A modest enquiry into the mystery of iniquity by H. More.

SYNOPSIS PROPHETICA; OR A compendious Prospect into the Prophe∣cies in the Holy Scriptures touching the ANTICHRIST to come.

BOOK I.

CHAP. I.

1. That the Antichristianism we have so punctually described in our Idea, and is for the general so notoriously known to have over-run the Church, is in truth a kind of Pagano-Christianism. 2. That it is incredible that there should be no Divine Predictions of so considerable a Change. 3. The ill-spent pains of those Interpreters who endeavour to obscure such Predictions by distorting them to other useless meanings. 4. Whether this Great Antichrist be prophesied of in the Epistle of S. John, under that very Name. 5. That Barchocab, if applicable at all to the Text, may be a Type of this famous Antichrist. 6. That the mention of those many Antichrists in S. John was occasioned from the fame of that Great Antichrist predicted in Daniel. 7. That there is much-what the same reason of the slowness of Christians in discovering the true Antichrist, as of the Jews in discovering the true Christ. 8. That a fraudulent and Hypocritical Opposer of Christ may be as real and considerable an Antichrist as an open Enemie; as also S. John's description as easily applicable to him. 9. The inept Niceness of declining the Name of Antichrist; and that the Title was put upon this great Enemy of the Church by the ancient Fathers occa∣sionally from this Epistle of S. John. 10. Certain Considerations proposed touching the Obscurity of the Prophetick style.

1. WE have sufficiently discovered to what a great measure the Church of Christ may degenerate, or rather apostatize, from the Purity of the Gospel into that abhorred condition of Antichristianism, and yet retain the external Profession of Christianity; using indeed the Name and History of Christ and his Apostles, but introducing thereupon such a face of Idolatry and Heathenish Superstition and barbarous Cruelty against the true Servants of Christ, that by those whose judgments are more free and piercing, such a state of the Church cannot but be deemed

rather a Revival of Paganism then an uninterrupted Succession of true Christianity in the world; or, to use the softest language that the truth of the thing will admit of, it cannot be judged pure and unadulterate Christianity, but a kind of Pagano-Christianism, the Pagan Rites, Ido∣latries and Superstitions being practised upon Christian Objects, and this Paganism in this pretended Christianity being maintained with as ferine cru∣elty as Paganism it self was in the time of the Heathen Emperours. It re∣mains now, according to our proposed Method, to search into the holy Oracles, to find out Whether such a kind of Antichristianism as I have de∣scribed be not prefigured therein; and Whether so horrible a Mutation in the Church of Christ, which for the general it is apparent (even in the judge∣ments of all that are not wilfully blind) has for these many Ages seized upon the Church, was not predicted of old by the Prophets, or Apostles, or by both.

2. For it seems to me a wonderfull thing and incredible, That God, who was so carefull and watchfull over the Church of the Jews, foretelling their Captivities and Returns out of Captivity, and fore-advertising them in a manner of all their affairs of Importance by the mouths of his Prophets sometimes many hundred years before, should leave the Church of Christ for so great a number of Ages without Ephod and without Teraphim, with∣out Prophets or timely Predictions what things would betide her in the decursion of so long a space as twelve or thirteen hundred years together, to let her be bewildred thus in so endless a Night, and leave her floating upon the waves without any Cynosura to stear by. Wherefore I do not doubt but Christ has been so faithfull to his Spouse, that he has left some Oracular Records wherein a man may reade, if he come with unpre∣judiced eyes, in a very legible Character, the state and condition of the Church, and this grand Apostasy of it, with the most notorious circum∣stances thereunto appertaining; that is to say, He shall find in a manner all those Heads of Antichristianism which I have insisted upon, intimated some way or other, and charged upon that Church especially which Histo∣ry has found so guilty thereof.

3. Which thing I being so fully persuaded of in my own judgement, can∣not without a great measure of grief or indignation reflect upon the misspent pains of some learned Pens, who have endeavoured to pervert all those illustrious Prophecies (whether in Daniel, the Apocalyps or other places) that do forewarn the people of God of this grand Degeneracy of the Church, unto some other sense and meaning, though never so forced and frivolous, though never so strained and inconsiderable; thereby obscuring both the glorious Providence of God, of whose watchfulness over his Church the true and easy sense of these Prophecies is a most ample witness, as also hindering that benefit which was to accrue to us by the right understanding of these holy Prefigurations and Predictions, which if rightly interpreted would be of wonderfull great virtue for the re∣claiming of the world and converting of Christendom to that ancient and Apostolick purity as well in Practice as Doctrines from which they have so long time swerved.

Wherefore out of a due sense of the Honour of God and the Interest of

the Kingdom of the Lord Jesus, I hold it fit to bring into view all those Prophecies as well of the Old as New Testament that have been by the Ancients understood of this Antichristian Apostasy; and with an unpre∣judiced freedom and impartiality to unfold the meaning of them. Which I hope I shall doe with that plainness and simplicity of evidence, offering so unforced, so easy and so natural a sense of things and so coherent with undubitable Principles, that there is no man that is not grosly prejudiced but will receive full satisfaction concerning the true meaning of these Divine Oracles.

4. I must confess that it is hard to produce any Text of Scripture wherein this Apostatized state of the Church is undoubtedly foretold under the very Name of Antichrist, though that Name be found more then once in the Epistles of S. John, But though some do, yet I dare not contend that this Antichrist or Antichristianism which I have hitherto described is so clearly pointed at in every one of those places. Not onely Grotius, but Mr. Mede himself understands those Antichrists of the Pseudo-christs that our Saviour foretells of in Matthew, which should start up before and after the destruction of Jerusalem, which was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the last hour of the Jewish Commonwealth. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying no more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is indifferently ren∣dred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and the Fourth Kingdom in Daniel being the last, the time of that Kingdom may be also intimated by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whence that in S. John * 1.1 [My little children, it is the last hour, and as you heard 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that that famous Antichrist will come, even now there are many Antichrists, whereby we know it is the last hour] may bear this sense upon supposition the Prediction is somewhat Ellipti∣cally set down; That the last time in Daniel's Kalendar of his Four Kingdoms, that is to say, the last Kingdom, was then a running on, which is the Roman, during which Kingdom the Little horn, which here is called Antichrist, shall come upon the stage. This is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith he) that famous Antichrist whom you may have heard of out of Daniel, but this is a greater distance off. Wherefore to speak what more pressly concerns you, Even now there are many Antichrists, which not Daniel, but our Saviour foretold of, whereby again we know it is the last hour; but I mean not of the Four Kingdoms of Daniel, but of the Jewish Commonwealth, according as our Lord has predicted. Or more briefly thus; My little children, it is the last hour, that is to say, the last King∣dom of the Four, namely the Roman: and as you have heard that that famous Antichrist will then come, viz. in that last hour; so also now in the last hour of the Jewish Polity there are many Antichrists, whence we may gather it is the last hour thereof, these many Antichrists, according to prediction, attending this last hour, as that one famous Antichrist that.

In some such sense as this, I do confess that that Antichrist or Anti∣christianism which I have hitherto treated of may be by very Name inti∣mated in this Text of Scripture, though I shall quarrel with no man that would interpret it otherwise. Grotius expounds this famous Antichrist, of whom they might have heard, of Barchocab. But there being no

mention of any one famous Impostour above the rest in our Saviour's Pre∣dictions in Matthew, it is very suspicable that this rumour was raised out of the Prophecy of Daniel touching that little mischievous Horn; which certainly is a Prophetick Figure of that eximious Antichrist that was to come.

5. The same Author also interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; of Barchocab, and renders it Quis potest esse major impostor? and I believe very rightly. For it were a dilute business for the Apostle to describe Antichrist onely by the bare denial of Jesus his being the Christ, that great King, Priest and Prophet sent of God to whom all Nations should flow. For such Antichrists are all Infidels, which are innumerable. Wherefore such a Denier of Christ is here intimated as by playing the Impostour and by making of himself Christ, or by putting of himself into the place of the true Christ, which is Jesus, denies Jesus to be the Christ, and so by de∣nying him denies him that sent him, and witnessed of him that he was his beloved Son whom all should hear. Such an Antichrist was Barchocab especially, who by making himself the Messias, did thereby plainly deny that Jesus was he.

But as there were eximious Types of Christ amongst the people of the Jews, and such as one and the same Prophecies touch as well as Christ himself; so it is obvious to conceive that there might also Antichrists arise among the said people, to whom all things befell in figures, which were Types of the famous Antichrist in the Christian Church, and that one and the same Text might point at both, as it is not hard to conceive that this does.

For as for that great Antichrist which I have described in my Idea of Antichristianism, it is plain that he puts Jesus out of his Kingly, Priestly and Prophetick Office, usurping all that himself, or conferring it upon others, as is there copiously declared. Wherefore he making himself so absolute an Head of the Church, he does ipso facto cut off Jesus from being Head of the same, and thereby discovers himself to be that notorious Antichrist in Christendom; And by denying that Jesus is that Supreme King, Priest and Prophet to whom all are to listen and obey, whose De∣crees and Words are an immutable Law, he does thereby deny also the Father that sent him, as much as any other Antichrist amongst the Jews can be imagined ever to have done. For which of them was ever said to have professed himself an Atheist?

6. Which things duely considered will inable us with ease to under∣stand also the meaning of what is writ in the fourth chapter of this Epistle of S. John, where he saith, That every spirit that confesses that Jesus is the Messias come in the flesh, is of God; and every spirit that does not confess that Jesus is the Messias come in the flesh, is not of God: and this is that spirit of Antichrist which you have heard shall come, and is now al∣ready in the World. The vulgar Latine hath it, Et hic est Antichristus de quo audîstis quoniam venit, & nunc jam in mundo est. Which implies they read not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Of which An∣tichrist you have heard that he shall come. And he addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like that of S. Paul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where the futurity of a more notorious Antichrist is not excluded in neither place. In this of S. John, Grotius again understands the Impostour Barchocab; but the Ancients, even the Romanists them∣selves, the famous Antichrist of the Fathers, Whence it is confessedly true both from Grotius and the Romanists, that such a Denier of Jesus his being the Messias or Christ come in the flesh is understood as is an Im∣postour, and boasts himself to be that Christ, whereby he denies Jesus to be him; as I have noted upon the former Text.

And the sense of both may be this, namely, That whereas those to whom S. John wrote had received a rumour or fame of that eximious Antichrist that was to come into the world in the last time, occasioned (I doubt not) from Daniel's Prophecies of the little Horn and of that King of pride that would exalt himself above all; the Event of these Prophecies being further off, though at last certainly to come, he fixes their minds upon such Antichrists as were nearer at hand; and though but the Types and Figures of that great Antichrist to come some Ages after, yet of more concernment to them to take notice of: but in the in∣terim describes Antichrist so, that though it does more palpably point at these Types of the future Antichrist, yet the Description, more narrowly searched into, takes fast hold also on that great Antichrist himself, for∣asmuch as it is implied, that it is one who by way of imposture puts himself into the place of Jesus, who is the true Christ, that King, Priest and Prophet appointed by God, to whom all must submit. Which not onely Barchocab and such false Messiasses in the Jewish Common-wealth have done, but he that has so made himself the Head of the Church as to null the Laws and Doctrines of Christ is deprehended to doe the like also.

7. I must confess the Opposition and Intrusion of this grand Anti∣christ among Christians is more oblique and more subtil then the claim of those false Messiasses amongst the Jews: but we are withall to take notice that the Christians Messias or Christ is more spiritual then what the Jews expected, and therefore it is no wonder that their Anti∣christ be of another nature; not a gross and violent Invader of the Empire of Christ, but a more cunning Impostour and insinuating Hypocrite.

Nor are we to marvel that Christendom has been so slow-sighted in discovering this Antichrist after he was come; the same thing happening to them that befell the Jews, who could not discern their Messias when he daily conversed before their eyes. For both these mistakes arose from a like prejudice and false prenotion of things: the Jews decyphering in their minds such a Messias as should conquer Kingdoms for them, and make them a rich and potent people upon Earth; (so crass and external a conceit had they of his Power and Office) and the Christians prefiguring such an Antichrist as would cast away the external profession of Christ, and direct∣ly and professedly oppose him in his Kingdom.

8. But fraudulent and hypocritical Opposition is as true and a more mischievous Opposition then that which is open and direct. And he that calls another Lord and King, but professes a power of abrogating his Laws,

and of making what Laws he lists himself, and of forcing this Prince's Sub∣jects to obey them, this man has really made himself King. And there∣fore he that takes upon him the power to null the Laws of Christ, and makes new ones of his own for the Rule of Christendom, he in like man∣ner makes himself Christ, and is a more eminent Antichrist then Barcho∣cab, whom Grotius would bear us in hand to be the man indigitated by S. John in these words, The Antichrist of whom you have heard that he shall come; whenas I have already noted that they had no news of any one eminent Antichrist but from the little Horn in Daniel, and that King of pride that exalts himself above all that is called God.

And truly all those dreadful particularities comprised in the Descri∣ption of Antichrist in S. John will be found in this Man of sin. For in making himself Christ, which he does interpretatively, he does there∣withall deny Jesus to be him, who is the Giver of a Law indispensable by any Power upon Earth, his Decrees being the Decrees of the Eternal Son of God. Wherefore he that takes upon him the power of contradicting, of nulling and dispensing with these Doctrines and Decrees, does thereby deny that Jesus is the Son of God; and he that denies the Son, denies also the Father that sent him.

This sense, I think, will appear very plain to any indifferent judgment; and I need not insist any longer thereon, having intimated something to the same purpose before. Onely I will suggest how ordinary it is in Scri∣pture to charge the sinner directly with what he perpetrates but inter∣pretatively. As where God says, the Israelites did not sacrifice to him in * 1.2 the wilderness: which is true onely interpretatively, forasmuch as they sacrificed also to other Gods, and so did not sacrifice to Jehovah the true * 1.3 God, he being so matchless a Perfection that he is uncapable of any Cor∣rival or Co-partner in Religious Worship; which they doing to others, they interpretatively disowned Jehovah to be what he was, and therefore sacrificed not to him, no not when they pretended it, but to a Figment of their own phancy. So Jeremie makes the Jews to say to a Stock, Thou art my Father, and to a Stone, Thou hast begotten me: which Charge not∣withstanding * 1.4 is onely true interpretatively, forasmuch as they did Re∣ligious Worship to Stocks and Stones, and thereby acknowledged them to be God, the Father of all Mankind and Creator of the world. And, lastly, in this very Epistle S. John says, that he that denies that Jesus is the Christ, denies both the Father and the Son. But who ever heard that Barchocab or any other Jewish Pseudo-christ directly denied God that was the Father of our Lord Jesus Christ? Several like Examples oc∣cur in Scripture, which are so obvious that it is needless to produce them. These may serve for a pledge of the reasonableness of our Interpretation.

9. But suppose we should give up all for lost in S. John's Epistle, and acknowledge that this eminent Antichrist, that has reigned thus long in Christendom, is not pointed at in any place of that Writing; it will fol∣low, I confess, that this Antichristian Power which we have so amply de∣scribed in our other Treatise is no where in Scripture called Antichrist; and so that corrupt High-priest with his apostatizing Clergy will be ex∣empted from the infamy of being branded with that very Name by the fin∣ger

of God himself: but in the mean time I cannot but deem this as ridi∣culous a piece of niceness and shieness thus to abhor from names, when the things thereby signified are so conspicuous in the party, as if some Monster of men of twelve cubits stature should conceive a great indignation at the being called Gigas, but think himself not at all injured by the ap∣pellation of Dodecapechys; whenas a man on this side of twelve cubits stature may fitly and justly be styled Giant.

But for my own part, I think it was more for compendium then for any greater disgracefulness of the Title, that that Person or Body politick which was really become Antichristian was vulgarly called Antichrist, ra∣ther then The Whore of Babylon, The two-horned Beast, The Man of sin, and the like; which Titles are no less odious, though less compendious. And it is observable that those Texts of Scripture upon which the ancient Fathers have written, A Prophecie of Antichrist, let us suppose them to have fetched the Title from whence you will, (though I doubt not but they had it from this Epistle of S. John) are to admiration fit and appli∣cable to those Events we see before our eyes in the Roman Hierarchy.

If therefore we will stand to the Nomenclature of the Ancients, those Prophecies which they interpreted of Antichrist being found plainly and undoubtedly to concern that degenerate Body of Christendom, there is all reason that the said Body with the Head thereof should be noted by that more general and compendious Appellation.

10. But for the making out that wonderful fitness and applicableness of these Prophecies, it is a business more operose and laborious, and will be the more successfully attempted if we prepare the way by some Consi∣derations concerning the Obscurity of the Prophetick style, especially in Daniel and the Apocalyps; as namely, Wherefore this Obscurity is, and then, Wherein it consists, and lastly, What is the best way to clear and fami∣liarize the same unto us.

CHAP. II.

1. Why Prophecies are wrapt up in some considerable Obscurity. 2. An in∣dispensable necessity of these kinds of involutions in regard of mans Free will: 3. As also in regard of the Enemies of the Church, both Men and Devils. 4. Arecital of such Schemes and Figures wherein this Obscurity does most-what consist. 5. What Diorismus is, with several examples of Numeral Diorisms. 6. That it seems most safe to expound the * 1.5 five months of the Locusts according to this Figure. 7. The rea∣son of the use of Numeral Diorisms. 8. From whence also some light is offered toward the understanding the reason of the uncertain designa∣tion of * 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 9. Examples of Proportional Diorisms; 10. As also of Specifical.

1. THat Prophecies are delivered in obscure Ambages, we need neither admire, nor ought to complain, there being so evident reason for it

and so just. For it is fit that that knowledge that is so far removed above humane capacity should be received with as humble and profound vene∣ration, which Obscurity and Mysteriousness conciliates to all Truths, but is most due to them that are the greatest and the most beyond our natural reach, as this of Prophecy is. Besides that this Obscurity does not a little bridle or oppose that precipitant fervour and heat wherewith men are usually carried to the knowledge of things to come. Which though it fall to the shares of very few to be immediate Receivers of; yet if any one be, all men are ready to throng and croud to him, out of that natural curio∣sity and desire of being instructed concerning future events. Upon which fiery and prurient itch after the knowledge of Futurities Providence has cast this bridle of hard and Aenigmatical uttering of Prophetical Predicti∣ons; as he has the Laws of natural shame and modesty, besides super∣induced Institutes of Religion and humane Policy, upon that impetuous propension of experimenting the pleasures of the Nuptial Bed, that so strong Inclinations may not be gratified without the Ceremony of some te∣dious attendance and expectation thereof. And it may be that this Expe∣ctation and hope, being a kind of prelibation of enjoyment, may in both cases lengthen out the pleasure.

2. But there is also a great necessity of this Obscurity which we have not yet hinted, and that is, That these Divine Predictions concerning the Church of God may not be easily or at all understood by those that are to be the fulfillers of them, till the appointed time come, when it may be without prejudice to the true Church; that is to say, That things are not to be so clearly prefigured as would bear too hard against that free Prin∣ciple in Man whereby he does (unless thus miraculously called to from Heaven) determine his ways according to his own pleasure. For so plain a Divine Prediction as should certainly inform the party that he should doe such an act as would tend to his shame and destruction, or be a badge or mark conspicuous and infallible to all the world that he was that odi∣ous person that so ill a fate must attend; would without all doubt (unless God should use a strong force upon him to make him fulfill the Prophecie) cause him to decline the fulfilling of it merely for his own honour and se∣curity, and make him omit any such circumstances as he is prefigured by, to the end that he may deface the characteristicks of his own person in the Prophecie.

As for example, If S. John had said expresly, that by the Two-horned Beast and by The Whore of Babylon he did understand a Succession of Bi∣shops of Rome with their whole Hierarchy adhering thereunto; it would be an hard thing to conceive that this Oecumenical Prelate would not, to hide his shame, have been tempted to change his Seven-hilled See, that he might not seem to be the man at whom the Prophecie pointed. At least they would never have wrote Mysterium upon the Pope's Crown, as it is on the Whore of Babylon, if they had been aware that his Holiness had been so much concerned in that Vision. Nor can we imagine that, if instead of Six hundred sixty six, Twenty five had been said to be the Number of the Beast, the Church of Rome would have affected that Number so much as they have. And many more such Instances may be produced.

But God could hardly be said to leave man in the hand of his own Coun∣sel, and let him act freely according to his own nature, if he should have uttered these Divine Oracles concerning future things in so plain and naked a manner, and yet brought about the fulfilling of them.

3. Besides this, The knowledge of future things concerning the Church communicated to the Enemies thereof may tend to her prejudice; it being ordinarily unsafe to let an Adversary get intelligence of our consultations and purposes.

Which is not onely true in respect of Men, but of those Invisible enemies of the Church, who ever attempt her and oppose her under the conduct of the Prince of the Powers of the aire, who are the great Abettours and As∣sisters of the children of Disobedience. An eximious instance whereof is that taken notice of by Mr. Mede out of S. Austine; How the Devil (who of old had so much skill in Mathematicks as to puzzle the Athenians by the Problem of doubling the Cube) computing the proportion betwixt the Outward Court of the Temple and the Inward, which it seems he found to be as 1260 to 365, or thereabout, presently concluded, That Christianity would continue but 365 years in the World, and that then Paganism would up again: And therefore adorning the credit of his own Oracles by this stoln, but misunderstood, Prediction out of the Apo∣calyps, gave it out accordingly, that thereby he might hinder mens con∣version to the Faith of Christ. Which I think is argument enough to persuade us how necessary it is that the holy Prophecies should be wrapt up in Aenigmatical coverings, and be made of uncertain Interpretation by undeterminable lubricities, till either Events, or some faithfull Inter∣preter more then ordinarily assisted by God, shall give their clear Solution.

4. Now for the Art of obscuring Predictions wherein it consists; though I will not undertake the declaration of the whole, yet I will bring in as great a share thereof as may, at least, suffice for our present design: which I shall comprise in the Explication of these few Prophetick Figures or Schemes, which I will venture to call Diorismus, Hylasmus, Heno∣poeia, Zoopoeia, Israelismus, Ellipsis, Metalepsis, Homonymia, Antichro∣nismus, Icasmus; most of which do as well embellish and adorn the ex∣ternall Cortex of Prophecies, as conceal and cover the more precious and inward Sense of them.

5. Diorismus is such a Scheme of the Prophetick style as polishes the outward letter with an appearing sense of a very exact and determinate account of things either as to Number, Proportion, or Specification. Which does the more strongly strike the Phancy, as an Object settled and unmoved makes a stronger impress upon the Sight then that which is flit∣ting, as ordinary Experience tells us. So any determinate Conception does more vigourously and palpably affect the Mind then what is more general and undeterminate.

An Example of the first kind of this Figure I conceive is that, Apocal. 2. Ye shall have the affliction of ten days. Where I must confess I could never imagine that spoken otherwise then figuratively by a Diorismus, and to be a modest subinsinuation of the most perfect and full persecution,

as is intimated from the following words, Be thou faithfull unto death, &c. See Vatablus and Drusius upon the place, who produces several examples of Ten being put for many. Which sense if the Ten Horns on the Beast be supposed to have, there is no absurdity in admitting that meaning; though I do not condemn their industry that are so solicitous to find just Ten and no more. For it may the more potently convince the obsti∣nate, while others may be satisfied that that condition is onely inti∣mated of the Empire when it was divided into a considerable Num∣ber of Kingdoms or Principalities enjoying Sovereign Power within themselves.

And that the Hundred fourty four thousand with the Lamb on Mount Sion are not to be conceived just so many or so few, any one will grant that observes that the number 144 is onely the square of 12, and therefore, according to the mode of the ancient Cabbala, signifies symbolically the Apostolicalness of that Company, but not their determinate number, no more then 666 the number of them that follow the Beast.

I suspect also that those 7000 names of men said to be slain in that great Earthquake, Apocal. 11. is spoken onely by way of a Prophetick Diorismus; but what the genuine sense is I shall take notice in its pro∣per place.

I will cast in a fourth Example; The 1260 Days, they being but the Diduction of those larger measures of three Times and an half, or of fourty two Months, into more numerous parts, it is not irrational to suspect that it was rather for the varying of the phrase and for the polishing of the external frame of the Prophecy by such a determinate numbering of those times or months into 1260 days, then that it did challenge our expectation to be satisfied to a Prophetick day; one Day in so many, and in matters of so voluminous a transaction, being not considerable and of small use, the Epocha also being uncertain from whence the time exactly is to commence. Besides what Mr. Mede has hinted, that varying of the time into Months and into Days respects the works of Light and the works of Darkness: and therefore their continuance who are under the Principality of Light is reckoned by Days; but theirs who are under the Principality of Darkness, the Moon being the Governess of the Night, is reckoned by Months.

Wherefore a man might not without ground imagine that there may be a latitude of reckoning in this solution of the three Times and an half, or the 42 Months, into 126 Decads of Days, as well as there is in those Times and Months; and that any variation, above or within, that exceeds not a Decad, breaks no squares; Divine Prophecies being not for the ostentation of God's Omnisciency, (for who knows not but that he can compute Events to the smallest moment of an Hour?) nor yet for the gra∣tifying of the excess of humane Curiosity, but for the use and exercise of his Church.

The Witnesses also lying unburied three days and a half is an eximious Example of this Numeral Diorism; but the meaning may be the same with three times and an half, as I have elsewhere intimated.

6. And lastly, the five months allotted to the Locusts for tormenting men, I must confess upon better consideration I do suspect to be a Dio∣rismus * 1.7

also, and to signify merely Symbolically, not Arithmetically. For the continuation of the Saracenical Kingdom (I mean of that more no∣table intervall thereof from the beginning of the Caliphate of the Abasidae * 1.8 at Bagdad to the taking of that City by Togrulbeck) is neither exactly twice five months of years; nor this doubling of the five months suffici∣ently grounded from the time being twice mentioned in the Prophecy, (for the mentioning of the same number twice in Prophecy or History does not warrant the addition of them to make up a new summe, as if it were a Bill of Particulars;) nor, lastly, is it likely that the Spirit of God would indigitate 300 years by those twice five months, whenas the Duration of the Saracens Empire was much longer, as well as the continuation of the Caliphate at Bagdad not adequate.

That Infestation of Italy by the Saracens from the year 830 to 980 had been more plausible, if it had been commensurate; but it extends be∣yond the year 980. For anno 1001 the Saracens are expelled Capua by Otho, and in the next year they besiege Salernum, in the year 1008 they are raised from the Siege of Barium and Capua, in the year 1017 they invade Italy again; besides other fights and troubles afterwards. But this is enough to shew, that five months of years will not be well appli∣cable to their molestation of Italy neither, though I think Mr. Mede has made things look as handsomely as they are capable of. But the Attempt was as well needless as unsuccessfull. For there is exactly no determinate time intended by these five months, but it is onely an elegant Diorism respecting the Type, which are Locusts, whose continuance in life not reaching to the space of a Year, it was fit, by an Antichronismus, to num∣ber by Months. And what number fitter then five? not onely because it may be a Symbol of incompleteness, (as Ribera suggests, and those Locusts are said onely to torment, not kill) but also in respect of the length of their life, which, according to Plinie, Aristotle and other Naturalists, is in all likelihood about five months. So that the solution of the Mystery of these numbers is not merely into such an Antichronismus, where the figurative number will determinate the true, but also into a Diorismus, where this accuracy is expressed in the Cortex, but not intended in the inward meaning. Which Scheme is here used with a special elegancy by reason of the reflexion it has upon the noted time of the continuance of those Creatures which are the Type.

7. But why these kind of Diorisms are made use of, and why there is not the same accuracy in the inside of these Prophecies as there is engraven on the outside, is a Problem too curious to enquire into, but not altoge∣ther inextricable with those that are well assured of the Cabbalistick style, and also throughly consider how shy Providence is of bearing too hard against that free Principle in Man, by necessarily determining what is more naturally left loose to play of it self, and use its own free Agency.

