not: who knows what it means, or whether it argue not a de∣fect thereabout in the Hebrew Copies? Time may discover the meaning thereof. 3. Because Peleg, at whose birth the Scripture seems to say the Earth was divided, was born, according to our Copies, but 101 years after the Floud; which troubles our Chronologers, as seeming too small a time for eight persons to multiply unto such a number as may be presumed to have been at the building of the Tower of Babel, and at their dispersion thence; which will be much holpen, if either Cainan be to be in∣serted, (to whose generation the Septuagint allow 130 years) or if any of the other generations of Arphaxad, Salah and Eber be to be read as both the Septuagint and Sa∣maritan have them.

To conclude, if the years of but three of those generations between the Floud and Abraham, as of Arphaxad, Salah and Nahor, should prove to be as the Sep∣tuagint and Samaritan agreeingly read them, and the generation of Cainan, (mention∣ed by S. Luke, and four times by the Septuagint) also to be added unto them, the du∣ration of the World hitherto will have been 350 or 360 years more than we count of.

If therefore such Suppositions as these may be admitted, (which I determine not, but leave to such as are able and fit to judge; Apagite indocti & prophani) then that Tradition of the Seventh Thousand year to be the Day of Iudgment and of the glorious Reign of Christ, will (in respect of those Septenary Types of the Old Testament) have good probability of Truth: Otherwise, I cannot see how possibly it can be admitted.

1 Thess. 5. 21.

Omnia probate, quod bonum est tenete.

I. M.

CHAP. IV.

An Explication of Psal. 40. 6. [Mine ears hast thou bored] com∣pared with Hebr. 10. 5. [A body hast thou prepared me.]

PSalm 40. v. 6, 7. Sacrifice and offering thou wouldst not have; mine ears hast thou bored: Burnt-offering and Sin-offering thou hast not required. Then said I, Lo, I come: in the volume of the Book it is written of me, I delight to do thy will, O my God.

In which words an allusion is made to a Custom of the Iews to bore the ears of such as were to be their perpetual Servants, and to enroll their names in a Book, or make some

Instrument of the Covenant. Sacrifice and burnt-offering thou wouldst not have; but because I am thy vowed Servant, bored with an awl, and enrolled in thy Book, I said, Lo, I come, I delight to do thy will, O my God.

These words of the Psalm are alledged by S. Paul, Heb. 10. But the first of them with a most strange difference. For whereas the Psalmist hath, according to the He∣brew Verity, Sacrifice and burnt-offering thou wouldst not: mine ears thou hast bored or digged, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; S. Paul reads, with the LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A body thou hast prepared or fitted me. What Equipollency can be in sense between these two? This difficulty is so much the more augmented, because most Interpreters make the life of the Quotation to lie in those very words where the difference is, viz. That the words [A body thou hast prepared me] are brought by the Apostle to prove our Saviour's In∣carnation; whereunto the words in the Psalm it self, [Mine ears hast thou bored, or digged, or opened] take them how you will, will in no wise suit.

I answer therefore, That the life of the Quotation lies not in the words of diffe∣rence, nor can do; because this Epistle was written to the Hebrews, and so first in the* 1.17 Hebrew tongue, where this Translation of the LXX could have no place. And if the life of the Quotation lay here, I cannot see how it can possibly be reconciled. It lies therefore in the words where there is no difference, viz. That Christ was such an High-Priest as came to sanctifie us, not with Legal Offerings and Sacrifices, but by his Obedience, in doing like a devoted Servant the will of his Father.

Thus the allegation will not depend at all upon the words of difference, and so they give us liberty to reconcile them thus: Mine ears thou hast bored (saith the Psal∣mist,) i.e. Thou hast accepted me for a perpetual Servant, a•• Masters are wont, according to the Law, to bore such Servants ears as refuse to part from them. Now the LXX, according to whom the Apostle's Epistle readeth, thinking perhaps the meaning of this speech would be obscure to such as knew not that Custom, chose ra∣ther to translate it generally, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou hast fitted my body, viz. to be thy Servant, in such a manner as Servants bodies are wont to be. And to the sense is all one, though not specified to the Iewish Custom of boring the ear with an awl, but left indifferently appliable to the Custom of any Nation in marking and stigmatizing their Servants bodies.

CHAP. V.

D. HIERONYMI Pronunciata de Dogmate MILLENARIORVM.

IN cap. 54. Esaiae, vers. 1. LAUDA vel LAETARE STERILIS, QUAE NON PARIS, &c. Hunc locum, inquit, & caetera quae sequuntur, Iudaei & nostri Iudai∣zantes ad Hierusalem referunt, quam dicunt in Mille annorum regno instaurandam, & eandem esse quae priùs habuit virum, & postea habere desierit; multóque plures habitura sit filios post repudium, quàm priùs habuit sub viro.—Nec mirandum de Iudaeis, quorum oculi aurésque sunt clausae, si apertam non videant veritatem. De Christianis quid loquar, nescio, qui, dicente Apostolo quae sunt Allegorica, & ad duo Testamenta, Vetus & No∣vum, Saram Agárque, referente, Iudaeis tradunt manus, terrenarum in Mille annis de∣siderio voluptatum.

Ad vers. 11. Respondeant amatores tantùm occidentis Literae, & in Mille annis exqui∣sitos cibos gulae ac luxuriae praeparantes, (quorum Deus venter est, & gloria in confu∣sione eorum; qui post secundum in gloria Salvatoris adventum sperant Nuptias, & parvu∣los centum annorum, & Circumcisionis injuriam, & Victimarum sanguinem, & perpetu∣um Sabbatum; qui dicunt cum Israel in perversum modum, Manducemus & bibamus, eras enim regnabimus) quae sit ista coelestis Hierusalem, cui nunc dicitur, ECCE EGO STERNAM PER ORDINEM LAPIDES TUOS, &c.

In cap. 60. vers. 1. SURGE, ILLUMINARE, &c. Breviter, inquit, perstringen∣dum est quod plurimide hoc loco sentiant; ut errore perspecto, faciliùs possimus suscipereve∣ritatem. Iudaei & nostri semi-Iudaei, qui auream atque gemmatam de coelo exspectant Hierusalem, haec in Mille annorum regno futura contendunt: quando omnes gentes ser∣viturae sunt Israel; & cameli Madian & Epha de Saba venientes aurum deferent &

thus, &c.—Haec illi dicunt qui terrenas desiderant voluptates, & Uxorum quaerunt pul∣chritudinem ac numerum Liberorum; quorum Deus venter est, & gloria in confusione eorum: quorum qui sequitur errorem, sub nomine Christiano Iudaeorum se similem confi∣tetur. Alii autem asserunt haec omnia Iudaeis carnaliter repromissa, si eum recepissent qui dicit in Evangelio EGO SUM LUX MUNDI—quem quia non susceperunt, repro∣missiones quoque irritas fieri.—Vide caetera.

In Prooemio in lib. 18. Commentariorum in Esaiam: Nec ignoro quanta sit inter ho∣mines sententiarum diversitas. Non dico de Mysterio Trinitatis, cujus recta confessio est ignoratio scientiae; sed de aliis Ecclesiasticis dogmalibus: de Resurrectione scilicet, & de Animarum & humanae Carnis statu; de repromissionibus futurorum, quomodo debeant ac∣cipi; & quâ ratione intelligenda sit Apocalypsis Ioannis: quam si juxta literam accipimus, Iudaizandum est; si spiritualiter, ut scripta est, disserimus, multorum veterum videre∣mur opinionibus contraire; Latinorum, Tertulliani, Victorini, Lactantii; Graecorum, ut caeteros praetermittam, Irenaei tantùm Lugdunensis Episcopi faciam mentionem, adver∣sus quem vir Eloquentissimus Dionysius Alexandrinae Ecclesiae Pontisex elegantem scribit librum, irridens Mille annorum fabulam & auream atque gemmatam Hierusalem in ter∣ris, instaurationem Templi, Hostiarum sanguinem, otium Sabbati, Circumcisionis injuri∣am, Nuptias, Partus, Liberorum educationem, Epularum delicias, & cunctarum genti∣um Servitutem; rursúsque Bella, Exercitus, ac Triumphos & superatorum neces, mortém∣que centenarii peccatoris. Cui duobus voluminibus respondet Apollinarius; quem non so∣lùm suae Sectae homines, sed & nostrorum, in hac parte duntaxat, plurima sequitur multi∣tudo: ut praesagâ mente jam cernam quantorum in me rabies concitanda sit. Quibus non invideo, si tantum ament terram, ut in regno Christi terrena disiderent, & post ciborum abundantiam gulaeque ac ventris ingluviem ea quae sub ventre sunt quaerant. De quibus Apostolus, ESCAE, inquit, VENTRI, ET VENTER ESCIS, &c. &, NON EST REGNUM DEI CIBUS ET POTUS: & Christus, ERRATIS NESCIENTES SCRIPTURAS, NEQUE VIRTUTEM DEI. IN RESURRECTIONE ENIM NEQUE NUBENT NEQUE NUBENTUR, SED ERUNT SIMILES ANGE∣LORUM.

In cap. 66. Esaiae, vers. 22. QUIA SICUT COELI NOVI ET TERRA NO∣VA, &c. Quod aliis verbis in alio Psalmo dicitur, OMNES GENTES QUAS FE∣CISTI VENIENT ET ADORABUNT IN CONSPECTU TUO, ET GLO∣RIFICABUNT NOMEN TUUM, DOMINE. Mensem ex mense & Sabbatum ex Sabbato, in quibus veniet omnis caro ut adoret Deum, ridiculè interpretantur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quos nos dicere possumus MILLIARIOS; ut qui in vicino sunt omni Sabbato veniant in Hierusalem, qui longiùs per menses, qui valde procul per annos singulos, hoc est, diebus Paschae sive Tabernaculorum, juxta illud quod in Zecharia dicitur [cap. 14.] AS∣CENDENT AB ANNO IN ANNUM, &c.

In Hieremiam, cap. 31. 27. Omnes hujusmodi repromissiones juxta Iudaeos & no∣stros Iudaizantes in Mille annorum regnoputantur esse complendae: Nos autem—in primo adventu Christi spiritualiter impleta defendimus, & impleta ex parte, non ex toto.

Ibidem ad vers. 38. Qui Mille annorum in terra Iudaea Regnum Christi recipiunt, Iu∣daei videlicet & nostri Iudaizantes, conantur ostendere turrem Hananeel & p••rtam An∣guli, &c.—E••ibi dicunt Sanctuarium Domini, i.e. Templum, esse condendum, man∣surúmque in perpetuum. Vide caetera.

In cap. 16. Ezech. vers. 55. ET SOROR TUA SODOMA, &c. Iudaei, inter caeteras fabulas & interminabiles genealogias & deliramenta quae fingunt, etiam hoc som∣niant; In adventu Christi sui, quem nos Antichristum scimus. & in Mille annorum Reg∣no, Sodomam esse restituendam in antiquum statum, ità ut sit quasi Paradisus Dei, & quasi terra AEgypti; & Samariam pristinam recipere felicitatem, ut de Assyriis revertan∣tur in terram Iudaeam—Hierusalem quoque tunc fabricandam, &c.—Nos au••em perfectam horum scientiam Dei judicio relinquentes, imò liquidò confitentes post secundum adventum Domini Salvatoris nihil humile, nihil futurum esse terrenum, sed regna coelestia quae primùm in Evangelio promittuntur, hoc dicimus, quòd in Ecclesiae statu cuncta comple∣ta sint & quotidie compleantur, &c.

In cap. 36. Haec illi (id est, Iudaei) exspectant in Mille, annorum Regno, quando Ci∣vitatem Hierusalem asserunt exstruendam, & Templum quod in fine hujus voluminis de∣scribitur, & rerum omnium felicitatem; quorum nonnulli arbitrantur sub Zorobabel haec fuisse completa. Sed quomodo stare poterit hoc quod dicitur, v. 11. ET HABITARE VOS FACIAM SICUT A PRINCIPIO, &c? Paulò pòst, Et quia longum est nunc adversùm dogma Iudaicum, & beatitudinem ventri & gutturi Iudaico servientem— in brevi explanatione dicere—Neque enim juxta Iudaicas fabulas, quas illi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

appellant, gemmatam & auream de coelo exspect amus Hierusalem; nec rursus passuri Cir∣cumcisionis injuriam, nec oblaturi taurorum & arietum Victimas, nec Sabbati otio dormi∣emus. Quod & multi nostrorum, & praecipuè Tertulliani liber qui inscribitur de Spe fi∣delium, & Lactantii Institution••m volumen septimum pollicetur, & Victorini Pictavio∣nensis Episcopi crebrae expositiones, & nuper Severus noster in Dialogo, cui Gallo nomen imposuit: & ut Graecos nominem, & primum extremúmque conjungam, Irenaeus & Apollinarius.

In cap. 37. vers. 15. in fine. Quòd si Iudaei & Christiani Iudaizantes haec ad Millc annorum voluerint referre regnum, necessitate coguntur, ut suscipiant omnes qui salvi fue∣rint habituros in terra Israel, aedificandam Hierusalem, exstruendum Templum, cunctas Legis Caeremonias exercendas, observandum Sabbatum, accipiendam Circumcisionis inju∣riam, &c.

In cap. 38. Igitur Iudaei & nostri Iudaizantes putant Gog esse gentes Scythicas imma∣nes, &c.—& has post Mille annorum Regnum esse à Diabolo commovendas, &c.

In cap. 39. Et haec Iudaicae traditionis haeredes, & discipuli interminabilium fabula∣rum, post Mille annorum Regnum futura contendunt.

In Micheam cap. 4. Sciendum queque hoc capitulum, & huic simile de Esaia, Iudaeos & eorum Erroris haeredes ad Mille annorum referre imperium Christi & Sanctorum, &c.

In Zach. c. 14. ad v. 10. IN DIE ILLA, &c. Iudaei & Christiani Iudaizantes ultimo sibi tempore repromittunt, quando rursum exercenda Circumcisio sit, & immolandae Victimae, & omnia Legis praecepta servanda; ut non Iudaei Christiani, sed Christiani Iu∣daei fiant. In die, inquiunt, illa quando Christus in Hierusalem aureâ & gemmatâ sede∣rit regnaturus, non erunt Idola, nec Divinitatis cultura diversa; sed erit Dominus unus. Paulò pòst, Haec Iudaei juxta literam somniant & nostri 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui rorsum audire desiderant, Crescite & multiplicamini, &c. At provitae hujus continentia brevíque je∣junio, bulbos sibi, & vulvas, & aves Phasidis, & attagenem nequaquam Ionicum, sed Iudaicum, repromittunt, &c. Hactenus Hieronymus.

Animadversiones in D. Hieronymi Pronunciata, &c.* 1.18

OS Hieronymi! qui Millenariis promiscuè affiuxit Circumcisionis injuriam, Victi∣marum sanguinem, caeterásque Legis Caeremonias postliminiò instaurandas. Sci∣licet quae Iudaei, aut fortè ex Iudaismo Haeretici, de suo Millenario somniârunt, ille Christianis odiosè impingebat. Sed & tu, Hieronyme, vel teipso judice, prodis cri∣minationem istam falsam esse. Sic enim scribis in Ieremiam cap. 19. v. 10. Post capti∣vitatem quae sub Vespasiano & Tito, & postea accidit sub Hadriano, usque ad consum∣mationem seculi Ruinae Hierusalem permansurae sunt: quanquam sibi Iudaei auream atque gemmatam Hierusalem restituendam putent; rursúsque Victimas & Sacrificia, & Conju∣gia Sanctorum, & Regnum in terris Domini Salvatoris: quae licèt non sequamur, damna∣re tamen non possumus, quia multi virorum Ecclesiasticorum & Martyrum ista dixerunt. Vnusquisque in suo sensu abundet, & Domini cuncta judicio reserventur. Haec verba tua sunt, Hieronyme. Sed dic sodes, An viri isti Ecclesiastici & Martyres sanctissimi dixe∣runt, Circumcisionem & Victimas in Regno illo Christi restituendas? Cave dixeris. Aut si ità credidisse scires, annon sine cunctatione damnares? Sed quòd contrarium docuere, firmari potest ex Iustini Martyris Dialogo cum Tryphone Iudaeo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In cujus [Christi] secundo adventu, nè existimetis Esaiam aut alios Prophetas admonere, ut Sacrificia sanguinis aut libationum super altari offer antur, sed verae atque spirituales lau∣des & gratiarum actiones.