8. Which also may give an account of the manner of expression of that period of time from the taking of Bagdad by Togrulbeck to the sacking of Constantinople by Mahomet the second. For though the intervall of time be just 396 years, as Mr. Mede has made good out of Elmachinus the Arabian Historian; yet the expression of it in the Prophecy, * 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may, as generally Interpreters observe, signify no more then their readiness at the time appointed, whether at a day, month, or year. For by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in all likelihood the Prophecy meant not that part of time which we call an Hour, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the article prefixed may intimate, it being prefixed to it onely. And the sense might have been, Ready at the time appointed, whether day, month, or year, that is to say, at any time. But the Event is so exact and conspicuous, that I doubt not but the meaning is, Ready 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, namely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ready at that season that is indigitated by both a day and a month and a year, which would be no indication at all but by adding of them together; which then make up 396 days, which stylo Prophetico are so many years. Which answers exquisitely to the Event, and therefore is a sure stake to fix down this Prophecy of the Euphratean Horsemen to the affairs of the Turkish Empire. Whereby, as also by the Description of the Breast∣plates of these Horsemen, we know to what Ages of the World this Prophecy appertains, and consequently that of the Locusts. Whence the noting of their time more then by way of Diorism for the adorning of the Prophecy, was the more needless.

9. Examples of Proportional Diorisms are such as these, Apoc. 8. The third part of the Trees was burnt up, The third part of the Ships was destroyed, The third part of the Sea became bloud; and ch. 12. The third part of the Sun was smitten, and the third part of the Moon, &c. where Third does not signify the proportion of that which was smitten to that which did escape, but the Empire at large which was smitten is indigitated by this Number. Which has a smack of the Cabbalistick Genius, who use Numbers for the Symbols of things, as I have already noted. So the Tenth part of the City is not the Tenth of the City that then was, but of a City whose extent bore but the proportion of a Tenth part to what it had been, as Mr. Mede has carefully computed.

To this head you may also refer that Apoc. 18. Double unto her double according to her works, and Fill unto her double. Which is so defini∣tively spoken as if she should be repay'd with as much more as she had injured others; but the sense is onely that she should be pay'd home for all her injurious dealings.

10. Examples of Specifical Diorisms are such as usual Synecdoches are that put the Species for the Genus, which being a more determinate Object strikes the Phancy stronglier and with fuller gratification. Thus is the Imagination more loudly alarm'd by being informed that such a Thing or Person shall be burnt or consumed with fire, then if it were only said they should perish, or be consumed, and not specify the manner. So to make warre is more determinate and specifick then to oppose, and to be be∣headed then simply to die or be killed, and to be slain more specifick then to be destroyed, and lastly, King is a more specifick term and more fully strikes upon the phancy then Supreme Magistrate, or whatever other ap∣pellation that is more general, and consequently more dilute. Which Examples of this third kind of Diorismus occurre up and down in the Apo∣calyps, and indeed every where in the Prophets.

CHAP. III.

1. Hylasmus what it is, with the kinds thereof. 2. Eximious Examples of each kind. 3. What the first and chiefest kind of Henopoeia. 4. That one single Beast signifies a Body Politick, demonstrated out of Daniel. 5. That a Succession of Individuals is represented by one Individual. 6. That one individual Beast represents a Kingdom or Body Politick from its rise to its fall. 7. That one single Man or Woman does also re∣present a Body Politick in the Prophetick style. 8. The second kind of Henopoeia, what it is. 9. What Zoopoeia, with examples thereof. 10. A second kind of Zoopoeia proved and illustrated from Examples.

1. HYlasmus is a Prophetick Scheme bearing strongly upon the Phancy by exhibiting crass and palpable Objects, such as in Logick would bear the Notion of Subject or Matter. The first kind is coincident with Metonymia Subjecti; as when a City is put for the Inhabitants, or a Temple for them that worship therein. Examples of this kind are frequent every where.

To the second kind I would refer such Representations as are from Build∣ings, Pavements and the like, which are compact of crass and palpable Materials, but are Mystical or Spiritual Symbols of quite another thing. Examples of this kind are the Inward and Outward Court of the Temple, the one Symmetral, the other Asymmetral; which signifies the Chri∣stian Church, one while in her Purity, another while in her Apostasie to Idols. So the Holy City troden down by the Gentiles signifies the Chri∣stian Church over-run with Gentilism. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this case is an Em∣blem of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or a Body Politick, as Temple may be of the living Church of Christ.

2. An eximious Example of this kind of Hylasmus is the Description of Jerusalem, Apoc. 21. with its high wall and twelve gates, and by a Pro∣phetick Diorism the measure of the City is concluded twelve thousand furlongs, and the wall an hundred fourty four cubits; and the Materials are Gold and Pearls and precious Stone. And yet this City so Hylastically set out has a most Spiritual meaning, and signifies nothing else but the Church of Christ reduced again to Apostolical Purity.

But the most notable Instance of a Prophetick Hylasmus is the Descri∣ption of the Temple by Ezekiel, to which I cannot say but this of S. John alludes in several passages: And that it is an Hylasmus, and not a literal Description, I think any one will easily grant that does but peruse the 47 Chapter.

Lastly, The destruction of the City Babylon in the Apocalyps is also a remarkable Example of this Scheme: but though in the general it apper∣tain to this second kind of Hylasmus, yet things are there set out very much by the former kind, which is a Metonymia Subjecti, not continentis, as before, but occupantis, the Objects of their Spiritual Negotiations be∣ing so crassly discovered and described.

3. The next Prophetick Scheme is Henopoeia, and the most graceful, but withall as much obscuring as any. And the first and chiefest kind thereof is this, The collection of a multitude of Individuals into the show of one Individual, as also of a Succession of Individuals or Multitudes into the show of one standing Individual. This is an ancient method of deli∣vering Mysteries, as any one will discern if he throughly perpend the na∣ture and truth of the ancient Cabbala. Which that both Daniel and S. John, I may adde S. Paul too, have imitated in their Prophecies, I think is easily to be evinced.

4. Touching the collection of a Multitude into the show or representa∣tion of one Individual, it is plain in Daniel; for one individual Lion there denotes the whole Kingdom of the Babylonians, one Bear the Kingdom * 1.10 of the Medo-Persians, one Leopard the Kingdom of the Greeks, and the fourth Beast the Roman Kingdom. It is true it is said, The four Beasts are four Kings; but the vulgar Latin has it, four Kingdoms, as also Theodoti∣on, and the Text says expresly, that the fourth Beast is the fourth King∣dom upon earth. So the Ram and the Goat in the eighth Chapter, (accor∣ding to Grotius his own Interpretation out of the Hebrew Idiom) though they be said to be Kings, are Kingdoms. And whereas it is written, And the rough Goat is the King of Graecia, and the great Horn that is betwixt his eyes is the first King; unless this Goat either signifie a Succession of Kings, or a Kingdom, it is not sense; yea, though Succession, yet it will be very harsh sense to make the great Horn the first King, and the Body the rest. Wherefore unless we would distort things beyond all measure, the Body of the Goat must signifie the Kingdom of Graecia, as the Horns the Supreme Power; consonantly to what Grotius has written, and I doubt not but his Interpretation is true. And I think that scarce any one can be so weak, but upon the reading of Daniel he will be assured that in Pro∣phetick Figurations one individual Beast signifies a Multitude of men or∣dered together into the Body of a Kingdom.

5. But as the great Horn of the He-goat is said to be the first King, so the four Horns undoubtedly signified four succeeding Kings in this di∣vided Kingdom in their several series; so that four Successions of Indivi∣duals, so far as they would last, were represented under the show of four single Individuals, namely those four Horns. And truly when it is appa∣rent that one Individual Beast represents the succession of a Multitude for many Ages together, (who are mortal as well as single men) coagmentated into the body of one Kingdom, it were a very nice and humorsome thing to stick at the succession of single Persons being represented under the show of one Head or Horn.

6. And that one and the same Beast stands for a Kingdom or Empire from its rise to its fall, is plain both in Daniel and the Apocalyps. For the Four Beasts are said to rise out of the great Sea, Dan. 7. and the destruction of the Fourth is set down in the same Chapter, who is supposed to tread down the Third, as the Third is after declared to vanquish the Second in the following Chapters. And in the Apocalyps the Rise of the Beasts there is set down, as also their destruction in the Lake of fire and brimstone. Whence it is evident that one Individual Beast represents not onely a Mul∣titude

of men under one Government, but the Succession of this multi∣tude for many Ages, even till it cease to be such a Multitude; and conse∣quently the successive Sovereignty of this multitude must be thus far re∣presented (be it in one or many) by the Head or Horns of such Beasts, un∣less we can phansy a Polity without an Head, which would not be a Polity, but Anarchy.

7. Nor are Irrational Creatures onely made Henopoetick Types of a Multitude collected into one Government, but also Rational: As it is evi∣dent in the Woman in the Wilderness, which it were ridiculous to under∣stand of some one single Woman, and not of the Body of the Church, whose true and living Head is Christ Jesus. The Woman also in Esdras signifies Sion or the people of God; and it may be the Man there coming out of the Sea has some such sense. For why may not one Man signifie a People or Multitude as well as one Woman? And it is plain that the people of Israel is called the Son of God, (Israel my son, my first-born.) And therefore the * 1.11 Son of perdition and that Man of sin need not signifie one single man or a succession of single men, but a Body Politick under one Head of mischievous contrivances. By the like Henopoeia also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the false Prophet, signifies not one single Person, or the suc∣cession of such single persons, but a Collection or Body of Deceivers combining together under one Government. These things are so easie and so obvious that I am afraid I shall seem to have insisted over-long upon them.

8. I will onely note a second kind of Henopoeia, which is also of useful consideration, and that is when things of different natures are comprised under one Type. We have a very warrantable Instance of this way of interpreting Prophecie, Apoc. 17. where the Angel does declare that not onely Seven Kings but Seven Hills are couched under the Symbol of the Seven Heads of the Beast. According to this Analogie it may not be un∣safe to interpret Babylon both of the City of Rome and of the Hierarchy; the Two Witnesses, of the Old and New Testament, of them under the Le∣gal and Evangelical dispensation, and of Magistracy and Ministery; the Horns of the two-horned Beast, of the two Imperial Patriarchates, of the two Horns of the Bishop's Mitre, and of the two-fold power of Binding and Loosing. Which second kind of Henopoeia need not seem new nor strange, the ancient Pythagoreans and Cabbalists concealing and crowding together under the Symbol of one single Number many and multifarious Notions.

9. Zoopoeia is the typifying out some inanimate thing by what has life, be it Person, or any other living Creature, or part of that Creature. In which sense the Seven Hills being signifi'd by the Seven Heads of the Beast is a Zoopoeia. As also it would be if we understood * 1.12 the Two Witnesses of the Two Books of the Old and New Testament, and the * 1.13 Word of God riding the white Horse, of the whole Bible. But I shall in its due place inti∣mate that these are but collateral senses, and reducible to one more primary one by an Henopoeia. The making of * 1.14 Hell to lacquay by him that rides the pale Horse, seems a more absolute Zoopoeia: as also that Gen. 4. The voice of thy Brother's Bloud crieth unto me from the ground; where

the actions of life are given to the bloud of a dead man.

10. But we will here take notice also of a second kind of Zoopoeia, which may seem less harsh and most elegant; and that is, when free Actions are attributed to free Agents, of which notwithstanding they may be no more the causes then if they were inanimate Beings, or not in being at all. According to this Figure is that of Virgil, in the mouth of Aenea slay∣ing Turnus,

—Pallas te hoc vulnere, Pallas Immolat, & poenas scelerato ex sanguine sumit.

Pallas being dead is said to slay Turnus, though he did nothing here to∣wards the slaying of him, but what he suffered onely gave occasion to Aeneas to take revenge.

According to which Figure of speech a more large Allusion or Parable might be raised. As if Aeneas instead of slaying one single man had sacked a City, put man, woman and child to the sword, burnt their houses, and left them as an heap of stones in revenge of the death of Pallas; he might say of his friend now dead, that it was he that inflamed the courage of the Souldiers to scale the Walls; that it was he that gave out that just, though severe, Edict of slaying man, woman and child; that it was he that burnt down their houses, and laid their City level with the ground; and, lastly, that it was he whom they deservedly found a more mischievous enemy to them after his death then while he was living. Certainly this Figure of speech would be very intelligible, and withall bear along with it an extra∣ordinary height of Rhetorick and Elegancy.

According to this Scheme is that example in Scripture of * 1.15 the Souls cry∣ing under the Altar, O Lord, how long, &c. Which is nothing but a Para∣ble signifying that their death required Vengeance from the Justice of God. Eae animae (saith Grotius) corpore solutae multò magis quàm sanguis mor∣tem toleratam testantur. For he had said before, Sanguis Abelis vin∣dictam poscit, sic & animae martyrum. Wherefore there is acknowledged a Zoopoeia in both cases.

Alcazar also upon the place; Idem est dici Animas petere vindictam ac dici earum sanguinem illam petere. To which sense also speaks Tycho∣nius, as you may see in Ribera. All which will make good this second kind of Zoopoeia, which attributes free and living Actions to free Agents, which in respect of them notwithstanding are no free Actions, but necessary Con∣sequences that result from something that these persons have suffered or do suffer. Which is a Prophetick Scheme worthy the taking notice of.

CHAP. IV.

1. Israelismus what it is. 2. That the reason of the frequent use thereof is the Sacramentalness of the Jewish Church in reference to the Christian, as appears in their Tabernacle and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 3. In the brasen Ser∣pent, Manna, strucken Rock, and fiery Law; 4. In the High-priest's Robes, in his entring alone once a year into the most Holy, and in the Jews worshipping towards the Mercy-seat; 5. In their bondage in Aegypt, and in their escape through the Red Sea. 6. What is properly a Prophetick Ellipsis. 7. What the meaning of the Apocalyptick Book being written within and without. 8. The difference of a Prophetick Ellipsis illustrated by example. 9. Homonymia what it is, and in what it differs from an Henopoeia of the second kind. 10. What Metalepsis, with the proof and examples thereof. 11. Antichronismus what it is, together with the rise thereof. 12. That the three days and an half of the unburied Witnesses put for three times and an half is apparently resolvible into this Figure. 13. What Icasmus is, and that the frequency of the Figure does not so obscure Prophecies but that they are as intelligible as ordinary Heraldry.

1. ISraelismus is a Prophetick Scheme exceeding frequent, especially in the Apocalyps, which is a speaking of the affairs of the Christian Church under the names and with allusion to such places, or persons, or things, as did of old concern the Israelites and people of the Jews, and that in a mystical or spiritual meaning. * 1.16 Which is spiritually called Sodom and Aegypt. From whence is also insinuated that the Plagues on this Mystical Aegypt, and the burning of this Spiritual Sodom, must be understood my∣stically and spiritually.

2. The frequency of this Scheme is not to be wondered at, if we consider that the People of Israel were one great and entire mysterious Type or Sa∣crament of the Church of God such as it should be under Christ: According as S. Paul has written, * 1.17 That all things befell them in figures, but are re∣corded for our sakes upon whom the ends of the world are come.

And truly it is a marvellous and enravishing spectacle to consider how at once the Church of Christ is represented by the people of Israel in the Wilderness, and how their whole Camp was but one living and moving Sacramental Image of Christ and his Body, in the most concerning Points of our Religion. For what was that Tabernacle and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence God spake, but an Emblem of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his tabernacling in our flesh? For the Pythagoreans called this Body of ours 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as * 1.18 S. Peter also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, While I am in this tabernacle, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And S. John speaking of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And the Word was made flesh, and placed his tabernacle amongst us, even as he did in the Wilderness dwell with his people there in a Tabernacle while they dwelt in Booths. And therefore I do wonder

that the Jews should scruple more the doing Divine Worship toward the most holy Body of the Messias then toward the Dabir or Mercy∣seat, or toward the Tabernacle of God. But that onely by the bye.

3. The Tabernacle therefore of God amongst the Jews living in Taber∣nacles is a Type or Sacrament of the Incarnation of Christ: The brasen Serpent erected in their Camp such a Type of Christ's hanging on the Cross; and the use of it to them so exquisitely analogical to that we Chri∣stians make of looking upon Christ's Crucifixion when we are stung with the sense of either the guilt or poison of Sin, that it would even asto∣nish one with amazement to consider what an unexpressible vigour and life of representation does result from this ancient Figure or Shadow, that ever moved along with the Camp of Israel in the Wilderness for the healing them when they were bit with fiery flying Serpents, as the cruci∣fy'd Jesus does us when we find our selves wounded with Sin.

The Manna also of which the children of Israel ate in the Wilderness, was it not a Type of eating that true Bread that came down from Heaven, even the Body of Christ, which is the daily food of the Faithful: And the Rock that was struck, out of which came water, was it not an apparent Emblem of the Bloud of Christ, out of whose side came Bloud and Water? The giving of the Law also with flashings of Fire, was it not plainly a fore∣runner of the Law of Christ which was divulged by his Apostles, upon whom fiery Tongues descended; and is indeed that Law of the Spirit, which, as Esdras does interpret, is like unto fire, by which the wicked are to be consumed, as that Vision seems to import? * 1.19

4. And for the Divinity of Christ, is it not plainly emblematized up∣on the Robes of Aaron, which do so exquisitely resemble the Universe, and therefore can be the cloathing of none but God? And lastly, his Onely-Mediatourship and Apotheosis after death (for it would be endless to insist upon all) were they not also lively represented, the one by the High∣priest's entring alone into the most Holy to intercede for the people, the other by the Tabernacle and Mercy-seat toward which the Jews were to worship, as is plain from that in the Apocalyps? For to this, in the Chri∣stian dispensation, succeeds the Humane Nature of Christ; he is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Mercy-seat, and his Body the Temple towards which we are to direct our eyes; accordingly as it is written, I saw no Temple there, but God Almighty and the Lamb is the Temple thereof. And such a Temple as * 1.20 certainly may be worshipped towards with as little suspicion of Idolatry as ever the Temple or Mercy-seat was amongst the Jews.

5. Wherefore the people of the Jews being so illustrious and copious a Sacrament of all things appertaining to the Christian Church, it is no wonder that those Visions that concern the State thereof are so full of Allusions to what befell that people. Amongst which Accidents their Bondage in Aegypt is of famous note, and therefore often alluded to in the Apocalyps; and their passing through the Red Sea, where that Tyrant Pharaoh was overthrown, so lively a Symbol of the Churche's getting from under that servile yoke of the Romish Hierarchy by their recourse to the Bloud of Christ, by which they are justifi'd and freed from that blind bondage they were held in under those hard Task-masters, that

the Concinnity is marvellous to consider, the Type being so clear a Pro∣phecy of what has happened within these last Ages in breaking from that Tyrannicall bondage of the Italian Pharaoh. But such Instances as these are infinite.

6. The next obscuring Scheme is Ellipsis, which is an omission of some word or words which are requisite to determine the sense. Examples of Ellipses occurre every-where in the Old Testament, in the Psalms, Job, and other Books. But by an Ellipsis here I understand not merely the defect of something to make up the full sense, but such an artificial defect as shall make the sense seem compleat without the supplement under∣stood. For that seems to be the Genius of these Apocalyptick Visions especially, that they are made so as to seem very trim and express, very complete and articulate in the very outward Cortex, as a Book that has some pleasing Embellishments on the back-side, as well as the History of truth within.

7. Which I little doubt but may be alluded to in that expression con∣cerning this Volume of Visions, that it was * 1.21 written within and without, according to the ancient manner of the Cabbalistick Mysteries. Touching which Traditions Parmenides had got that Principle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That there is a twofold traditionary Knowledge, the one Truth, (it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Daniel in counterdistinction to his Aenigmatical Visions) the other Types or Parables accommodate to the conceit and gust of the Vulgar.

S. Hierom also, Rupertus and several others understand this being writ∣ten within and on the back-side, of a Literal and Mystical sense. Grotius pretends the Text is not rightly comma'd, but reads it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Written within, and sealed on the back-side: As if there were any Books written on the back-side and sealed within. So unfortunate an Interpreter of the Apocalyps is the great Hugo even in lesser matters. But to return to the matter in hand.

8. The difference of those two kinds of Ellipses we have described may be seen in these Examples. Exod. 3. where Moses asking God his Name, he returns this answer, I am that I am: which is an Elliptical speech, and fully supplied, is, My Name is I am that I am. Something like this is that also in the * 1.22 Apocalyps, Grace to you and peace 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which were more full 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But these Ellipses are such that they discover the defect of what is to be supplied.

But sometimes it is not so, as Apocal. 17. 8. The Beast which thou sawest, was, and is not, and shall ascend out of the bottomless pit, and goe into perdition. And a little after, When they behold the Beast that was, and is not, and yet is. Which seems a smooth entire sense in the exte∣riour Cortex of the Prophecy, whenas no good sense at all can be made of it unless there be conceived some such Ellipsis as before; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But to have been thus express had laid this Mystery over-open, which ought to be in a greater measure concealed, and there∣fore

it was thus carefully lock'd up in this Prophetick Ellipsis. Of which Text more fully in its proper place.

9. Homonymia is the Diversity of significations in one and the same Symbol, whereof one alone is to be understood, else it were coincident with an Henopoeia of the second kind. Which Homonymia may fall out ex accidenti, (and is of no greater difficulty then that ordinary Homonymia of words, whose sense the consideration of the contexture of things will determine;) or else it may be intended of set purpose to make up a more gracefull insculpture upon the external Cortex of a Vision. As in the Vision of the Witnesses, I suspect that the three days and an half that they lie dead in the street do not signify, as in the beginning of that Vision, three years and an half, but three times and an half, that is, 1260 years. Nay that they do signify so, I do confess I do more then suspect, am indeed well assured in my own judgement of the truth thereof. But whether there be any likelihood of their signifying also three years and an half Events will better determine. Which if they did, there would not be a simple Homonymia in this Symbol of three days and an half, but an Henopoeia of the second kind.

10. Metalepsis is a Prophetick Scheme whereby an Effect or Event is transferred or communicated to some eminent Person merely, or at least mainly, because the place and time is coincident with his; and there is the same reason of Things. This Scheme I must confess is very Poetical, but not unelegant nor unusuall. Like to this is that of Virgil,

Candidus auratis aperit cùm cornibus annum Taurus———and again, Libra dies somnique pares ubi fecerat horas.

Where Taurus and Libra, because they are then in conjunction with the Sun, have attributed to them or transferred upon them those Effects which really are the Sun's onely and not theirs.

But that there is such a Metalepsis as I have described in the Prophetick style, that one example of the Rider of the red Horse in the * 1.23 Apocalyps will make good, who is armed with a great sword in his hand, and is said to take peace from the Earth: Whenas nothing else is signified, but that in this Emperour's time there would be very furious killing and slaying in the Empire, though by no fault of his. For it is said, they should kill one another, as if the Text on purpose did cast in that key for the opening the meaning of the Vision, as Mr. Mede has judiciously observed. Whose interpretation of the First six Seals is so solid, that it is impossible, I think, taking all things together, for any unprejudiced Reader not to be assured of the truth of them. Whence it is that I am so well assured of this present Prophetick Figure I have set down.

11. Antichronismus is an obscurative Scheme in Prophecy which sets down one measure of time for another; as a Week for Seven years, as in Daniel, a Month for Thirty years, a Day for a Year. Which Figure seems to be used in the Apocalyptick Visions not onely for concealment sake, but for proportion and Decorum, that the external Cortex of the Prophecies may not want their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that winning and pleasing Credibility of Story.

Wherefore these Antichronismi are a necessary Consequence of that Prophetick Henopoeia, that contracts vast Empires and other Bodies Po∣litick with their long Successions into the figure or shape of Beasts or single Persons; whence, that the duration of their lives may not be over∣proportionated to their nature, it was necessary to declare their continuance also under a disguise, putting Days for Tears. For their living may be shorten'd by several accidents; but to tell of a Beast or a Woman or of two Witnesses that should live 1260 years, would not keep the De∣corum of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but would look like an incredible Nar∣ration.

12. As it would also that the dead bodies of the two Witnesses should lie unburied in the open streets of the City for three years and an half; whenas they would stink in the space of four days, as is noted in the body of Lazarus. How harsh then had it been to have represented the bodies of the Witnesses lying dead in the streets for 1260 years together? Where∣fore though their lying thus slain and unburied was the fittest and the most lively Representation of that condition that those that are repre∣sented under the figure of the two Witnesses were to be in for 1260 years together; yet that the laws of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Story might be observed, it was requisite that these 1260 years should be dis∣guised under the Symbol of three days and an half. Which signifying the same that three times and an half, (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are promi∣scuously used the one for the other) and these three times and an half signifying 1260 years, both the truth which the Prophecy aims at is faith∣fully conveyed, and that decorous embellishment in the external Cortex of the Prophecy punctually observed. And that not onely by contracting the time, but also by annexing it to the end of the 1260 days by a Lemmatosynechia, which is in Latine as much as Corticis Continuatio.

And that this Prophetick Figure, which I call Antichronismus, is not a mere Supposition of mine, but a solid Truth, I have already made good in my Mystery of Godliness, and shall further demonstrate even with Mathe∣matical Certitude out of my Joint Exposition of the 17 and 13 Chapters of the Apocalyps.

13. Icasmus is a Prophetick Scheme that bears by far the greatest part in all the Visions of Daniel and S. John, and is nothing else but the Representation of things and events by such Symbols as bear some simili∣tude with the things and events they stand for. Which Symbols being many make the skill of interpreting Prophecy the more difficult, but not at all desperate, as some delicate Wits would phansy to themselves, and pre∣tend an horrour and affrightment at the uncouth mention of such variously∣shaped Beasts, and at the clatter of their Horns: whenas if they would be pleased to lay aside their niceness, they might understand that these Hiero∣glyphicks of Prophecy might with far more ease be made familiar to them then the knowledge of Heraldry or Blazonry, which is no such profound and unconquerable study.

CHAP. V.

1. The great Usefulness of an Alphabet of Prophetick Iconisms. 2. What the best way of attaining to the right sense of them. 3. What weight the Onirocriticks of the Ancients may cast in toward the deter∣mining their meaning. 4. That there is the same reason of the Signi∣fication and Interpretation of Dreams as there is of Visions, provided they be merely Typical, and not Complexional. 5. Angels; Their Mi∣nistery in all affairs of Providence a noted Supposition in the ancient Cabbala and in the Apocalyps. 6. Ascension into Heaven. 7. Air the special Region of Devils. 8. Balances. 9. Beast; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ido∣latrous Kingdoms. 10. The reason of the Lamb's signifying one single Person, and of wild Beasts noting Idolatry as well as Cruelty. 11. Blasphemy, That it signifies Idolatry made out both upon the ac∣count of Reason, use of Scripture and Authority of Interpreters. 12. Bloud. 13. Bow and Arrows; Buildings; Burial.

1. WE have shewn wherein the Obscurity of Prophecy does mainly consist, and by the explication of the foregoing Figures have already done something toward the making of the skill of Interpreting easy to us. But there being so many and so various Examples of the last Scheme, we hold it needfull to bring the most considerable of them into one Alphabet, and to set down the signification of them. Which being taken notice of will much conduce to the easy spelling out the true meaning of all Aenigmatical Prophecies in Scripture. For what * 1.24 Aristotle says of Aenigmatical Dreams, is true also of these kind of Visions. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That he is the most artificial Interpreter of Dreams that is best at discerning Similitudes and Resemblances: but for such Dreams as exhibit to the Phancy the things themselves, every one can judge of them.

Now the Visions of Daniel and Apocalyps are not of the nature of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, representing things under Symbols or Similitudes: And therefore to have a settled and determinate meaning (and that upon solid and rational grounds) of such Symbols and Iconisms must needs contribute much to the inabling us with ease and success to interpret these Prophecies, or to make us understand and approve or with judgment disapprove of the Interpretations of other men.

2. And for my own part I know no solider method of settling and secu∣ring to our selves the true sense of these Symbols, then by attending what the Scripture it self declares of them, and by strictly observing what Rea∣son will unforcedly suggest or spy out concerning their significancy and representativeness of things. To which if we adde the Suffrages of them that have wrote of Onirocriticks, whether most-what out of their own reason and observation, as Artemidorus professes, or (which is more to our purpose) have made a Collection of the most ancient Writings of that kind, such as Achmetes the son of Seirim has provided us; it can∣not

but strengthen our assurance of the meaning of such Iconisms.