CAP. VI.

Verba GAII apud EUSEBIUM, Lib. 3. cap. 22. Hist. Eccles.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Id est, Sed & Cerinthus per Apocalypses, velut à magno Apostolo scriptas, portentosa quaedam nobis quasi per Ange∣los sibi ostensa mentitus, attulit, Regnum Christi (sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Regiam significat) post Resurrectionem terrenum futurum, & carnem nostram denuo Hierosolymis concupiscentiis ac voluptatibus carnis servituram dicens: Et cùm inimicus esset Scripturis Dei, numerum cujusdam Millenarii festi nuptiis deputatum, seducere volens, futurum dixit.

Animadversiones in verba GAII.

ANnon hinc meritò quis suspicari possit Gaium istum ex Alogorum haereticorum nu∣mero fuisse, quos Epiphanius tradit Dei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 negâsse, ideóque tam Ioannis Evangelium quàm Apocalypsin Cerintho tribuisse? Tempus omnino congruit: Theo∣dotus enim Alogorum antesignanus à Victore Papa de Ecclesia ejectus est; Gaius autem iste floruit sub Zephyrino, qui Victori proximè successit.

Possunt tamen forsan Gaii verba in eum sensum accipi, acsi dixisset Cerinthum alias nescio quas Apocalypses praeter unicam illam magno Apostolo affinxisse, ex quibus pro∣bare sategit homo falsarius Regnum Christi post resurrectionem terrenum futurum, in quo homines carnis cupiditatibus & voluptatum carnalium blanditiis infervirent. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non illum quidem commentum esse, sed docuisse eam in nuptiarum festis & similibus cupediis consumptum iri, quasi Ioannes idipsum voluisset.

Sed quaecunque fuerit Gaii mens, verisimile est eum de Cerintho falsum fuisse. Si enim haec fuisset Cerinthi Haeresis, quî id ignorare potuerint Iustinus, Irenaeus, Melito, Tertullianus, Hippolytus? quorum Irenaeus & Tertullianus Cerinthi haereses ex professo enumerârunt: sed de isthac altum silentium. Unde igitur illud Guio innotuit?

Videntur nihilominus haec Gaii, hominis obscuri, verba Dionysio Alexandrino, Eu∣sebio, & aliis pluribus, fervente lite cum Millenariis, errandi & de Apocalypseos autho∣ritate dubitandi occasionem praebuisse.

CAP. VII.

De Nomine Antichristi apud S. Ioannem.

NOmen Antichristi occurrit in 1 Ep. Ioan. cap. 2. vers. 18.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 —vers. 22.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 . Cap. 4. 3.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—2 Epist. vers. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.19 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Loquitur de Simone Mago Archihaeretico, & discipulis Menandro, Saturnino, Ce∣rintho, &c.

Ignatius ad Trallianos; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i.e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Iustinus Martyr (qui ipse Samaritanus fuit) de Simone, in priore Apologia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vid. etiam Iustin. p. 349. in Dial. cum Tryphone.

Irenaeus, Lib. 1. c. 20. Simon* 1.20 Samaritanus, ex quo universae haereses substiterunt, &c. Idem, cap. 21. Hujus successor Menander, Samarites genere. Idem, c. 22. Ex his Sa∣turninus, qui fuit ab Antiochia,—& Basilides occasionem sumentes, &c. Simon, & successor ejus Menander, uterque affirmavit sese Christum esse. Simon, se venisse de su∣pernis, ut salutem praestaret hominibus per suam agnitionem; Menander, se esse virtutem illam primam incognitam, & missum ab invisibilibus Salvatorem pro salute hominum— cap. 21. Uterque negavit Patrem & Filium: Simon, dum affirmaret se esse qui inter Iudaeos quasi Filius apparuerit, in Samaria autem quasi Pater descenderat, reliquis verò Gentibus quasi Spiritus Sanctus adventaverit, &c. cap. 20. Menander, cùm eadem planè cum Simone docuit.

Simon negavit Christum in carne venisse, cùm dixit, In hominibus apparuisse cùm non esset Homo, & passum in Iudae a putatum cùm non esset passus. Quod & Menandrum affirmâsse puto.

Saturninus Iudaeorum Deum unum ex Angelis esse dixit, [non Patrem omnium:] Christum venisse ad destructionem Iudaeorum Dei, putativè autem visum Hominem. Iren. cap. 22. Eadem mentitus est Basilides, c. 23.

Gerinthus negavit Iesum esse Christum: Iesum enim fuisse Ioseph & Mariae silium, post Baptismum de scendisse in eum Christum, ab ea principalitate quae est super omnia, figurâ Columbae—in fine autem revolâsse iterum Christum de Iesu, & Iesum passum esse & re∣surrexisse, Christum autem impassibilem perseverâsse. Iren. cap. 25. Negavit etiam De∣um Iudaeorum esse Patrem omnium.

Hippolytus de Consummatione mundi & de Antichristo; Postquam Christus assumptus est ad Patrem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vide etiam Oecumenium in 1 Io. 2. 18, & 22. Clement. Constit. Lib. 6. 10.

De Cerintho.

* 1.21 Epiphanius ait à Cerintho Seditionem illam motam dicentium Gentes debere circum∣cidi, &c. contra quam Haeresin Decretum promulgatum est in* 1.22 primo Concilio Hie∣rosolymitano; hoc autem fecisse Cerinthum priusquam in Asia praedicaret praedicatio∣nem suam. Hunc esse qui cum aliis seditionem excitavit Hierosolymis, quando Pau∣lus rediit cum Tito. Contra hunc illud à Paulo scriptum 1 ad Cor. de Resurrectione mortuorum, eundémque ex iis unum qui ab Apostolo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicti.

Et quidem Cerinthum Haeresin suam praedicâsse ante Excidium Hierosolymitanum vel sic potest probari. Tertullianus de Praescript. adversus Haereticos, Post hunc (i. e. Carpocratem) Cerinthus Haereticus erupit similia docens—Hujus Successor Ebion fuit, Cerintho non in omni parte consentiens. Successorem Cerinthi Ebionem vocant etiam Philastrius & Hieronymus adversus Lucifer. Irenaeus etiam ordine narrationis Ebionem Cerintho postponit; Eusebius primus praeposuit, & posteris imposuit. Iam Ebionem Haeresin suam statim ab Excidio Hierosolymitano spargere coepisse ex Epiphanio con∣stat, cujus verba sunt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Initi∣um hujus (Ebionis) coepit post Hierosolymorum captivitatem inter Iudaeos in Pellam di∣gressos.

Ordo & Successio Haeres••••n.

Ex Ignatio; Simon, Menander, Basilides, Nicolaitae, Theodotus & Cleobulus.

Ex Clemente; Simon cum Cleobio,* 1.23 Cerinthus, Marcus, Menander, Basilides, Sa∣turnilus, &c.

Ex Irenaeo; Simon, Menander: ex iis Saturninus & Basilides, Carpocrates, Cerin∣thus, Ebion, Nicolaitae, Cerdon; ei successit Marcion.

Ex Tertulliano; Simon, post hunc Menander: sequutus est Saturninus; postea Ba∣silides, Nicolaus, Ophitae, Cainaei, Sethoitae, Carpocrates; post hunc Cerinthus; hujus Successor Ebion, Valentinus; post hunc Ptolomaeus: Valentini sequaces Secun∣dus, Heracleon; post hos Marcus & Colobarsus, Cerdon; post hunc Marcion cum discipulis Lucano & Apelle, Tatianus, Cataphryges.

Eusebius hic tempora consundit, dum Basilidem & Saturninum, quos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fa∣cit, collocat sub temporibus Adriani, itémque Carpocratem, quem, testante Irenaeo, eisdem cum illis temporibus vixisse (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) affirmat. Rectè quidem, si istos tres invicem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicat; at falsò, si sub Adriano. Quomodo enim Ignatius mentionem faceret Basilidis, si Basilidis Haeresis non innotuisset ante Adriani Imperium, cùm Ignatius Martyrio coronatus sit anno 11 Imperii Trajani? Deinde, si Cerinthus (Epiphanio teste) Haeresin suam disseminaverit superstite adhuc Paulo Apostolo, id est, ante Excidium Hierosolymitanum, fuerítque idem Carpocratis Successor, (affir∣mante Tertulliano, & non diffitente, imò innuente, Irenaeo ipso) quomodo etiam Car∣pocrates cum contemporaneis suis Basilide & Saturnino non fuissent etiam ante idem Excidium, non video.

Eusebium igitur hîc rejicio, qui & ipse lapsus est, & posteris errandi occasionem de∣dit. deceptus forsan authoritate Clementis Alexandrini, qui Lib. 7. Stromat. Haere∣se••n authores non vult exstitisse ante Andriani Imperium, ubi & Basilidem nominat, quem tamen fatetur Glauciam quendam, Petri Interpretem, magistrum sibi adscrip∣sisse. Dixit ibi Clemens quod consilio suo inserviret: Ego, authoritatibus Ignatii,* 1.24 Clementis, Irenaei & Tertulliani inter se collatis innixus, sic statuo; Simonem, Menan∣drum,

Saturninum, Basilidem, Nicolaitas, Carpocratem & Cerinthum (utpote omnes Ebione priores) ante Excidium Hierosolymorum Haereses suas disseminâsse, superstiti∣bus adhuc Apostolis Petro & Paulo, saltem intra triennium.

Sensus igitur Loci Ioannis Ep. 1. cap. 2. v. 18, &c. ejusmodi est:

De Simone Antichristo, Satanae Primogenito & omnium Haereticorum & Pseudo∣prophetarum Coryphaeo, jamdudum audivistis, ut ad seducendum venerit: Nunc au∣tem plures Antichristos & Pseudoprophetas, scilicet Menandrum, Saturninum, Basili∣dem, Carpocratem & Cerinthum, &c. exortos vidimus: unde jam certò scimus Finem Gentis nostrae & Politiae Mosaicae abolitionem instare; cùm inter alia signa Excidii istius appropinquantis hoc etiam Salvator praedixit, Quòd multi Pseudoprophetae exori∣rentur & seducerent multos Matth. 24. 11.

Aliter.

Ioannes nomine Antichristi non tam unum aliquem & singularem hominem intelligit, quàm Factionem haereticam seu Pseudoprophetarum turbam, cujusmodi plures paulò ante Hierosolymorum Excidium exstituros praedixerat Salvator, Matth. 24. 5, 11. unde colligit Ioannes finem Politiae Iudaicae jam, tempore quo Epistola ista prima scripta sit, instare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Patet autem Antichristi nomine Factionem designari, cùm ex hoc* 1.25 loco, ubi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sese mutuò explicare videntur, tum maximè ex Ep. 2. vers. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.—Caeterum quamvis existimârim Ioan∣nem hisce in locis de Pseudoprophetis loqui, qui Christi doctrinam corrumperent prope excidium Reipublicae Iudaicae, (id quod Christus fore praedixit Matth. 24.) tamen potest & istorum Antichristorum doctrinae summula (quâ negatur* 1.26 Iesum esse Chri∣stum) magno isti Antichristo accommodari, qui quòd Christunculos (i. e. Sanctos) suos instar 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 surrogârit, eo ipso negat Iesum esse Christum: sicut qui plures Deos colerent, negant Iehovam esse Deum. Etiam ex cap. 5. hujus Epist. vers. 20, 21. tale quid probabiliter colligitur; cùm enim dixerat Ioannes de Iesu Christo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, statim subjungit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, innu∣ens aliquando fatale futurum ut christiani loco Christi colerent Idola, i.e. falsos Chri∣stos & Mediatorculos Sanctos.

CAP. VIII.

Placita Doctorum Hebraeorum de BABYLONIS seu ROMAE Excidio.

ESai. 21. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inquit R. Solomon Iarchi. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inquit R.D. Kimchi, (quae verba Pontificii omittenda curârunt.) Idem Hieronymus in hunc locum & in Prophetam•• Abdiam annotavit.

In Esa. 34. 16. Kimchi, Dixit QUAERITE respectu illius viri qui Romae excidium videre ac intelligere cupit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Istas duas voces [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Romani editores omiserunt, sensu imperfecto relicto: Et quater in eo∣dem capite pro voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (quâ Romam designant Rabbini) substituitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, Graecia, Cuthith, in Commentariis Kimchi & Iarchi.

ESai. 34. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mutabuntur torrentes Romae in picem. Kimchi hanc expositionem Chaldaicam citat & approbat. A Pontificiis tamen edito∣ribus omittitur nomen Romae, & locus relinquitur sine sensu.

Ex Rabbinorum Commentariis in Esa. c. 34. &c. 35. Romae nomen bis obliterâ∣runt; & pro Edom, nomen Pares, Iavan & Cuthith quindecies substituerunt.

Num. 24. 24. Targum Onkelos, Et naves venientes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à Romanis. Targum Hierosolym. Legiones multae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à Romanis. Sed Pontificii Correctores hîc substituendum curârunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Ex Kimchio in Abdiam nomen Romae saepius deletur: & integra haec sententia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, Cùm devastabitur Roma, erit Israeli Re∣demptio. Praecessit autem in Kimchio, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, Quicquid dixerunt Prophetae de destructione Edom in po∣stremis temporibus, de Roma dixerunt.

David Kimchi in Esa. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, Ista Sectio de futuro est, agítque de Excidio Edom, & postea Israelis salu∣tis meminit. Quid verò per Edom intelligat, ostendit in v. 16. scribens, Quicunque respiciet in destructionem Romae [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] (quae verba à Pontificiis editoribus de∣le••a sunt) inquirat per totum Iehovae librum.

R. Abraham Sebah in Gen. 1. ait, Currente Sexto annorum mundi millenario RO∣MAM evertendam, & Iudaeos reducendos.

Targum ad Thren. c. 4. v. 22. Et postea (postquam) complebitur iniquitas tua, coetus Sion, & (tum) liberaberis per manum Messiae & Eliae sacerdotis magni; & non addet ultra Dominus ut transmigrare faciatte: & in temporeillo visitabo iniquitatem tuam, Ro∣ma, quae aedificata es in Italia, & plena turmis de filiis Edom; & venient Persae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & angustiabunt te, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Equites scribendum, non Persae.

Idem ad c. 1. v. 22. Ingrediatur in Die Iudicii Magni omne malum eorum [Gentium & inimicorum Ierusalem] quo malignati sunt mihi [Ierusalem loquitur] coram te; & quaere occasiones in eas, sicut quaesiîsti occasiones contra me propter multitudinem praevari∣cationum mearum: quia multi sunt gemitus mei, & cor meum infirmum. Targum hoc compositum est post excidium per Romanos: Nam v. 19. mentio est Titi & Vespasiani, & machinarum quas exstruxerunt contra Ierusalem. Imò cap. 4. 21. Constantino∣polis.

CAP. IX.

Quomodo interpungendum vertendúmque censuerim Com. 35. & 36. cap. 11. Danielis, ut Angeli Prophetantis ibi loci Transitio à Regno tertio ad quartum (puta Romanum) evidenter cerni internoscíque possit. Cui additur & se∣quentium aliquot Commatum versio, unà cum applicati∣one parallela.

35. ET ex intelligentibus corruent multi, ad constandum eos & mundandum, usque ad tempus finis. (finem puta Regni Graecanici.)

Clausula persecutionis Epiphanianae; quacum utique Regnum Graecanicum, jux∣ta rationes Sp. S. finiîsse censetur, neque ultra in* 1.27 Tetrarchias Propheticae censum venit. Confet. v. 23. c. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

36. Quoniam adhuc ad tempus statutum, faciet pro libitu suoa 1.28 REX, séque extollet & magnificabit super om∣nemb 1.29 Deum.

Characterismus Regni quarti seu Roma∣ni à debellata Macedonia ad exitum Au∣gusti, Gentes Gentiúmque Deos quasi aestu quodam & torrente fortunae sibi sub∣jugantis. Vide amabò Florum l. 2. c. 7. Paterc. l. 1. c. 6. item 1 Macc. c. 8. Phra∣sin autem similem de surgente Monarchia pers. cap. 8. 4. de Imperio Graeco, cap. 11. 3.

Quinetiam contra Deum Deorum edicet stupenda, proficiétque donec consummata fu∣erit indignatio: [temporis] quippe decisio farcta est.

Characterismus ejusdem ab exitu Au∣gusti ad abrogatum Gentilismum: quo temporis intervallo Christum Deum Deo∣rum in carne apparentem, sub Pontio Pilaeto Praeside, cruci affixit, cultorésque ejus per annos ferme CCC. diris persecutionibus & lanienis exercuit.

37. Deinde ad Deos Majorum suorum non attendet, neque ad desiderium mulierum: imò ad nullum Numen animum adverlet, sed supra omne sese magnificabit.

Characterismus ejusdem Rei Romanae post abdicatam per Constantinum M. ejús∣que successores Religionem Majorum, & sacra Christiana admissa: Ex quo nimirum Coelibatus, contra prisca Romanorum instituta, conjugio anteferri, & privilegiis gau∣dere coepit. [Vid. Sozomen. l. 1. c. 9. Euseb. de Vit. Constant. lib. 4. c. 26.] Sed & veri istius & unius Dei cultui, cui, sacris Christianis susceptis in Baptismo, sese ad∣dixerant, novi Deastri & Idola, non modò in eodem Templo, quin & ad unum idém∣que Altare colendi insignicum contumelia superinducti.

38. Nam* 1.30 unà cum Deo [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Mahuzzi∣mos in sede ipsius honora∣bit; cum Deo, inquam, quem non agnoverunt Majores sui, honorabit [eosdem] auro & argento, & lapidibus pretiosis, & rebus desiderabilibus.

Hi enim sunt quos hîc Sp. S. Mahuzzi∣mos nuncupat, i. Propugnatores, sive tu∣telaria Numina; cujusmodi Sanctorum de∣functorum & Angelorum titulis veneratur Romanus, tanquam Patronos, Protecto∣res, & Mediatores inter Deum & homi∣nes. [Vide Comment. meas ad 6. Tub. p.* 1.31 114, 115.] Significationi quam dico firmandae facit, quòd LXX. in Ps••lmis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quinquies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vertunt, & Vulgatus toties Protectorem. Videsis loca.

39. Faciétque Munitiones Mahuzzimo∣rum communes DEI PEREGRINI, quem agnoscendo honore cumulaturus est,* 1.32 eásque dominari faciet in multos, terrámque partietur in mercedem.

Vel Templa Mahuzzimorum intelligit, in commune Deo (quem abdicatâ Majo∣rum religione asciverat) & Mahuzzimis dedicanda, juxta formulam Deo & San∣cto N. vel N. quorum & Reliquiae ibi collocari solent, (ut nimirum idem sit cum eo quod praecessit, Mahuzzimos in sede ipsius (hoc est Dei, quem Majores ejus non agnoverant) honorabit:) Vel fortè Simulacra sic vocat, quibus ceu loricis & cata∣phractis induta visibiliter sistuntur Numina. Talibus scil. Romanus, quibus Deastros & Mahuzzimos suos, etiam Deum ipsum Israelis zeloten, quem sibi colendum susce∣perat, repraesentaret similitudinibus. Porrò haec Mahuzzimorum suorum Templa, vel Simulacra, vel ipsos, simavis, Mahuzzimos, dominari faciet in multos, terràm∣que iisdem partietur in patrimonium & ditionem. Notares est.

40. In tempore autem finis bello eum im∣petet Rex Austri: irrué••que in eum ut turbo Rex Aquilonis, curribus equitibúsque & classibus amplis; ingressúsque in regiones inundabit, & transibit.

Caeterúm tam nefariae commixtionis, inque Deum, consortii similitudinísque impatientem, poenas primò dabit Saracenis ex Austro provincias ejus incur••uris, par∣témque plurimam abrepturis: deinde Tur∣cis, Genti Aquilonari, Saracenos quidem primùm petituris; sed illorum Imperio everso, adeò fines ejusdem Romanos versus supergressuris, ut cladem longè omnium quae un∣quam fuere gravissimam latissimámque Orbi Romano sint illaturi, nec, antequam finalis ejusdem interitus jam prae foribus instet, auferendam.

Nota hîc tempus finis, quo mala ista ab Austro & Aquilone Romano incubitura prae∣dicuntur, esse novissimam Rei Romanae periodum, alibi Temporis, temporum & dimi∣dii temporis curriculo definitam; quibus utique Rex iste tantum nefas in Deum Chri∣stianorum, cujus cultum paulo antè susce∣perat, auderet.

41. Et intrabit in Terram decoris, (i. in terram Sanctam) &c.

Porrò, quod momentum Prophetiae huic interpretandae maximum confert, nollem Lectoris observationem fugiat, nimirum, Quemadmodum Iudaeis, quibus unicus Deus verus patrius erat, Dii Nationum peregrini audiant; ità contrà, Romanis, falsorum Numinum indè a Gentis primordiis cultoribus, eundem Deum verum peregrinam fuis∣se, & quidem tantùm non unicum & solum: quandoquidem, ut Leo Magnus Serm. 1. in Natal. Apostol. Petri & Pauli, Roma, cùm penè omnibus dominaretur Gentibus, om∣nium Gentium serviebat erroribus; & magnam sibi videbatur sumpsisse religionem, quia nullam respuebat falsitatem. Ab hac mente est illud Philosophorum, Paulo Christum Athenis Evangelizante, Videtur, inquiunt, peregrinorum Deorum annunciator esse. Eodémque spectavit Altaris ibidem inscriptio ab Apostolo allegata, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quid quòd Licinius decretorium illud praelium cum Constantino initurus, eidem disertè exprobret, quòd Patriis institutis violatis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sibi colendum asci∣visset; seipsum contrà cum exercitu, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, venerari? Vide orationem Licinii ad milites apud Eusebium lib. 2. c. 5. de vita Constantini, quam se accepisse ait ab iis qui audiverant.

Postremò & illud addo; Arabiae Petreae incolas nunquam vel in hunc usque diem à Turca penitus sub jugum missos: imò nonnullis eorum annum quoddam tributum

persolvere perhibetur, nè peregrinatorum tu••mas, illàc ultrò citróque commeantes, latrociniis suis infestent. Ex quo illud Angeli, v. 41. intelligas, de Edomaeis, Moa∣bitis & medietate filiorum Ammon Regis Aquilonis manum evasuris.

Caetera quae sequuntur adhuc implenda restant, ideóque non temere interpretanda.

An Advertisement.

There being scattered here and there in the Author's Adversaria and other MSS. some few observations and short Notes upon some passages in the Apocalyps, I thought it not amiss to gather up these Fragments and place them in their due order. Some of them are upon those parts of the Apocalyps that the Author did not write upon in his Clavis & Com∣ment. Apocalypt. but would have been farther enlarged and improved, if he had lived to have perfected his commentary on the remaining Chapters. The observations in Eng∣lish are set in Chap. X. the Latine ones in Chap. XI. The summary Exposition of the Apo∣calyps (which makes Chap. XII.) was an entire Tract written by the Author, though before his Comment on the Apocalyps.

CHAP. X.

Short Observations upon some passages in the Apocalyps.

CHAP. 1. vers. 11.—the Seven Churches which are in Asia] If we consider their number, being Seven, which is a number of revolution of times, and there∣fore in this Book the Seals and Trumpets and Vials also are Seven; or if we consider the choice of the H. Ghost, in that he taketh neither all, no nor the most famous Churches in the world, as Antioch, Alexandria, Rome, and many other, and such no doubt as had need of instruction as well as those here named; If these thing; be well considered, may it not seem that these Seven Churches, besides their Literal respect, were intended to be as Patterns and Types of the several Ages of the Catholick Church à principio ad finem? that so these Seven Churches should prophetically sample unto us a Seven-fold successive temper and condition of the whole Visible Church ac∣cording to the several Ages thereof, answering to the Pattern of the Seven Churches here. And if this were granted, viz. That they were intended for so many Patterns of so many States of the Church succeeding in the like order the Churches are named; then surely the First Church (viz. the* 1.33 Ephesian State) must be first, and the Last be the last. As for those between, though there be no Characters to bound them all ‖ 1.34 exactly, yet the mention of false Iews and the Synagogue of Satan, Throne of Satan, Balaam, Iezabel, &c. (Apocal. 2.) in the Five middle ones, will argue that they belong to the time of the Beast and Babylon. And for the Sixth in special, viz. Phi∣ladelphia, we have a good character where to place it, viz. partly about the time the Beast is falling, and partly after his destruction, when the New Ierusalem cometh. For Philadelphia is promised that the Synagogue of Satan should bow before her feet, that she should be preserved in the general temptation to come upon the whole world, that upon her should be written the name of the New Ierusalem (Apocal. 3. 9, 10, 12.) If any thinks these Seven Churches are to be put into the Scheme, (as being perswaded they serve for Prophecies of things to come as well as Descriptions of things present) he may easily supply their want by imagining them in that middle empty space between the Two Prophecies, or might without any great deformity express them by 7 letters, E. S. P &c.

CHAP. 3. vers. 21.—I will give him to sit with me in my Throne, even as I— am set down with my Father in his Throne] Here are 2 Thrones mentioned. My Throne, saith Christ; this is the condition of glorified Saints, who sit with Christ in his Throne: but my Father's (i.e. God's) Throne is the Power of Divine Majesty; herein none may sit but God and the God-man Iesus Christ. To be installed in God's Throne, to sit at God's right hand, is to have a God-like Royalty, such as his Father hath, a Roy∣alty altogether incommunicable, whereof no creature is capable. To receive our de∣votions in Heaven is a flower of this incommunicable Royalty.

CHAP. 5. vers. 12. Worthy is the Lamb to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Blessing] The whole Doxology consists in the acknow∣ledgment

of these three Sovereign Prerogatives of the Divine Majesty, his Power, his Wisdom, his Goodness. The two first, Power and Wisdom, are express; and Rich∣es and Strength belong to Power: the third (viz. Goodness) is implied in Blessing or Thanksgiving, which is the Confession of the Divine Goodness. Observe also that these words (and those in the parallel place, chap. 4. 11.) are the summe and argu∣ment of that Hymnologie which the Primitive Church used at the offering of Bread and Wine for the Eucharist.

CHAP. 9. vers. 5.—tormented five months, and vers. 10.—to hurt men five months] For the clearing of this difficulty, 1. What if these Five months are not the whole time of the plague of Locusts, but the time only of their tormenting with their tail? Agreeably to this supposal the Editio Complutensis followed by Plantine reads not vers. 10. as we do with the Codex Regius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, And they had tails like unto Scorpions, and stings: and in their tails they have power to hurt men five months. And what if this then be the mean∣ing of vers. 5.—They should be tormented five months; and their torment was as the tor∣ment of a Scorpion, when he Striketh a man, that is, they should be tormented by the tail, a•• Scorpions torment and strike with their tail?

2. What if by the Head of this Army of* 1.35 Locusts we understand their Foremost troups or Vanguard, which infested and setled in the Eastern parts, erecting their chief Caliph at Bagdat or Babylon in Mesopotamia; and by the Tail of this Army their Latter and hindmost troups, which encamped Westward in Africk and Spain, as the Rere of that great Army who in process of time erected also a Caliph at Algier, and from thence after some ages invaded Sicily and Italy, which they held even under the Walls of Rome and Pope's nose, just five months or 150 years; during which though they killed not the Beast, yet they continually frighted, vexed and tormented him? For it should seem that the Holy Ghost in this number principally aimed at Italy, once the Seat of the Empire, and now of the Beast, whom the Head-troups of these Locusts never came near, but only their Tail.

Vers. 20. And the rest of the men which were not killed by these plagues, yet repented not of the works of their hands, that they should not worship Daemons, and Idols of gold, and silver, and brass, and stone, and of wood, which can neither see nor hear nor walk] See this explained in Book III. pag. 635.

CHAP. 10. vers. 11. Thou must prophesie again before many, &c.] These words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou must prophesie again, (which interpret the Symbolum of the Book-eating, ver. 10.) do imply that the Systeme of Visions following do rele∣gere tempus Apocalypticum ab ovo. But if any Vision of that Systeme of Visions do be∣gin at the beginning of the Apocalyptical time or period, (as it is not denied but that of the Puerperium in Chap. 12. doth) there is no reason to think but that the First Vi∣sion beginneth there; both because it is the First, and because it is the summe and Com∣pendium of all that follow after. If then the First Vision after the eating of the Book be∣gin at the beginning of the Apocalyptical period, surely the Measuring of the Temple and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is that which begins there: If the Measuring of the Temple and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 begin at the beginning of Apocalyptical time, then this Measuring cannot be contempo∣rary with the Treading down of the Outer Court and the Witnesses prophesying in Sack-cloth; because these contemporate with the Woman in the Wilderness and the XLII months blasphemy of the Beast, which are granted not to be from the beginning of Apo∣calyptical time.

CHAP. 11. Vers. 2.—the holy City shall they tread under foot 42 months; and ver. 3.—my two Witnesses shall prophesie in Sack-cloth* 1.36 1260 days; and ver. 9.—three days and an half (as in chap. 12. 14.—a time and times and half a time)] That by these Numbers are not meant Three single years and an half, see it demonstrated by five Reasons, in Book III. pag. 598.

CHAP. 12. vers. 14. And to the Woman were given two Wings of a great Eagle] This alludes unto Exod. 19. 4. where God is said to have born his people upon Eagle's wings, and brought them (out from the Egyptians) unto himself, namely in the Wilder∣ness.

—That she might flie into the Wilderness, into her place, where she is nourished— from the face of the Serpent] Seeing the whole Apocalyps almost consists of Expressions borrowed from the Types of the Old Testament; why should not this of the Wo∣man's dwelling and being fed in the Wilderness have reference to that of Israel's

Mora in deserto, an estate and condition externally better than what they came from in Egypt, but inferiour to that they should in time attain unto? Yea besides this ge∣neral, the Allusion is most fit for many particular Correspondencies. Moses brought the Israelites out of the Egyptian bondage into the Wilderness, a place where they might worship and sacrifice unto the Lord safely, where the Law was given, Ta∣bernacle built, Ordinances both Sacred and Political enacted, &c. So did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Great Constantine deliver the Apostolical Woman, and brought her into the like condition, wherein she might worship Christ safely, the Laws of the Church were established, Tabernacles for Christian Worship erected, T••thes and Revenues assigned, &c. And had not this Christian Wilderness a Calf too made of the Ear-rings stoln from the Egyptians? Was there not here found a Korah among the Sons of Levi, with his partakers,* 1.37 men of renown, to rebel against Moses and Aaron, and to offer strange fire unto the Lord? Was there not here a Balaam to deceive, and a Baal-Peor to be worshipped? was there not a Marah and a Meribah? Yea, was there not here also as well as there those who brought an evil report upon the Land whither they were to go? Farther, might not God say of the times of this Christian Wilderness, as he did of the abode of Israel there? Psal. 95. 10. Forty years long was I grieved, &c. and Amos 5. 25, 26. Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel? But ye have born the Tabernacle of your Moloch, &c.