3. And these of Achmetes more especially, they being the Onirocriticks of three famous Interpreters of the Kings of India, Persia and Aegypt, and therefore being so ancient and so Eastern, the more probable to have a greater cognation with the Prophetick Schemes of the Holy Writ. The first of these is Syrbacham, Interpreter to the King of India: but he does Christianize so frequently and so palpably, that his Antiquity may be much suspected, and necessarily concluded since the coming of Christ. The second is Baram, Interpreter to Saanisan King of Persia; and the last Tarphan, Interpreter to Pharao King of Aegypt. The use of whose Interpretations is approved even by Expositors of quite different ways, Grotius I mean and Mr. Mede, who has the honour of first breaking the ice in this business.

4. Nor is there any scruple for that these are the Interpretations of Dreams, and not of Visions: For besides that there is a great affinity be∣twixt Visions and Dreams, they being both Phantasms impressed on the Imagination, not by any free act or excitation of our selves, but in a way merely passive, the external Senses also being in a manner consopite in both, (whence these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are called also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Achmetes;) the question is not concerning the Principle from whence, or the manner how these divinatory Impresses come, but what they represent or signifie: which if it be granted, that they prefigure rightly and unforcedly such or such things in Dreams, it is manifest that they will doe the same in Visions. For I speak of such Impresses as have not the nature of the Effects of Complexion or of any other natural Cause, but of a mere Type or Pre∣figuration.

Wherefore it will not be impertinent to adjoyn sometimes the suffrage of these Onirocritical Writers to what weight we produce out of Scri∣pture and from Reason, for the interpreting of such Symbols or Iconisms as we shall comprise in our Prophetick Alphabet; which I shall now exhibit to view.

5. Angels. There is such frequent mention of the Ministery of Angels in the Apocalyps, and the Presidency there so prefixed to every thing, that I cannot omit to take notice of this Scheme amongst the rest, though peradventure it does not fall so right under the notion of an Icasmus, they being rather the Instruments of Divine Providence then the Emblem of it. But if we reflect upon their vulgar representation, (which doubtless took its ground from the Mosaick Cherubims) how well they are ap∣pointed with wings for the quicker dispatch of those services that are ex∣pected of them, they are not unsignificative of that Wisdom that is * 1.25 said to be more quick and moving then any motion, and to reach from one end to another mightily and sweetly to order all things.

But that Angels are in these Apocalyptick Visions so constantly and par∣ticularly set over every negotiation of Divine Providence, is exceeding consonant to the sense of Daniel, (as in that great change of Nebuchad∣nezzar's condition which is said to come to pass by the decree of the Watchers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Greeks would say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Excubitores or Vigiles, by which are understood Angels) and also to the sense of the ancient

Cabbala, that makes the number Seven a Symbol of the Sabbatism of God, (wherein he rests from his works) and calls that number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in relation to this employment of these Excubitores or Vigiles, these holy Angels whom God imploys in the administration of his Providence.

6. Ascension into Heaven. A Kingdom or Polity being so expresly re∣sembled to the World or Universe, (as we shall see under that Title) it is an easie Analogie to parallel the Heavens to the high Places and Dignities of it. According to this sense is that of * 1.26 Esay, How art thou fallen from Heaven, O Lucifer, son of the morning! For thou hast said in thy heart, I will ascend into Heaven, &c. Aspiraveras ad summam dignitatem, so Vatablus. And Achmetes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Onirocrit. c. 161. And in the following Chapter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus Achmetes out of the writings of the Indians, Persians and Aegyptians. All which does expressly declare that Ascending into Heaven signifies the acquisition or increase of Political Dignities and Honours.

7. Air. That the Air is taken for the place of the Empire of the De∣vil, appears from Ephes. 2. And you, who were dead in trespasses and sins, wherein in times past you walked according to the course of this world, ac∣cording to the Prince of the power of the Air, the spirit that now worketh in the children of Unbelief; that is to say, in Infidels, such as have not submitted themselves to the Kingdom of God, but serve Idols and walk af∣ter the lusts of their own mind. Upon which place Drusius out of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sciendum à terra usque ad Expansum omnia plena esse turmis ac praefectis. According to which opinion of the Hebrew Rabbins the Apo∣stle again speaks, Chap. 6. For we wrastle not against flesh and bloud, but against Principalities, against the Rulers of the darkness of this world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against those that hold fast the Rule of this lower world, this dark caliginous Air; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against wicked Spirits or Devils in these Aereal places. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is but to the same sense that Expansum is in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the space from the clouds downward, as it is limited Gen. 1. Else how could these wicked Spirits be said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as both Peter and Jude declare of them?

But enough of this, and the rather, because where Air occurs in the Pro∣phetick Visions in this sense we have spoke of, it is rather an ordinary Me∣tonymie then an Icasmus.

8. Balance. That a Balance should signifie Justice, is obvious to any one to conceive, it being a main Instrument of commutative Justice, and a fit Emblem of exactly weighing out and sharing all things, or rather dis∣pensing all things accurately. Achmetes out of the Indian Onirocriticks, chap. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I omit to transcribe how he refers the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Scales to the Ears of the Judge, and the Weights in these Scales to the matter pleaded on both sides for him to ponder with an indifferent

hearing. And again in the same Chapter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and more particularly he descants upon the condition of the Scales and Beam: but here is enough already to shew how confessed an Emblem a Balance is of Justice. And he insinuates the same of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Measures.

9. Beast. What a plain resemblance there is betwixt a Body Politick and a living Creature S. Paul copiously declares, 1 Cor. 12. And it is a thing easie to conceive, that as in a Creature that has life there are di∣stinctly-framed parts, so ordered one in reference to another, that they are all to be moved for the good of the whole by that power that resides in the Brain in virtue of the spirits pervading throughout: so in a Polity, that there are several Orders and Ranks of men held together by one common Law, (which is as the life and spirit of the Body Politick) and to be moved and directed for the common good by the command and appointment of the Sovereign Power which is the Head of this Kingdom or Polity. Wherefore it is no wonder that Men or Nations thus framed into a Body Politick, which is called a Kingdom, be represented in Daniel under the resemblance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, living Creatures, but such as are rightly translated by the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ferae, wild Beasts, they being such that appear in those Visions. Of which Grotius upon Dan. 7. where there is mention of the four great Beasts ascending out of the Sea; Ideo Bestiae, saith he, quia Idololatrica erant Imperia, ut notat hîc Jacchiades. But not for their Idolatry onely, but also for their bloudy Tyranny, as the same Gro∣tius has noted excellently well upon Matth. 20. where Christ declaring that he that would be greatest and first in his Kingdom must be the mi∣nister and servant of the rest, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not lord it or swagger it over his inferiours, as the Rulers of the Gentiles doe; Haec oppositio, saith he, ostendit cur apud Prophetas Imperia mundi, Bestia∣rum; Regnum Christi, Hominis imagine, depingantur. Where by Bestiae we are to understand wild Beasts, as the word usually signifies, and in that sense will exactly answer to the Seventy's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (from whence the Latine word Ferae (which always signifies wild Beasts) is derived, by turning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the Aeolick Dialect.) Otherwise the Kingdoms of the world might be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the four Beasts in the Apocalyps (which allude to the Camp of Israel distributed into four quarters, as Mr. Mede has rightly observed) are called, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that being a very unfit Title for any Polity where Humanity and Equity bears sway.

10. But much less fit would it be for the true Body of Christ, but least of all for the Lamb himself; nor the Lamb a fit Prophetick Representative of one single person, but that Christ had got that Title before, being called by John The Lamb of God that takes away the sins of the World, as being indeed that Paschal Lamb whose Bloud is the Salvation of his people. Wherefore unless there be some such bar as this, (which is an Instantia Monodica) it is most assuredly true, That an Animal or Beast in the Pro∣phetick style signifies not one single Man, but a Company, Polity, or Kingdom. For how can they be said to have Horns and Heads, and those Horns and Heads be expressly by an Angel from Heaven interpreted of Kings, if the whole Beasts did not signifie, not single persons, but King∣doms?

But why these wild Beasts should imply Idolatry as well as Cruelty in their Type, the reason lies a little deeper, but yet is not fathomless, which I conceive is this: Because Idolatrous worship is lodged within the Verges of the mere Bestial or Animal nature, as may appear from what I have wrote in my Mystery of Godliness, to which, for brevitie sake, I refer the * 1.27 Reader.

11. Blasphemy. Blasphemy for Idolatry is also an Icasmus, and the Ana∣logie is discernible enough. For what reproachful words are concerning God to the Ears, the same is the worshipping of Images or any Creature with religious worship to the Eyes. For by either way is declared that which is a contumely and vilification of God. And therefore it is no won∣der that the Prophetick style affecting an artificial concealment substitutes one kind of Blasphemy for another, that Blasphemy which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for that which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Chrysostom distin∣guishes of Divine Predictions.

But it is observable that the Scripture also in several places terms Idola∣try Blasphemy. As in Esay, I will recompense into their bosoms your iniqui∣ties * 1.28 and the iniquities of your fathers together, saith the Lord, which have burnt incense upon the mountains, and blasphemed me upon the hills: which certainly was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by their acts of Idolatry. Qui colunt Idola quasi Deos, exprobrant Deo arrogantiam Di∣vinitatis, saith A lapide. The like express passage is in Ezekiel; Thus saith the Lord God, Yet in this your fathers have blasphemed me, in that * 1.29 they have committed a trespass against me: namely, when I brought them into the Land for the which I lifted up my hand to give it to them, then they saw every high hill and all the thick trees, and they offered there their sa∣crifices, and thereby presented the provocation of their offering, &c. which the same Interpreter again expounds of their Idolatries, as also Gaspar San∣ctius. Again, Deuter. 31. When they shall have eaten and filled them∣selves * 1.30 and waxen fat, then will they turn to other Gods and serve them, and provoke me; so our Translation: but the Hebrew has it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is properly, they will blaspheme me; as it is translated by the Seventy in Esay 52. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred Ezek. 35. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the word in the Original. Lastly, it is observable also that in Psalm 69. 9. where the Prophet David says, The reproaches of them that reproached thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which is the same as if it had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) are fallen upon me, the Chaldee Paraphrast interprets it of that reproach which God re∣ceives by communicating his Worship unto Idols, whenas yet it is ex∣pressed by Blasphemie or contumely of words; for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies. Wherefore seeing the children of Israel are said in their prevaricating in the Worship of God, and turning to Idols, to blaspheme; it is very easie to conceive, by the rule of Conjugates, that this Idolatry of theirs may well be called Blasphemy.

Accordingly therefore Alcazar interprets the Names of Blasphemy, in the Apocalyps, on the seven Heads of the Beast, of the Temples of Idols; and Grotius paraphrases 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plena diis qui ità

dicebantur in veri Dei injuriam. So easily is it acknowledged on all hands, that Blasphemy may be put for Idolatry. And it is the most happy and significant Icasmus that can be, nothing expressing the detestable nature of Idolatry so well as it. For Idolatry is as absolute a subsannation and vilifi∣cation of God as malice could invent, and as ill as if they should call him by the names of all that base liveless matter that they make their Images of, and proclaim him no better then it: For they giving Divine worship to it, make it equal to him. And this Blasphemy is proportionable in other more worthy Objects that are not God: for they are infinitely worthless in comparison of him, and therefore it is an infinite reproach and horrid blas∣phemy against God to worship any thing besides him.

12. Bloud. That Bloud is an Hieroglyphick of Slaughter, Providence it self seems to take for granted in praemitting that Prodigie of raining Bloud before the eruptions of war and bloudshed, as History reports, and all men naturally interpret. And where the Apostle says, Ye have not re∣sisted unto bloud, the meaning is, unto death, be it mystically or naturally meant. But even there where Death is meant mystically, there is mention of Bloud: as when the Prophet is charged to denounce to him that sins * 1.31 against the Law of God with an high hand, that he shall surely die, speak∣ing of eternal death; yet, upon the omission of this warning, it is said that his Bloud shall be upon the Prophet. And chap. 14. 19. even natural death, where there is no effusion of bloud, is so expressed; Or if I send pestilence into the land, and pour out my fury upon it in bloud, to cut off from it man and beast. Upon which Grotius rightly out of the Chaldee Paraphrast, Omne mortis immaturae genus Sanguis Hebraeis. Bloud there∣fore signifies Death, and bloudy, dead; because, as it is written, In the bloud thereof is the life thereof. And answerably to this * 1.32 Achmetes, ac∣cording to the sense of the Aegyptians and Persians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where the letting out his bloud must be his death; and in Analogie, the destroying the strength of any thing, or that power or virtue whereby it is what it is, is the death of that thing, not considering whether it be animate or inimate.

13. Bow and Arrows. They naturally signifie the aiming at some thing, and the hitting the mark the enjoying the scope of our enterprises: But it may more peculiarly refer to Victory in war, and the rather because they are warlike weapons. Achmetes out of the Onirocriticks of the Aegypti∣ans and Persians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.33 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If a man dream he holds in his hand Bow and Arrows, he shall victoriously insult over his enemies.

Buildings. Achmetes according to the sense of the Indian Interpreter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If one dream he is in an house of Marble or Stone, it imports long life, and riches where thieves cannot break through nor steal.

Burial. For a dead body to be unburied, it may have a two-fold sig∣nification, either of a more infamous death, or of hope of recovering into life. According to the first is that of Ecclesias•…•…es, If a man beget an hundred * 1.34 children, and live many years, and his soul be not filled with good, and also

that he have no burial; I say, that an untimely birth is better then he. Otherwise not to be buried may signifie onely that what the Vision por∣tends will not be quite finished; Burial being the consummation of all, even of Death it self. Whence Leonas Syrus dreaming that he was dead, but not buried, Artemidorus interprets it of that Event, viz. that he was * 1.35 victorious, but not crown'd. But Menander of Smyrna dreaming also that he was buried, was also crowned Victor at the Olympick Games. Where∣fore not to be buried, in Visions that portend good, is bad; in those that portend bad, is good. And Achmetes expresly, according to the sense of the Indian Interpreters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If there be any thing wanting whereby the Interrement is hindered, it sig∣nifies hope of recovery to life.

CHAP. VI.

1. Candle. 2. Character. 3. Clouds of Heaven. 4. Crown of precious Stones. 5. Darkness; Day; Death. 6. Desart. 7. Dragon, a figure of the Devil according to the ancient Cabbala, and then of the chief Poli∣ties that oppose the Church. 8. Drunkenness. 9. Eagle; Earth-quake. 10. Eclipses. 11. Eye, an Hieroglyphick of Counsel and Prudence. 12. Fishing; Fish dead in the Sea. 13. Fire, the different significations thereof. 14. Fire from Heaven, its exact significancy of Excommuni∣cation. 15, 16. Flesh, two notable significations thereof. 17. Floud; Fornication; Frogs. 18. Gemms and precious Stones; God.

1. CAndle. Candle seems to signifie the prosperous state of things in this world. Job 18. Yea the light of the wicked shall be put out, and the spark of his fire shall not shine: The light shall be dark in his Tabernacle, and his candle shall be put out. And chap. 29. O that I were as in months past, as in the days when God preserved me; when his candle shined upon my head, and by his light I walked through darkness. The like prosperous success the Psalmist also denotes by the same figure, Psal. 18. For thou wilt light my candle, the Lord my God will make my darkness to be light; in his Song of thanksgiving for his deliverance out of the hand of Saul. Astram∣psychus and Nicephorus,

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

And Artemidorus, lib. 2. c. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Candle seen burning bright in the house portends good, the increase of riches and plenty. Lastly, Achmetes, according to the meaning of the Aegyptians and Persians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And in the same Chapter again he saith, That the lighting up of Lights signifies joy and chearfulness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but the extinction of

them against a mans will, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, af∣fliction and distress from a mans enemies proportionable to the darkness.

2. Character. That Servants and Souldiers received Marks upon their foreheads and hands, whereby it might be known to whom they did be∣long, is a piece of indisputable Antiquity, there being sufficient testimony thereof in Authours. See what is congested in Mr. Mede and Grotius up∣on Apocal. 13. But in the Prophetick style it does not imply that there is any visible mark in the hand or on the head of those that are said to be marked, but onely that there is an open profession of belonging to them whose mark they are said to receive. For they are onely Types of Pro∣priety, and are no more to be conceived to be really impressed upon them that are said to bear them, then those whole Kingdoms of men, that are called Beasts in the Prophetick style, are to be imagined to be meta∣morphozed into Bears or Leopards. For all these are Typical Attri∣butes, not Real.

3. Clouds of Heaven. In the Scripture-phrase they seem to signify Power and great Glory. Achmetes, Chap. 194. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the mind of the Persians and Aegyptians. And Chap. 162. according to the Aegypti∣ans, Persians and Indians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And again in the same Chapter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sense of all which is this, That the riding upon the Clouds and ascending into Heaven sig∣nifies honourable prosperity, and success against our enemies, and enlarge∣ment of power and dignity.

4. Crown of Gemms and precious Stones. Achmetes out of the Oni∣rocriticks of the Indians, Chap. 247. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where the force of the Interpretation bears most upon the Gemms or precious Stones, they being the Emblems of Riches, Height and Honour. They have also a more Mystical meaning in this very Chapter, and signify 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the brightness of Divine doctrine or Truth. But Chap. 248. they are onely inter∣preted of worldly things according to the mind of the Aegyptians and Persians: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. Pearls and preci∣ous Stones, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he has got abundance of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall find proportionable riches and honour.

5. Darkness. See Candle and Eye.

Day. See Time.

Death. Death is a dissolution of Body and Soul, and therefore properly belongs onely to a natural Animal; but by Analogie may be transferred to all Bodies Politick, which the Prophetick style represents under the figure of Animals or single Persons, whether by the simple Appellation of Man or Woman, or else such Conditions of man or woman, as Whore, Wife,

Witness, or the like. Now what Life and Spirit is to a natural Animal, that is Rule and Power to figurative Persons or Animals in the Prophetick sense, which are Bodies Politick. And therefore as the loss of the one is the death of the one, so the loss of the other is the death of the other. And because there is a Spirit in all things, even in those things that are inanimate, the fading or vanishing of that spirit may be said analogically to be the Death of those things. Instances are innumerable. I will onely adde, that as in the Hebrew Idiom not to be is to be dead; so in analogie any thing that is not what it was, namely, any thing that is changed from its former condition, this change thereof may goe for a kind of Death; as Death is ordinarily said to be a Change.

6. Desart. That by Desart is meant Paganism, Alcazar pronounces with great confidence, speaking of the Woman in the wilderness; In qua locutione notandum est per Desertum proculdubio figurari Gentilita∣tem. For which opinion he produces a cloud of witnesses, Clemens Alexandrinus, Origen, Ambrosius, Basilius, Hieronymus, Gregorius, Hilarius, Hesychius, &c. The reason of which Hieroglyphick I conceive is this; The Idolatry of the Pagans was much in Woods and Groves and on the tops of Mountains and wast places; and the names of their Daemons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have reference to the fields and desarts. Besides that Idolaters do not emerge above the pitch of the mere Animal life, and their worship and devotion is little higher then that of the Ele∣phant or Cercopithecus. The Rapacity also and bloudy Cruelty of the Pagan Kingdoms farther fill out the congruity of the Type. And con∣sequently where such a condition of things is as this does typify, that is to say, whatever Kingdoms or Empires do paganize, they do ipso facto be∣come a Wilderness or Desart.

7. Dragon. The Hebrew word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and signifies Draco or Serpens, and also Cetus, as being the great Serpent or Dragon of the Sea. And accordingly the Seventy render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That it is a Figure of the Devil, the ancient Cabbala of Moses may assure us; and it may be, though one be noted chiefly, yet the Serpent there may have a Prophetick Henopoeia in it, and signify the whole Principality of Satan, that Kingdom of Darkness which has been ever in opposition against the Kingdom of God: and therefore it is no wonder that those Kingdoms that have in such a special manner afflicted the Church, have been represented under this Figure, as Aegypt and the Roman Empire.

Awake, awake, put on strength, O arme of the Lord, awake as in the * 1.36 ancient days, in the generations of old. Art no•…•… thou he that hath cut Rahab, (that is, Aegypt, see Forerius) and wounded the Dragon? which is Pharaoh, as Ezekiel plainly speaks out; I am against thee, Pharaoh King of Aegypt, the great Dragon that lieth in the midst of the * 1.37 Rivers. And for that he lies thus in the Rivers, he is called Leviathan, as if he were a Water-serpent or a Whale. Psalm 74. Thou brakest the heads of Leviathan in pieces, and gavest him to be meat to thy people in the Wilderness. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heads of the Leviathan; as if this Levia∣than, as the Dragon in the Apocalyps, had more Heads then one.

These considerations plainly intimate to us, That the Seven-headed Serpent in the Apocalyps, which is the Roman State or Kingdom, is so represented not onely in regard of that old Serpentine form that tempted our first Parents, but has a reflexion also upon that Tyrannical Kingdom of Aegypt which is typified under the image of a Dragon and Leviathan; and that not only Rome Pagan has a share in this Type, but Rome Paga∣no-Christian. For all the Seven Heads are from the Body of the Dra∣gon; and the Beast that was, and is not, and yet is, is as well the Dra∣gon as not the Dragon, and therefore is as well Aegypt (and I wish I could not say more) as the Church of God, or the Kingdom of his Son Jesus.

8. Drunkenness. It is taken sometimes for the being so filled and intoxi∣cated with the pleasures and affluences of this world, as to be regardless and senseless of the things of God. Esay 29. Stay your selves and wonder, cry ye out and cry: They are drunken, but not with wine; they stagger, but not with strong drink. For the Lord has poured upon you the spirit of deep sleep, and hath closed your eyes; the prophets and the rulers, the seers hath he covered. Such a remiss Stupor and Drunkenness does the pro∣sperity of this world often cast men into. Achmetes from the Indian Interpretations, cap. 111. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If any one dream he is drunk with wine, riches and power will flow in to him proportionably to his dunken∣ness. And he affirms the like in the following Chapter according to the sense of the Aegyptians and Persians. There is also a Drunken∣ness from the Cup of Affliction, which is often intimated in the Scriptures.

9. Eagle. Esay 40. 31. But they that wait upon the Lord shall re∣new their strength; they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk and not be faint. And Exod. 19. 4. Ye had seen what I did to the Aegyptians, and how I bare you on Eagles wings, and brought you unto my self. Artemidor. lib. 2. c. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For poor men to dream they ride upon an Eagle, it is good; for it signifies they will be supported and well relieved by the rich.

Earth-quake. So we usually turn the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but it sig∣nifies also more generally any shaking or concussion; as Heb. 12. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where the Author says this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the removing of those things that are shaken. Hagg. 2. 21. Speak to Zerubbabel Governour of Judah, saying, I will shake the Heavens and the Earth, and I will overthrow the Thrones of Kingdoms, and I will destroy the strength of the Kingdoms of the Hea∣then. This is a plain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The like ruine and over∣turning of things is set out, but by what is the effect of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Earth-quake properly so called, Jer. 4. 24. I beheld the Mountains, and lo they trembled, and all the Hills moved lightly. Which, verse 26, he interprets as Haggai before, I beheld, and lo the fruitful place was a Wilderness, and all the Cities thereof were broken down, &c.

Achmetes out of the Indian, Persian and Aegyptian Onirocriticks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Artemidor. lib. 2. c. 46. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But this is so easy an Iconism, that it was needless to produce so many testimonies.

10. Eclipses. The Eclipses of the Luminaries what they mean, will easily be understood if we consider what the Sun and Moon are in the Political Universe. For certainly they are the highest Dignities in that Heaven. Of which more under their proper Titles. In the mean time it shall suffice briefly to note out of Achmetes, that according to the Indian, Persian and Aegyptian Onirocriticks, If the Sun be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without brightness (in such an hue, I suppose, as Virgil describes,

Cùm caput obscurâ nitidum ferrugine tinxit)

and without rays, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that inglorious obscurity and duskishness is referred to the person of the King, and implies an imminution of his glory. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But if the Sun be eclipsed, he will be afflicted and oppressed by war.

The same judgment they give of the Moon and of the Stars, if they be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See cap. 167, 168. These things are too easie to insist upon, and will be necessarily acknowledged, it being once granted That the Universe is a Prophetick Emblem of a Kingdom or Polity, as we shall clearly shew in its due place.

11. Eye. The light of the body, saith our Saviour, is the Eye. And * 1.38 Aristotle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That the Eye of the Soul is the Understanding or Intellect. So that it is plain that the Eye is an Iconism of Knowledge, as Darkness and Blindness is of Ignorance; an expression frequent in the Scripture.

But there is also a peculiar fitness of significancy of humane Policy and Prospection in the Eye; that Organ of the Body being not onely in the Head, but the chief guide of it and the whole Body, as being able to reach further by far and to act more quick then any other Sense whatsoever. Wherefore Prospicere in longitudinem, that is to say, wisely to consult afore-hand for the rightly managing affairs, and to contrive Counsels so as makes most for the future safety of things, and for the advancement of the Interest of a State, the Eye is a fit Emblem of this skill. Which the Aegyptians seem to have intimated in that known Hieroglyphick of theirs, A Scepter with an Eye on the top of it: where it is plain that the Eye sig∣nified that Political skill, prospection and counsel which is necessary in managing and ordering affairs of State, for the greatest security and promotion of them. And that Eyes signifie the administration of Di∣vine Providence also, seems to be intimated Zach. 4. 10. on which we have not here time to insist.

12. Fishing. Artemidor. lib. 2. c. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To dream of catching fishes many

and great, is good, and portends profit to all that dream so. Achmetes; c. 178. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. If any one dream that he catches fishes by angling in the Sea, he shall find riches, &c.

Fish dead in the Sea. Artemidor. lib. 2. c. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To seem to see Fishes dead in the Sea, is not good: for it signifies disappointment of our hope, and that what we ex∣pect will not come to pass.

13. Fire. Fire is a various Symbol, and signifies as well good as ill, but always in a way of Consumption or Destructiveness: but when it destroys that which is bad, it is good. The Holy Ghost it self is assimilated to Fire, as the Baptist witnesses of Christ, He shall baptize you with the Holy Ghost and with fire; such a Fire as is to burn up the chaff, but save the wheat, as is inti∣mated * 1.39 in the place. So Malac. 3. Who shall abide the day of his coming? For he is like a refiner's fire, and like fuller's sope: And he shall sit as a refiner and purifier of silver, and he shall purifie the sons of Levi, and purge them as gold and silver; that is, consume away their dross. Manifold instances there are of this sense of Fire, but it is needless to produce them.

But for Fire in the other destructive sense, it is still more obvious. I shall name one place for many; Esa. 66. 15. For behold, the Lord will come with fire, and with his chariots like a whirl-wind, to render his anger with fury, and his rebukes with flames of fire. For by fire and by sword will the Lord plead with all flesh, and the slain of the Lord shall be many.

The fitness of the Fire's signifying Consumption or Destruction Arte∣midorus has taken notice of, lib. 2. c. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And in the same Chapter he says it signifies, if there be a considerable quantity of it in the Heavens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the incursion of Enemies, and their coming from that part in what quarter of the Heaven it is seen. And answerably to this Achmetes, according to the sense of the Indians, c. 159. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And of the Persians and Aegyptians, c. 160. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And, lastly, he saith, that if his Chariot appear to be set on fire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So destructive is the Symbol of Fire every-where, and particularly denotes a destruction by war and hostility, as is observa∣ble out of these citations.

14. Fire from Heaven. Fire from Heaven and Thunder may very well be the same, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Artemidorus speaks, lib. 2. c. 8. But in allusion to Elias his bringing down fire from Heaven upon those Fifties that were sent to him from Ahaziah to apprehend him, the fame of that eminent Miracle may make the bringing down Fire from Heaven pass into a Proverbial phrase, for the doing exceeding great Mira∣cles. This may be good sense, but we seek for an Icasmus.