CHAP. 17. 14.—and they that are with him are called and chosen and faithful] i.e. The Lamb and those called and elect and chosen ones which are with him shall overcome the Beast. So I understand it. These are that Virgin-Company (Chap. 14.) which follow the Lamb whither soever he goeth, and shall now accompany him in this Ex∣ploit. This therefore will serve for a Character Synchronistical, That that Virgin-Company continues in time to the end of Babylon and the Beast; and for an intimation of whom that Vision meaneth, viz. such as faithfully adhere unto the Lamb, while the Beast reigneth and the rest of men admire and worship him.

CHAP. 19. 15. And out of his mouth goeth a sharp sword, that with it he should smite the Nations] So it was prophesied of him by Esay, chap. 11. 4.—that he should smite the earth with the rod of his mouth, and with the breath of his lips should shay the wicked: and in 2 Thess. 2. 8.—he shall consume that Wicked one (viz. Antichrist) with the Spirit of his mouth. Christ our General nor fights nor conquers by force of Arms, but by the power of his Word and Spirit; He does all nutu & verbo: As it is said (Psal. 33.) God made the world by his word and by the breath of his mouth; in like manner doth Christ overcome his enemies, and enables his Ministers to overcome them also, Verbo & Spiritu oris. Agreeable hereunto is that in Hos. 6. 5. I have hewed them by my Prophets, and slain them by the words of my mouth.

CHAP. 20. 6. Blessed and Holy is he that hath part in the First Resurrection] What is meant by the First Resurrection, see in The Remains upon the Apocalyps. Book III. pag. 604. and in Book IV. Epistle 20.

Vers. 14. And Death and Hades were cast into the lake of fire: This is the Second Death] Nothing is hereby meant but that Death was now quite vanquished; and that there should be no more Death of Body or Separation of Soul, but only the Se∣cond Death. As if it had been said, Death and Hades were now confined only to the lake of fire, which is the Second Death. The Death of Bodies in the grave should be no more, nor the state of Separate Souls in* 1.38 Hades.

CAP. XI.

Commentationes Minores in Apocalypsin.

CAP. 1. vers. 3.—Tempus enim prop è est] i.e. Iam adest tempus quo verba Pro∣phetiae hujus impleri coeperint, & indies magìs magísque implebuntur.

Vers. 4.—ab eo qui est, & qui erat, & qui venturus est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Eadem ha∣bentur verba vers. 8. & cap. 4. 8, cap. 11. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Venturus, idem est quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Futurus; ut ex cap. 16. 5. manifestum est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.39, utì locum hunc restituit Beza ex vetusto bonae fidei manuscripto codice. Seculum Futurum Haebraeis est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Unde Marc. 10. 30. Luc. 18. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephes. 2. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vide Psal. 71. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Esa. 27. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Venturis sub. diebus, id est, Posthac, Imposterum; Esaiae 44. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vulgat. Ventura & quae futura sunt; Dan. 9. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Populus Principis ven∣turus, id est, futurus.

Et à septem Spiritibus qui in conspectu throni ejus sunt] Per Spiritus hos intelligit Angelos Aretas in locum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cornelius à Lapide pro eadem sententia Iunium laudat; sed fallitur. Fortè Drusium dicturus fuisset, nam ille sic sentit ad hunc locum, ubi inter alia habet, Septem Archangelos esse qui stant coram Deo etiam Io∣nathan prodidit: Sed ubi, non commemorat. Locus est Gen. 11. 7. Dixit Dominus Septem Angelis qui stant coram eo, Venite nunc, &c. Cum istis facit Th. Beza; Quòd (inquit) Septem hos spiritus nonnulli pro Spiritu Sancto acceperunt, cujus septiformis (ut loqunutur) sit gralia, manifestè refelli potest vel ex eo quod scribitur infrà, 5. 6. Et paulò pòst, Vt nemo de hoc possit ambigere, iidem isti Septem Spiritus infrà, cap. 5. 6. Agni cornua & oculi (id est, ministri) dicuntur. Accedit, quòd in cap. 8. 2. expressè dicuntur Angeli: Vidi, inquit Ioannes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sep∣tem Angelos qui adstant coram Deo. Confer. cap. 4. 5.—Septem lampades ante Thronum, quae sunt septem, Spiritus Dei: Cap. 5. 6. Agnum stantem tanquam occisum, habentem cornua septem, & oculos septem, qui sunt septem Spiritus Dei, missi in omnem terram: & Zach. 4. 10. Septem isti oculi sunt Domini, qui discurrunt per universam terram. Vi∣desis etiam Tobiae 12. 15. Ego sum unus ex septem Angelis, qui astamus ante Dominum. Cypr. adversus Iudaeos, lib. 1. 20. Hilar. in Psal. 118, vel 119. & Psal. 129. vel 130. Adde Clem. Alex. lib. 6. Strom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.40 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, Septem quidem sunt quorum est maxima potentia primogeniti An∣gelorum principes. [Sed de Septem hisce Angelis fusiùs disseruit Author in peculiari Diatrib. in Zach. 4. 10. Lib. 1. p. 40. & Lib. IV. Ep. 61.]

Vers. 5. Et à Iesu Christo] Postponit hic Ioannes Septem Spiritibus Christum, quia de Christo deinceps continuandus erat sermo; viz. Et à Iesu Christo, qui est testis fidelis, primogenitus mortuorum, &c. Nempe id Sacris Scriptoribus solenne est, ut id postponant à quo volunt inchoare sequentia* 1.41 Simile videre est in Heb. 12. 23. ubi post illa [Spiritus justorum perfectorum] reperies—N. Test. Mediatorem Iesum & sanguinem aspersionis, quia de sanguine Christi continuatur sermo,—meliora lo∣quentem quàm [Sanguis] Abelis. Videsis etiam 1 Tim. 3. 16. ubi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ob eandem rationem ultimo loco poni reperies.

Vers. 13. Vidi in medio septem candelabrorum similem Filio hominis, vestitum podere, & praecinctum ad mammillas zonâ aureâ] id est, Amictu & einctu sacerdotali ornatum. Ità Irenaeus lib. 4. c. 37. p. 373. edit. Fevard. Confer. cap. 15. 6. & Dan. 10. 5. ubi vir quidam dicitur amictus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lineis, sed cinctus non circa pectus ut Sacerdos, sed circa lumbos seu renes. Martin. Lex. Poderis est tunica Sacerdotalis linea corpori ad∣stricta, usque ad pedes descendens: Haec vulgò camista vocatur ex Isidoro lib. 19. 21. Le∣gitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sap, 18. 24. Sirac. 27. 8 &c. 45. 11. LXX. hâc voce reddiderunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. 28. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ezech. 9. 2, 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zach. 3. 4.

Vers. 15. Pedes ejus similes aurichalco, sicut in camino ardenti, & vox ejus tanquam vox aquarum multarum] Haec descriptio personae Filii Dei ex Daniele expressa est, Dan 10. 6. Pedes ejus quasi species aeris candentis, & vox verborum ejus sicut vox mul∣titudinis. Vox aquarum multarum apud Ioannem & Vox multitudinis apud Danielem prorsus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Similiter cap. 19. 6. Audivi, inquit Ioannes, quasi vocem turbae multae, & sicut vocem aquarum multarum, &c. [Vide Comment. Apocal. ad cap. 14. 2. pag. 512.]

CAP. 2. vers. 9. Novi blasphemiam eorum qui dicunt se Iudaeos esse, & non sunt— sed mentiuntur, cap. 3. 9.] Per Pseudo-Iudaeos hîc intelligendi sunt Pseudo-Christiani. Scil. in Apocalypsi passim observare licet, Iudaeos sive Synagogam Israeliticam per∣sonam verae Christi Ecclesiae ex Gentibus surrogatae sustinere; (Consule cap. 7. ubi Coetus Ecclesiae Christianae exhibetur typo CXLIV M. ex omnibus tribubus Israelis signatorum) Gentes contrà typum Idololatrarum ejusdémque Ecclesiae hostium: totâ nimirum parabolâ ex statu rerum sub Veteri Test. mutuatâ, in quo veri Dei cultus apud unum Israelem viguit; Gentes verò reliquae Idolis & Deastris in universum in∣servierint.

CAP. 3. vers. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Hîc & Act. 1. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nomina sunt capita hominum, seu singuli homines: alibi hoc vocabulum aliâ atque aliâ significa∣tione adhibetur. Plura vide in Comment. Apocal. ad cap 11. 13. Et occisa sunt in terraemotu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nomina hominum septies mille.

Vers. 5. Hic amicietur vestimentis albis] Vide infrà Commentat. ad Cap. 7. 14.

CAP. 4. Vers. 9. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Futura ex Hebraeorum notione denotare solent actum vel solitum,* 1.42 1 Sam. 20. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; vel debitum, Mal. 2. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Sam. 13. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 10. Et adorabant—& conjiciebant coronas suas ante thronum] Vide quod de hujusmodi more apud Gentiles memorat interpres AEschyli, ad eum locum Septem contra Thebas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Quando in terram conjiciemus coro∣nas aut peplos, nisi nunc, cùm ad preces convertimur & pro nobis & pro urbe?

CAP. 5. verse 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. & cap. 22. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vide Isai. 11. 1.

CAP. 6. vers. 9. Vidi sub Altari animas interfectorum propter verbum Dei] Hîc & in cap. 18. 13. cap. 20. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cadaver significare videtur. Sic & in V. s••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 animas non tantùm Personas denotare, sed & Cadavera, notum est. Psal. 16. 10. Act. 2. 31. Ezech. 44. 25. apud LXX. Levit. 19. 28. & alibi.

Vers 11. Et datae sunt singulis stolae albae] Vide annor. ad cap. 7 v. 14.

Vers. 14. Et omnes Montes locis suis emoti sunt] Quaere, Annon Montes referri possunt ad loca Idolis consecrata. quae etiam Excelsa nuncupantur, Ezech. 6. & passim in V. Test. In Midrash 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 super illud cap. 2. [Ecce venit saliens super Montes, saltans super Colles] dicitur, Non sunt Montes hîc nisi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Idololatria. Pet. Galat. l. 5.

CAP. 7. vers. 9. Posthaec vidi, & ecce Turba multa, quam numerare nemo poterat, ex omni gente, & populis, & tribubus, & linguis, stantes ante Thronum & ante Ag∣num, amicti vestibus albis, & palmae in manibus eorum, &c.] De hac Turba Palmifera Vide Tertullianum in Scorpiaco adversus Gnosticos, cap. 12.—Nam & rursus In∣numera multitudo albati & palmis victoriae insignes revelantur, scilicet de ANTI∣CHRISTO TRIUMPHALES: sicut unus ex Presbyteris, Hi sunt qui ve∣niunt ex illa pressurae magna, &c.

Vers. 14. Et dixit mihi, Hi sunt qui venerunt ex tribulatione magna, [id est, de tyrannide Bestiae Sanctos tribulantis] & lavârunt vestes suas & dealbârunt, &c. Et v. 17. Absterget Deus omnem lacrymam ab oculis eorum] Hisce facem allucebit illud * 1.43 Achmetis cap. 231. ex Indorum disciplina, Siquis ablutis sordibus vestes mundas induisse sibi visus fuerit, omni afflctione, solicitudine, morbo liberabitur; próque modo loturae & ipsarum vestium splendoris, gaudio potietur. Item cap. 232. Siquis visus sibi fuerit induisse vestes albas & mundos, pro munditiei & albedinis modo ab omni dolore repurgatur.

Vers. 15. De istis qui stolis albis amiciebantur dicitur, Ideo sunt ante Thronum Dei, & colunt eum die ac nocte in Templo ejus; Putà ut Sacerdotes. Respicitur mos Iudae∣orum in probandis & admittendis Sacerdotibus. Vide Comment. Apoc. in cap. 6. 11. Maimonidem in Mischne lib. 8. ti••. Biath hammikdasch. cap. 6. Adde Talmudis Ba∣bylonici cod. Middoth, cap. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, In conclavi caesi lapidis Synedrium Magnum Israelis sedebat, & judicabat Sacer∣dotes. Sacerdos in quo inveniretur vitium induebat nigras vestes, ac nigras involvebat se, adeóque egressus abibat: Cui verò non inerat vitium, induebat albas vestes, ac albis se involvebat, & ingressus ministrabat cum Sacerdotibus fratribus suis.

CAP. 8. vers. 11. Et nomen Stellae dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ABSINTHIUM] Caesar ille Hesperius, fundi Romani calamitas, calamitosus ipse & aliis calamitatis author, perpetuis aerumnis ab ipso ortu suo exercitus, quo rerum potiunte Imperium Roma∣num ruit, propter amaram sortem Absinthium meritò dicitur. Solent Hebraeis Ab∣stracta pro Concretis usurpari; ergò hic Absinthium dicitur pro Absinthites, id est, Vir amaritudinum: ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vir dolorum, Isa. 53. 3. Vir doloribus exposi∣tus. Ezech. 28. 24. Et non erit ultrà domui Israel spinus dolorificus. LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vulg. Offendiculum amaritudinis. Targ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rex malefaciens. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Summè amarus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appellatur Absinthium apud Dioscoridem, l. 3. c. 26.

CAP. 9. vers. 10.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] id est, in postremo agmine. Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cauda, indè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Decaudare. Ios. 10. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et decand••bitis eos, id est, extremos occidetis. Vulg: Extremos quosque fugientium caedite. Angl. Smite the hindmost of them. Deut. 25. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et decaudavit [Amalek,] id est, in postremo agmine cecîdit [Israelitas.] Vulg. extremos agminis tui cecîderit. Angl.

Smote the hindmost of thee. Cauda Locustarum (id est, Saracenorum) est postremum earum agmen, longissiméque à capite Imperii dissitum. Caput Imperii in Mesopota∣mia erat; Cauda igitur in Africa & Hispania putanda est. Ab hac autem Cauda, id est, à Saracenis ex Africa & Hispania delatis, mirum in modum afflictae sunt Provinciae quae Romano Patriarchae, ut propria ejus Dioecesis, suberant.

Praecessit in eodem versu, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et habebant caudes similes Scorpionibus, & aculeos] Scilicet Scorpionum aculeus in cauda est, utì Plin. l. 11. c. 25. Semper cauda in ictu est, nullóque momento meditari cessat, nè quan∣do desit occasioni: Ferit & obliquo ictu & inflexo.

CAP. 11. vers. 15. Et Septimus Angelus clanxit] Cùm septem sacerdotes urbem Iericho septem diebus circumiîssent portantes buccinas arietinas, diéque septimo septem vicibus, corruit murus ejus, Iosh. 6. sic & ad clangorem Tubae septimae penitus abo∣lebitur quicquid Bestiae supersit. Ut Phiala septima consummationis phiala est, pro∣indéque essusâ hâc phialâ prodit vox magnaè Throno dicens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cap. 16. 17. & Babylon fundi••us exscinditur, ver. 19. ità & Tuba septima consummarionis Tuba est; quare ad hujus Tubae clangorem in coelo acclamatum est, Facta sunt Regna hujus mundi Domini nostri & Christi, ejus, & regnabit in secula seculorum. Desumpta sunt ex Dan. 7. Idémque omnino est Regnum quod Danieli ostensum à fine Monarchiarum futurum. Huc pertinet Prophetia Isaiae cap. 45. 23. Per me juravi, &c. quòd mihi curvabitur omne genu, jurabit omnis lingua; nempe in magno illo die Iudicii, authore Apostolo ad Rom. 14. 11. Unde necesse est (si Apostolo fides) reliquam prophe∣tiam de gloria Israelis, indè à versu 14, ad idem tempus pertinere, viz. ad secun∣dum Christi adventum.

Vers. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Et iratae sunt Gentes] Exod. 15. 14. in Epinicio, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gentes in Apocalypsi sunt Idololatrae & Pseudochristiani. Vide suprà annotat. ad cap. 2. 7.

Venit tempus mortuorum, ut judicentur] id est, Tempus ut judicetur causa Marty∣rum occisorum propter nomen Iesu. Apocal. 14. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Martyres sunt Tertulliano lib. de Anima, c. 55.

Vers. 19. Tunc apertum est Templum Dei in coelo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Et visa est Arca Foederis, &c.] Annon reseratio illa Templi in Coelo, quâ ad septimae Tubae clangorem Arca Foederis ibidem conspiciatur, sit revelatio Christi (cujus illa typus est) apparentis in nubibus coeli, ut eum conspiciant qui transfixerunt, Zach. 12. 10. Matth. 24. 30. Apocal. 1. 7? De quo & illud Matth. 23. 39. Non me vide∣bitis ab hoc tempore, donec dicatis, Benedictus qui venit in nomine Domini. [Vide Comment. Apocal. ad c. 14. p. 519.]

CAP. 14. vers. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic (& cap. 18. 3.) Venenum (non Iram) significat, ex usu Hellenistico. Scil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hellenistis est Venenum, quia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cui respondet, ut Iram, sic quoque Venenum significat. Istiusmodi exempla Hellenismi passim in S. S. occurrunt, ubi Graeca vox respondens Hebraeae in una significatione, ad alteram ejusdem, licèt non secundùm idioma Graecum, extenditur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significant & finem & mercedem; hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro mercede ponitur, Rom. 6. 21. 1 Pet. 1. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 plerumque denotat robur, interdum virtutem; hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro robore, 2 Pet. 1. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotat peccatum, ali∣quando Sacrificium pro peccato; & sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Cor. 5. 21.

CAP. 15. vers. 2. Habentes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Citharas Dei] id est, Sacras, qua∣rum in Templo solo usus. Res enim in Templo gerebatur: scilicet victores Bestiae dum adhuc in crepidine Maris seu Labri vitrei insistebant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de Bestia superata cantillabant, habentes citharas Dei, id est, sacras. Sic 1 Chron. 16. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Instrumenta musica Dei, eodem planè sensu. Nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 construenda sunt quasi per Maccaph, ut 2 Chron. 7. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & cap. 34. 12. Vide etiam Nehem. 12. 36. Amos 6. 5. Alioquin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat quoque canticum sacrum & in Tem∣plo cani solitum. 2 Chron. 29. 27. Psal. 137. 4.

Vers. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Haebraeos aliquando; praesertim cùm geminetur, valet Ide••. nempe si prius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 causale fuerit, vel è contrá. Vid. Gen. 22. 16, 17. Ier. 4. 18. & cap. 29. 15, 16. 2 Reg. 13. 7. Eccles. 8. 6. Quidni & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Hellenistas simili mo∣do usurpetur? Verto igitur, Idcirco omnes Gentes venient & adorabunt coram te, quo∣niam Iuratua manifestata sunt, Nempe Te solum colendum esse.

CAP. 16. vers. 8—Et quartus Angelus effudit phialam suam in Solem, & datumesi ei aestu affligere homines per ignem. Et aestuaverunt homines aestu magno] Apomasar Apo∣telesmate 167. Si quis visus sibi fuerit à Sole plurimùm adustus, poenam pro modoustionis inveniel

Vers. 10. Et factum est regnum ejus tenebrosum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Vide Isai. 8. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ecce tribulatio & tenebrae. Ier. 13. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 obtenebrâsset. Targum habet, super vos tribulatio veniet.

Vers. 14. De Praeparatione ad Phialam ultimam (post illa verba 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad praelium magni illius Diei Dei omnipotentis) dicitur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ecce venio sicut fur: Id quod in 2 Ep. Petri c. 3. v. 10. perinde invenire est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & apud Paulum in 1 Thess. 5. 2. Quare cum DIES IUDICII Phialas proxi∣mè excipiat, easdémque Regnum Sanctorum per mille annos, (nam post excisum Antichristum futurum est,) necesse est per Diem istum, continuatum & bene longum tempus intelligi.

CAP. 17. vers. 1.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ostendam tibi Scelus Meretricis illius magnae, id est, Sceleratam illam Meretricem. Hebraismus est. Quomodo &* 1.44 Plautus Loquitur, Scelus pueri & scelus viri, pro puero & viro scelestis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 autem aliquando* 1.45 Culpam significare annotavit Io. Cameron in Myrothecio ad illud 1 Tim. 5. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nempe culpam quatenus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habet ad poenam, id est, reatum. Cui probando adducit Rom. 5. 16. Ex uno (inquit Apostolus) est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ubi absurda locutio esset, siquidem idem esset 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Significat igitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 peccatum quo contrahitur reatus. His addo 1 Cor. 11. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idem quod versu 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sic & vers. 34. ni fallor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Annon & 1 Tim. 3. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Expende, erat enim Diaboli crimen Superbia. Iunius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vertit Damnandam meretricem, per Hypallagen, pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quid si sensus sit, Meretricem illam quàm suprà audîsti damnationis ream, cap. 14. 8. imò in quam damnationis sententiam executioni datam vidisti, capite praecedente?

Vers. 3. Vidi mulierem Bestiae insidentem, &c.] Mulier Bestiae insidens seu inequi∣tans exponitur ab Angelo vers. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hâc notione adhibetur Equitandi verbum, Deut. 32. 13. Isai. 58. 14. Psal. 45. 5. Prosperare & equita. LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chald. Par. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut equites super thronum regni. Scil. Equi vehi potestatis Symbolum est, eorúmque qui rerum habenas mode∣rantur, utì ex locis hisce manifestum est. Vidi mulierem Bestiae inequitantem, id est, Romam regno seu imperio Romano imperantem.

Vers. 4. Et mulier erat amicta purpurâ & coccino, & inaurata auro & margari∣tis, &c.] id est, Induta erat vestibus Regiis ornatúque Regio; quippe nequaquam ex vulgo Meretrix, sed Domina & Regina, id est, Urbs Imperatrix. Vide Esther. 8. 15. Mardochaeus—fulgebat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veste vel indumento regio, hyacinthino viz. & candido, coronam auream portans in capite, & amictu byssino & purpurâ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Videsis Dan. 5. 29. totum versum. Tunc jubente Rege indutus est Daniel purpurâ, & circundata est torques aurea collo ejus, & praedicatum est de eo, quòd ha∣beret potestatem Tertius in Regno. Iosephus Antiq. l. 10. c. 12. Publicavit daturum se ei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, torquem aureum & purpureae vestis usum, quali Chaldaeorum Reges utuntur. In 1 Maccab. 8. 14. de Romanis, Et in omnibus istis nemo portabat diadema, nec induebatur purpurâ, ut magnificaretur in ea: & cap. 14. 43. de Simone facto Eth∣narchâ, —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vers. 44. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Maccab. 4. 38 Rex Anti∣ochus Andronicum purpurâ (id est, Magistratûs insigni) exutum per totam civitatem jubet circumduci. Et quis nescit Purpuram quoque apud Romanos Imperatorum & Regum insigne fuisse?

Vers. 10. Septem Capita 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Septem sunt Reges] Non Monarchas solùm, sed Summas Reipublicae Potestates nomine Regum intelligit Scriptura: ut vel ex vers. 18. hujus capitis colligi potest. Vrbs (inquit) illa magna, quae habet Reg∣num super Reges terrae. Super Reges solúm? Imò super omnes Democratias, Opti∣mates, Respublicas, Summos Magistratus & Potestates, sive jure Haereditario, sive Successione, sive Electione fiant. Exinde quoque colligitur non designari singulares ali∣quas personas, sed Ordines & Summa Authoritatis & Potentiae capita; talibus enim Roma imperabat, non singulatibus tantùm Regum personis. Septem igitur Bestiae Romanae Capita (in quibus Consules, Tribuni, Decemviri, Dictatores, Pontifices) totidem Reges interpretatur Angelus, id est, tot Summares, penes quos vicibus suis Majestas erat regnantis Populi Romani.

Quinque ceciderunt] id est, Mortui sunt, obierunt diem suum. Sic Gen. 25. 18. de l••maele dicitur, Ante omnes fratres suos cecidit.

Vers. 14. Hi cum Agno pugnabunt, & Agnus vincet eos, (quoniam Dominus Domi∣norum est & Rex Regum) & qui cum eo sunt, Vocati, & Electi, & Fideles] id est, Agnus, & qui cum eo sunt, Vocati Electi & Fideles, vincent decem Reges seu Cornua Bestiae Babylonicae. Illa enim de Domino Dominorum & Rege Regum per parenthe∣sin censeo legenda.

Vers. 16. Decem Cornua—odio persequentur Meretricem] Decem Cornua (seu Reges) id est, aliqua ex illis. Sic cap. 9. 18. Occisa fuit [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] tertia pars hominum, id est, qui ex tertia illa parte fuerant. Iudic. 12. 7. Sepultus est Iephte in urbibus Gilead, hoc est, aliquâ urbium. 2 Chron. 35. 24. Sepultus est Io∣s••as in sepulchris patrum suorum, hoc est, uno seu aliquo sepulchrorum. Cujusmodi Ellipseos passim in Sacris Scripturis occurrunt exempla. Psal. 1. 3. Zach. 9. 9. 1 Sam. 18. 21. Ion. 1. 5. Matth. 27. 44. Luc. 23. 39. Ioan. 6. 45.

Vers. 18. Mulier quam vidisti, est Urbs illa magna] Sic vers. 5.* 1.46 Babylon illa magna, ut & cap. 16. 19. cap. 18. 2, 10, 21. Vers. 1. hujus cap. Meretrix illa magna, ut & cap. 19. 2. Passim in hoc libro Vrbs illa magna, cap. 11. 8. cap. 14. 8. c. 16. 19. c. 18. 16. 19, 21. Quocunque enim nomine Roma appellatur, semper hoc titulo Magnae insignitur. Dicta est autem Vrbs magna 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non tam quanti∣tatis intuitu, quàm quòd aliarum Vrbium Caput & Regina esset, juxta id quod se∣quitur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae regnum habet super reges terrae. Apud Athenaeum Roma dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & paulò pòst 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vid. Athenaeum lib. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Recensere me conantem quot urbes intra Romae, Vrbis illius Coelestis, ambitum contineantur, ob earum multitudinem non unica dies tantùm de∣ficeret, sed quotquot annum conficiunt. Vide Casaub. in locum. Ex hisce aliisque Romae appellationibus [viz. apud Cic. Lux orbis terrarum; Mart. Heracl. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iul. Front. Regina & Domina orbis terrarum, &c.] videre est quàm meritò dicatur Vrbs illa magna, utpote quae regnum habet super reges terrae.

CAP. 18. vers. 2, 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Praeco olim edebat causam supplicii Inter caedendum, praeconem causam dicere solenne fuit. Vide quae Pontanus part. 3. p. 183. ex Cujacio habet, ísque ex Ambrosio, Petronio, Suida, Platone, Iosepho. [De duplici Babylonis interitu vid. Comment. Apocal. ad cap. 11. pag. 489.]

Vers. 23.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Vox illa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veneficium, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; cap. 14. idem designant, viz. amato∣rium virus seu philtrum, seu spiritualis ••cortationis illecebram, ex consuetudine me∣retricum philtris amorem conciliantium. Unde Meretrix illa magna dicitur (cap. 17. 4.) tenere poculum aureum in manu sua plenum immunditiâ scortationis suae. Ob∣servandum porrò, quòd alibi in S. Scr. cum Scortatione jungitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Reg. 9. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Nahum. 3. 4. de Ninive, Propter multitudinem fornicationum meretricis decorae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vendentis gentes in fornicationibus suis, & familias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

CAP. 19. vers. 4. Amen, Halleluja] Conser 1 Paral. 16. 36. item Nehem. 5. 13. Simile reperitur ad finem Psal. 106. Benedictus Dominus Deus Israel à seculo in secu∣lum; & dicet omnis populus, Amen, Hallelujah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; utì ad finem Psal. 41.— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Observandum autem utroque loco, ubi haec formula adhibetur, geminâ acclamatione benedictionem claudi; Psal. 41. duplici Amen, hîc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Amen Halle∣••••jah.

Vers. 7. Quia venerunt nuptiae Agni, & uxor ejus praeparavit seipsam] Haec ap∣paratio Sponsae quid aliud esse videatur quàm illa tot seculis exspectata conversio isra∣elis? Gentes olim & à multis seculis Christo desponsatae fuerunt; Iudaei idcirco sunt qui adhuc Agni Sponsa futuri exspectantur. Certè Iudaei olim (juxta parabo∣lam Matth. 22.) ad nuptias Filii Regis invitati, venire recusârunt; nunc verò tan∣dem prompti & parati accurrent; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et cap. 21. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Videsis

Tertul. advers. Marcionem lib. 5. cap. 10. Christus praeputiati Sacerdotii Pontifex cogni∣turam se quandoque Circumcisionem & Abrahae gentem, cùm ultimò advenerit, acceptatione & benedictione dignabitur. Vid. & Iustin. Mart. dial. cum Tryphone Iud. p. 259.

Vers. 8. Bissinum enim justificationes sunt Sanctorum] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iustificationes, Iustitiae, Iusta facta, seu Bona opera, Piscat. Per Byssinum splendorem* 1.47 Aretas in locum intelligi vult Virtutes. R. D. Kimchi ad Esa. 65. 13. haud dissimili notione illud Eccles. 9. 8. interpretatur; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Solomon dixit pro sapientia sua, IN OMNI TEM∣PORE CANDIDA SINT VESTIMENTA TUA, hoc est, Resipiscentia & bona opera.

At{que} ad istum locum Solomonis, R. S. Iarchi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Para seu orna teipsum quâvis horâ bonis operibus. Atque eodem sensu accep∣tum priscis interpretibus astruit Aben Ezra, nempe de operibus impollutis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 13. Et vestitus erat veste aspersâ sanguine] Scil. sanguine uvarum. Ex mysticis priscorum Cabalistarum propositionibus apud Io. Picum Mirand. Galat. & Reuchlinum una est, Vestimentum Messiae rubebit.

Et vocatur nomen ejus VERBVM DEI] i.e. Ipse est Verbum illud Dei. Ex notione Hebraeorum, Prophetarum praesertim, vocari idem quandoque valeat quod esse vel exsistere, sed eximio quodam modo. Sic. Isai. 9. v. 6. de Christo, Vocabitar nomen ejus Admirabilis, Consiliarius, Deus fortis, Pater futuri seculi, Princeps pacis; id est, erit haec omnia. Vide Ier. 23. 6. Zach. 6. 12. Genes. 21. 12. In Isaac vo∣cabitur tibi semen, id est, erit. Isa. 56. 7. Domus mea domus orationis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voca∣bitur; pro quo Luc. 19. Domus orationis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est, erit, habebitur. Simili notione iis∣dem Hebraeis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 15. Is est qui calcat torcular vini furoris Dei Omnipotentis] Calcatio vinde∣mialis in Scriptura parabolica cladem atrocem & cruentam denotat. Sic & Messi•• nomen stragem & excidium. Ier. 51. 33. Ioelis 3. 13.* 1.48 [Vide Comment. Apoca∣lypt. ad cap. 14. vers. 15, 16. 17, 18, 19.]