Fire from Heaven therefore according to Artemidorus may signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the commination of those that are in Authority; and

that very fitly, Heaven being the place of Dignity in the Political Universe. But nothing so minacious as that Fire or Lightning that goes before Thunder. What therefore can be more significative of Excommunication then this? especially if conceived to be vibrated from no inferiour Officer, but from an Oecumenical Bishop, the Head of the Church Catholick, who is placed in the higher Regions of the Political Heaven. Which Analogie will be still more exact, if we consider what Artemidorus observes of Thunder, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For Thunder and Lightning does not unite, but disjoyns things that are united. So does Excommunication that rives off a Member from the Church.

And there is still a further congruity that Excommunication should be called Thunder and Lightning, or Fire from Heaven, in that it is the commination of Hell-fire, of which the destruction of Sodom was a Type, which was burnt by fire from Heaven, as Mr. Mede has judiciously ob∣served. And what is the last 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but Fire from Heaven? To which destruction whoever do take upon them to adjudge men, may very well be said to bring down fire from Heaven upon them, which that Thun∣der-bolt of Excommunication does threaten.

15. Flesh. By Flesh is understood in Scripture whatsoever is opposite to the Spirit, and I mean in a Moral or Mystical way, and that is all to be consumed by the Spirit and by Fire. But more particularly Flesh signifies sometimes that which they vulgarly call Carnal Ordinances, in some such sense as that is meant by S. Paul, Are ye so foolish? having begun in the * 1.40 spirit, are ye now made perfect by the flesh? Where he speaks of the Law of Moses. And the Author to the Hebrews more expresly, who speak∣ing * 1.41 of Christ, and comparing of him with the Mosaick Aaron, Who is made (saith he) not after the Law of a carnal commandment, but after the power of an endless life. And still nearer to our purpose, chap. 9. ver. 10. where he speaks of a service which stood onely in meats and drinks, and divers washings, and carnal Ordinances imposed on them untill the time of Reformation. By Flesh therefore may be understood all the external Ordi∣nances and Institutes that men have rashly heaped upon Christianity, whether merely useless, or else Superstitious and Idolatrous: for these are to the spirit of Christianity, as the over-load of a fulsome and over-grown and unwholesome Flesh to the spirit of man. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

16. But there is another sense of Flesh taken much notice of in the Oni∣rocriticks. Artemidor. lib. 3. c. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is not good for a rich man to dream he eats his own flesh, for it signifies the utter wasting of his riches or substance. Achmetes c. 283. according to the Indian, Persian and Aegyptian Interpreters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Like that of the Israelites eating the flesh or the Leviathan in the Wilderness; for the Leviathan or Dragon is the King of Aegypt. And again, c. 285. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And, lastly, according to the Indians, c. 87. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And compendiously and at once, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Flesh is universally referred to gold and riches in the in∣terpretation of Visions or Dreams.

17. Floud. See Water.

Fornication. See Whoredom.

Frogs. A Frog is an Hieroglyphick of Imperfection, saies * 1.42 Pierius, according to the sense of the Aegyptian Priests: and he makes as if the occasion thereof was the observation of the half-finished generation of this Animal out of the slime of Nilus which he casts up in his overflowing, after which this Creature is seen half-formed, part Frog, part Mud; as * 1.43 Horus Apollo also expresly affirms, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But in that it is thus gendred of filth and mire, I should look upon it as a fit Emblem of that Wisedom which is not from above, but is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Earthly, Animal or Sensual, and Devillish, and is accompanied with bitter zeal and strife in the heart, as the Apostle in∣timates just before, and contrary to that Wisedom which is from above, which is first pure, not bemired with worldly lusts, then peaceable, not breeding contention, nor full of words and brawlings, like the impor∣tunate, narsh and disharmonious Coaxations of Frogs, (so called in the Greek from that very ungratefull noise, as if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the shrilness and asperity of the noise they make) much less forward to war and bloudshed, or to the instigating of Princes and men in Power thereunto: which the hoarse and harsh Coaxation of these Creatures may be a fit Symbol of; and the rather, if these Trumpeters to war be conceived to be such men as are as soft and unwarlike as these naked and slimy Animals, no more fit to fight then they, but be onely Trumpeters to war and confusion, and that for their own Interest; the zealous declamations and vociferations they make being in behalf of themselves, as all the noise the Frog makes is with its tongue turned inwards towards its one gullet. Whence that Creature seems a very lively Emblem of such Wretches as these. Arte∣midor. lib. 2. c. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ranae homines impostores & scurras significant; which has no small affi∣nity with our larger description of them.

18. Gemms and precious Stones. See Crown.

God. In the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies Magistrates as well as God; as appears from several places of Scripture. And Artemidorus has taken notice of the Analogie even from the highest Antiquity, lib. 2. c. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quicquid do∣minatur, vim habet Dei. And again, lib. 3. c. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If any rich man dream he is made a God, it prognosticates a very great Principality: For Princes are in a power of doing good and hurt in a manner equal to the very Gods.

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CHAP. VII.

1. Hail; the signification thereof according to Scripture, 2. And the ancient Onirocriticks. 3. Harvest, the evil and auspicious sense thereof. 4. Head, how clearly significative of Sovereign Power, whether in Many or One. 5. Heaven and Earth. 6. Horn. 7. Horse; Islands. 8. King, and Kingdom. 9. That Kinds or Sorts of things are sometimes expressed as if Individualls of the same Kind. 10. Leo∣pard; Locusts. 11. Male-childe; Mark; Measure; Mill; Month; Moon. 12. Mountain, the several significations thereof.

1. HAil. Whenas Winds and Storms signify Political Commotions and Warres, as is acknowledged by Grotius and all other Inter∣preters that they doe, as in Daniel 7. 2. (where the Four winds of Heaven are said to strive upon the great Sea,) well may a storm of Hail signify War and Incursion of the enemie; and especially if they come from the North, the congeledness of this Meteor bearing upon it the character of that Quarter.

Two eminent Examples of this Prophetick Figure we have in Esay. The first, Ch. 28. Behold, the Lord hath a mighty and strong One, which as a Tempest of Hail and destroying storm, as a floud of mighty waters over∣flowing, shall cast down to the Earth violently. The crown of Pride, the Drunkards of Ephraim shall be troden under feet. Haec significant (saith Forerius) hostium adventum, qui universum regnum Israel devastaturi erant. But it is so plain it wanted no interpretation. The other example is Esay ch. 30. And the Lord shall cause his glorious voice to be heard, and shall shew the lighting down of his arme with the indignation of his anger, and with a flame of devouring fire, with scattering, and tempests, and hail-stones. For with the voice of the Lord shall the Assyrian be beaten down, &c. that is to say, The forces of the Lord will come against Assur like Thunder and Lightening and Hail. So plain is it that an Hail-storm is significative of the incursion and assault of an enemie, accor∣ding to the style of Scripture.

2. The like significancy is also acknowledged in the Onirocriticks. Artemidor. lib. 2. c. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The like he saith also c. 41. which have some similitude with that in Daniel. But to come nearer to the point concerning Hail; Achmetes, out of the Indian, Persian and Aegyptian Onirocritical Solutions, c. 191. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But yet more par∣ticularly of Hail, and more to our present purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If one dream that Hail falls on a place, he may expect a through and sudden incursion of the enemie. And further, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But if he dream that the Hail hurt the stemms or

stalks of the Corn, accordingly as they are broken, in the same proportion will the slaughter of men be upon the place.

3. Harvest. That cutting down Corn is significative of the death of men, appears by that Apparition of twelve men seeming to mow the Corn-fields with sithes in Merchia, upon which a pestilence followed. But that mortality that is by war is still more fitly expressed thereby. Achmetes, out of the Indian Onirocriticks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If a King dream he sees harvest reaped in his own Countrey, he will suddenly hear of the slaughter of his people. This similitude is also used in Scripture. Jer. 15. 33. The daughter of Babylon is like a thrashing-floor, it is time to thrash her; yet a little while and the time of her Harvest shall come.

But Harvest sometimes has a more auspicious sense, as in that of our Saviour, John 4. 35. Behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to Harvest. And he that reapeth, receiveth wages and gathereth fruit to life eternal, that both he that soweth and he that reapeth may rejoice together.

4. Head. That the Head of a Beast in these Prophetick Figures signi∣fies that Person or those Persons in whom the Supreme Power resides, is as infallibly to be concluded as the fourth Proportional in Arithmetick, three Numbers being given. For we have three terms of the Analogie here also; viz. a Kingdom and the Sovereignty thereof, and a Beast which is the Prophetick figure of a Kingdom: Wherefore we cannot miss to say, As a Kingdom is to the Sovereign Power thereof, so is this Pro∣phetick or figurative Beast to the Head thereof; and alternately, As the Kingdom to the Beast, so the Sovereign Power of the Kingdom to the Head of the Beast. Whence we see plainly that the Head of a Beast answers to the Supreme Power, and that whether the Supreme Power be in one single Person or in many. For as the Power abstractedly is not considered, so neither the Persons abstracted from their Power; but both, in concreto, make up this Head Politick. And therefore if the Supreme be not but in many, those many are the Head; and not the less one Head for consisting of many persons, no more then the Body is less one Body for consisting of many persons. Nay, if a man should follow the Symmetry of his Phancy rather then his Reason, a Head of many persons to a Body of a vast multitude of persons would look more ele∣gantly and proportionably then one single person: As if a Beast were made of little wax bullets sticking together, a head of one bullet put to it would not look so conformably as an head of many bullets, such as the whole body consisted of.

5. Heaven and Earth. By Heaven and Earth is understood the Uni∣verse, as Grotius has rightly noted upon Genesis, and abundantly proved upon 2 Pet. 3. 13. But that by Heaven and Earth the Prophets some∣time understand a Political Universe, that is, a Kingdom or Polity, there needs no further proof thereof then what is found in Esay ch. 51. 15. I am the Lord thy God, that divided the Sea whose waves roared, the Lord of Hoasts is my Name. And I have put my words in thy mouth, and

have covered thee in the shadow of my hand, that I might plant the Hea∣vens and lay the foundations of the Earth, and say unto Sion, Thou art my people; that is to say, to make them that were but scattered persons and slaves in Aegypt before, a Kingdom or Polity, to be governed by their own Laws and Magistrates. Again, chap. 65. 17. For behold, I create new Heavens and a new Earth, and the former shall not be remem∣bred nor come into minde. But be ye glad and rejoice for ever in that I create; for behold, I create Jerusalem a rejoicing, and her people a joy. Upon which Text Forerius, Decrevi enim novum Orbem condere, by which he means the Kingdom of Christ upon Earth, that is, his Church. According to which sense also he interprets, For as the new Heavens and the new Earth, which I shall make, shall remain before me, so shall your * 1.44 seed and your name remain: Quam diu duraret novus Orbis, i. e. Reg∣num Dei & Ecclesiae, &c. And Grotius also, though he look a-scue, and is very shie (himself best knows the reason) at these places that have been mentioned, yet he cannot abstain from interpreting the new Heaven and the new Earth, Apocal. 21. of the state of the Church upon Earth. And Dr. Hammond upon 2 Pet. 3. doth expresly acknowledge the new Heaven and the new Earth there mentioned to have a Political sense. Which noti∣on was worth the clearing, because this general Analogie will make us the better understand what the parts of the Universe figuratively signify; as, to be called up into Heaven, or cast down to the Earth, and the like.

6. Horn. Horn also signifies the Supreme Power of a Body Politick, which is resembled to a Beast, it being the highest part of the Beast and the Defender of his body. It is the interpretation of the Angel in Daniel, The great Horn is the first King. And the ten Horns are interpreted ten Kings by the Angel in the Apocalyps. For they were the height and summity of their respective Kingdoms, though in some sort subordinate to the seventh Head of the Beast.

7. Horse. There is no express interpretation of that Animal in Scrip∣ture. But a generous Horse with his Rider does naturally emblematize Rule and Command. Which may seem also hinted to us from that of Psalm 45. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, Prosper and ride: which the Seventy turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prosper and reign.

But an Horse signifies also any success or fortune of him that rides on him. So Achmetes out of the Indian Interpretations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. If one dreams that he rides on Pharas, (which is a generous Steed) which goes orderly and obediently, he shall obtain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, honour and renown proportionable to the Beast he rides on. And so after he descants on the largeness, thickness and length of the tail, declaring that his power and train shall be answer∣able; but if bob-tailed or thin of hair, it signifies defect of power. The halting of the Horse also signifies impediments in the affairs of the Rider; and his contumacy and intractableness (if he be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hard-mouthed) the Rider's both fault and affliction. And several other things in the Horse are in like manner referred to him that rides him, c. 152.

And again, c. 233. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And presently after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And lastly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Out of all which it is plainly manifest that these Horses are the Symbols of the Conditions of their Riders, or of the People over which they are set, who are the Beast they ride upon. Which will facilitate the understanding of the Visions of the Four Horses in the Apocalyps, whose Riders are easily conceived to be Commanders, who are properly Emperours, and what is signified in the Horses, to respect either the Empire or the Emperours themselves.

Hour. See Time.

Islands. That Islands may signifie persons of greater Dignity, their emi∣nency or bearing themselves above the Planicies of the Sea does intimate to us: But that they may sometimes signifie Temples or places consecrate, their being disterminated from other Land, as these Edifices are from all other Houses, may well allure a mans imagination to believe. See Mr. Mede upon the Sixth Seal.

8. King and Kingdom. If King be look'd upon as one distinct kind of Sovereignty, when it is put for Supreme Governour, it may either be an Icasmus, (for every Supreme Governour is to his Body Politick as a King to his) or else a Diorismus, which is a kind of Prophetick Synecdoche, as I have said, setting down the Species for the Genus. But if it be so, as Mr. Mede seems abundantly to have proved (in his Regnum Romanum est quartum Regnum Danielis,) that King and Kingdom in the Hebrew is as large in use of signification as Supreme Power and that Body that is subject thereto, be it Kingdom or Commonwealth, then to use King promiscuously of any Supreme Power, calling him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Apoc. 17. it is onely an Hellenism; and the calling the Seven Heads there Seven Kings needs neither the solution into a Diorismus nor Icasmus, but onely an Henopoeia, for those Heads amongst them which are conceived to be such a Sovereignty as resides in many.

9. And that they are said to be Seven Kings, and not seven sorts of Kings, that is no unusual manner of speech; for we say, Four Moral Vertues, Five Senses, Three Physical Principles, Four Passions, and the like, for three kinds and four kinds of Principals and Passions, and so of the rest. So the Four Beasts in Daniel that are said to rise out of the Sea are four kinds of Beasts, not Individuals of the same kind. And the Two Witnesses in the Apo∣calyps are Two several kinds of Witnesses, as Grotius himself acknow∣ledges.

But were it not that use has made it thus familiar, to call seven sorts of Kings seven Kings were a Diorismus, the speech being more restrained and determinate. For an Individual is more determinate then the Species, and the Species then the Genus. So little difficulty is there in calling seven sorts of Supreme Governours Seven Kings, as the Text of the Apocalyps does, chap. 17. 10.

10. Leopard. Achmetes, c. 272. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Leopard signifies an unreconcilable Enemy. And in the same Paragraph he saith, If a Commander dreams that he fights with this Ani∣mal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cum hoste potente, fraudulento & formidoloso bellum geret.

Locusts. That Locusts signifie numerous Armies of men pillaging and destroying a Country, is plain from Joel 1. 6. For a Nation is come up upon my land, strong and without number, whose teeth are the teeth of a Lion, and be hath the cheek-teeth of a great Lion. He hath laid my Vine waste, and hath barked my Fig-tree: he hath made it clean bare, and cast it away, the branches thereof are made white. By Nation the Jews and Vatablus with others understand a multitude of Locusts; but that is but the Type. The Persians and Babylonians, as also other Na∣tions that were to lay waste Judaea, are signified thereby, according to Munster and Clarius. Grotius also interprets it of the Armies of Phul and Salmanasser. Also in the next Chapter, vers. 2. the gloominess and dark∣ness of that day is imputed to the cloud of Locusts that flie in the aire; and their sudden lighting on the place compared to the morning spread upon the mountains. And v. 3. The land is as the garden of Eden before them, and behind them a desolate wilderness; namely, by reason of their de∣vouring all the green herbs where-ever they come. That is the Interpre∣tation of several Hebrew Expositors, as also of Vatablus, Castalio, Drusius, Liveleius. But Munster and Grotius expound it of the numerous Armies of the Babylonians and Assyrians that were to waste and destroy Judaea.

Achmetes, c. 300. according to the mind of the Indians, Persians and Aegyptians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The latter part of which Aphorism is to be referred to the In∣dian Onirocriticks, and does assuredly allude to that of Joel. And again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If any King or Potentate see Locusts come upon a place, let him expect a powerful multitude of Enemies there; and look what hurt the Locusts doe, the enemy will doe mischief proportionably.

11. Male-child. As the Woman that brings forth is not a single woman, but the Apostolick Church; so the Child must not be a single person, but a company, Apoc. 12. to which Grotius also subscribes. And Andreas upon the place, Filius masculus est Ecclesiae populus, the Mystical Christ. Totus enim Christus & Caput & Corpus est, as * 1.45 Cassander has noted out of S. Austin. If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore may be understood of a Multitude un∣der one Head, why may not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Thess. 2. 3?

Measure. See Balance.

Mark. See Character.

Mill. Achmetes, out of the Onirocriticks of the Indians, c. 194. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. If any one dream he has a Mill grinding, he shall prosper in his employment, and live in affluence proportionably to the•…•… thickness and fairness of the Mill∣stones,

&c. And cap. 195. out of the Persian and Aegyptian Interpre∣tations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Month. See Time.

Moon. See Sun, Moon and Stars.

12. Mountain. Mountain may have several significations. As first, it may signifie the Temples or Holy places of Idolaters, of which there is frequent mention in Scripture under the title of High places. Jer. 3. 23. according to the vulgar Latin, Verè mendaces erant colles, & multitudo montium; verè in Domino Deo nostro salus Israel. Upon which Grotius, Colles illi in quibus Idola colebantur nos deceperunt. Secondly, Mountains signifie Cities. Esa. ch. 13. 2. concerning Babylon, Lift ye up a banner upon the high mountain. Forerius out of the Chaldee Paraphrast, super munitio∣nem quae habitat pacificé. The vulgar Latin has it, super montem caligi∣nosum. Upon which Grotius, Id ideo, quia vetus Babylon in palustribus locis sita erat, unde ascendens vapor urbem obscurabat. Jer. 51. 25. Be∣hold, I am against thee, O destroying mountain, I will stretch out my hand upon thee, and roll thee down from the rocks. Upon which Munster, Vocat Babylonem montem ob aedificiorum molem, cùm urbs ipsa in planitie fuerit sita; and analogically he interprets the Rocks, de praesidiis turrium emi∣nentium. To which Vatablus and Clarius agree expresly. But all interpret this Mountain of the City Babylon. And Zach. 4. 7. Who art thou, O great Mountain? before Zerubbabel thou shalt become a plain. Grotius interprets it of Babylon cast down by Cyrus. Thirdly, Achmetes, accor∣ding to the sense of the Persians, Indians and Aegyptians, interprets Mountains of great and wealthy men, cap. 144. where speaking of Earth∣quakes and the things that are overturned by them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And lastly, it seems to be spoke of a whole Kingdom that is grown great, as Dan. 2. where the Stone cut out without hands becomes a Mountain, and fills the whole Earth.

CHAP. VIII.

1. Nakedness; Paradise. 2. Philtre. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Virus amatorium. 3. That Magical words were used in the mixing of Philtres. 4. Pillars; Rain; Red. The seventh Head of the red Dragon what it intimates. 5. Resurrection. That to be cut off and slain signifies also Politically. 6. Rivers, what they signifie in reference to the Sea. 7. What in re∣spect of their limpidity and irrigation. 8. Saints; Scorpion; Scorched by the Sun. 9. Sea; Serpent; Slain; Slaughter. 10. Sun, Moon and Stars. The spiritual signification of Sun and Moon. 11. A secular sig∣nification of them in general. 12. A more particular signification of them in that sense. 13. In what sense the King of Babylon is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Lucifer; and the Western Caesar a Star in the Apocalyps. 14. A more mystical signification of Stars, and what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies.

1. NAkedness. It is either understood spiritually, as Apocal. 3. 18. for be∣ing destitute of Divine Graces; or else in a more vulgar meaning for Distress, Poverty and Disgrace. Achmetes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See also ch. 117. to the same purpose.

Paradise. Achmetes cap. 8. according to the sense of the Indian Inter∣preters, If a man dream he enters Paradise, it fore-signifies salvation to him: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But it signifies also riches and worldly prosperity. And presently after, concerning the fruits of Paradise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because the fruits of Paradise are Divine and useful Notions.

2. Philtre. Philtrum is a Love-potion, Virus amatorium, a Composi∣tion that is to extort love from the party that drinks it. Mr. Mede makes that Apocal. 14. 8. of the wine of the wrath of her Fornication (which in the Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to be a Periphrasis of a Philtre: which therefore he renders thus, ex vino veneficii scortatio∣nis suae. For as the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both wrath and poison, so the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the like: as is plain out of that one place, Deuteron. 32. 33. Their wine is the poison of Dragons, and the cruel venome of Asps: which the Seventy render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There are also several other places of Scripture to the same purpose. See Grotius on the Text. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore is as much as Vinum venenatum, in such a sense as it may be Virus amatorium. For what other kinde of Potion should be in the hand of a Whore? especially such an one who is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by her sorcery and enchantment to have deceived the nations of the earth, that is to say, by her enchanted cup, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies venenum as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

3. But that Magical Rites and Charms were used in the mingling these Love-potions, is up and down famed in the writings of the Poets. As in Juvenal, Satyr. 6.

Hippomanes carménque loquar coctúmque venenum.

And towards the end of that Satyre,

Hic magicos affert cantus, hic Thessala vendit Philtra——

Which plainly implies that Philtres are made by Witchcraft. And Virgil concerning the superstitious gathering of Hippomanes, potent, as it was believed, for this purpose, Georgic. 3. intimates the like;

Hippomanes quod saepe malae legere Novercae, Miscuerúntque herbas & non innoxia verba.

And, lastly, Ovid in his De Arte amandi, lib. 2.

Non facient •…•…t vivet amor Medeïdes herbae, Mistáque cum magicis Marsa venena sonis.

All which places with several others do sufficiently inform us of the na∣ture of a Philtre, That it is a Magical potion, and superstitiously mingled according to certain Rites and Laws of Sorcery or Witchcraft, whatever the Ingredients be. And that therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred Vinum Veneficii, or Philtrum, which is Virus amatorium, agrees very well with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the Sorcery of the Whore mentioned Apocal. 18. 23. which she being accused of, and no other signs appearing upon her of that wickedness but this Cup in her hand, it is in all likelihood to be found there.

4. Pillar. Pillars signifie Princes or Nobles in a Kingdome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as you may see in Achmetes, c. 148. & 160.

Rain. Rain may signifie the refreshment of pure and heavenly Do∣ctrine. As in Deuteronom. ch. 32. 2. My doctrine shall drop as the Rain, my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass. Also Peace and Righteousness through the goodness of the sovereign power. Psal. 72. 6. the Kingdome of Christ is so described, He shall come down like the rain upon the mowen grass, as showers water the earth. In his daies shall the righteous flourish, and abun∣dance of peace so long as the Moon endureth. So likewise Hosea 10. 12. there is mention of the Lord's coming and raining down righteousness upon them. Achmetes out of the Indian Solutions, c. 171. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rain is an emblem of mercy from God in answering our Prayers. And therefore he saith, If any one dream that his field is rained upon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall find riches, and joy, and mercy from God. And a little after he interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Accor∣ding to which is that of the Psalmist, Thou, O God, sentest a gracious rain on thine inheritance, and refreshedst it when it was dry.

Red. That Red does emblematize bloudy Cruelty and barbarous Perse∣cution, is so obvious to conceive, that it seems needless to have noted it. Every one acknowledges that that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apocal. 12. that great red Dragon with seven Heads is so called from his Sanguinolency: But that his Seventh head's growing out of this red body signifies that this Beast will be cruel also under the Seventh Head, and that this Cruelty it self is part of the Image of the Beast, this every one has not noted.

5. Resurrection. That the Resurrection of the dead has a Political sense as well as a Theological or Physical, may appear plainly from Ezekiel 37. 9. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God, Come from the four winds, O breath, and breathe upon these slain that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived and stood upon their feet, an exceeding great army. That this is to be un∣derstood in a Political sense concerning the restoring of the people of Is∣rael to their own Land out of thraldome and captivity, is plain from the very mouth of God himself in the following verses; Then he said unto me, Son of man, these bones are the whole house of Israel. Behold, they say, Our bones are dried, and our hope is lost, we are cut off for our parts: Therefore prophesy and say unto them, Thus saith the Lord God, Behold, O

my people, I will open your graves, and cause you to come out of your graves, and bring you into the land of Israel.

Whence it is plain that to be cut off, to be slain, and to rise from the dead, has (as I said) a Political sense as well as a Natural or Theological; and that Resurrection is a Recuperation of such rights and liberties as have been taken away, and a deliverance from persecution, affliction and bondage. Achmetes, cap. 5. according to the Indian doctrine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And cap. 6. according to the doctrine of the Persian Oniro∣criticks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And lastly, ac∣cording to the Aegyptians, c. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sense of all which put together is, That the dreaming of men rising from the dead signifies the execution of Justice, and deliverance from war, bondage and affliction.

6. Rivers. A River has a double consideration. The first in respect of its Original and its recourse thither; which is hinted Ecclesiast. 1. 7. All the Rivers run into the Sea, yet the Sea is not full: unto the place from whence the Rivers come, thither they return again. According to which consideration, supposing the Sea a Type of the Extent of the Jurisdiction or Empire of any Potentate, as it indeed is, Rivers will signifie any Emissary Powers from thence, whether Armies, or Provincial Magistrates, or what Agents abroad soever that are under this chief Power, and so act in reference to it. These may, according to exact Analogie, be called Rivers, because both themselves and their affairs have recourse to the main Sea, the amplitude of that Jurisdiction to which they belong.

Achmetes, c. 178. according to the mind of the Indians, Persians and Aegyptians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sense of which is, That any great King is resembled by the Sea, I suppose he means his Kingdom; and as all Rivers run into the Sea, so the wealth of the world to him. And again to the same purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That new Rivers running into the Sea signify new Revenues accruing to the King or Kingdom from people afar off, suppose made Provinces by his power.

7. The other consideration of Rivers is their limpidness and irriga∣tion: but in this respect they have either a Spiritual sense or more Mun∣dane. The former appears from what our Saviour hath said John 7. 38. He that believes in me, out of his belly shall flow Rivers of water. This he spake of the Spirit, which they that believed in him should receive. The fruit of which Spirit, as it is communicable to the generality of the Church, is Righteousness, Peace and Joy; according to that Onirocriti∣cal solution of Astrampsychus,

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

Of this Water our Saviour Christ, John 4. Whosoever drinketh of the

water that I shall give him, shall never thirst: but the water that I shall give him shall be in him a well of water springing up into everlasting life. Like that in Esay 58. And thou shalt be like a watered garden, and like a spring of water whose waters fail not.

But Waters are also meant of worldly affluency: Jerem. 31. 12. There∣fore they shall come, and sing in the height of Sion, and shall flow together for the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd; and their soul shall be as a watered garden, and they shall not sorrow any more at all. Achmetes, c. 176. accor∣ding to the Aegyptian Solutions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rivers that water the soil are interpreted of mans livelihood. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If one sees a River that uses to water the country dried up, it portends death, sorrow and affliction.

8. Saints. The first style of Saintship belongs to the Israelites, who were a separate people, set apart from other Nations and made holy to the Lord by adhering to that Law he gave them, not contaminating themselves with the Idolatrous Institutes of the Gentiles. Deu∣teron. 33. 2. The Lord came from Sinai, and rose from Seir unto them; he shined from mount Paran, and he came with ten thousands of Saints: that is to say, (saith Vatablus) cum populo Israel, quorum fuerunt qui∣dem multa millia; licèt n•…•…n singuli Sancti, tamen sancta fuerunt mil∣lia, quòd Deus illos sanctificâsset, & in populum suum illos sibi segre∣gâsset. And further in the following verse, Yea he loved the people; all his Saints are in thy hand. Which is plainly spoke of the Israelites according to that sense in Exodus ch. 19. v. 5, 6. where they are called a peculiar treasure above all people, and also a Kingdom of Priests and an holy Nation. And this they are said to be, if they obey his voice and keep his Covenant.