CAP. 20. vers 4. Et Sancti vixerunt & regnârunt cum Christo mille annis] Aliud est Regnum quo Christus in Sanctis suis regnat, aliud quo Sancti regnant cum Christo. Illud enim toto Bestiae tempore fuit, hoc nequaquam. Verum quidem est Christum jam indè à primo suo adventu Regnum inchoâsse, illúdque Regnum Ecclesiam esse. Interim & illud haud minùs certum est, Regnum aliquod in Scriptu∣ris promitti adventûs secundi proprium, quod & Regnum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur, ad∣húcque implendum superest: ut Dan. 7. 14. Luc. 19. 11, 15. Luc. 21. 31. 2 Thess. 1. 5. 2 Tim. 4. 1. Vide Authorem Quaest. & Respons. ad Orthod. apud Iusti∣num Mart. quaest. 120. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Haec mortis secundae nomenclatura non à Ioanne primùm usurpata, sed ex Magistrorum Iudaicorum usu desumpta est; sic nimirum ab illis. dicta, quòd eâ impii, qui à mortuis resurrexerint, quasi secundò morituri sint. In hoc libro quater occurrit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cap. 2. 11. hoc cap. 20. 6, 14. cap. 21. 8. Apud Chaldaeum Paraph. saepius habetur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mors secunda. Deut. 33. 6. Vivat Reuben, & non moriatur; Chal. Paraph. addit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 morte secundâ. Psal. 49. 11. Quia videt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quòd sapientes moriantur; Chald. Par. Quoniam videbit sapientes improbos, qui moriuntur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 morte secundâ, & adjudicantur Gehennae. Isa. 65. 6. pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & re∣pendam in sinum eorum, Chald par. substituit, & tradam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 morti se∣cundae corpora eorum. Eodem cap. vers. 15. Occîdet te, Targum addit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 morte secundâ. Ier. 51. 39, 57. pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & dormiant somnum sem∣piternum, Chald. Par. habet, & morientur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 morte secundâ. Idem in Isai. 22. 14.

Vers. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.] [Videsis Conjecturam de Gogo & Magogo, pag. 574.]

Vers. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Alibi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 additur, ut cap. 19. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 21. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Respicit lacum Sodomiticum seu Asphaltitem

tanquam Ignis aeterni figuram gerentem. Iudae v. 7. Sicut Sodoma & Gomorrha, & finitimae civitates, &c. factae sunt exemplum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ignis aeterni poenam sustinentes; potiùs, ignis aeterni similitudinem seu imaginem sustinentes. Nam solet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significare instar, more, &c. Cúmque Roma sit Sodoma spiritualis, cap. 11. similiter atque 〈◊〉〈◊〉 in ••acum ignis & sulphuris 〈◊〉〈◊〉 est, cap. 19. 20. Videtur & cap. 21. 8. ad Sodomae peccata respici, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Confer 2 Pet. 2. vers. 6. cum vers. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Sodomae excidio sermo est, posuisse illud Deum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—ut qui novit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

CAP. 21. vers. 2. Et vidi civitatem sanctam, novam Ierusalem, &c.] Eusebius. l. 3. de vita Constantini, c. 32. satìs ineptè opinabatur Templum illud magnifi∣cum Servatoris à Constantino Hierosolymis exstructum, fuisse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Novam illam Ierusalem quam tot retro seculis Prophetarum oracula praedixerant, &c. Et paulò antè—Ad illud salutare Christi monumentum (Sepulchrum intelligit) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sed missâ hâc ineptâ opini∣one, Nova Ierusalem est civitas quam Abrahamum, Isaacum & Iacobum exspectâsse scribit Apostolus ad Hebraeos, cap. 11. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [Vide plura de nova Ierusalem in Clav. Apocal. Part. 2. Syn∣chron. 6, & 7.]

Vers. 10. Et ostendit mihi Civitatem MAGNAM, sanctam IERVSALEM. Videsis suprà Annot. ad cap. 17. 18. de BABYLONE MAGNA. In tota Apo∣calypsi, nulli praeter Babylonem seu Romam urbi* 1.49 titulus iste tribuitur, nisi, demum post excidium Babylonis, novae isti Ierusalem de coelo descensae, in cujus lumine dein∣ceps ambularunt Gentes.

Vers. 14.—Nomina duodecim Apostolorum Agni] [De numero Duo-denario vide Comment. Apocal. ad cap. 7. pag. 455. & ad cap. 13. vers. 17. pag. 509, 510.]

Vers. 19. Et fundamenta muri Civitatis omni lapide pretioso ornata] Descriptio petita est ex Isai. 54. 12. Sternam carbunculo lapides ejus, (id est, pavimentum) fun∣dabo 〈◊〉〈◊〉 in sapphiris, &c.

Vers. 23. Et Civitas non eget Sole, &c.] Descriptio Novae Ierusalem, ab hoc versu ad finem Capitis, tota desumpta est ex Isaiae cap 60.

Apocal. 21.	Isai. 60.
Vers. 23. Et civitas non eget Sole neque Lunâ, ut luceant in ea; nam gloria Dei illuminavit eam.	Vers. 19. Non erit tibi ampliùs Sol in lucem per diem, nec splendor Lunae illumi∣nabit te; sed erit tibi Dominus in lu∣cem sempiternam, & Deus tuus in gloriam tuam.
Vers. 24. Et ambulabunt Gentes in lu∣mine ejus, & Reges terrae afferent gloriam suam & honorem in illam.	Vers. 3. Et ambulabunt Gentes in lumine tuo, & Reges in splendore ortûs tui. Vers. 11.—ut afferantur ad te opes Gentium & Reges earum adducantur. Vers. 10.—& Re∣ges eorum ministrabunt tibi.
Vers. 25. Et portae ejus non claudentur die.	Vers. 11. Et aperientur portae tuae jugiter, die ac nocte non claudentur.
Vers. 26. Et afferent gloriam & hono∣rem Gentium in illam.	Vers. 5. Quoniam ad te convertetur mul∣titudo (vel copia) maris, & opes Gentium ad te venient. Vers. 6.—aurum & thus de∣ferent—Vers. 9.—argentum eorum & au∣rum eorum cum eis.
Vers. 27. Non intrabit in eam quic∣quam immundum, aut faciens abominati∣onem—	Vers. 21. Populus tuus omnes justi: & Cap. 52. 1.—non veniet in te, Ieru∣salem Civitas Sancta, incircumcisus & immundus.

Vers. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud LXX respondent verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reliquus fuit, superstes fuit, adeò ut

non nisi tribus in locis aliter reddatur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt illi ex Gentili∣um reliquiis quos Diluvium ignis non inundaverit. Vide Isai. 66. 19. Et mittam ex iis qui salvati fuerint (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) ad gentes Tarshish & Pul—& annuncia∣bunt gloriam meam in Gentibus. Intelliguntur utrobique, ni fallor, qui cladem illam in Christi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 futuram evaserint, quando venturus est ad hostes Ecclesiae suae perdendos. Isai. 45. 20. Congregamini & venite, & accedite simul qui salvati estis ex Gentibus. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Agitur de universali vocatione Gentium, ut apparet ex v. 22. Convertimini ad me, & salvi eritis, omnes fines terrae; quia ego Deus, & non est alius. V. 23. Mihi curvabitur omne genu, & jurabit omnis lingua, &c.

Vers. 26, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Scil. in Novam Ie∣rusalem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gloriam & honorem, id est, opus & divitias, munus seu honorarium. Quâ mente est illud 1 Tim. 5. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, duplici honore, id est, honorario, digni habeantur.

Vers. 27. Facìens abominationem & mendacium] Similiter v. 8. Idololatrae & mendaces: cap 22. 15. Idololatrae, & omnis qui amat & facit mendacium, Scil. om∣nis Idololatra mendax est,* 1.50 cùm pro Deo colat quod non est Deus: Unde in hisce locis [Idololatrae & mendaces, seu facientes mendacium] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seu tanquam Synonyma poni videntur. Similiter Idola dicuntur mendacia. Vide Amos 2. 4. Se∣duxerunt eos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mendacia ipsorum: Vulgat. Idola. Confer Isai. 28. 15. Ierem. 16. 19, &c.

Cap. 22. v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, —] Nequaquam videtur* 1.51 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc loco pro civitatis Foro sumi, ut∣pote in quo arbores plantari non poterant, cùm ex auro 〈◊〉〈◊〉 fuisse dicatur, cap. 21. v. 21. At in hujus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; medio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nascitur. Cap. 2. 7. mentio fit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ergò necesse est, si huc spectet descriptio, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de qua hîc sermo, esse ipsam Paradisum, ut∣pote in cujus quoque medio esse dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arbor vitae. Sin hoc fuerit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro alveo Fluminis (utì Prov. 8. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Flumina Targum & Vulg. & Prov. 5. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vulg. in platcis aquas tuas divide) sumi nequit, quin potiùs pro Patente seu lato quodam spatio quod Fluvius utrinque am∣biret. Cúmque unius tantùm Arboris sit mentio, dici non potest eam tum in medio tum utrinque ad fluminis ripam crefeere, sed duntaxat in medio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ut sensus sit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. In medio Planitiei ipsius, fluvi••que planitiem utrin∣que alluentis (seu praeterlabentis, seu cingentis,) Arbor vitae, &c. Fuit enim Paradi∣sus quoque Edenis planities, hinc Euphrate, illinc Tigri intercepta: Vel, In medio Planitiei Flumine utrinque interceptae, Arbor vitae, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & vers. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Quid si hîc genus foemi∣ninum [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] usurpetur absoluté? Sic Hebraeis solet, ut neutrum Lati∣nis: ut Psal. 27. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Unam Petii à Domino, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eam requiram, pro unum, id. Psal. 118. 23. A Domino 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 facta est haec, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & ea mirabilis, &c. pro factum hoc, &c. LXX. priore loco 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 posteriore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & ità citatur Matt. 21. 42.

Vel forsan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reserantur ad intellectum, & subintelligatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel istiusmodi. Hujusmodi Enallagen observat Buxtorfius Thes. Gram. Pag. 414. ubi etiam commodè affert exemplum de Paradiso terrestri, Gen. 2. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Sensu congruit, inquit, pronomen [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] non cum antecedente masculino 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed fynonymo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod foemininum. Ego potiùs sensu ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 referrem, quia suprà dicebatur v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ità c. 4. 2. & 11.

Vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; sumi potest demonstrativè, non relativè, ut sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In medio ipsius plat••ae. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sumitur Matth. 3. 4. Marc. 12. 36, 37. Rom. 8. 21.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arbor Vitae—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] De Pa∣radiso immortalitatis etiam mentio in lib. 4. Esdrae cap. 7. ver. 53. Quid prodest no∣bis, si promissum est nobis immortale tempus; nos autem mortalia opera egimus?— Et quoniam reposita sunt nobis habitacula sanitatis & securitatis; nos verò malè con∣versa••i sumus?—Et quoniam ostendetur Paradisus, cujus fructus incorruptus perse∣verat, in quo est securitas & medcla; nos verò non ingrediemur? &c. Simile est hic in Apocalypsi de medela, cùm dicitur, Et folia ligni 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad medelam Genti∣um: Ad securitatem pertinet illud in sequenti versu, viz.

Vers. 3. Et omne maledictum non erit ampliùs] Adde Ecclesiastic. c. 19. v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vulgatus non habet.

Vers. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Vide suprà annotat. ad cap. 5. vers. 5.

Vers. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, venio citò] Eadem locutio quae suprà vers. 7, & 12. cap. 3. 11. cap. 2. 5, 16. Similiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de phiala septima, cap. 16. 15. Vid. Luc. 18. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, festinanter. LXX. reddunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Zeph. 1. 18. Dan. 6. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Deut. 16. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nihil aliud quàm festinatio. LXX. Thren. 4. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 momentum vertunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Etiam venio citò, Ecce venio citò, Vulg. in vers. 5. velociter. Benjamin Tu∣delensis pag. 129. de Iudaeis in Germania degentibus, Si hospes accedat, eo delectantur, eique convivium dant, dicentes, Laetamini fratres nostri, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nam Dei salus ictum oculi celeritale aequabit.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Bestia Decemcornupeta, seu Regnum De∣cacorne Apostaticum.	Regnum Sanctorum.
Pseudo-propheta 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Regni caput.	Christus Agnus ille verus, Rex Regum & Dominus dominantium.
Babylon Meretrix.	Nova Hierusalem.
Scortum Pseudo-prophetae.	Sponsa Agni.
Metropolis Regni 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quâcum fornicantur Reges terrae.	Metropolis Regni Sanctorum, in cujus lumine ambulabunt Gentes.

CHAP. XII.

The Brief Meaning or Summary Exposition of the Apocalyps.

The Stage of the Apocalyptical Visions, Chap. 4.

GOD sitting in Majesty upon the Throne of his Temple, according to the pattern of his ancient encamping with Israel in the Wilderness, [Numb. 1. 52, 53. & ch. 2. 3, &c.] His Throne, the Tabernacle, stood in the midst: next pitched the Priests and Levites, round about it: Behind them, to the four quarters of Hea∣ven, encamped the four Standards of Israel, three Tribes to a Standard; and each Stan∣dard had his Ensign, which though the Scriptures particularly describe not, yet the Iews by ancient Tradition do. The Standard of Iudah on the East-side of the Ta∣bernacle had for his Ensign a Lion; the Standard of Ephraim on the West, an Oxe; the Standard of Reuben upon the South, a Man; the Standard of Dan on the

North, an Eagle. [See Chaskuni on Numb. 3. ••ben Ezra on Numb. 2.] The truth of this Tradition may be confirmed by the Cherubims four Faces* 1.52 in Ezekiel of the same likeness, signifying that he who rode upon them was Iehovah, the Lord of the four Standards of Israel: where also is easie to be gathered (by the Cherubims and Ezekiel's posture in that Vision) toward which quarter of the Heaven each Face looked. The like Faces, I suppose, the other of the Cherubims had, even those in the Temple. (See Ezek. 41.) Even as the Chariots and Horses of Princes and Potentates carry upon them the Insignia of their Masters atchievments; so do the Cherubims here of the Lord God of Israel. And of these Four Animalia, the Ensigns of the four Standards, some have expounded that of Psal. 68. 11. which Hierom turns juxta Hebraicam veritatem,* 1.53 Animalia tua habitaverunt in ea, id est, in haereditate tua. A sense not improbable, the Psalm speaking directly of God's marching before his people in the wilderness: Yet we translate it much other∣wise.

See now whether God's Session in the Apocalyps be not in every part accommo∣dated to this his Encamping in the Wilderness.

• 1. The Throne pitched is the Temple, insinuated 1. by the* 1.54 Seven Lamps burning before it, like the Candlestick of so many Lamps in the Tabernacle: 2. by the* 1.55 Glassy and Chrystal Sea; not the Ocean, but the great washing Laver which in Solomon's Temple was call'd a Sea; but there of brass, here of more transparent metal. And yet some allusion may be unto the Laver in the Tabernacle, which is said Exod. 38. 8. to be made of the Looking-glasses of the women which assembled at the door of the Tabernacle of the Congregation. See the Temple called a Throne, Esay 6. 1. Ier. 17. 12. Ezek. 43. 7. And such the whole Apocalyps supposeth the Throne to be in this Session. How come we else to have Souls under an Altar, Chap. 6. 9. a golden Altar of Incense before the Throne, ch. 8. 3. four Horns of the golden Altar before God, ch. 9. 13. the Temple, Courts and Altar to be measured, ch. 11. 1. the Ark of the Testament seen in the Temple, vers. 19. Angels coming out of the Temple, ch. 14. 15, 17, 18. the Harpers upon the brim of the Glassy-Sea or Laver, chaunting a* 1.56 Song of Deliverance from the Beast, as being but newly cleansed, and yet as soon as out of the water a-singing, when not yet come off from the Laver, ch. 15. 2. Temple of the Tabernacle of the Testimony opened in Heaven, vers. 5. Temple filled with smoke from the glory of God, (as the Temple and Tabernacle were at their dedication) vers. 8. But most invincibly manifest ch. 16. 17. where a voice comes out of the Temple of Heaven, from the Throne, saying, It is done?
• 2.* 1.57 Round about this Throne and next unto it sit 24 crowned Presbyters, repre∣senting the Pastors of the Churches, which answer to the Priests and Levites about the Tabernacle, and their number alludes to their 24 Courses.
• 3. Lastly and outmost we have the* 1.58 Four Beasts, signifying the Church in the four Quarters of the world, and answering to the four Standards of Israel, distin∣guished by the same Beasts in their several Ensigns. Which Beasts are here said to be in* 1.59 the midst of the Throne and round about the Throne, that is, diametrally placed round about the Throne. For so must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be understood, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 else it will make an impossible sense.