Whence it is easy to conceive that those Christians succeed into this Title that are purely Evangelical, and do not contaminate themselves by any Idolatrous Practices against the Command and Covenant of God; they are Saints in this peculiar and separate sense, in that they do not mingle with the Rites of the Gentiles, but keep themselves to the Com∣mands of that one Master, Christ. If they doe this sincerely and constantly, (and truly there is little doubt of their sincerity, that did not stick to lay down their lives for the truth) though they be not so wise and plausi∣ble according to the mode of the world, nor devoid of all blemishes of humane infirmity; yet undoubtedly they are those Saints of which there is so frequent mention in the Apocalyps, and are the true Israel of God, under whatsoever hardship or low condition of fortune they may be found, to disguise the worthiness of their persons. For the Witnesses were to be clothed in sackcloth a thousand two hundred sixty days.

Scorpion. See Serpent.

Scorched by the Sun. Achmetes, Onirocrit. c. 167. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If one dream that the Sun has scorched him much, he will be punished by the King proportionably to that scor∣ching,

according to the doctrine of the Aegyptians, Indians and Persians.

9. Sea. Waters signifying people, as the Angel tells S. John; the ga∣thering together of people into one Body Politick, Kingdom or Jurisdiction, may fitly be called a Sea in the Political world, as the gathering together of the Waters is so termed in the Natural, Gen. 1. And the whole University of Kingdoms or a great part of them may according to this analogie be called either the great Sea or Ocean, as is figured out also in the Vision of Daniel, Ch. 7. I saw in my Vision by night, and behold the four winds of Heaven strove upon the great Sea. Where by Winds undoubtedly is meant War, as well as by the great Sea a comprehen∣sion of several Kingdoms in which this bluster and tempest of War is made, one Kingdom fighting against another to enlarge their do∣minions.

This analogie of the Sea is also acknowledged in the Interpretations of the Indians, Persians and Aegyptians. Achmetes, c. 178. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If any dream he is Master of the Sea, he will be entire successour in the whole Kingdom. And so likewise of the Winds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If a King see the Sea troubled by a wind from a known quarter, •…•…e will be molested by some Nation from that quarter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But if he see the Sea calm, he will enjoy his Kingdom in peace. This interpretation therefore of the Sea will farther confirm that of the Rivers.

Serpent. That notorious Serpentine shape which deceived Adam and Eve and lapsed them into rebellion against God, cannot but assure any one that in Scripture all the Serpentine kind that are described in Prophe∣cy do in all likelihood refer to the Kingdom of the Devil.

Ship. That a Ship as well as a Mill may be an Hieroglyphick of Profit, any one may easily conceive, if he think but of Merchandizing. Achmetes, according to the mind of the Aegyptians and Persians, c. 180. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If one dream he builds Ships, he shall grow rich proportionably to the number of the Ships he builds. But out of the foregoing Chapter, according to the doctrine of the Indian Interpreters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which is an interpretation as far fetched as from the Indies indeed. Nor is it easy to conjecture why a Ship should intimate the congregating of men for the celebrating religious Mysteries, unless we conceive a Ship to represent a Temple: Which why we should, I know not, unless because they are disterminated and solitary buildings, as Temples are; not joyned to one another, no more then a Temple to other Houses. But in that it is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Navis mercatoria, it may be the profit of the Priest from sacrifices or offerings to Idols may be alluded to. And whether any darker recesses in the Ship may represent the Adyta in Temples, I know not. Such par∣ticularities I leave to every mans phancy to pursue at leisure.

Slain. See Resurrection.

Slaughter. See Death.

10. Sun, Moon and Stars. The Sun and Moon have either a Spiritual signification or a Secular. Of the Spiritual signification of the Sun there is an example, where Christ is called the Sun of Righteousness, as he is by the Prophet Malachi. Also the Apostle to the Ephesians, Awake th•…•… that sleepest, that Christ may give thee light. The Moon also may have a Spi∣ritual signification, supposing it to typifie the Mosaical dispensation: Which it may very well doe, both because it is a light, and a far dimmer light then that of the Gospel; as also in allusion to their New Moons and other Festivals of the Jews, the order of which depended on that Planet. See Mr. Mede on Apocal. 12.

To which you may adde, That as the Law of Moses is compared to the Moon, so may the Light of the Gospel of Christ be compared to the Sun. For that the Word of God is compared to Light, is plain from that of David, Thy word is a Lamp unto my feet, and a Light unto my path. And * 1.46 that great Lamp of the Universe, the Sun, is the clearest Light men can walk by. Whence that vulgar expression of the Sun-shine of the Gospel was framed by very warrantable analogie; and does further assure unto us, that the Light of the Gospel may also be one Spiritual signification of the Sun.

11. The Secular signification of Sun and Moon is when they signifie the Power and Glory of this world. And that either generally and at large, as Jerem. 15. 9. Her Sun is gone down while it was yet day: Which the Targum renders, Their glory passed from them in their life-time. The like to which is in Amos 8. 9. I will cause the Sun to goe down at noon, and I will darken the Earth in the clear day. Vatabl. Cùm eritis in supremo felicitat is gradu, tunc indè vos dejiciam & infelicissimos reddam. Again, Esay 60. 20. Thy Sun shall no more goe down, neither shall thy Moon withdraw her∣self: that is to say, Thou shalt have uninterrupted glory and prosperity, as it follows presently after, The days of thy mourning shall be ended. In such places as these Sun and Moon have not a sense determined to any par∣ticular Dignity in a Kingdom, but signifie onely at large the Glory and Prosperity thereof.

12. But in other places there may be a more particular meaning of these Lights. For as there is a Political Universe as well as a Natural, (as I have already shewn) which has its Heaven also as well as Earth: so there must be something answering in the Political Heaven to those chief con∣spicuous parts of the Natural, the Sun, Moon and Stars. Whence it will follow, that he that is chief in a Political world must be the Sun thereof; as may appear, though in an inferiour instance touching a Body Oeconomical, Gen. 37. 9. viz. the Dream of Joseph, that the Sun and the Moon and the eleven Stars made obeisance to him. Which Jacob unriddling, What is this dream, saith he to his son, that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to how down our selves to thee to the Earth? Wherefore if these Symbols signifie so distinctly in a Fa∣mily, which is but a Body Oeconomical, much more is it to be expected that it may signifie so in a Body Politick.

Achmetes, according to the mind of the Indians, Persians and Ae∣gyptians, cap. 167. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (In the next chapter he calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second or lesser King.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom he calls in the following chapter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sense of all which is in brief, that in the interpretation of Visions or Dreams the Sun immutably represents the King, the Moon the next in power to him, the Planet Venus the Queen, and the rest of the bigger Stars the Princes or Nobles of the Kingdom.

13. Which is not so superstitiously to be understood but that, if there were no Queen, any third in dignity might be represented thereby. For this Venus is also Lucifer, which the Hebrews call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, under which the mighty King of Babylon is represented, Esay 14. 12. How art thou fallen from Heaven, O Lucifer, son of the Morning! how art thou cut down to the ground, that didst weaken the Nations! Which seems to be against the analogie of the Onirocriticks, which say the Sun signifies the King 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But they do not say a Star may not signifie him, especially when he is not compared with his own Nobles and Princes, but with other Kings. For a plurality of Suns is unnatural. Wherefore in that case the Parable is to be made from the Stars onely, and the chiefest King is the greatest and most glorious Star. Whence when the Roman Empire had two Caesars unsubordinate to one another, they could not well be called Suns, but Stars, though glorious ones. Which agrees well with Mr. Mede's interpreting of that great Star that fell at the sound of the third Trumpet, of the expiring of the Western Caesareate.

14. But that there is a more Mystical sense of Stars also, may appear in that Promise of Christ, * 1.47 I will give him the Morning-star. But where Christ saith, * 1.48 I am the root of David and the bright Morning-star, I know not but that may be understood in a Political sense; for all King∣doms had not then, nor have yet, submitted unto him. But where Stars signifie Angels, that is more Cabbalistical. Apocal. 1. 20. The seven Stars are the seven Angels of the seven Churches: According as they signifie also in Job 38. 7. When the Morning Stars sang together, and all the Sons of God shouted for joy. As many of which as kept not their stati∣on, but fell into this terrestrial pollution, may well be called Fallen Stars, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Stars fallen from Heaven to the Earth. According to which that Apocal. 9. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is nothing but a Periphrasis of some one fallen Angel or Devil, who afterwards is called the Angel of the Abyss, a great Officer in the Kingdom of darkness. That this is the sense is plain, in that it is said, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the preterperfect Tense. It may not be impertinent also to adde what * 1.49 Horus Apollo says of this Hieroglyphick: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

CHAP. IX.

1. Tail; Temple. 2. Throes; Throne of God. 3. Thunder an Iconism of Divine assistence for the discomfiting of the Enemies. 4. Other more mystical meanings thereof. 5. Time; Hours; Days. That Day signifying a Year is an Icasmus. 6. The appropriation of Months and Days to the story of the Wicked and Righteous, with an inference from the latter of a latitude of compute in the 1260 days in the Apocalyps. 7. Trees; Vintage; Water. 8. White-clothing; Wilderness; Winds. 9. Whore and Whoredom. 10. The exquisite Analogie Idolatry bears thereunto. 11. Wine-press. 12. That it signifies also spiritual Destruction and slaughter. 13. Woman and Women. 14. Worship; World. 15. That the Prophetick style is so determinately intelligible, that the endea∣vour of understanding Prophecies is most unjustly reproached for any insuperable difficulties therein. 16. Certain Rules to try Interpreta∣tions of Prophecies by, which are more warrantable and genuine, which less.

1. TAil. The Tail of a Beast is that part that follows or comes be∣hind, to which therefore the Train of a great Prince or Potentate will correspond in Analogie. But, me-thinks, the Analogie is most exact in Serpents of a great length, who therefore have a long train following them. But it is significant enough in other Animals also, as the Oniro∣criticks have taken notice. Achmet. c. 152. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (he means 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If any one dream he rides on a generous Steed, (such as the Persi∣ans called Pharas) having a large Tail, thick of hair and long, he shall have a Retinue or Train of Men or Officers answerable to the fulness and length of the Tail. This Analogie will hold good from Nobles to Princes and Em∣perours, or any Sovereign Power over a State or Kingdom. In which case their Forces and People are their Train or Tail.

Temple. To omit those more Mystical or Moral meanings of Temple, it signifies sometimes in the Prophetick style a People consecrated to God by an outward profession of him, and so set apart from other Nations, as consecrated Places are from other buildings or plats of ground. 1 Tim. 3. 15. That thou maiest know how to behave thy self in the House of God, which is the Church. And Rev. 3. 12. Him that overcometh will I make a Pillar in the Temple of my God: which both Grotius and Dr. Hammond interpret of the Church Visible; Grotius of the Sardian, Dr. Hammond of the Church Catholick.

2. Throes of Child-birth. The Throes of Child-birth are a Figure or Image of great endeavours to bring something to pass, not without much difficulty, pain and danger. And the compassing their end is a delivery of what they were big with, and a deliverance from the pain and danger they laboured under. There are several examples of this Iconism in the Pro∣phets.

Jer. 30. 6, 7. Wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! for that day is great, so that none is like it; it is even the day of Jacob's trouble, but he shall be saved out of it. Also Esa. 66. 7. Before she tra∣vailed, she brought forth; before her pain came, she was delivered of a man∣child: which Interpreters usually understand of the sudden Birth of the Church, I mean, of the sudden Conversion of the Gentiles to it; Grotius, of the deliverance of Judaea by Maccabaeus.

Throne of God. The Throne of God signifies a great Throne, a magni∣ficent Throne, according to that usual Hebraism, where Nouns joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 acquire a sense of excellency, vehemency or greatness. So the Trees of God, the Cedars of God, the Mountains of God, are great and high Trees, Cedars and Mountains, the Fire of God a vehe∣ment Fire, and the like. According to which the Throne of God is an high and exalted Throne, a Royal or Imperial Seat, from whence the Political World is ruled, as God from Heaven rules the whole Universe.

3. Thunder. Thunder and Lightning signifies the disjection and dissi∣pation of the forces of War. Esa. 29. 6. Thou shalt be visited of the Lord of Hosts with Thunder and Earth-quake and great noise, with storm and tempest and the flame of devouring fire. And Job 39. 25. He smelleth the battel afar of, the thunder of the Captains and their Chariots. It is very frequently used of God's discomfiting of the enemies of his Church. 1 Sam. 2. 10. The adversaries of the Lord shall be broken to pieces, out of Heaven shall he thunder upon them. Again, chap. 7. v. 10. And as Samuel was offering up the burnt-offering, the Philistins drew near to battel against Israel: but the Lord thundered with a great thunder that day upon the Philistins, and smote them untill they came to Beth-car. Which whether it be understood figuratively here or naturally by an Is∣raelism, it will be an Image or Figure of the deliverance of the Church from her Enemies to all posterity. David also describes his deliverance from his enemies after this manner, Psal. 18. The Lord thundered in the Hea∣vens, and the Highest gave his voice, hail-stones and coals of fire. Yea he sent out his arrows and scattered them, and he shot out lightnings and discomfited them.

4. But there is also another more Mystical signification of Thunder; Prophecy or Revelation from God being signifi'd thereby, by way of al∣lusion to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Filia vocis, which is one kind of Prophecy. Such was that voice from Heaven testifying of our Saviour Christ, Matth. 3. 17. as also Joh. 12. 28. where the people that stood by said, It thundered. See Drusius upon the place. But besides this, Thunder has of it self a signifi∣cancy of Prophecy, the one being the Voice of Heaven, and called the voice of God, the other an Oracle from God.

But there is yet another sense that Thunder may be capable of; as, name∣ly, of some special and signal Promulgation of the Gospel to a people that has not yet either heard of it, assented to it, or rightly believed it; and this by an allusion to the Law given to the Israelites in Thunder and Light∣ning: not to say, with some respect to the manner of God's witnessing out of the clouds to his Son Christ, and declaring of him, in a voice of * 1.50 Thun∣der,

that he had glorifi'd him, and would glorifie him again. See Fire.

5. Time. That a Time and Times and half a Time in Daniel signifies three years and an half, we have the suffrage of Grotius, and indeed no In∣terpreters that I know dissent. But this Figure of speech is referrible to none of the Prophetick Schemes which I have set down, but is a mere Synecdoche Generis; as Hour is indeed a Synecdoche Speciei, when it is put for an indefinite short time, as it is sometimes. As 1 Thess. 2. 17. But we, brethren, being taken from you for a short time, &c. The Greek has it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Also Philem. 15. For perhaps he therefore departed for a season, that thou mightest enjoy him for ever. For a season is in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This use of an Hour in the ordinary style is, as I said, but a Synecdoche Speciei, but in the Prophetick style there is a Diorismus in it. But as for a Day when it is taken for a Year, it is an Icasmus, there being a Circuit of the Sun in each, and therefore they bear a similitude one to another. From whence it will follow that if one Day will stand for one Year, then in pro∣portion one Month of days will stand for Thirty years.

6. But that numbering by Months is appropriate to the works of Dark∣ness, as reflecting upon the Circuits of the Moon, which is the Governess of the Night, and numbering by the courses of the Sun appropriate to the works of Righteousness, is, as I have noted already, an observation of Mr. Mede's, and is exactly true in the Apocalyps: where the continuing of the Beast and the prophaning of the holy City by the Gentiles is reckoned by Months; but the Prophecy of the Witnesses; as also their undergoing that Martyrdom, and their lying unburied, by Days. The abode of the Woman in the Wilderness is also numbered by Days, and by a time and times and half a time; which, according to this curiosity of Appropriation, must of necessity signifie three Solar years and an half; of which not∣withstanding they fall short near twenty days. But Modicum nec curat Praetor nec Propheta is better here applied then as Grotius applies it. And hence it is demonstrable that there is a concealed or tacit latitude of twen∣ty years at least in these 1260 days, which are the same with a Time and Times and half a Time; and that the first measure may be an Icad. But because the Sixty sounds, and that is silent in this Number, it is not impro∣bable but an Hexecad might, if need were, be taken for the first measure or Divisor of 1260. But that 1260 days is a Diorismus, I have expresly taken notice of above.

7. Trees. That Trees according to their several bigness and procerity signifie several degrees of men, is plain from that of Zacharie, chap. 11. Open thy doors, O Lebanon, that the fire may devour thy Cedars. Houl, O Firre-tree, for the Cedar is fallen, because all the mighty are spoiled. Houl, O ye Oaks of Basan, for the forest of the Vintage is come down. Those few words, All the mighty are spoiled, are a certain Key to the Parable, and shew that the Prophecy does not point at Trees, but Men: and there∣fore Vatablus and other Interpreters do interpret it accordingly. That Pro∣verbial Iambick,

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

sounds to this sense; and the Onirocriticks of Nicephorus give a further and clearer suffrage thereto,

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

And Achmetes, according to the doctrine of the Persians, Indians and Aegyptians, does largely insist upon these Iconisms, applying several sorts of Trees to several qualities of persons. See Onirocrit. cap. 151. Which yet he does more copiously and particularly cap. 200. And lastly, cap. 165. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To which purpose he also speaks in the following Chapter.

Vintage. See Wine-press.

Water. That Waters may be the Hieroglyphick of Words and Speech, or of that Doctrine that is conveyed by them, appears from Prov. 18. 4. The words of a mans mouth are as deep waters, and the well-spring of wisedom as a flowing brook. Also chap. 15. 28. The heart of the righteous studieth to answer, but the mouth of the wicked poureth out evil things. But never so bad as when it poureth out such speeches as tend to strife and contention, which is like the cutting a bank in the Sea and over-flowing all. Whence it is that the Wise man gives that wholesome advice, Leave * 1.51 off contention before it be meddled withall, for the beginning of strife is as when one letteth out water. See other significations of Water in River and in Sea.

8. White-clothing. By comparing Nicephorus with Astrampsychus. White-clothing should signifie that honour and chearfulness that arises from a mans innocency and integrity.

Astrampsychus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nicephorus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Achmetes, according to the sense of the Indians, c. 157. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And again, cap. 232. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the sense of the Aegyptians and Persians. I need not adde what is said in the Apocalyps, That the White raiment is the Righteousness of the Saints.

9. Whore and Whoredom. That by Whoredom is signifi'd Idolatry, there are infinite Instances in the Old Testament. Exod. 34. 15. Lest thou make a Covenant with the inhabitants of the Land, and they goe a-whoring after their Gods, &c. Deut. 31. 16. This people will rise up and go a-whoring after the Gods of the strangers of the Land, &c. And Ezek. 6. 9. I am broken with their whorish heart which hath departed from me, and with their eyes that go a-whoring after their Idols. That Idolatry therefore is compared to Whoredom is a plain case.

And truly the reason of this Icasmus is not obscure, since the people of God are his Spouse, and God calls himself their Husband. By which Fi∣gure is meant that the highest Joy of the Soul of man is by keeping her self in strict union with her God, and by being sincere in his Covenant; as also

that it is his duty to be so, and that that high act of Religion and devotio∣nal Love which is due to him should not in any measure be diverted upon another, but that the eye of our Mind should be wholly fixed upon him. This is the duty of every Rational Soul, whether she be in exterior Co∣venant with God or no. And therefore the very Idolatry of the Heathen in this regard is rightly called Whoredom, as it is in that first place of Exo∣dus which I cited. But when she is in external Covenant with God, and God becomes her Husband both jure and de facto, the Whoredom is double.

10. We see therefore the Analogie betwixt Whoredom and Idolatry. For as in Whoredom that special kind of passion and the proper effects thereof, which are due onely to a Legitimate Husband, are derived upon some other person; so in Idolatry that summity and flower of our Divinest affection, which is Religious Devotion and Adoration, with the outward signs thereof due to God alone, are discharged and exercised upon some Creature, whether Idols of wood and stone, or any other things which are not God. This is a fundamental reason of this frequent Iconism in Scripture.

To which you may adde some other few Resemblances. As the Provo∣cation of God's jealousie against them especially that be in an exteriour Covenant with him: The ornamental Pompousness in Idolatry, answering to the garishness of Whores and the pranking up themselves to allure their Paramours: The Pronity also and Propenseness to fall into this sin, it being even as natural to this corrupt condition of the Soul to dote on a visible Object of Worship, as for the Body to incline to the reaping of those joys it presages upon every inticing Object, did not an higher Law forbid it in both cases. To which you may further adde the Remorseles∣ness of Conscience which men easily fall into in both sins, they rowing down so easily with the stream, and their Animal nature being so much gratifi'd by them. Such is the way of the adulterous woman in both senses; She cateth and wipeth her mouth, and saith, I have done no wickedness. * 1.52 And, lastly, as the being engaged in whorish practices extinguishes that love and respect that is due to a Husband; so the being inveigled in Idolatrous worship does quite suffocate and dead that Divine sense whereby we enjoy God indeed and know our true duty to him, and relish those indispensable points of Obedience wherein we are really to honour him.

So deep and weighty a sense is there concealed under this one Prophe∣tick Iconism, Fornication or Whoredom. Which therefore seems to be so particularly affected in the Apocalyps, not onely by way of just reproach to the sin, but for the exquisiteness of signification, it so fully and so truly em∣blematizing the nature of Idolatry.

Wilderness. See Desart.

Winds. See Sea.

11. Wine-press. That a Wine-press is an Hieroglyphick of great pressure and Affliction, yea of effusion of bloud and great slaughter, the nature of the thing it self does witness, I mean, the pressing of the grapes till their bloud comes out, as it is called Deut. 32. 14. And accordingly Scri∣pture has made use of this Emblem, Lam. 1. 15. The Lord hath troden

under foot all my mighty men in the midst of me, he hath called an assem∣bly against me to crush my young men. The Lord hath troden the Virgin, the daughter of Judah, as in a Wine-press. And Joel 3. 12. Let the Hea∣then he awakened and come up to the Valley of Jehosaphat, for there will I sit to judge all the Heathen round about. Put ye in the sickle, for the Har∣vest is ripe; come, get ye down, for the press is full, the fats over-flow, for their wickedness is great. This is understood of the great slaughter of the enemies of the Jews in the valley of Jehosaphat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Seventy render it.

12. But though this Iconism of the Wine-press signifie slaughter or an abundant effusion of bloud, yet we are to remember that death and slaughter it self does not always signifie Physically, but sometimes Morally. And for my part I do not question but that of Esay 63. [Who is this that cometh from Edom, with his died garments from Bosra, &c? and again, I have troden the Wine-press alone, and their bloud shall be sprinkled up∣on my garments] what ever other sense there is thereof, has some such Al∣legorical meaning as the Fathers have put upon it concerning Christ his spiritual Victories, as I shall have occasion to insist more largely upon in its due place.

13. Woman and Women. That Woman by a Prophetick Scheme sig∣nifies not one single Woman, but a Body Politick, I have already taken no∣tice. For I have heard a voice as of a Woman in travel—the voice of the Daughter of Sion, Jer. 4. 31. But this Scheme is so usual, that it is needless to insist upon Instances. Here Sion, that is, the Inhabitants of her, is called both Woman and Daughter. The second in a sense of delicacy and nobility, as if we should say in English, The Damosel Sion. But there is another sense of Daughter, which is conspicuous Ezek. 16. where he calls Jerusalem Harlot, v. 35. Wherefore, O Harlot, hear the word of the Lord, &c. And does in the process of the charge or complaint declare how Jerusalem with her Daughters was worse then her two Si∣sters, Sodom and Samaria, with their Daughters; who yet notwithstand∣ing, v. 45. are said to have loatbed their Husbands, that is to say, to have been Whores and to have committed Idolatry. A Metropolis therefore with the lesser Towns are Mother and Daughters, and consequently all Women; but if Idolatrous, such Women as it will defile them who joyn with them in publick worship.

But there is yet another sense of Woman, not Political, but more Physi∣cal and Cabbalistical, and that is, The life, sense and relish of this Body: This is a Woman that we must have a special care of being polluted by, through over-passionately closing with any of her suggestions, or over-deeply sym∣pathizing with or resenting of those pleasures she would allure us by, and so desix our desire upon her. For not Idolatry onely but all other Enormities arise in us from the listening to the false counsel of this domestick Eve.

14. Worship. That Worship or Adoration may be an Iconism of Sub∣jection, is plain from the nature of the Ceremonie it self; the bowing of the Body being a fit Symbol of submitting the Mind and Will to his power to whom we doe this homage. And that it does signifie thus in the Hebrew Idiom, is manifest from several Instances. But the very Symbol it self is

explained, Gen. 37. where the Sheafs of Joseph's brethren are said to make obeisance to Joseph's Sheaf, that is, to worship Joseph's Sheaf; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Your Sheafs worshipped my Sheaf. Whereupon his Brethren presently interpreting the Dream say unto him, Shalt thou indeed reign over us? or, Shalt thou indeed have do∣minion over us? that is to say, Shall we be your Subjects, or fall under your Dominion? So Esa. 45. 14. speaking of the subjection of the Aethi∣opians and Sabeans to King Cyrus, They shall come after thee, saith he, in chains they shall come over, and they shall fall down unto thee. The Greek has it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They shall worship thee. All which signifie sub∣mission and subjection to his Sovereignty. I will onely adde one place more, Gen. 27. the blessing of Isaac upon Jacob, Let people serve thee, and Nations bow down to thee; be lord over thy brethren, let thy mother's sons bow down to thee. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in both places, and sig∣nifies obedience or subjection at large, as is manifest.

But suppose it had not that general signification of it self, but only denoted that part of the duty of subjection which is Worship or Incurvation, it might notwithstanding signifie thus largely, Stylo Prophetico, by a Diorismus.

World. See Heaven and Earth.

15. These be the chief Icastick terms that occur in the Prophetick style; which if they haply prove more in number then we shall have use for in this Discourse, yet I account my pains not improper in reference to what I have had occasion to treat of in my Mystery of Godliness, besides their desireable usefulness at large for understanding the chief Visions and Pro∣phecies in Scripture. And I hope I have made it appear, partly by this Al∣phabet of Iconisms, and partly by my Explication of those preceding Prophetick Schemes, That it is as easie a thing to render a Prophecy or Vi∣sion out of this Prophetick style into ordinary language, as it is to interpret one language by another; and That the difficulty of understanding Pro∣phecies is in a manner no greater, when once a man has taken notice of the settled meaning of the peculiar Icas•…•…s therein, then if they had been penn'd down in the vulgar speech, in which there are as frequent Homonymies of words as here there are of Iconisms; and That therefore it need be no re∣proach to any one that he endeavours to understand the Prophecies of Scri∣pture, more then the Histories thereof; Prophecy being nothing else but an Anticipatory History, and, when once fulfilled, as plain an History as that which was never prophesied of.

16. We will onely annex a few Rules concerning the Preference of one Interpretation of Prophecy before another, and then conclude.

The first Rule.

That Interpretation that keeps close to the approved Examples and Ana∣logie of the Prophetick style is to be preferred before such as are framed at pleasure according to the private phancy of the Interpreter.

The ground of this Rule is this, That besides that it is safer to follow an approved Example then to be destitute thereof, and wholly lean upon a mans private sense; the very style of the Prophets being as it were a peculiar language or dialect, there is a necessity of understanding things according to the meaning of their dialect or language, and not accor∣ding

to what it would sound in our own. Which is as fond and ridiculous, as if an English-man in hearing of Latin spoken, where the word Fur is oc∣casionally brought in, should think the Furre of an Alderman's Gown were meant; or at the sounding of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek should let his fancy presently fall into the dripping-pan. And yet as absonous and incongruous is it to interpret the Iconisms of the Prophets according to what conceits are either vulgar or peculiar to our selves. As if because Vices and Vertues are painted out in the figure of Women or Beasts, we should therefore ap∣ply that meaning to the Prophetick style; whenas they always signifie a Body Politick, even in that very Scheme where abstract Inscriptions are upon them: as Zech. 5. 7. where the Woman in the Epha is said to be Wickedness. By which Woman notwithstanding Vatablus understands the Ten Tribes revolted to Idolatry, and other Interpreters expound it to the same purpose. And so to interpret Hail of hardness of heart is like the interpreting of Latin or Greek by what they sound nearest in English. This is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Aristotle speaks, and quite to forget where we are or what we are about.