And so will the supposed Soloecism in the Greek, vers. 9 and 10, in the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be avoided, if the words be taken not as a Narra∣tion of what S. Iohn saw the four Beasts and the Elders then to do, but what their Office was to do, and what they would do afterward as occasion required in the pro∣gress of the Visions; namely, As often as the four Wights had occasion to give glory and thanks unto God, the 24 Elders should fall down before him that sat upon the Throne, &c.

This was the Stage whither S. Iohn was called to be a Spectator, and where and whence he saw his Visions.

The Interpretation of the Seven Seals.

As Daniel in his Prophecy carries the Fates of the Church along with the State of the Empires and Kingdoms under which it lived; so doth S. Iohn here: the First Prophecy [The Seals] containing Fata Imperii, what should besal the Empire;

the Second [The Book opened] Statum Ecclesiae, the Fates of the Church, until both do meet in one in Ecclesia regnante, when all the Kingdoms of the world shall become the Kingdoms of our Lord and of his Christ.

Fata Imperii, the argument of the Seals, are the successive States and Changes of the Roman Kingdom for the times thereof then yet remaining. The First Six Seals distinguishing the times preceding its Fall by the Characters of Six predo∣minant Tempers. The Seventh is the Climacterical Seal, sounding the warlike alarm to the Empire's Ruine by Seven successive and languishing blows, signified by Seven Trumpets.

The First predominant Character which befalls the Empire is of Conquest,* 1.60 when Christ began to subdue the subjects thereof by the Sword of the Gospel; Of which the First Beast gives notice, because the Actors, Christ and his Apostles, came from his Quarter, ab Orient••.

Aliter.

If the beginning of the Seals be from the destruction of Ierusalem, then may this First Seal be expounded of Political Conquest: Forasmuch as the Em∣pire, after the death of Nero, being in extreme danger of dissolution, was again not only restored anew but much enlarged by Vespasian, Titus, &c. And so the First Beast gives notice at the opening thereof, because the Epocha of this conquer∣ing State is Excidium Hierosolymorum, an Oriental action, and therefore of his Quarter.

The Second predominant Temper is of Slaughter and Massacres in the Empire; as happened in the Bellum Iudaicum under Trajan and Adrian,* 1.61 & postea in Bello Marc••∣manico. The Index is the Second Beast; because the first of those Emperors which began and managed the Times of this Temper was Trajan, a Spaniard, of the Second Beast's Quarter, ab Occidente.

3. The Third State was remarkable for establishment of Equity,* 1.62 & procuratio rei frumentariae & annonariae in behalf of the City of Rome. The Index when this time began is the Third Beast, the first of the Emperors of this State belong∣ing to his Quarter; Sep••imius Severus, Afer, Imperator à meridie. Eutropius, So∣lus ex omni memoria & antea & pòst ex Africa Imperator. Most interpret this Seal of Famine; but History 〈◊〉〈◊〉 not an Event answerable. By Libra therefore I understand AEquilibrium Iustitiae. Such were the Laws of Severus; Legum condi∣tor longè aequabilium, saith Aurelius Victor: and especially of Alexander Mammeae, who so much delighted in that Christian Maxime, Quod tibi fieri non vis, alteri nè seceris. For the prizing of provision, in the Text, I understand •• Choenix of Wheat and three Choenixes of Barley for one and the ••ame Denier, and a competency of Oil and Wine into the bargain, that is, a compleat sufficiency for the price of one day's hire; (such was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) By Choenix I understand Choenix Syriaca, which is said to contain quatuor cotylas, double to the other Choenix, which holds but two, and yet is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Spartianus de Severo, cap. 8. Rei frumentariae, quam mi∣nimam repererat, ità consul••it, ui excedens ipse vitâ septem annorum Canonem populo Romano relinqueret: ità ut quotidiana septuagena quinque millia modiorum expendi possent—Olei verò tantum reliquit, ut per quinquennium non solùm Vrbis usibus, sed & totius Italiae, quae oleo indigeret, sufficeret. Herodian. Frumenti summam primus adauxit. Lamprid•• de Alexandro, Oleum quod Severus populo dederat (quódque He∣liogabalus imminuerat) integrum restituit, &c. The colour of the Horse [Black] fits the severity and strictness of Iustice, yea Severus his person both for countrey and quality. Sed non est tanti.

The Fourth State was remarkable for concurrence of War,* 1.63 Famine, Pestilence, (This, for ten years together,) as it is plain in Story. The Index, the Fourth Beast: the first Emperour of this State, Maximinus Thrax, being of his Quarter, Imperator ab Aquilone.

Thus the first Four Seals of the Six, as being of unequal times, and easy for their qualities to be confounded in the accommodation, it pleased the Holy Ghost therefore to distinguish them by their several references to the Four Beasts: but the other Two have no such need; the Character of their qualities will sufficiently serve to sever them.

The Fifth State therefore,* 1.64 which we may count from Aurelian, Ann. 270, or 268. (for thereabouts the former ended) unto Constantine, is notable for the Tenth Perse∣cution by Diocletion, the greatest that ever the Ethnick Caesars raised against the Saints of Christ, in regard whereof the rest were but as Flea-bitings. This is typified by the Cry of the Souls under the Altar, How long, O Lord, Holy and True, dost thou not judge and avenge our bloud on them that dwell on the earth? And they had promise of present hearing, as soon as their Fellow-servants, which were yet behind, should come in; which was not to be long after.

The Sixth Seal is Terrae-motus,* 1.65 a great Earth-quake. That intestine Change of the Roman State begun with Constantine, and was fully settled with the death of Iulian, about the year 364. For an Earthquake implies not a Destruction, but an extraordi∣nary Alteration and Change of the face of things: As an Earthquake changeth the po∣siture of the Earth by exalting Valleys and depressing Hills, turning the Chanels and courses of Rivers, and such like. And was there not here the whole Politick Govern∣ment as well as Religion altered, the Imperial Seat removed, the distribution of Pro∣vinces, Offices and Governments new moulded, &c? Was not the former State of the Empire turned topsie-turvy, when the low and trampled Valleys arose into Moun∣tains, and the haughty Mountains were laid as low as the Valleys? And if the Roman Gods be any of the* 1.66 Stars or* 1.67 Hills here mentioned, we need not go farther for an Exposition of this Earthquake and the shock it caused in the world.

The SEVENTH SEAL, or Seven Trumpets.

The* 1.68 Seventh Seal, or Seal of Trumpets, brings forth the Ruine and miserable Downfall of the Roman State. This is that which the Martyred Saints in the Fifth Seal, prayed for, How long, O Lord, Holy and True, dost thou not judge and avenge our bloud upon this cruel Empire? They were answered, that some more of their Brethren must yet suffer as they had done. When they were once come in, then should the cry of their bloud be avenged upon that bloudy State. This now comes to be accom∣plished. And therefore when the Seventh Seal was opened, and the Trumpets were to sound, Christ, the Angel of the Covenant, offereth those Prayers of the Martyrs in a golden Censer upon the golden Altar before the Throne,* 1.69 that they might come into re∣membrance before God. And no sooner was the Incense of their Prayers ascended, but instantly the Seven Angels come forth with their Seven Trumpets to sound alarm for the Empire's Dissolution. For though Iosiah were a good King, and made a Re∣formation, yet must the bloud shed by Manasseh needs be avenged upon the Kingdom of Iudah. So although the Roman Emperors were now become Christians, yet would not God forget their former slaughters of his Servants, but require their bloud at the hands of that Empire.

The Epocha or beginning of these Trumpets was about the year 365. Now was the Censer, wherein the Martyrs Prayers were offered,* 1.70 thrown down to the Earth; and there were Thundrings and Lightnings and an Earthquake: the meaning whereof may be otherways expounded, but was here even literally fulfilled in that stupendious Earth∣quake described by Ammianus Marcellinus, l. 26. c. 14. Horrendi tremores per omnem Orbis ambitum grassati sunt subitò, quales necfabulae nec veridicae nobis antiquitates expo∣nunt. Paulò post lucis exortum densitate praviâ fulgurum acriùs vibratorum tremefacta concutitur omnis terreni stabilitas ponderis, &c. Now the Trumpets began to sound, which Ammianus c. 5. tells so happily as if he meant to be an Expositor. Hoc tempore (saith he) velut per universum Orbem Romanum Bellicum canentibus Buccinis, excitae sae∣vissimae Gentes limites sibi proximos persultabunt. Gallias Rhaetiásque simul Alema••ni populabantur, Sarmatae Pannonias—Thracias diripiebant praedatorii globi Gotho∣rum, &c.

Of these Seven Trumpets the first Four are lesser ones, and fall chiefly upon the West, and made way for the rising of the Antichristian State of the Beast or Kingdom of the False-Prophet. The last Three are greater and more terrible and more lasting, and therefore distinguished from the former by the name of WOES, verse 13.

The First Trumpet,* 1.71 which lights upon the Earth, was that terrible, furious and bloudy Hail-storm of the Nations of the North, (which Ammianus told us of even now) without intermission harrying, spoiling, burning and wasting the inhabitants and Citizens of the Empire, great and small, young and old, from the year 365, al∣most

45 years, but not yet, by setling therein, impairing or diminishing the Roman Dition.

The Second,* 1.72 which fell upon the Sea, was the bloudy rending and destruction of the Amplitude of the Roman Iurisdiction in the West, from the time (viz. Ann. 410.) when Alaricus sacked Rome; and was occasioned by the swelling and burning ambiti∣on of Stilico, who called in the Goths, hoping, when the waters were thus troubled, to have made his Son an Emperor.

The Third Trumpet brought Lapsus Hesperi,* 1.73 the fall of the Western Caesar, which after the death of the third Valentinian, When Gensericus with his Vandaels had again sacked Rome, fell by degrees out of the Orb of Sovereignty, though blazing a little as a Candle before extinction. By the fall of this Star the Rivers and Fountains suf∣fered, the power of the Roman Presidents, Ministers and Courts of Iustice failing in the West for want of their wonted influence from that Star, the Western Caesareate be∣ing extinct in Augustulus, resembled, by reason of the then bitterness and sorrows, by a falling Star called Wormwood, vers. 11.

The Fourth Trumpet brings darkness upon the Roman Firmament by an Eclipse of the Sun,* 1.74 Moon and Stars in the third part thereof; when in the Wars of the Greek Empe∣rors with the Kings of the Goths in Italy, the remaining light of Rome's Majesty in the West was quite put out; after the year 542 the long-continued succession of the Ro∣man Consuls ceasing, the Roman City taken by Totilas, and a third part thereof demo∣lished, and the rest left for a while memorandum Fortunae ludibrium, without an inha∣bitant; and, lastly, the Ostrogothish Kingdom, which a while, as a blaze, continued the light of the dying Caesars in Italy, by Narses utterly extinguished.

WOE, WOE, WOE.

The Fifth Trumpet is the First Woe,* 1.75 and brings the Saracen Locusts upon the world, proceeding out of the smoaky and darkning Seduction of Mahom••t, conjured up by the Angel of the bottomless pit: who, though a warlike people and well armed, yet had not power to destroy either the State of Caesars in New Rome, or the Papal Princi∣pality sprung out of the Empire's ruine in the Old, but only Scorpion-like to torment and vex them,* 1.76 as their Tail or hindermost Troups out of Africk did Italy and Western Rome 150 years.

The Sixth Trumpet is the Second Woe,* 1.77 and brings upon the Roman Provinces the bar∣barous and dreadful ••n••ndation of the Turks, loosing them from the great River Eu∣phrates, where they had been long before* 1.78 prepared, and now let go as a plague for the ‖ 1.79 Idolatry of Christians, 〈◊〉〈◊〉 only, as the Saracen Locusts, to plague and torment the Roman State, bu•• in part t•• utterly* 1.80 slay and destroy it, as they have done in the Em∣pire of Greece, which the Saracens had no power to do.

The Seventh and Last Trumpet is yet to come,* 1.81 the entrance whereof is the Last Woe, wherein all the Reliques of the Roman Beast, with the last Principality of the City of Rome yet surviving, shall together with the rest of the enemies of Christ be utterly abolished in the Great Day of* 1.82 Armagedden; that all the Kingdoms of the world may become the Kingdoms of our Lord and of his Christ. Ch. 11. 15.

Note, that when the Angel comes at the Seventh Trumpet, because the Event there∣of is the common issue to* 1.83 both Prophecies, he therefore suspends it a while, till he hath fetch'd up (Chap. 11.) a transcurrent and through-running Vision of the Second Prophecy unto it, and then joyns them together in one and the same close, The King∣doms of the world are become the Kingdoms of our Lord and of his Christ.

The Second Prophecy, The Opened Book; containing Fata Ecclesiae.

I.

By the* 1.84 Inmost and Measured Court of the Temple, I understand the Church in her Primitive Purity, whenas yet the Christian Worship was unprophaned, and answerable to the Divine Rule revealed from above.

By the* 1.85 War between Michael and the Dragon about the Woman's manly Off-spring contemporary with the Measured Court, I understand that long and bloudy Combate

which Christ our Lord, animating with his Spirit his undaunted Souldiers, fought with the Devil possessing and reigning in the Ethnick Roman State; that is, the Times of the Primitive Persecution by the Heathen Emperors: a War lasting long, and costing the lives of many a valiant Martyr; yet at 300 years end, when a Christian was installed in the Imperial Throne, the old Dragon was* 1.86 dismounted and over∣thrown, and the Souldiers of Christ our Lord prevailed; For‖ 1.87 they overcame him by the bloud of the Lamb and by the word of their testimony, and loved not their lives unto the death.

Note that the Description of this Vision is double in the Text: 1. more General, The Dragon's endeavour to destroy the Woman's Off-spring, from ver. 1. to the 7. verse; 2. more Particular, of his Battel with Michael the Woman's Champion. For that these two Descriptions are of the same thing and same time, is manifest in that one and the same Event [* 1.88 The Woman's escape into the Wilderness] is the Consequent to them both.

II.

1. By the Second or* 1.89 Outward Court trampled by the Gentiles, and not to be measu∣red, I understand the Apostasie under the Man of Sin. when the Visible Church, being possessed by Idolaters and Idolatry like that of the Gentiles, became so inconformable and unapt for Divine measure, that it was to be cast out and accounted as prophane and polluted. For the Apostasie of the Church is Ethnicismus Christianus.

2. By the* 1.90 Witnesses in sack-cloth, I understand the mournful Prophecy of God's true Ministers during all that time: who, when toward the end of their days of mourning they should be about to put off their sack-cloth and leave their lamentation, (seeing the Truth they witnessed beginning to take place by publick Reformation) the Beast which ascends out of the Abyss shall slay them,* 1.91 and rejoyce over them as dead three days and an half, that is, so many years.

3. By the Woman in the Wilderness, (Ch. 12.) I understand the condition of the true Church in respect of her* 1.92 Latency and Invisibility to the eyes of man. As the Israelites, when they had escaped the rage and gotten out of the reach of the Egyptian Pharaoh, yet lived a long time after, but in a Wilderness, an infrequent and barren place, where they could not have lived without being extraordinarily fed with Man∣na from Heaven: Such was the condition of the Apostolical Woman and Church of Christ, when she had escaped the rage and fury of the Dragon persecuting in the Se∣ven-headed Empire.

4. By the* 1.93 Virgin-Company of the 144000 Sealed ones, I understand the opposite State of the unstained Church unto the Kingdom of Apostasie, in their sincerity of Service and faithful adherence to their Lord and Master, whilst the rest worshipped the Beast and his Image. These are those who, when the Trumpets were to sound, were secured by the* 1.94 Mark of Divine protection, lest their Society should have been extinguished in those Calamities which then fell upon the Empire. How could this Holy Company else but have perished in such Confusions? In that* 1.95 place they were represented by the Tribes of Israel; for the present Church of the Gentiles is but Israel surrogatus, and so by God accounted, until the Fulness of the Gentiles come in.