The second Rule.

That Interpretation that keeps one tenour of sense of the same words, in one and the same Vision especially, is to be preferred be∣fore that which varies backward and forward, and takes the same word in as many different senses as it occurs in different places of the Vision.

To be in many tales is accounted an infallible sign of a false story; and to vary the Interpretation of the same word in one and the same Vision, without any account or reason, is as great a demonstration of fraud and forcedness in the Interpretation, and that the Interpreter was biassed by some design or interest, and that he has done violence to the Text for his own advantage. As for example, If one should interpret that Iconism of a Beast, one while to signifie a Kingdom or Empire, an∣other while some single Person of that Empire, and then again some grand Vice thereof; were not this a mere botch in comparison of interpreting this Beast of such a Kingdom or Body Politick in every place of the Vision? I might instance in other such like shufflings, but this one intima∣tion shall suffice.

The third Rule.

That Interpretation that does concern the affairs of Religion and the Church of God, and is of the greatest use and serviceableness to us, is a more likely Interpretation and to be preferred before that which less respects us, but seems to make the Spirit of God to have predicted things with little or no reference to the usefulness of the Church.

The truth of this Rule appears not onely from the perpetual Exam∣ples of Prophecy, where it is rare to find any that do not respect the Church of God some way or other in a special manner, (for even the * 1.53 Riders of the red, black and pale Horses were as it were so many Scouts to inform the Church of the succeeding Periods of her affairs) but also from the reason of the thing it self. For if the number of Prophecies be not limited by this measure, what must be the bounds of them?

And if there be any beyond this, why are there not Prophecies of all Na∣tions and of their affairs without any reference to the Church?

The last Rule.

Those Interpretations are more likely to be true that are suggested to a Minde unprejudiced and unbiassed by any outward respects, then those that are made by such as the sense of Interest, worldly hopes or fears, or any feud or disgust may put a false biass upon, and make the judgement partial.

The truth of this Rule is plain at first sight, but I must confess the usefulness is more maimed and uncertain. For though it may be apparent enough in many cases, that an Interpreter is prejudiced by some of those waies I have intimated; yet because it is very hard to be assured of any mans being entirely free from prejudice, the application of the Rule will be found the more difficult. But where certain Demonstration will not reach, wary Conjecture may claim a right of succeeding in its place. Nor need we be over-solicitous concerning the force or use of this last Rule, it respecting the Interpreter more then the Interpretation, and arguing ra∣ther from the quality of the person then the solidity of the performance; which is better examined by the three foregoing Rules, and other firm Principles of Reason and Knowledge.

CHAP. X.

1. The order and entrance of his Search into the Prophecies, beginning at the Seventeenth Chapter of the Apocalyps. 2. That the Seventeenth Chapter and the Thirteenth treat adequately of the same Subject, proved by Two Parallelisms of Agreements. 3. The Parallelism of Agree∣ments betwixt the Two-horned Beast and the Whore of Babylon. 4. The Parallelism of Agreements betwixt the Seven-headed Beast with ten Horns in the thirteenth Chapter, and the Seven-headed Beast with ten Horns in the seventeenth. 5. That the Parallelism of the Seven-headed Beasts in those Chapters is perfectly adequate and exact: And also of the Two-horned Beast and the Whore, saving that her Original is omitted and her Destruction mentioned in the Seventeenth Chapter; of both which a sufficient account is rendred. 6. The Ad∣equateness of these Parallelisms demonstrated by comparing the Seven∣teenth and Thirteenth Chapters, so as it may appear that the one does wholly imbibe the other, saving in what is above excepted. 7. That the naturalness and unforcedness of this Imbibition shall be made good by a joint-Exposition of the two Chapters.

1. WE are now, I hope, competenty well appointed to pursue our main Design, which is, To trace •…•…t in Prophecies of Scripture the Predictions and Prefigurations of this sad Apostatized state of Chri∣stendome into that Antichristian condition which it is notoriously known to have degenerated into. Which we shall doe in the same order which

we have observed in our Idea of Antichristianism, beginning first with that first and most eminent member of Antichristianism, Idolatry; which we shall note through all those Prophecies which we conceive to have pointed thereat, whether in the Old or New Testament, beginning at the Seven∣teenth Chapter of the Apocalyps, which is the Royal Gate which will let us in to view with the greatest certainty and assurance desirable all those Scenes of future things which are exhibited either by S. John him∣self, by S. Paul, or Daniel, touching the Church of Christ in that State we have described.

Wherefore it being of so great importance to be well ascertain'd of the true meaning of the Vision of that Chapter, I have thought fit with more then ordinary diligence (and I hope with proportionable success) to search into the genuine sense thereof; and have, I think, by carefully comparing of it with the Vision of the Thirteenth Chapter, thereby demonstrating that both Chapters do adequately treat of the self-same things, as also by strictly keeping my self to the known Analogy of Prophetick Schemes, wrought out such an undeniable clearness of the meaning of both those Vi∣sions, that no man that is not wilfully blinde can fail of discerning the truth thereof.

2. That both these Chapters have the very self-same Subject, and more particularly that the Two-horned Beast is the same with the Whore of Babylon, and the Seven-headed Beast with ten Horns in the Thirteenth Chapter the same in all respects with the Seven-headed Beast with ten Horns in the Seventeenth Chapter, the manifold Agreements betwixt the first two, and second two, in these two following Parallelisms will abun∣dantly make good.

3. The Parallelism of Agreements betwixt the Two-horned Beast and the Whore of Babylon. Agreement I. The Two-horned Beast and the Whore of Babylon are both the Restorers and Promoters of Idolatry in the Empire. Agreement II. They both had the Rule and government over the Seven-headed Beast with ten Horns. Agreement III. They both aspired to a Majesty and Power plainly Imperial. Agreement IV. They both were workers of Miracles, or a kinde of Magicians or Sorce∣rers, and that in reference to the restoring of Idolatry. Agreement V. They are both Pretenders to Sanctity, and make a show of acting in the behalf of Christ, when indeed they are Introducers of Idolatry and Anti∣christianism. Agreement VI. They are both cruel and bloudy Persecutors of the Saints and of the Wit∣nesses of Jesus. Agreement VII. They are both so described as to have a Jurisdiction over the whole Em∣pire, as well Oriental as Occidental.

Agreement VIII. The Seat of them both is so indigitated at first, as that it may be under∣stood to be as well at New Rome or Constantinople as at Old Rome. Agreement IX. Both their Seats are afterwards expresly determined to Old Rome.

4. The Parallelism of Agreements betwixt the Seven-headed Beast with ten Horns in the Thirteenth Chapter and the Seven-headed Beast with ten Horns in the Seventeenth. Agreement I. They both have seven Heads and ten Horns. Agreement II. The bodies of them both are set out by the Symbols of Cruelty and Ido∣latry. Agreement III. In both Visions this Seven-headed Beast is a Beast that had in some sort ceased to be, and was restored, and healed, and revived again. Agreement IV. The time of the Death or of the Non-existence of either was not long. Agreement V. In neither Vision this Beast is so perfectly restored as to be utterly the same again, but rather the Image of the former; or is so the former in one sense that it is not in another. Whence it is called The Beast that is not, and yet is; or, Was, and is not, and yet is. Agreement VI. Both the Beasts are said to rise out of the Sea. Agreement VII. They are both ordained to destruction, as not being that Kingdome of the Saints that is to last for ever and ever. Agreement VIII. Of both these restored Beasts it is said, that they whose Names are not written in the Book of Life shall worship them and wonder after them. Agreement IX. The Seven Heads in each Beast are Idolatrous Heads. Agreement X. The Beasts are slain or exterminated out of Being in the Sixth Head, re∣stored or revived in the Seventh. Agreement XI. The ten Horns in neither Beast did actually reign in S. John's time. Agreement XII. The ten Horns in each Beast begin their reign with the Beast. Agreement XIII. The ten Horns in each Beast give their strength to the Beast. Agreement XIV. The Beasts in each Vision make warre with the Saints. Agreement XV. The Saints in each Vision overcome the Beast at last. Agreement XVI. The Faith and Constancy of the Saints is exercised by both the Beasts.

Agreement XVII. The time of each Beast is said to be determined by God, and to be pre∣dicted by his holy Prophets. Agreement XVIII. The Seat of this Seven-headed Beast is not set down, (but left free in ei∣ther Vision) though the Seat of the Whore and the Two-horned Beast be determined: which has an admirable correspondence with the Event.

5. These be the two Parallelisms of Agreements: concerning the latter whereof I dare affirm that it is so exact and adequate, that the Parallels betwixt the Seven-headed Beast in the Thirteenth Chapter and the Se∣ven-headed Beast in the Seventeenth exhaust all in each Chapter concer∣ning that Beast. The former Parallelism is not so accurate, the Original of the Two-horned Beast being parallel to nothing in the Whore, and the Destruction of the Whore parallel to nothing in the Two-horned Beast as he is there described. Wherefore there is that peculiar in the Vision of the 17. Chapter, that it treats also of the judgement of the two-horned Beast or the Whore, according to the very title of the Vision, I will shew thee the judgement of the great Whore. But this is no argument at all against the Identity of their persons, especially the Two-horned Beast being also to be destroyed, and at the same time with the Whore, as it is easie to be made out by the Apocalyptick Synchronisms. And as for the omission of the Original of the Whore to parallel the Original of the Two-horned Beast, that is no argument against their Identity neither. Indeed if there had been an Original assigned to the Whore different from that of the Two-horned Beast, it had been something; but this bare omission signifies nothing but the art and accuracy of the very out-side of these Visions, which keep a Decorum in all things. And therefore because it was not so seemly nor su∣table to say a Woman rose out of the Earth, (though Brutes did so, Gen. 1. 24.) the mention of her Original was fairly declined.

6. But whenas a lesser number of Agreements in each Parallelism (pro∣vided there were nothing contrary) could not but have been a strong pre∣sumption of the Identity of the Subjects of the Visions in each Chapter, I mean, That the Two-horned Beast and the Whore are one, and the Seven∣headed Beast in each Chapter the same; how fully assured must we needs be of these Identities, the Agreements of these two Parallelisms (those pas∣sages onely excepted of which I have given so fair an account) perfectly exhausting the whole substance of each Chapter? Which that it may be more plainly discerned, I shall expose to your eies the whole XVII. Chapter, and to every Verse in order subjoin what is parallel to it in the XIII. For we shall see it will imbibe the whole Chapter. Apoc. Chap. 17. 1. And there came one of the seven Angels which had the seven Vials, and talked with me, saying unto me, Come hither, I will shew unto thee the judgement of the great Whore that sitteth upon many Waters. Chap. 13. Most of this first verse of this Seventeenth Chapter of the Apocalyps is but Introductory to the Vision, no part of the Vision it self, and therefore there needs no Parallel to it in this Thirteenth Chapter. But how the Whore's being

placed upon many waters may seem to comply with one of our Parallels, I shall note in its due place, when I come to give a Joint-Exposition of these two Chapters. Chap. 17. 2. With whom the Kings of the Earth have committed ^a fornication, and the Inhabitants of the Earth have been made drunk with the wine of her fornication. Chap. 13. 11.—And he spake as a a 1.54 Dragon. 12. And causeth the Earth and them that dwell therein to worship the ^a first Beast, whose deadly wound was healed. 14.—Saying to them that dwell on the Earth, that they should make an ^a Image to the Beast who had the wound by the sword, and did live. Chap. 17. 3. So he carried me away in the Spirit into the wilderness; and I saw a Woman * sit upon a ^a scarlet-coloured beast, full of names of ^b blasphemie, ha∣ving ^c seven heads and ten horns. Chap. 13. 15. * 1.55 And he had power to give life to the Image of the Beast, that the Image of the Beast should speak. 2. And the Beast that I saw was like unto a a 1.56 Leopard, and his feet were as the feet of a Bear, and his mouth as the mouth of a Lion. 5. And there was given unto him a mouth speaking great things and b 1.57 Blasphemies. 6. And he opened his mouth in ^b blasphemy against God, to blaspheme his Name and his Tabernacle, and them that dwell in Heaven. 1. And I saw a Beast having c 1.58 seven heads and ten horns. Chap. 17. 4. And the Woman was arraied in ^a purple and scarlet, and decked with gold and precious stones and pearls, having a golden ^b cup in her hand, full of abominations and filthiness of her fornication. Chap. 13. 12. And he exercizeth a 1.59 all the power of the first Beast before him. 13. And he doth great b 1.60 wonders, so that he maketh fire to come down from Heaven on the Earth in the sight of men; 14. And deceiveth them that dwell on the Earth by those ^b miracles which he had power to doe in the sight of the Beast. Chap. 17. 5. And upon her forehead was a name written, ^a Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth. Chap. 13. 11. And I beheld another Beast coming out of the Earth, and he had two horns like a a 1.61 Lamb, and he spake like a Dragon. Chap. 17. 6. And I saw the Woman drunken with the ^a bloud of the Saints and with the bloud of the Martyrs of Jesus: and when I saw her, I wondred with great admiration.

Chap. 13. 15. And he had power to give life to the Image of the Beast, that the Image of the Beast should both speak, and cause that as many as would not worship the Image of the Beast should be a 1.62 killed. Chap. 17. 7. And the Angel said unto me, Wherefore didst thou marvell? I will tell thee the Mystery of the Woman, and of the Beast that ^a carrieth her, which hath the ^b seven heads and ten horns. Chap. 13. 11. And I beheld another Beast coming up out of the Earth, and he had a 1.63 two horns. 1. And I saw a Beast having b 1.64 seven heads and ten horns. Chap. 17. 8. The Beast which thou sawest, ^a was, and is not, and shall ascend out of the ^b bottomless pit and goe into ^c perdition; and they that dwell on the Earth shall ^d wonder, (whose names were not written in the Book of life from the foundation of the world) when they behold the Beast that ^e was, and is not, and yet is. Chap. 13. 2. And the a 1.65 Dragon gave him his power and his seat and great authority. 4. And they worshipped the ^a Dragon that gave power to the Beast, &c. See also verse 3. 1. And I stood upon the sand of the Sea, and I saw a Beast b 1.66 rise up out of the Sea. 10. He that leadeth into c 1.67 captivity, must go into captivity: he that killeth with the sword, must be ^c killed with the sword. 3. And all the world d 1.68 wondred after the Beast. 8. And all that dwell upon the Earth shall worship him, whose names are not ^d written in the Book of life of the Lamb slain from the foundation of the world. 3. And I saw one of his heads as it were wounded to a 1.69 death, and his deadly wound was ^a healed. 14. Saying to them that dwell on the Earth, that they should make an c 1.70 Image to the Beast which had the wound by the sword, and the Beast re∣vived. 15. And he had power to give life to the ^c Image of the Beast, inso∣much that the Image of the Beast should speak. Chap. 17. 9. And here is the mind that hath wisedom. The seven Heads are the ^a seven Mountains on which the Woman sitteth. Chap. 13. 11. And I beheld another Beast coming up out of the Earth, and he had a 1.71 two horns like a Lamb, but spake as a Dragon. Chap. 17. 10. And they are seven Kings; five are fallen, and one is, and the a 1.72 o∣ther is not yet come: and when he cometh, he must continue a b 1.73 short space. Chap. 13. 1.—Having ^a seven heads, and upon his heads the name of ^a blasphemy.

3. And I saw one of his heads as it were wounded to death, and his dead∣ly wound was ^b healed. Chap. 17. 11. And the Beast that was, and is not, even he is the eighth, and is of the a 1.74 seven, and goeth into b 1.75 perdition. Chap. 13. 1. Having seven heads,—and upon his heads the name of ^a blasphemy. 10. He that killeth with the sword, must be ^b killed with the sword. Chap. 17. 12. And the ten Horns which thou sawest are ten Kings, which have received ^a no kingdom as yet, but receive power as kings ^a one hour with the Beast. Chap. 13. 1. Having seven heads and ten horns, and upon his horns ten a 1.76 crowns. Chap. 17. 13. These have one mind, and shall ^a give their strength and power to the Beast. Chap. 13. 1. I saw a Beast rising out of the Sea, a 1.77 having ten horns. Chap. 17. 14. These shall make ^a war with the Lamb, and the Lamb shall ^b over∣come them: for he is Lord of lords, and King of kings; and they that are with him are ^c called and chosen and faithfull. Chap. 13. 4. Who is like to the Beast? who is able to make a 1.78 war with him? 7. And it was given him to make ^a War with the Saints, and to overcome them. 16. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or on their foreheads. 17. And that no man may ^a buy or sell, save he that has the mark or the name of the Beast or the number of his name. 10. He that leadeth into captivity, shall b 1.79 go into captivity: he that killeth with the sword, shall be ^b killed with the sword. Here is the patience and c 1.80 faith of the Saints. Chap. 17. 15. And he saith unto me, The waters which thou sawest, where the Whore sitteth, are ^a peoples and multitudes and nations and tongues. Chap. 13. 7. And power was given him over all kindreds and tongues and nations. 12. And I beheld another Beast come out of the Earth, and he had a 1.81 two horns like a Lamb, and he exercizeth ^a all the power of the first Beast before him. Chap. 17. 16. And the ten horns which thou sawest upon the Beast, these shall hate the Whore, and shall make her desolate and naked, and shall eat her flesh and burn her with fire. Chap. 13. There is nothing in this Thirteenth Chapter answering to the 16. verse

of the other; but that verse answers punctually to the main Title of the Vision, which is The judgment of the great Whore. But that this defect is no prejudice to the certainty of our Parallelism, I have already noted. Chap. 17. 17. For God has put in their hearts to fulfill his will, and to agree and give their Kingdom unto the Beast, untill the ^a words of God shall be ful∣filled. Chap. 13. 5. And there was given unto him a mouth speaking great things and blasphemies, and power was given unto him to continue a 1.82 forty and two months. Chap. 17. 18. And the Woman which thou sawest, is that great City which a 1.83 reig∣neth over the Kings of the Earth. Chap. 13. 18. Here is Wisedom, let him that hath understanding count the Num∣ber of the Beast; for it is the number of a man, and his number is ^a six hun∣dred threescore and six.

7. Thus you see the Two Visions of the Thirteenth Chapter wholy imbibed into the Vision of the Seventeenth, excepting the Original of the Two-horned Beast, of which I have given an account already. And that it is naturally drunk in, not dash'd in by force, will appear from that joint-Exposition which I shall make of these two Chapters together, interpre∣ting those verses or parts of verses of the Thirteenth which I have sub∣nected to each verse of the Seventeeth, together with the verses they are in order subnected to. But before I set upon this task, I will first prepare the way by making good a certain Position that is of main concern and of common influence for the clearing and ascertaining of the true meaning of the Visions in both Chapters. Which I shall doe as accurately, and yet as briefly, as I can.

CHAP. XI.

1. The great importance of proving the Seven Heads of the Beast to be Seven Sorts of Governours. 2. That the proving of the Seven-headed Beast to signify the Idolatrous Roman Kingdom or Empire quatenus Idolatrous, will go far toward the proof of the former Position. 3. That the Seven-headed Beast is a Kingdom or Empire; 4. And particularly the Roman. 5. That it is the Idolatrous Roman Kingdom or Empire. 6. That it is this Idolatrous Empire or Kingdom through all those Ages it is Idolatrous. 7. That it represents the Roman Kingdom or Em∣pire in those Ages onely in which it is Idolatrous. Whence the true mea∣ning of the slaying of the Beast, and a further confirmation of the fore∣going Assertion, is to be understood. 8. That this adequate Represen∣tation of the Idolatrous duration of the Empire implies that no Seven single Persons can be the Seven Heads thereof. 9. The same conclusion

inferred from the Stigmatizing these Seven Heads with the note of Idolatry, whenas more then Seven, nay all, of the Pagan Emperours were Idolaters. 10. Also from the ordinary form of speech in distin∣guishing Animals by the number of their parts. 11. And finally from the certainty of the Seventh Head's being not one single Person but a Succession. 12. That what-ever Interpretation supposes these Seven Heads Seven single persons is not onely false, but impossible. 13. That it follows from what has been evinced, That the Beast in the 17 chap. of the Apocalyps is the Roman Empire degenerated again into a kind of Paganism. 14. As also that the Whore of Babylon is not Rome Pagan, but Pagano-christian. 15. And that the coming of Antichrist at the very last end of the World is a Chimericall Fiction. 16. The true Subject of the Visions of the 17 and 13 Chapters of the Revelation.

1. THE Position which I mentioned, and which is of so great impor∣tance, is this; That the Seven Heads of the Beast are not any seven single Persons, whether Emperours or any other Supreme Governours, but Seven sorts of Governours succeeding one another. Which being cleared, we shall then be infallibly assured what is the Subject and the genuine sense of the Visions of these two Chapters we have in hand.

2. And truly we shall strike very far into the proof of this so impor∣tant a Thesis, if we can but make good this preparatory Conclusion thereto, namely, That the Beast with seven Heads and ten Horns signifies the Idolatrous Roman Kingdom or Empire quatenus Idolatrous, that is to say, when and so long as Idolatrous, and no farther. The truth of which Proposition I shall endeavour to demonstrate gradually and by parts.

3. First therefore, That by Beast is understood a Kingdom or Empire, it is needless here to repeat, having proved that in my Prophetick Alpha∣bet; * 1.84 as also advertised in my first Rule of comparing Interpretations of Prophecy, how absonous and ridiculous it is not to interpret Prophetick Figures according to the approved meaning and observable use of the Pro∣phetick style. To which, lastly, you may adde, that the Seven Heads of the Beast being interpreted Seven Kings in succession, and the Ten Horns Ten Kings at once appertaining to it, it must of necessity be a Kingdom or Empire.

4. Secondly, That this Seven-headed Beast with Ten Horns is the Ro∣man Kingdom or Empire, besides that those Ten Horns answerable to the Beast with ten Horns in Daniel (which the Church has constantly inter∣preted of the Roman State) seem to defix and determinate the Prophecy to that sense, the Whore of Babylon, which is said to sit on this Beast with seven Heads, which is universally understood of Rome, (Alcazar cites at least twenty Interpreters) must of necessity infer the same. And, lastly, the Interpretation of the Angel, who makes the Seven Heads of the Beast to signify as well Seven Hills as Seven Kings, does plainly demonstrate that the Beast is Roman, the Hills being the Hills of Rome. For how can the Seven Hills of Rome be said to be the Beast's Seven Heads, if the Beast were not the Roman Empire?

But that the Seven Hills do denote Rome, Ribera himself dares not de∣ny; and Grotius expresly upon the Text, Noti satis Montes ex Poetis & Historiis, nec ulla poterat ad describendam Romam adferri nota illustrior. And it is universally the sense of all Interpreters. And Bishop Mountague, who would extend it to the Turkish Empire, which has gotten the possessi∣on of Constantinople, (which History has also in some measure noted for her seven Hills) yet he does not exclude Old Rome from the Angel's In∣terpretation. But that the Seven-headed Beast cannot be the Turkish Em∣pire, we may conclude with Mathematick certitude; Because it is an Em∣pire that had continued the Succession of Five Heads in S. John's time, whenas the Turkish Empire was not so much as in being by many hun∣dred years. Nor was there any Empire whose Metropolis was famous for Seven Hills but the Roman. Whence we have all desirable assurance that the Beast with Seven Heads and Ten Horns is the Roman Empire.

5. Thirdly, That this Seven-headed Beast is the Idolatrous Roman Kingdom or Empire, may appear from several indications. As first, in that this very Figure of a Beast in that sense that the Greek word sounds, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fera, does of it self signifie an Idolatrous Kingdom or Em∣pire, as I have already made good in my Prophetick Alphabet: which * 1.85 alone were sufficient to evince this third part of our Assertion.

But besides this, it is observable that in every Vision wherein this Seven-headed Beast is represented, there is that which plainly speaks him Idolatrous. As Apocalyps 12. he is a Dragon or Serpent. Which therefore must needs be a Pagan Power, or Idolatrous Empire; his shape being the very Effigies of the Devil, his War against the Church of Christ, and his downfall the Exaltation of Christ's Kingdom. And Grotius himself will acknowledge that this * 1.86 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this great red Dragon, is Mars the President-Daemon of the Roman Polity, which was as notori∣ously Idolatrous as Cruel.

Now as it is certain that the red Dragon is the Idolatrous Roman Em∣pire; so that the Seven-headed Beast in the 13 Chapter is the same Ido∣latrous Empire, is as certainly imply'd, in that it is the Beast healed of that deadly wound it had in its conflict with the Host of Michael, and in that the Dragon is said to have delivered his power to this Beast, and this Beast is termed the Image of the Dragon that was so mortally wounded: As also chap. 17. the Seven-headed Beast there exhibited is said to be the Beast that was: and, I pray, who was that but the Dragon? and therefore this Draco redivivus or this Image of the Dragon cannot but be an Idolatrous Empire, or the Empire again becoming Idolatrous.

And, lastly, lest the Reader should not be heedful enough to observe the Idolatry of the Seven-headed Beast in the 13 and 17 Chapters from this consideration I have named, the Spirit of God has farther and more expresly stigmatized him with this Note in both those Visions, placing the Name of Blasphemy on his Seven Heads in the 13 Chapter, and de∣claring his Body to be full of the Names of Blasphemy in the 17, by Blasphemy meaning Idolatry, as I have abundantly proved in my Pro∣phetick Alphabet.

6. Fourthly, That these Visions exhibit the Roman Empire Idolatrous

through all the time it was so or was to be so, appears, First, from the ge∣neral nature of these Prophetick Figures, where a Beast signifies a King∣dom * 1.87 or Empire in its entire succession and duration, unless any thing be intimated to the contrary. Which is clear as well from those examples in Daniel, where the Four Beasts signifie so many Kingdoms in their entire Successions, as also from the very nature of that Prophetick Scheme which we call Henopoeia, which always goes along with these Iconisms of Beasts. For an Henopoeia is nothing else but a Collection as well of Succession as of Multitude into one Individual Form or Shape, be it Humane or Belluine.

Again, in that the Seven-headed Beast in the 13 Chapter is said to be the Image of the Dragon, and the said Beast in the 17 to be the Beast that was, which certainly was the Dragon, this shews that those Visions intend to represent the Empire through all the times of its being Idolatrous, as well the times of its primitive or purely Pagan Idolatry, as of the Image or Restauration thereof in a Paganish or Idolatrous kind of Christianity. Or more fully thus: This Seven-headed Beast is represented under some one of his Heads to fight and to be wounded to death, but after to be re∣vived; also to have been for a certain time, and then to cease to be, but after to be again, and then finally to perish. Wherefore the whole Duration and Continuance of the Beast seems to be comprised therein, divided into two parts by this death and interceasing of the Beast for a time: Of which the plain sense is this, The Roman Kingdom or Empire has been and shall be a Beast, that is to say, Idolatrous, for a certain series of time, then cease to be so for a while, but after be Idolatrous again, and then cease to be so for ever. These Prophetick Figures therefore, I mean these Beasts, that exhibit this sense, must needs imply these two entire parts of time where∣in the Empire is represented Idolatrous: as he that divides a Line into two, divides the whole Line into two parts.

To all which you may adde, That the Seven Heads of the Dragon being represented as actually crowned, whenas yet Five were gone in S. John's time, and but one present, and therefore the Seventh not yet in being; it plainly intimates that the whole Duration and Succession of the Beast is exhibited at once. Which is still more evident, in that the Seventh Head is the last, under which the Beast perisheth together with that Head, as that Elliptical Text doth certainly imply, chap. 17. 11. the entire sense whereof is this, And the Beast that was, and is not, even his Head is the Eighth, and is one of the Seven; and he together with his Head goes into perdition: as I shall have occasion more fully to note in its due place.

Wherefore it is reasonable to conceive that the first Head reaches to the first beginning of the Beast, that is, of the Roman Empire, as well as the last to its destruction. Nor will I adde, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 connoting the Roman Empire as well as the Devil, may also connote the antiquity of the one as well as of the other.

7. Fifthly and lastly, That the Seven-headed Beast represents the Ro∣man Empire no further then as Idolatrous, (which is the last part of our Assertion) will appear from this, That this Prophetick Image or Iconism of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Fera is not used for the Representation of any Empire but

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〈1 page duplicate〉〈1 page duplicate〉

what is Idolatrous, as I have already intimated: and therefore if it should stand for a Kingdom or Empire while it is not Idolatrous, it would be like a false affirmation in words, and prove an Emblematical slander. The names of Blasphemy also on his Heads and on his Body make this Seven-headed Beast still more inept to represent any Kingdom while it stands free from Idolatry; I mean, the Life and Being of the Beast is thus inept.

But the slaughter of the Beast, or extermination of him out of Being, may signifie that an Empire that was Idolatrous, and consequently, ac∣cording to the Prophetick style, a Beast, ceases to be so still: And consider∣ing that the Roman Empire, as an Empire, has not yet ceased to be, but that it did cease to be Idolatrous upon Constantine his turning Christian, it is manifest that the Beast's being slain or ceasing to be is to be understood of that state of the Empire. For from Constantine's time till the entrance again of Idolatry into the Empire, the Beast in life and being was an inept Emblem thereof, and, as I said, a mere Hieroglyphick slander.

But as the slain Beast, during the time it lies slain, comprises in it all the time of the Empire's pure Christianity: so the Beast as yet not slain, as also after the slaughter again restored to life, comprises all that tract of time of the Roman Kingdom or Empire's Idolatry, as well that before as that after the flourishing of pure Christianity in it. Which is another plain discovery of the truth of the fourth part of our Assertion.

8. It is abundantly plain therefore from what we have alledged, That the Beast with seven Heads and ten Horns signifies the Idolatrous Roman Kingdom or Empire quatenus Idolatrous, that is to say, when and so long as Idolatrous, and no longer. Which is one considerable Argument to evince that the Seven Heads of the Beast are not Seven single Persons suc∣ceeding one another, but Seven sorts of Supreme Governours. For what seven Persons can fill out the time of the duration of the Empire while Ido∣latrous, and not leave it many hundreds, if not above a thousand years, destitute of Sovereign Power, and so make it a Beast living so many Ages without an Head? then which nothing can be more absurd.

9. But this is not our onely Argument, though it alone may seem suf∣ficient to prove our main Thesis. For it may be farther confirmed by re∣flecting on the nature and description of these Seven Heads: for what they are set out by ought to be conceived as a character to distinguish them from all other Heads of the Beast (if there be any besides them) that are omitted, and to denote that these thus characterized are all that are of this character. And therefore whenas these Seven Heads are said to have Seven Crowns upon them, (were it not to distinguish them from the Seven Hills to which Crowns are not so proper) I should demand of them that make these seven Heads seven Roman Emperours, if there were but seven Roman Emperours crowned. But I have already answered my own demand, by acknowledging that the seven Heads bear seven Crowns, to de∣termine the sense in that place to such Objects as it is proper to wear Crowns, namely, Seven Kings; and that the phancy may make no divaga∣tion to the Seven Hills.

But whereas in the following Chapter these Seven Heads (for that they are the same that fought with Michael, appears in that one of them is

represented as wounded in the battel) are said to have inscribed upon them the Name of Blasphemy, that is to say, of Idolatry; here I seriously demand, if there were no more then Seven Blasphemous or Idolatrous Em∣perours in the whole Roman Succession. And I dare answer, without ex∣pecting the consent of our Adversaries, that there were. And that there∣fore Seven single Emperours cannot be understood by these Seven Heads, but Seven sorts of Governours.

10. To which in the second place you may adde, That as in ordinary speech by a two-footed Animal is understood an Animal that has two feet and no more; as also in a four-footed Animal, four feet and no more: so by this Seven-headed Beast is naturally to be understood a Beast that has Seven Heads and no more; it being so * 1.88 constantly represented with that number of Heads and no more. Which cannot be true of the Roman Idolatrous Empire, unless Seven sorts of Governours, not that number of Persons, be understood. For seven single Persons in the whole tract of the Empire's continuance will make no better show then a tuft of seven bristles on the back of the Calydonian Boar; which can neither be pain∣ted nor called the Boar with seven Bristles, when there is a whole row or ridge of these setaceous prickles of the same nature with them that are either mentioned or depainted.

11. Lastly, The Beast (as appears plainly from the Text) was slain under the Sixth Head, because the slaughter of him is a Prediction by S. John, who himself lived while the Sixth Head was in being, and the last Head is the Head of his restoring or reviving; and there are but Seven Heads in all. Wherefore it is plain that the Beast was slain under the Sixth Head. Nor could the last Head be said to be the Head of the Beast that was, and is not, and yet is, if it had started up before the Beast was slain or before he was restored. Wherefore it is plain that his slaughter was under the Sixth, as it is also that the Beast revived has but one Head from the commencement of his restauration to his final perdition; for there are but Seven Heads in all.

But now the slaying of the Beast or making of him cease to be, it is mani∣fest that it was the Introduction of Christianity instead of Paganism into the Empire, and of the Christian Emperours into the place of the Pagan Caesars: the continuance of which state of things is said to be but * 1.89 a little while in comparison of this succeeding or reviving Beast. (For the preceding Head is nothing to our present purpose.) But that little while there is none will say was so little as to be concluded within the reign of one Christian Emperour, and therefore must signify a Succession of Emperours purely Christian.

Much more therefore must the Seventh Head (which is also called the Eighth King, but amongst the Heads is as well the Last as the Seventh) signify a Succession, it being to continue much longer. But for those that make the return of Idolatry into the Empire more late or not yet, how long will the reign of that Beast that was, and is not, and yet is, be found in their compute? If the little while be already thirteen hundred years, how many thousands must the reign of the revived Beast be? So impossi∣ble is it that the Seventh or Last Head should be understood of any single

Person, but of a Succession; unless they will have a Beast live some thou∣sands of years without an Head.

But if the Seventh or Last Head signify a Succession of Supreme Go∣vernours of such a kind, and not one single Person, then must the other Six also signify six sorts of Governours, not six persons, as any one un∣prejudiced will easily acknowledge.

12. Which Conclusion was worth the searching into; the firmly establishing it so plainly evincing, that such an Interpretation as implies That the Seven Heads are Seven successions of different sorts of Gover∣nours, is not onely fit and agreeing to the Text, but necessary, and that all other Interpretations that run upon Seven persons are not onely false but impossible.

13. Now out of what we have concluded it is further manifest what is the main Subject of this Vision in this Seventeenth Chapter of the Apo∣calyps, namely, That it is not the Roman Empire purely Pagan; for that had passed under the Five first Heads, and was passing away under the Sixth in S. John's time. Which Sixth Head together with the Beast was slain and ceased to be upon the Roman Empire's receiving Christianity, and the Emperours becoming Christians, and the Christian Religion continuing untainted with Idolatry. For while that was, (and it was so once) the Beast ceased to be. But the Beast exhibited to S. John in this Vision is the Beast that was, and then ceased to be, but after was to be again, and then was utterly to be destroyed. Which Notes all put together are onely competible to the Beast upon his tem∣porary ceasing to be, and is a Name given to him with regard to that time of his temporary cessation, for then was all that true of him; and is a proper Characteristick of his nature and order of succession.

Wherefore it is plain that the Subject of this Vision is the Roman Em∣pire again revived into Idolatry, and so to continue till the final extirpation of Idolatry out of it: Which is the utter Perdition of the Beast, and the making of him cease to be for ever; as the exterminating of Idolatry out of the Empire for a time was the deadly wounding or killing the Beast for a time, but so as that he revived again in a very lively Image of himself.

14. From whence it will also follow, That the Whore of Babylon can∣not be understood of Rome Pagan, but of Rome Pagano-Christian, or of the Roman Hierarchy (taking Roman in the largest sense) corrupting Chri∣stianity with the illicite Doctrines and practices of Idolatry. For how can Rome Pagan that past under the first Six Heads sit upon the Beast that was, and is not, and yet is; that is to say, upon that Beast that had no ex∣istence before pure Christianity had become the Religion of the Empire, but was afterwards to succeed that State, as a sad Corruption thereof, under the Seventh Head?

Rome Pagan therefore sate upon the Beast under the succession of the Six first Heads onely. At which onely time it could rightly be said of the Beast, and simply, That he is. But the incorrupted Christianity being once made the Religion of the Empire, at that time it might rightly be said, That the Beast was, but is not, but that he was again to ascend out

of the Abyss, and then after a certain considerable duration of time utterly to perish. But during the time of that corrupted Condition, when Chri∣stian Religion became Paganish and Idolatrous, it might rightly be said of the Empire then, That it is the Beast that was, and is not, and yet is. But the Whore is said to ride this very Beast. Wherefore it is not ancient Rome, but the Pagano-Christian Harlot, or the Roman Hierarchy, which is the Whore that rides the Beast in this Vision.

15. Nor can the Vision be understood of Paganism grosly so termed, that should again over-run the Roman Empire a little before the End of the World under a Chimaerical Antichrist then to appear, (as some are willing to phansy for a shuffle;) but is to be interpreted of an Antichristianism that has already seized it; forasmuch as it is said, that the truly Christian Cae∣sars shall continue but * 1.90 a short time. Which implies that the Antichristi∣an State will continue a long time in comparison thereof.

Wherefore if this Antichristian State is not come, but all is well, and that Pagano-Christian Idolatry has not entred from the reign of Constan∣tine to this very day; the Reign of Antichrist will be at least three or four thousand years long: Which is so monstrous a consequence, and so point-blank contrary to Scripture, that the Position must be necessarily false that infers it.

16. Wherefore we may safely conclude, That the main Subject of the Vision in this 17^th Chapter of the Apocalyps, as also of that in the 13^th (which is in a manner the very same with this) is the State of the Roman Empire corrupted and degenerated from the true and pure Christianity into a Paganish and Idolatrous condition, by reason of the false direction and guidance of those of the Roman Hierarchy that took upon them to rule the Empire in matters of Religion: But withall, That this Idolatrous condition both in the Hierarchy and Empire after a certain Period of time shall be changed, and true Christianity overflow all again, and Idolatry never again revive.

This is the Summary Account of these Visions. We will now fall upon the Exposition of every Particular of each Chapter, whereby this general Account may be still more convincingly demonstrated.

CHAP. XII.

1. The Scope and Order of his Joint-Exposition. Ver. I. What is meant by Whore. 2. What by her Greatness. 3. That she is not Rome Hea∣then, but Rome Pseudo-christian. Ver. II. Who the Kings of the Earth, and what their Drunkenness. 2. The first Agreement of the first Parallelism made good. Ver. III. That the Two-horned Beast and the Whore's being in the wilderness might have made one of the Agreements of the first Parallelism. 2. The second Agreement of the first Parallelism. 3. What meant by the scarlet colour of the Beast. 4. The second Agreement of the second Parallelism. 5. The first Agreement of the second. Ver. IV. The Woman's purple and scarlet

and precious stones and pearls, what they signify. 2. And how plainly the third Agreement of the first Parallelism is evinced. 3. What is meant by the Cup of abominations in the hand of the Whore. 4. That it is a Philtrous Cup, with an inference therefrom of the truth of the fourth Agreement of the first Parallelism. 5. The chief charm used in the mingling of this Philtre. 6. Fire from Heaven Excommuni∣cation. 7. Other Miracles for the promoting Idolatry. 8. What the golden Cup signifies in respect of the Metall. Ver. V. The names of Whores inscribed on their forcheads. 2. That the whole sentence is the Whore's Name; and how ridiculous it is to understand by [Mystery] a mere Synecdoche. 3. The Interpretation of these parts of her name, My∣stery, and Babylon. 4. As also of, Babylon the Great, the Mother of Fornications. 5. A demonstration of the fifth Agreement of the first Parallelism. 6. The different Rise of the Two-horned Beast from Others.

1. IN this Joint-Exposition, though I shall not be wanting in other Particulars, my main drift shall be to note out and confirm the Agree∣ments of the two Parallelisms I have above delineated. And for brevity sake, without any farther Analyse, I shall guide my Exposition by the Order of the Verses of the Seventeenth Chapter, passing from verse to verse, and comparing those out of the Thirteenth which I have subjoined, with what is comprized in each Verse of the Seventeenth, accordingly as I have above intimated.

Ver. I. The Judgment of the Great Whore that sitteth upon many waters. The Judgment or Condemnation of the Great Whore, the Punishment to which she is sentenced, is a special part of this Vision, and therefore bears the Title of the whole. I need not here insist upon what I have so fully instructed my Reader in, in my Doctrine of the Prophetick Schemes; How in the Prophetick style a Body Politick or a Multitude of Persons and their Succession is represented under one Individual shew or shape, whether Belluine or Humane: which Scheme we called Henopoeia. And * 1.91 therefore he will easily understand that the Whore is no single or particu∣lar Woman, but a Type of a Body Politick, which being called a Whore, implies their Idolatrousness, as I have abundantly made good in the Ex∣plication of that Icasme in my Prophetick Alphabet. * 1.92

2. And that she is said to be that Great Whore, it may either signify the height of her Whoredom, or the extent of her Jurisdiction; the latter whereof is agreeable to her being placed upon many waters. The Greek has it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to be demonstrative and emphaticall, pointing at the whole Roman Empire. For that is those many waters indeed, a great Sea or Ocean, in the Pro∣phetick style. Whence I conceive the Great Whore to be the Roman Hierarchy in a larger sense, understanding thereby the whole Body of the Idolatrous Clergy throughout the Roman Empire: though I do not doubt but that this imputation will more notoriously concern one part then ano∣ther, more the Roman then the Greek Church; and then especially when the Bishop of Rome had once got the Title of Universal Bishop, he in a more peculiar manner entitling himself thereby to all the foul miscarriages of the Catholick Church.

3. And that the Vision of the Two-horned Beast does also imply such an universal Idolatrous Corruption in the Clergie, as well in the Oriental as * 1.93 in the Occidental parts of the Empire, is intimated in the Two horns of that Beast, as also in exercising all the power of the former Beast in his sight, which I will defer to speak of till we come to the 15^th verse of this present Chapter. I shall onely take notice before I pass any farther, that I have in the foregoing Chapter proved by a method plainly Demonstrative, That this Great Whore is not to be understood of any Body Politick that pro∣moted Idolatry while the Empire was Pagan, but after it became and con∣tinued Christian, though contaminated with a Pagan-like Idolatry of a new Fashion; which I have proved to have been many Ages already in be∣ing, according to the evident sense of this Prophecy. So that there can be no rub nor scruple as concerning this.

Ver. II. With whom the Kings of the Earth have committed Fornica∣tion. That is to say, By whose allurements and perswasions the Kings of the Roman Empire (which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the inhabited Earth, Luke 2.) have admitted and embraced Idolatrous doctrines and practices, which is Spiritual Whoredome. Haply the Ten Kings may be alluded to which are mentioned v. 13. and are said to have one minde, and to give their power and strength to the Beast, which the Whore rides. And the Inhabi∣tants of the Earth have been made drunk with the wine of her fornica∣tion: that is to say, The people of the Empire were so inflamed, intoxi∣cated and dementated with the unwholsom heat of Idolatrous zeal, that it made them very tragically quarrelsom against all Opposers or Despi∣sers of their fair Diana; and made them so sottish, secure and heedless, that they were exposed to all the deceits and injuries this intoxicating Circe could put upon them.

2. Now as this Great Whore is said to be such a Promoter or Restorer of Idolatry: so likewise is the Two-horned Beast; which though he have two horns like a Lamb, yet is said to speak like a Dragon, that is, to publish * 1.94 Idolatrous Edicts or Doctrines. And again v. 12. he is said to cause the Earth and them that dwell therein, that is, the Empire, (as I said before) to worship the first Beast whose deadly wound was healed: And v. 14. to com∣mand them that dwell on the Earth, that they should make an Image to the Beast who had the wound by the sword, and did live. The sense of the latter of which citations is this, That the Two-horned Beast by his autho∣rity and power of speech perswaded them of the Empire, which was now purely Christian, (and was therefore the death of the Beast, as I have de∣monstrated in the fore-going Chapter) to introduce such a face of Ido∣latry again, (though upon pretence of the better adorning and promoting Christianity) that the slain Beast might justly seem to revive again in this Image, that is to say, that the Empire might be said to become a Beast again by becoming Idolatrous, as the death of the Beast was the Empire's ceasing from Idolatry. And therefore to make an Image to the Beast that was slain, is as much as to make an Image in the behalf of the Beast that was slain; that he might at least live again in this Image. And it is said in the very Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & revixit; so Vatablus and Grotius: that is, upon the making this Image the slain Beast revived again and lived in this Image.

Wherefore it is no wonder that this Two-horned Beast is said to make them that dwell on the Earth to worship the first Beast whose deadly wound was healed, when he was the Healer and Reviver of him, and put him in a capacity of being worshipped, that is, obeyed, as I have noted in my Al∣phabet, and that in such Injunctions as were Impious and Idolatrous. For this Pagano-Christianism becoming the Religion of the Empire, it was made thereby the Law and Commandment of the Empire, so that the healed Beast may be rightly said to be obeyed in the submission thereto. Out of all which does plainly appear, That the Two-horned Beast as well as the Whore of Babylon was a Restorer and Promoter of Idolatry in the Empire.

Ver. III. So he carried me away in the Spirit into the wilderness. This is no part of the Vision, unless we make Wilderness Hieroglyphical. And indeed Alcazar from the authority of many of the Fathers makes it a Sym∣bole of Gentilism. But whether you consider the Type or no, this Two-horned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or wild beast will naturally be conceived to be in the wilder∣ness as well as the Whore is declared to be so; and this Pagano-Christianism, of which they are both the Authors, what is it but a kinde of Gentilism? So that it had not been inept to have made this one Agreement in our first Parallelism.

2. And I saw a Woman sit upon a scarlet-coloured Beast. The sitting upon a Beast implies the riding and guiding of him, the exciting and quick∣ning of him to this or that course, as the Rider pleases. And the Two-hor∣ned Beast is said likewise to animate the Seven-headed Beast, and to prick * 1.95 him up to those bloudy Edicts that seem to be alluded to Chap. 13. v. 15. That the revived Beast should speak, and cause as many as will not sub∣mit to him as Beast, that is to say, as Idolatrous, to be slain. And this may suffice for an intimation of the truth of the second Agreement of the first Parallelism; That as well the Whore, as the Two-horned Beast, has the governance and rule over the Beast with seven Heads.

3. Now for the scarlet colour of the Beast, it has a double indication; the one of Tyrannical Cruelty, the other of Imperial Majesty. In the for∣mer * 1.96 sense Victorinus, Aretas, Zegerus, Viegas, Alcazar and others inter∣pret it. In the latter Cornelius à Lapide, Paraeus, Ribera and Grotius. Fera coccinea, (saith he) nimirum quia eo colore tingi solebant Imperato∣rum Romanorum Paludamenta. But where both senses are so fit, they are both to be understood by an Henopoeia, which reduces many Objects pre∣figured, under one Type. But for the present I shall onely take notice of the Cruelty of the Beast set out by this bloudy colour. And the like is also figured in the shape of the Seven-headed Beast in the Thirteenth Chapter: His body there being like that of a Leopard, his feet like a Bear's, and his mouth like a Lion's. All which are Beasts of great Rapine and Cruelty.

4. Full of names of Blasphemy, that is, Full of Titles or Kinds of Ido∣latry. Plenam Diis, so Grotius, understanding it of the Pagan Empire; and we may safely render it, full of Daemons, in Mr. Mede's sense, that is, full of the superstitious and Idolatrous worship of the Souls of the Saints de∣parted, (besides other Idolatries committed in the manner of worshipping

the due Object of our Religion, God and Christ) since the Empire has be∣come Pagano-Christian.

Nor is the Beast in the Thirteenth Chapter less remarkable for this foul sin. For as the Scarlet Beast was full of names of blasphemy, dappled as it * 1.97 were with those black Titles; so Grotius makes the Leopard spotted with various objects of Idolatry. Pardalis varii coloris animal; sic Idolola∣tria Romana Deos habebat mares, foeminas, mari-foeminas, maximos, me∣dioximos, minimos, vario vultu, vario habitu, variâ potestate. And does the Pagano-Christian Idolatry fall any thing short? Has it not its He-Saints and She-Saints, to which they give Religious worship? Do they not profess a Dulia and Hyperdulia, as well as Latria? which bids fair towards the Heathens Dii Minimi and Medioximi. Has it not some Saints famous for inflicting particular mischiefs, and others for doing this or that particular good? some Saints of one aspect and dress, and others of another? Have not some one office, and others another? as shall be seen more punctually hereafter.

But the Blasphemy, that is, the Idolatry of this Beast is more copiously recorded and more expresly v. 5. And there was given unto him a mouth speaking great things and blasphemies; that is to say, an Authority de∣creeing gross Idolatries to the reproach of the living God; whose name he is said to blaspheme, in the following verse, and his Tabernacle, and them that dwell in Heaven. To blaspheme God, viz. by worshipping him by Images, or by giving Religious worship to others which is onely due to him, and thereby vilifying him and making him no better then a Creature. To blaspheme the Tabernacle of God, that is, the Body of Christ, in whom the fulness of the Godhead dwelleth bodily, (as the A∣postle speaketh) by pretending that a piece of Bread, which they put into * 1.98 that foul prison whither a mans phancy is loath to descend, is the very Body of Christ, even that Body so full of stupendious glory: which cer∣tainly is wretchedly eclipsed, while a morsel of Bread is avowed to be really it, and is adored towards accordingly. And, lastly, To blaspheme them that dwell in Heaven, namely the Saints, by declaring they are so ambi∣tious * 1.99 and rebellious against God, that they do not onely accept, but would extort Religious worship from men by deaths and imprisonments, and va∣rious pressures and afflictions, which this bloudy Beast does execute against the sincere members of Christ, having first branded them with the odious Nick-name of Hereticks; pretending herein their Zeal and Honour to the Saints, while they are really by these courses very highly reproached and blasphemed as cruel and inhumane against men, as well as rebellious and treacherous against God. So wonderfully true and significant is this Character of Blasphemy upon the Beast, and so plainly have we made out the second Agreement of the second Parallelism.

5. Having seven Heads and ten Horns. So Chap. 13. And I saw a Beast rise up out of the Sea, having seven Heads and ten Horns. Which * 1.100 is a palpable evidence of the first Agreement of our second Parallelism. What is meant by these seven Heads and ten Horns we shall understand anon.

Ver. IV. And the Woman was arrayed in purple and scarlet colour, and

decked with gold and precious stones and pearls. That Purple and Scarlet is an Imperial colour, we have already noted, and is here again allowed by Grotius on this 4. verse. But here it is seasonable to observe, That as the Beast, which is the whole Roman Empire, was allowed to be called a Scarlet Beast, though that Wear was peculiar to the Heads of the Em∣pire, I mean the Emperours themselves or the Senate; so this Whore may be said to be arrayed in purple and scarlet (that is, the Roman Hierarchy or whole Body of that Clergy) though this colour should belong onely to the Head, or at least those higher Governours of this Body next to this chief Head. And such are the Robes and Habits of the Roman Car∣dinals, as is well known. And for the Gold and precious Stones and Pearls, it does plainly refer to the Pope's Triple Crown of Gold glistering with rich gemms and precious stones, as also to the pearls of his rich Cope, &c. Which shews that this Vision hath a more peculiar regard to the Church of Rome properly so called, though it may cast a lighter glance on the whole Idolatrous Clergy of the Empire.

But this Head of the Roman Hierarchy with his purple Cardinals are so Emperour-like and of such a Senatorious splendour, that it is manifest that there is an affectation of Imperial power in the Pope himself; his Crown and Vestments being so plainly Imperial. And though the co∣lour of the Beast and the Seventh Head distinct from this Mitred Head implies there is an Emperour to be acknowledged distinct from the Pope; yet this Hieroglyphick does plainly signifie that the Pope does play the Emperour as well or more then he. Which does admirably agree with the known event of things, and is plainly foretold also in the 13. Chap. v. 12. And he exerciseth all the power of the first Beast before him, that * 1.101 is to say, He plays the Emperour as much or more then He. Which must be understood of this Two-horned Beast most especially as residing at Old Rome, who timely challenged the right of Universal Bishop, and had it early conferred upon him by the bounty of Phocas the Emperour; and af∣ter so out-topp'd the Emperours, that he made himself greater then they: though I do not stick to confess with Grotius, that neither they nor their Empire has yet ceased to be, accordingly as the Prophecie it self may seem to testifie, there being a Seventh Head of this Beast distinct from the Head of the Two-horned Beast or the Whore.

2. But that this Two-horned Beast, viz. the chief and most eminent part of him, does exercise all the power of the first Beast before him, is to ad∣miration * 1.102 fulfilled in the Pope's playing the Emperour: As in wearing not onely a single Mirre as Bishop, but a Triple Imperial Diadem as if he were Emperour. His purple Vestments also and crimson pantofles; his Title of Dominus Deus noster; his Senate of purpurate Cardinals; his making Kings and Princes kiss his feet; his receiving Tribute even from the remotest parts of the Empire; his Canonizing of Saints with the joint suffrages of the Cardinals; his sending of his Legats to Princes; his Re∣venue out of Stews, &c. (of which and others of the like nature you may be informed more punctually in * 1.103 Molinaeus) all these were imitations of the Imperial Power and Dignity. So exactly may he be said to exercise all the power of the first Beast before him.

And is yet still more palpably true, in that he takes away all power in Ecclesiastick affairs from the Emperour, and will exercise it solely himself: not to adde that by virtue of this entire Ecclesiastick Power he has wrested even the Civil Power of the Empire out of the Emperour's hands in a very great measure; so awful a thing has been the Pope's thunder of Ex∣communication. And this is sufficient to make good the third Agreement of my first Parallelism.

3. Having a golden Cup in her hand, full of abominations and filthi∣ness of her fornications. Where Grotius upon the word Abominations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, In Viso quidem intelligendo humor foetens, in re verò Dii falsi, quos Graeci vocant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Hebrews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And therefore the filthiness of her Fornications is the same with the former, they all signifying the Idolatry of the Roman Hierarchy. And as we have already demonstrated in the foregoing Chapter, that this Whore is not understood of Rome Pagan, so this Circumstance amongst others agrees very naturally thereto. For this Woman with her Cup in her hand implies she is the beginner, not of an health, but of this damnable Pollution of Idolatry; and that, whereas the Empire had grown chast and cold to this folly and madness through the power of the pure Gospel of Christ, this Woman by this Incentive, this Virus amatorium, would in∣flame their spirits again with new lustful motions after Idols, and make them goe a-whoring from their God.

4. But there is something further observable in this golden Cup, where∣in the force of its bewitchery may consist. For that it is an enchanted Cup or a Philtrum, I have abundantly made good under that Title in my Pro∣phetick Alphabet; and not onely Mr. Mede, but Cornelius à Lapide and * 1.104 Alcazar interpret it to that sense. The latter of whom besides the filthi∣ness of the Composition, as the ashes of Toads and of mens brains hanged at the Gallows, addes also Cantiones & execranda verba, Charms and direful words: which must needs therefore be conceived to be Magical and of a miraculous power. Analogical to which is that Chap. 13. con∣cerning * 1.105 the Two-horned Beast, that he doth great wonders, even so much that he maketh fire to come down from Heaven, and so deceiveth them * 1.106 that dwell on the Earth by those miracles that he had power to doe in the sight of the Beast; that is to say, in the sight of the Empire which he se∣duced into Idolatry by these Miracles, and so re-introduced the Image of the slain Beast by this seduction. Whence it is plain, That the Magick and the Miracles of the Whore and of the Two-horned Beast tended to one end, the reviving of Idolatry again in the Empire, according to the fourth Agreement of our first Parallelism.