5. By the* 1.96 Seven-headed Ten-horned Beast, the Two horned False-Prophet, and‖ 1.97 Ba∣bylon the Mother of Harlots, I understand the State and Kingdom of Apostasie according to three subordinate parts thereof, 1. The Body, 2. the Head, 3. the Seat. For King∣doms, especially of the ancient form, consisted of three parts, Regnum, Rex, Metro∣polis Regni. So in the Kingdom of Apostasie (for such it was to be) are Regnum Apo∣staticum, Rex Apostaticus, Metropolis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Kingdom of Apostasie was to be the Roman Empire upon a deadly wound of the Caesarean Sovereignty shivered into a Plurality of Kingdoms, yet all joyntly as one Body anew acknowledging the Motherdom of the Roman City. This is that Seven-headed Beast with Ten crowned Horns upon the Seventh Head, whereof S. Iohn speaks Chap. 13. whose description there I understand as if he had said,

I saw a Beast with Seven Heads and Ten Horns with Diadems, which, upon the recovery of a deadly wound in one of his Heads, arose out of the Sea, and succeeded in the Throne, Po∣wer and Authority of the Dragon; blaspeming God by another Idolatrous worship, and warring at length against his Saints and overcoming them.

This I would call Antichristendom.

Rex Apostaticus, The King of this Apostatical Kingdom is the Two-horned False-Prophet, the Roman Bishop, who also is the Founder thereof, forasmuch as by lying Signs and Wonders establishing a new-coined Idolatry therein, he made it to be a li∣ving Resemblance or Image of the Kingdom of the Caesars in Ethnicism when the Dra∣gon ruled. Observe here that in Ch. 13. 14. those last words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] are not the words of the Beast speaking, but of S. Iohn relating the Event of his speech. And so the Interpretation will be plain.

The Metropolis of this Kingdom is Mystical Babylon, that is, the See and City of Rome, of the Spouse of Christ become a Babylonish Strumpet. This is the Mother of Harlots, that is, the Metropolis of the Brothel-Cities, and Lady of the Apostatical Kingdom, whose Kings commit fornication with her. For the Beast she rides upon is the new-formed Beast which arose out of the Sea with Ten crowned Horns; the meaning whereof the Angel here expoundeth, and thereby openeth an entrance to the whole Prophecy, which till now was nothing but an involved Mystery.

The Whore's Beast, Chap. 17.

The Whore's Beast is that Kingdom which in S. Iohn's time had Five Successive Heads already past, One (that of the Caesars) in present being; but the Last, or Seventh, wearing Ten Horns, which was yet to come, was that under which the Where should ride him. Hence comes the Angel's Riddle,* 1.98 The Beast which was, and is not, and shall ascend out of the bottomless pit; The Beast that was, and is not, and yet shall be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, The Beast or State that had then been in the course of Five or Six Seals, but in the Seventh was yet to come. Some read the last expression of the Riddle thus, The Beast that was, and is not, and yet is; that is. The Beast that had al∣ready been in the course of Five of his Heads, was not then in that State of Sovereign∣ty in which the Whore should ride him; and yet was even then (in S. Iohn's time) in present being in the Sixth Head, the Caesars then reigning.

The* 1.99 Seven Heads of the Beast are by the Angel made a double Type both of the Seven Hills where the Woman ••i••teth, and of the Seven Sovereignties with which in a successive order the Beast should reign. This is a pair of Fetters to tie both Beast and Whore to Western Rome. The Seven Sovereignties must not be separated from the Seven Hills, nor the Seven Hills from as many Sovereignties. Constantinople may have so many Hills, but those Hills had never so many Sovereignties. In other Cities where the Sovereign Roman Name (or but the Name) hath reigned, are neither so many Hills, nor ever were those Seven succeeding Sovereignties. By these Fetters we shall hold this Proteus-like and flitting Beast fast enough.

The Last Head of the Beast is indeed but the Seventh, (for the Beast, we see, hath no more Heads than Seven in the Vision) yet for some respect is an Eighth, namely, because the Sixth Head, the Sovereignty of Caesars, (that Head which in S. Iohn's time was) declined at length to a Demi-Caesar confined to the West, (beginning with Honorius, (or, if you will, sooner,) till after a short time it failed upon the death of the last Valentinian,) which being in some sort diverse from the former takes the Se∣venth place, and makes the False-Prophet the Eighth. But being, as in name, so in substance, the same Caesar with the former, the False-Prophet (in whose time the Whore rides the Beast) is still in order the Seventh. 2. The False-Prophet beginning his dominion as soon almost (if not altogether) as the Demi-Caesar, is therefore in order of time the Seventh as well as he. But the Demi-Caesar being soon gone, the False-Prophet still surviving, and therefore succeeding him, is, in respect of that time wherein he outlasteth him, as it were an Eighth. But whether Eighth or Seventh, he is the Last Head this Beast shall ever wear. When the former Heads failed, the Beast still continued by succession of a New: But in this he* 1.100 goeth into perdition, that is, shall utterly be destroyed.

Object. Yea but when the Roman State was a Red Dragon, it appeared then also with * 1.101 Seven Heads and Ten Horns as well as now.

Answ. As the Beast which carrieth the Whore appeareth with all his* 1.102 Heads, though Six of them should be past before the Whore should ride him: so the Red Dragon, which watched the Woman in travail, is represented with the whole Roman Cogni∣zance of Heads and Horns, though the Sixth Head only (the persecuting Caesars) were then in course when the bloudy Dragon informed it.

The Seven Vials.

The* 1.103 Seven Vials are the Seven several and successive degrees of the Fall of the Apostatical or Pseudoprophetical Beast: some whereof are already past, (for his Declination and Ruine we see is already begun.) some are still to come. They are called the* 1.104 Seven last Plagues in reference to the Seven Trumpets which are the Seven first Plagues; the first ruining the Old Beast, the last destroying the New which is risen out of his ruine: Which is the reason why the Vials are so like the Trumpets. For as this Latter Beast was fashioned after the image of the Former; so was it fit his Ruine should carry the resemblance of the Ruine of it.

The Kingdom of Christ upon the Seventh Trumpet.

That Kingdom of our Lord to follow upon the sounding of the Seventh Trumpet, at the appearing whereof, in several Visions, the Quire of Wights and Elders sing and worship before the Throne, (Ch. 7. 11. Ch. 11. 16. Ch. 19. 4) what it means and what shall be therein, Posterity will better understand. Perhaps we may be as wide of the meaning thereof as our Forefathers were of the State and Condition of the times of Antichrist. Yet as they in this missed not of the main, but erred in the manner and particular Circumstances; so would it be considered whether the conceit the An∣cients had of this Regnum Christi contains not likewise some general Truth received from the eldest times, though deformed with many erroneous misconceits and idle, yea some not tolerable, fancies.

The End of the Fifth Book.

Notes

• * 1.1

  To the first of those years whereof Cyrus reigned 9. Vid. Can. Ptol.
• * 1.2

  Xenophon Cy∣ropaed. 2 Chron. 36. 22. Ezra 1. 1.
• * 1.3

  Ier. 25. 12. & 29. 10. Dan. 9. 2.
• * 1.4

  Ier. 52. 28.
• * 1.5

  Se•• this largely treated of in Book IV. Epist. XVII.
• * 1.6

  Isa. 59. 19. & 4. 5.
• * 1.7

  Dan. 7. 13. Zach. 12. 10. 2 Macc. 2. 8. Matth. 23. 39.
• * 1.8

  Matth. 24. 27. 30.
• * 1.9

  Revel. 1. 7.
• * 1.10

  Isa 54. 13. Ier. 31. 34.
• * 1.11

  •• Za••. 13.
• * 1.12

  Intellig••t á••∣ctum Petri cap. 3. &c.
• * 1.13

  Seu vastitas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  [See the rest of this quotati∣on printed in Book IV. E∣pist. 22. page 776.]
• * 1.15

  Apocal. 13. 3.
• * 1.16

  Luther in c. 11. Genes. Tom. 2. fol. 2. Conjici•• Deum certo suo consi∣••io in Abraha∣mo 60. annos intercidere vo∣luisse, nè ex an∣norum mundi certa ratione quisquam de fine mundi••certi aliquid pr••d••cere pr••∣sun••eret.
• * 1.17

  Iuxta s••••∣••ent, Cl••men∣tis Alex. E••∣leb. Hieronym. Theodoret. Occ••men. &c.
• * 1.18

  Plura de Hie∣ronymo vide in Lib. III. pag. 602. Lib. IV. Ep. 51. in 〈◊〉〈◊〉, & Epist. 64.
• * 1.19

  to be come, or that is come. That which is here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (cap. 2. 18.) Antichrist is ••••ne. not, shall come.
• * 1.20

  Simon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cyril. Catech. 6.
• * 1.21

  H••res 28.
• * 1.22

  Act. Ap. 15.
• * 1.23

  Constit. Apos••. 1. 6. cap. 8.
• * 1.24

  ••cil, Roma••••
• * 1.25

  1 Io. 2. 18.
• * 1.26

  1 Ep. 2. 22.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• * 1.27

  i. Quaterni∣ouis Regne∣rum.
• a 1.28

  Transitio. Si•••••••• ex∣••mplum Soph Pa∣suk malè p••sitae vid. Gen. 23. 17. & alibi. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Articulus h••c loco non est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. sed, ut alibi non∣nunquam solet, ••ani••m certum & eximium quid d••sig••a••. Sic Esai. 7. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.29

  Tropo Prophetico Dii Subigi & domari dicuntur, cùm subiguntur Gentes & Ur∣bes quibus prae esse putabantur, (vide Esai. 46. 2. Ier. 50. 2. & 51. 44. item c. 48. 7.) Quemadmodum & vice versâ (quod magìs mireris) Diis servire (politicè scilicet) qui colla Gentibus quorum Dii fuerint submittere coacti sunt; ut Deut. 4. 28. cum lo∣cis parallelis, c. 28. v. 36, 64. Ier. 16. 13. quibuscum compone 1 Sam. 26. 19. In quae omnia vide Chaldaeum Paraph. Hîc tantùm operae pretium erit expendere morem Ro∣manis solennem, cùm Urbes obsiderent, Deos Deásve illarum praesides carmine evo∣candi, ínque suas partes, hostium tutelâ abjectâ, adigendi. Cujus formulam vide apud Macrob. l. 3. Saturnal. c. 8.
• * 1.30

  Simil••m praefixi usum 〈◊〉〈◊〉 Ezra 1. 5. lev. 16. 21. Numer. 5. 15. 32. 33. 33. 2.
• * 1.31

  [Hujus edi••. p. 475, 476.]
• * 1.32

  Vel ••osque, Ma••uzzimos nimirum.
• * 1.33

  Ephesus pri∣mitiva Eccl••si••e Typus, plurima fortiter passae, sed tandem in amore d••cre∣scentis, unde Apostasia, 2 Thess 2. and 1 Tim. 4. 1.
• ‖ 1.34

  No more ha••e the first 6 Trumpets: only ingruss we know by the Text where the First of them beginneth and where the Sixth endeth.
• * 1.35

  the Sara∣cens.
• * 1.36

  the same is said of the Woman's being in the Wilder∣ness, ch. 12. 6.
• * 1.37

  Numb. 16.
• * 1.38

  Hades is the state of Sepa∣rate Souls, whether good or bad, after death.
• * 1.39

  Vulga••. le∣gebat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sanctus.
• * 1.40

  Dan. 10. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Princip••s pr••∣mar••.
• * 1.41

  Vide Hieron. ad Matth. 1. 1. 2.—Christi, filii Davidis, filii Abraham. Abraham ge∣nuit, &c. [Vide Tracta∣tam de Doctri∣nis Daemonio∣rum, 1 Tim 4. 1. pag. 623.].
• * 1.42

  Vid. Resp. ad D. L••weni Stricturas. Lib. III. pa. 551.
• * 1.43

  Quid s••mi∣endum sit de O〈…〉〈…〉riticis hisce V••de Comment. A∣pocal. p. 451.
• * 1.44

  in Pers. & Trucul.
• * 1.45

  Sic & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non tantum poenam, sed & culpam signi∣ficat, Ezech. 7. 23.
• * 1.46

  Tertul. adv. Iudaeos c. 9. Sic & Babylon apud Ioannem nostrum Ro∣manae Vrbis fi∣guram portat, proinde & mag∣na & Regno su∣perba & San∣ctorum debella∣tricis. Idem ha∣bet l. 3. adv. Marcionem.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.48

  Isai. 63. 3•• Thren. 1. 15. Targum. 〈◊〉〈◊〉.
• * 1.49

  Civita•• magna.
• * 1.50

  Rom. 25. Commutârunt veritatem Dei in mendacium, &c.
• * 1.51

  Vide Com∣ment. Apocal, pag. 48. ••••85.
• * 1.52

  Not four Heads, as some co••ceive, but four 〈◊〉〈◊〉 on one Head; the Man's face being the for∣ward ••ace.
• * 1.53

  The Lxx. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.54

  〈◊〉〈◊〉.
• * 1.55

  V••••••.••.
• * 1.56

  The Song of the Resor∣med Churches all the time the 〈◊〉〈◊〉 are p••••∣ring upon the Beast.
• * 1.57

  Vers. ••.
• * 1.58

  Vers. 6.
• * 1.59

  See the Au∣thor's clearer explication of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon Lud. de Die••'s Letter to him. pag. 569.
• * 1.60

  SEAL. 1. Chap. 6. 2.
• * 1.61

  SEAL. 2. Vers. 4.
• * 1.62

  SEAL. 3. Vers. 5.
• * 1.63

  SEAL. 4. Vers. 8.
• * 1.64

  SEAL. 9. Verse 9.
• * 1.65

  SEAL ••. Verse 1••.
• * 1.66

  Verse 13, 14.
• * 1.67

  Verse 13, 14.
• * 1.68

  Chap 8. 1.
• * 1.69

  Verse 3.
• * 1.70

  Verse ••.
• * 1.71

  TVBA •• Verse ••.
• * 1.72

  TVBA 2. Verse 8.
• * 1.73

  TVBA 3. Verse 10.
• * 1.74

  TVBA 4. Verse 12.
• * 1.75

  TVBA 5. Ch. 9. 3.
• * 1.76

  Verse 5. 10.
• * 1.77

  TVBA 6. Verse 14.
• * 1.78

  Verse 15.
• ‖ 1.79

  Verse 20.
• * 1.80

  Verse 15.
• * 1.81

  TVBA 7. Ch. 11. 14.
• * 1.82

  Ch. 16.
• * 1.83

  viz. the Pro∣phecy of the Seals, and the Prophecy of the Book open∣ed.
• * 1.84

  Ch. 11. ••.
• * 1.85

  Ch. 12. 7.
• * 1.86

  Verse 9.
• ‖ 1.87

  Verse 1••••
• * 1.88

  Verse 6, 8•• 14.
• * 1.89

  Ch. 11. 2.
• * 1.90

  Verse 3.
• * 1.91

  Verse. 7. 9.
• * 1.92

  See a farther account of her being in the Wilderness, in the Short Ob∣servations, Chap. 12. & Comment Apo∣cal in locum.
• * 1.93

  Chap. 14. 1.
• * 1.94

  Chap. 7. 3.
• * 1.95

  viz. Ch. 7.
• * 1.96

  Ch. 13. 1. 11.
• ‖ 1.97

  Chap. 17.
• * 1.98

  Ch. 17. 8.
• * 1.99

  Verse 9. 10.
• * 1.100

  Verse 11.
• * 1.101

  Ch. 12. 3.
• * 1.102

  Ch. 17. 3.
• * 1.103

  Chap. 16.
• * 1.104

  Chap. 15. 1.