5. But one chief Charm that was used over this Magical Cup undoub∣tedly are those powerful and affrightful words of Excommunication, that Menace of committing men to Hell-fire, if they did not submit to these Idolatrous Institutes of the Church. This Thunder from that Roman Ve∣jovis did not sowre but sweeten this Cup, and make it goe off with a great deal of pleasure; it looking so like the Cup of salvation to those that drank it, when it was so authoritatively and terribly declared that those that refused it should undoubtedly perish. This is that main Spell that did

invigorate the virtue of this Potion, and made the Whore's Paramours lie more close in her bosom, when they were terrified with such ineffable danger and misery that should befall them out of it. Which pretended power being neither lawful nor natural, but above the limits of Nature, what can it be justly deemed but Magical or Diabolical? And this is that very same power which is plainly and apertly figured out in those words of the 13 Chapter, where the Two-horned Beast is said to make fire come down from Heaven: which I have already, in my Prophetick Alphabet, plainly * 1.107 proved to be a very significant Iconism of Excommunication.

6. And there is nothing more frequent in the mouths of all men then the Pope's Thunderbolt; of which they have conceived so miraculous an effect, that the people at Paris were made generally to believe that it had so blasted the Hereticks, that their very faces were grown black and ugly as Devils, their eyes and looks ghastly, their breaths noisom and pestilent, as Sir Edwin Sandys has recorded in his Europae Speculum. Eras∣mus also runs much upon this Metaphor in his Colloquies, and the Popes themselves glory in it. And as if the people were not quick enough to understand the similitude without some visible Ceremonie, the Pope casts down burning Fire-brands from aloft at a certain solemn Excommuni∣cation. And, lastly, Nauclerus uses this phrase of being thus Thunder∣struck three or four times within the compass of a page or two. And the Popes themselves look upon them whom they have Excommunicated tanquam fulmine afflatos, and so speak of them, as Paraeus has also ob∣served upon the place. So that there is not room left for the least Hesita∣tion whether Excommunication be not alluded to in that miraculous bring∣ing down fire from Heaven.

7. But whereas it is said, That he deceiveth them that dwell on the Earth by reason of those Miracles which he had power to doe; I must confess I think other Miracles may also be glanced at, of which there is abundance boasted of by the Roman Church themselves, by which they would confirm se∣veral sorts of Idolatries practised amongst them. Which may be attri∣buted, as many of them as are true, to the great activity and desire of their Priests to promote Idolatry, who thereby invite the Devil to play such pranks at their Images or Altars or in their Coemeteries. But to re∣turn to the Magick-Cup.

8. We have considered the contents of it, and that supernatural Ma∣gick infused into the Liquor thereof. But the very Metall of the Cup, which is Gold, has also its significancy, and bears with it a meaning of a more natural Magick that attracts all.

——Quid non mortalia pector a cogis, Auri sacra fames?

Wherefore that great Affluency of Riches, Honours and Preferments that are to be had in the Roman Church is no small part of this intoxi∣cating Potion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nay indeed has made the Inhabitants of the Earth drunk, the fumes of Ambition and Covetousness possessing their Brains; especially theirs of the Roman Clergie, who are not en∣riched with these Golden gifts of the Church but upon the condition of assisting and abetting the Idolatry thereof. This Cup therefore I conceive

may also be an Emblem of Sensuality, Luxury and Affluency; and to be drunk therewith, to abound with worldly felicity even to an Insensibility of better things, and to a besotted security and contentedness with the present enjoyments of this Life. This also may be one sense of this intoxi∣cating Cup, besides what I have touched upon before.

Ver. V. And upon her forehead was a Name written. Which Interpreters have rightly noted to allude to the custom of some impudent Harlots who had their names written upon their foreheads; as appears from that in Seneca, Nomen tuum pependit in fronte, pretia stupri accepisti; & manus quae Diis datura erat sacra, capturas tulit.

2. Mystery, Babylon the Great, the Mother of Harlots and Abominati∣ons of the Earth. All which Inscription I conceive is the Name of the Whore. For the Scripture often makes long Names, even a whole Sentence, as I shall have occasion more fully to note anon. I say, the very word [Mystery] is part of the Name. And the sense of the whole is, That the Name of the Whore is Mystical Babylon the Great, the Mother of Harlots, or rather the Mother of Fornications, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so some Copies, which the Vulgar Latin follows, and Grotius best approves of, and best fits with what follows, and of the Abominations of the Earth, that they may be both Abstracts. And Mystical here signifies the same that Spiritual else∣where in the Apocalyps, Which is spiritually called Sodom and Aegypt, as * 1.108 Cornelius à Lapide has also compared them: and it is the Great City there too which is so called. Wherefore let any one judge if Mystical or Spiritual Babylon can be understood of Rome Pagan, or whether it is likely that the Spirit of God should prefix the term [Mystery] to an Inscription that hath no more in it then a dry Synecdoche. For if Rome Pagan be understood, it is no more but putting one Pagan, Idolatrous and Persecutive City for another. With which certainly so profound and venerable a Preface as [Mystery] cannot well suit.

3. Wherefore it must be understood of a Christian City or Polity Ido∣latrizing and debauching others with Idolatry. And the meaning of the Mystery must be this: Even that that Hierarchy which should over-spread the Empire, & pretend to be the pure and unadulterate Apostolick Church, and be generally believed to be so; nay, to be that City from Heaven, the foundations of whose Walls are twelve, with the names of the twelve Apo∣stles of the Lamb inscribed upon them; that City wherein God will wipe away all tears from the eyes of his servants, where there shall be no more death nor sorrow nor crying, nor any more pain, that is to say, no more bloudy Persecutions, Pressures nor Tortures of the faithful Servants of Christ, as Grotius well interprets it; and, lastly, that City wherein there is no Tem∣ple, that is to say, no Object towards which we bow, besides the Lord God Almighty and the Lamb, who alone is worshipped with Religious worship; I say, the Mystery is this, That that Occumenical Hierarchy or Body of the Clergie that boast themselves to be this pure and Apostolick City, as being of an unerring judgment, should indeed be the very City Babylon it self, which in stead of being so chast a pattern of Purity of Wor∣ship, were Sacrificers to the dead, and the Adorers or Worshippers of Bel, and the Propagators of the worship of the Baalim, that is to say, of the wor∣ship

of Daemons or false Gods, through the world, infecting therewith even the very Jews themselves, the peculiar people of God; and in stead of being a Protection and Refreshment to the Servants of the true God, held them in a long and sad Captivity, casting them that would not bow to the Image that Nebuchadnezzar had set up into an hot fiery Furnace. This is the Mystery, and yet a very true one.

For it is over-manifest of this Pseudo-christian Hierarchy, that they have debauched the professed People of God with various kinds of Idolatry, and have held them captive a long time under an hard servitude, and besides other tortures and persecutions have burned thousands of the faithful ser∣vants of Christ with Fire and Fagot. Wherefore it is a Mystery indeed that she that so boldly professes her self the City of God, and had the luck to be believed, so generally, to be so, should in truth be found to be that bloudy and Idolatrous Babylon.

4. And because she boasts her self also to be the Catholick as well as the Apostolick Church, she is farther adorned with the Title of Great as well as of Babylon, and is at once styled Babylon the Great; the vast extent of that City (which they that have made the most frugal computation reckon 360 or 380 Stadia in compass, Pliny and Herodotus 480) being a fit Symbol of their pretence to Catholickness or Universality. And, lastly, because she will pretend to be the Spouse of the Lamb, and be called Our Mother the Church, the Spirit of God in reproach to this false Beast has styled her the Mother of Harlots and Abominations of the Earth.

5. Which style does plainly discover that this City Babylon is not Rome Heathen, but a Polity Christian. For Rome Heathen was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Grotius reads it, the Mother, that is, the Author and Dispenser, of Idolatry over the face of the Earth: for the Nations were Idolatrous of themselves without her, and she rather a Learner and Receiver of their Idolatries, which she increased as she advanced her Trophees; as it may appear by that promissory Charm which Macrobius sets down, used by * 1.109 the Romans when they had hopes of taking a City, calling out thereby the Tutelary Gods of the Place, and promising them Temples and Solemnities at Rome.

Wherefore the Title of Mystery prefixed to the Name of the Whore (or rather it being a part of it, and which easily answers to that Mystery of Iniquity the Apostle speaks of) jointly considered with this part of the * 1.110 Name [The Mother of Fornications and Abominations of the Earth] does evidently agree with our Demonstration in the foregoing Chapter, that proved it necessary to understand by Babylon, not Rome Heathen, but a State of the Church degenerating into Heathenism and Idolatry. Which lying deeper then that every man can discover it at first sight, as being co∣loured and gilded over with fair pretences of magnifying Christ and his Apostles and the rest of the Saints, especially the Virgin Mary the Mother of Christ, is rightly called a Mystery. In which this Whore and the Two-horned * 1.111 Beast do exactly agree. For his having Horns like a Lamb is that outward pretext of Succession from Christ and his Apostles, and of having a power from them to rule and discipline the Church according to

the mind of Christ, to his Honour and for his interest, which they pre∣tend in every thing: But his speaking like a Dragon bespeaks him a De∣creer of Idolatrous practices, and a publisher of Doctrines of Adulterate Worship. Whence the fifth Agreement of our first Parallelism is manifest; both the Whore and the Two-horned Beast being found Introducers of Ido∣latry under pretence of promoting Christianity.

6. That was the meaning of the Lamb-like Horns and Dragon's speech of the Two-horned Beast: But concerning his rising up out of the Earth, which is peculiar to him, other Beasts being described both in Daniel and the Apocalyps to rise out of the Sea, the Winds also bustling against one another on the surface thereof in those four Beasts in Daniel; this dis∣covereth this Beast to be quite of another kind, getting up, not by War nor by power of the Sword, as the Potentates of the world doe, but in a more still and concealed way, and from a meaner condition; Cui origo pri∣vata, * 1.112 non publica, saith Grotius: and he addes further, Mos est Hebraeo∣rum vocare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 populum terrae. And Molinaeus also upon the Text, Sic Latini homines novos & ex sordibus provectos ad nobilitatem & opes vocant Terrae filios, ipsáque Scriptura dicit Deum attollere humilem expulvere. Which how true it is of the Whore and the Two-horned Beast every one knows.

CHAP. XIII.

V•…•…r. VI. What is meant by the Martyrs of Jesus. 2. The sixth Agreement of the first Parallelism. Ver. VII. That the Woman is not Rome Hea∣then, demonstrable from the Beast that carries her. 2. That she rides the whole Empire. 3. That the Two Horns of the Beast are the Two Imperial Patriarchates, but by an Henopoeia may glance also at the Power of Binding and Loosing, and at the Horns of the Episcopal Mitre. 4. The seventh Agreement of the first Parallelism. 5. The first Agreement of the second. Ver. VIII. What is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. That the end of the Vision of the Beast in this Chapter is to represent the Empire in that Succession wherein it is Pagano-Christian. 3. That the prolixity of the Title hinders not but that it may be called the Name of the Beast. 4. The meaning of the Name. 5. That the Angel having considered the whole Successions of the Roman Kingdom or Empire, fixed his mind on that time the Empire was purely Christian, and why. And that is thence appears what succession of the Beast's time is under∣stood. 6. As likewise from his name a little varied into, Was, is not, and yet is. Whence the fifth Agreement of the second Parallelism is also evinced. 7, 8. How the Angel came to give the Beast these Names: And that there is an Ellipsis in the Angel's saying, The Beast which thou sawest, was, and is not, &c. 9. That the Name Was, and is not, and shall ascend, &c. signifies the successive Order in being, not the actual being or not being of the Beast; with a confirmation thereof out of Alcazar. 10. A plain Eviction from the Name [Was, is not, and

yet is] that [Was, and is, and is not] do not signifie actual Existence or Non-existence, but order of Existence and Similitude. 11. That [Is not, and yet is] would neither be good sense nor any elegancy, un∣less the Laws of a right Contradiction were closely touched on in this mysterious Assertion. 12. And yet that an absolute Sameness, in either Essence or Qualification, could not be under this affirmation and ne∣gation without falsity. Whence Similitude is necessarily intimated thereby. 13. That the certainty of the meaning of this Title [Was, is not, and yet is] confirms the sense of the former, and demonstrates a latitant Ellipsis in the Application of these Names of the Beast; which is farther argued from other considerations. 14. Why he interprets the Re-existence or Image of the Beast, of the Empire's becoming Idolatrous again, rather then of the Revival of its ancient Polity in the Pontifical Power. 15. The third Agreement of the second Parallelism. 16. The sixth Agreement. 17. The seventh. 18. The eighth Agreement. 19. The third Agreement again noted, with a Confirmation, therefrom, of the above-mentioned Ellipsis. 20. That near Resem∣blance stands for Identity in common elegancy of speech: Whence, The Beast that was, is not, and yet is, and the Image of the Beast is again evinced to be all one, and the fifth Agreement of our second Parallelism thereby farther confirmed.

Ver. VI. ANd I saw the Woman drunk with the bloud of the Saints and with the bloud of the Martyrs of Jesus: that is to say, with the bloud of the Saints which were the Martyrs of Jesus. Which were not Martyrs for the Doctrine of this or that seducing Spirit or false Teacher, who might besot them with a foolish confidence and hardy resolution of lay∣ing down their life to witness to a Lie cunningly contriv'd for the Interest & Advantage of the Inventours of it. No, these were the close followers of the Lamb, Jesus Christ, and trode in his footsteps onely, and in the footsteps of them that faithfully followed him, I mean the Apostles, according to their own direction, Be ye followers of me, as I am of Christ. And him they did follow through prosperity and adversity, through good report and * 1.113 evil report, through life and death it self.

2. Whose Death is imputed here to the Whore, because she by her counsel and animation stirs up the Seven-headed Beast to this Murther and Bloud-shed. Accordingly as it is said of the Two-horned Beast, that he gave life and animation to this revived Beast, and made this breathing Image speak, and cause as many as would not worship, that is, obey and submit to the commands of the Image of the Beast, even in those things wherein it was the slain Beast's Image, viz. in Idolatry, that they should be killed. Which is plainly the sixth Agreement of our first Parallelism.

Ver. VII. I will tell thee the mystery of the Woman, and of the Beast that carrieth her. Which Mystery of the Woman he unlocks by unfolding first the order and succession of the Beast that carrieth her: for that is a demonstration that it is not meant of Rome Pagan, as I have clearly proved in the eleventh Chapter of this Book; and consequently that the meaning of this Mystery of the Whore's Title, which displays her nature, is such as

I have declared upon the Fifth verse in the fore-going Chapter.

2. Here we shall onely note, that her riding of the Beast implies her to be such a Polity as had the Governance of the whole Empire, was not con∣fined to one part thereof. As he that rides an Horse is not conceived to ride one part of him, and leave the other unridden, but to ride the whole. So the Whore rides the whole Beast, that is, the whole Empire, as well Oriental as Occidental. Which agrees with the description of the Two-horned Beast, whom I conceive to be so depainted in the Vision, because of the two Imperial Patriarchates, the one at Rome, the other at Constan∣tinople, dividing in a manner the Empire thus betwixt them, as the Eastern and Western Caesars did. But all the whole Clergie of the Em∣pire, I mean the Idolatrizing Clergie, are the Body of this Whore or Beast, of which these two Imperial Patriarchates are the Horns.

3. Nor have I found any thing yet in the Interpreters that can according to the Prophetick style be interpreted Horns, unless some such Concrete Power as this may have place also in the Type. But by a secondary He∣nopoeia (it being once admitted that these two Patriarchates are two real Concrete Powers and Dignities, for I understand the two Patri∣archs themselves thus empower'd) it may be the two Horns of the Episcopal Mitre may be also glanced at, as the seven Heads signifie as well seven Hills as seven Kings. And Josephus Acosta in his Treatise of the Last times, speaking of this Two-horned Beast, Duo cornua, saith he, Episcopalis * 1.114 dignitatis, putà Mitrae sive Infulae, (haec enim est Bicornis) insigne sunt. Videtur ergò quòd hic Pseudopropheta erit Episcopus quispiam Apostata & simulator Religionis. Which Interpretation of the two Horns of the Beast Cornelius à Lapide seems also inclinable to, and does rightly con∣ceive that the Interpretation is no more a reproach to Episcopacy, then that they are Agni cornua is a reproach to Christ; but rather an argument of the Excellency of that Degree and Function, this great Apostate en∣deavouring to recommend himself to the world under that Habit and Dignity.

Nor need we exclude Mr. Mede's Interpretation, who understands by these two Horns the power of Binding and Loosing, which this Pseudo-prophetick Beast pretends to be derived upon him from the Lamb Christ Jesus. For these two significations, and more, if there were more as fit and convenient, may by an Henopoeia be couched under this one Type; provided first, as I have already said: that the Type have one signification plainly allowable according to the Prophetick style, which every-where in Daniel and the Apocalyps understands by Horns some Persons or other in high place and dignity, not abstract Powers or Virtues; as if one should make an Emperor to have two Horns, because he had the power of Life and Death. This is not warrantable in the Prophetick style, nor would that sense alone support so substantial an Emblem as this.

4. Wherefore these two Horns implying the Pseudo-prophetick Beast * 1.115 to be spread as well over the Oriental as Occidental part of the Empire, and the Whore's riding the Beast with seven Heads denoting also what a hank she had upon the whole Empire; it appears that the seventh Agreement of our first Parallelism is not without grounds in these Visions. To which

you may superadde a farther and fuller Confirmation from what we have said upon the first verse in the preceding Chapter; in the second and third Sections.

5. Which has the seven Heads and ten Horns. The same description of * 1.116 the Beast as to this point is in the Thirteenth Chapter, verse 2. And we have already noted that it makes good the first Agreement of the second Parallelism.

Ver. VIII. The Beast that thou sawest, was, and is not, and shall ascend out of the bottomless pit and go into perdition; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into utter destruction, or into final perdition: for the cir∣cumstance does plainly imply that sense. For in that it is said, before this last course, that he was not, (which imports that he was destroyed) it na∣turally follows, that this last is a more signal destruction, and final as well as last, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be taken in such a sense as in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Son of perdition, who is so called because he is utterly to be blasted and consumed by the brightness of Christ's appearing. And therefore this Per∣dition is the very same that is spoken of in Daniel, I beheld till the Beast was slain, (and he speaks there of the Ten-horned Beast) and his body de∣stroyed and given to the burning flame, which was to be utterly consumed. But the understanding of this eighth Verse being of so great importance, I shall something more largely paraphrase thereon, that we may the more fully understand the scope thereof; which I conceive is to this sense.

2. The Beast which thou sawest, and which thou didst see in the two former Visions, is the same Beast, as may appear from the chief Character thereof, seven Heads and ten Horns, and is one and the same Idolatrous Kingdom or Empire, as is evident in the Serpentine body thereof in the first Vision, from the names of Blasphemy on each Head in the second, and from the body full of names of Blasphemy in this third and last. But the chief drift of this last Vision (though it have a reflexion upon the for∣mer part of the Succession of this Idolatrous Empire, as it is of a-fresh re∣presented in that part of the whole Succession which is next after that in∣tervall wherein for a time it ceased to be,) I say, the chief drift of this Vi∣sion is, to represent determinately this Idolatrous Empire, and adequately under that succession of time which commenced upon the expiration of that season wherein the Empire was purely Christian, and as yet untainted with Idolatrous Superstitions, even unto that very time wherein Idolatry, having taken its course once more, is quite to be exterminated out of the Empire, never to return thither again.

3. Wherefore the Angel counting as it were upon his fingers the order of things, and then more particularly pointing at this succession of time; The Beast which thou sawest; (saith he to John) his name is (for the Ec∣statical style of Prophecy may easily admit of such an Ellipsis) Was, and is not, and shall ascend out of the bottomless pit and go into perdition. Which is a name of fewer syllables then Mystery, Babylon the Great, the Mother of fornications and abominations of the Earth. But such long names are not unusual in Scripture, as appears in Maher-shalal-hash-baz, which in Eng∣lish * 1.117 is, In making speed to the spoil he hasteneth the prey.

4. But now the meaning of the Beast's Title or Name is this; That this

Idolatrous Empire is represented onely under that succession of time (ac∣cording to the main scope of this present Vision) under which it being considered, it will be sometime opportune to say, That it is the Beast that was, and is not, but will ascend again out of the bottomless pit; and then goe into perdition, that is to say, be finally destroyed, never to revive again. Of that time or state of the Empire under which considered it is sometime seasonable to pronounce thus, is this present Vision of the Beast to be un∣derstood, and of no other▪ and therefore was thereby especially recom∣mended to the Church of Christ for that season when the Empire ceased to be Idolatrous.

5. The Angel therefore placing his thoughts on those times of the Church, does here preadvertise them of a strange alteration of the Chri∣stian Empire, even while they find it thus purely Christian, and as yet un∣tainted with Idolatry; namely, that this pure and happy state will pass away, and that the Beast will revive and come again into Being; that is, that the Empire will again become Idolatrous. Which premonition being so useful to as many as receive it, to fortifie them against those Idolatrous Innovations that would be brought into the Church, it is no wonder that the mind of the Angel was fixt on those times when he unriddled the mean∣ing of this Vision to John, as if he were present then amongst them fore∣warning them of the danger to come.

This is one way of determining the sense of this Vision to the intended time and state of the Idolatrous Empire, that is here aimed at, namely, by placing our minds on those times wherein this Note or Name of the Beast is rightly applicable to him as future, and not again returned into Being; which was when the Empire was purely Christian.

6. But that you may still lay farther hold upon the meaning of the Vi∣sion, and certainly understand under what succession of time this Idolatrous Empire is represented, I will a little alter his Note or Name, saith the An∣gel, and style him The Beast that was, and is not, and yet is. Which Title imports him considered as present, though acknowledged yet to come; for it is a Prophecie, and not an History. But I say in this Title he is considered as present; as those words also most naturally imply, When they behold the Beast that was, and is not, and yet is. For we behold and eye things present; and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems the more reasonable reading as well as the more authentick and approved, (and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Mr. Mede would have it out of Arethas) and denotes the Empire be∣come Idolatrous again as it was once, and therefore to be the Beast that was, and yet to be true that the Beast is also. But it is not that Idolatry that consists in worshipping the ancient Pagan Deities, Mars, Venus, Vul∣can, &c. Wherefore in this respect it is the Beast that was, but is not. But considering again, as I said, that onely the Objects are changed, and that the Saints are worshipped with such like Idolatry as the Heathen Deities were, it is in that respect rank Paganism, though exercised upon new Ob∣jects; and therefore though the Beast be, in some sense, said not to be, yet it is true in a very considerable sense that he is. Whence it is evident that by the Beast that was, and is not, and yet is, is meant this Roman Empire degenerated into a Paganizing or Idolatrizing Christianity; which

though it profess Christianity, bears the Image of the ancient Pagan Ido∣latrous Empire.

So that the Image of the Beast and the Beast that was, and is not, and yes * 1.118 is, do answer exactly one to another. For the Image is, and is not that of which it is the Image, as is easily acknowledged and conceived by any one. Whence the truth of the fifth Agreement of our second Paral∣lelism plainly appears.

7. This Interpretation which I have given of this verse is so natural and coherent, that I think it were impossible for any one to doubt of it, were it not for that obscurity which arises from that Elliptical manner of speech in the beginning of the verse, The Beast which thou sawest, was, and is not, and shall ascend, &c. For it seems to import that this Idola∣trous Roman Empire was not in S. John's time; which is contrary to truth. But I answer, that there is an Ellipsis to be supplied, and then this mistake will vanish. Which supplement may be made either thus, as I have already hinted, The Beast which thou sawest, his name is, Was, and is not, &c. or thus, The Beast which thou sawest, was, and is not, and shall ascend, &c. this is his Name, this his Character whereby you shall understand under what succession of time he is to be expected.

For it is to be conceived that the Angel had before his sight the entire Succession of the Beast dissected into two parts by that temporary Inter∣emption of him in the introduction of pure Christianity into the place of Paganism, that it might become the Religion of the Empire. Now he revolving these series of Ages in his mind, in reference to the Beast, on the first he could not inscribe any other Title then, Is. For till that in∣tercessation of the Idolatry of the Empire by the victory of pure and un∣tainted Christianity, it was not proper to say of the Beast, that he was, he continuing still in being; much less that he is not, he being still in existence. Nor was it seasonable to take notice of his ascent again out of the bottom∣less pit, he being as yet not descended thither; nor of his utter and final perdition, he being to revive again after his first Interemption.

8. Wherefore this Title being incompetible to the Idolatrous Empire in the first series of time it was considered in, it is plain that the An∣gel casting his sight forward on these successions of Ages, and finding a season wherein the Beast ceases to be, but withall foreseeing that he would get up again, and then after a certain continuance finally perish, he describes the Beast under that Period, styling him, (in an abrupt and rapturous way, without prefacing that it is his style) The Beast that was, and is not, but would again emerge into Being, and then finally perish. Which Name the Angel gives him while his eye is fixt on that Interreg∣num of his, his temporary cessation from Being. Which occasion of his name though it was transient, as that of the child who was called Maher∣shalal-hash-baz, yet it may be a permanent Appellation of the Beast, to shew his order in succession. For his Condition and order of succession into ex∣istence is rather hereby noted, then any thing declared of his existing or not existing in S. John's time. Which duly considered and rightly understood will easily take away this seeming difficulty of the Text's implying that the Beast was not in the time of S. John.

9. For this Expression concerns not it self at all in any such Assertion, but onely considers the succession and series of time under which this Ido∣latrous Empire is comprehended, and has given a name to the Beast under the last succession, not in reference to S. John's time, but in reference to the first series of time under which the Idolatrous Empire was to be, and then of the time it was not to be, and lastly of that series of succession it was to be again, and then finally to perish. Which Character from these series of times compared one with another, might have been made as well in Daniel's time as S. John's, they having no coherence or ligation with the time of the Prophet, but onely with one another. For so far forth as is expressed in this verse, the signification is onely of succeeding Order, in Existence and Non-existence and Re-existence, which changes upon that consideration are indeed tied to one another, but free as yet from being fixed to the Prophet's time, or any ones time else.

Which thing though I have been so carefull to make good, yet is an ap∣prehension so easy to admit, that Alcazar in his Exposition supposes it without asking leave or giving any account. For he understanding the re∣vived or re-existent Beast of the persecuting Empire under Julian the Apostate, whom he makes the eighth King, and acknowledging the Visi∣ons exhibited to John in Domitian's time when the Roman Empire was actually persecutive, does evidently implie that [The Beast which thou sawest, was, and is not] is not to be understood of Existence or Non-ex∣istence joyned with the time of the Vision, (for it had been false to say the Beast is not, in Domitian's time) but onely of permutations and successions of the Condition of the Empire. Cùm igitur (saith he) persecutiones in∣terrumpendae forent, hâc ipsâ interruptione significatur quod Angelus ter repetit capite decimo septimo, dum ait de Bestia, Fuit & non est, Erat & non est; Quod idem est ac si diceret, Modò est & modò non est. Which phrase signifies no set time of Existence or Non-existence, but onely the vicissitude of them.

This upon the Thirteenth Chapter; and to the same purpose he speaks upon the Seventeenth, where he asserts that by the Beast that was, and is not, the Angel onely intimates that there would be an Intermission of Persecution. I might adde also that our Protestant Expositours go gene∣rally upon the same supposition, as Paraeus has noted. But this point, I hope, is abundantly cleared.

10. And what has been said of this first Description of the Beast, Was, is not, and shall ascend out of the bottomless pit and go into perdition, is to be understood of the second, Was, is not, and yet is; namely, that it is the Name, Nature, or Character of the Beast, not any Assertion concerning his present Existing or Not-existing. For of that Idolatrous Empire which is here indigitated, it could not be properly said, when S. John wrote, that it was, but is not; for it did then continue still in an unin∣terrupted being. Nor could it be said of it, Is not, and yet is; for it was not the Image of the Pagan Idolatrous Empire•…•…, but that very Empire it self. And it is remarkable that this Beast is described as to come hereafter out of the bottomless pit, and that the world shall wonder at him, when he ascends again upon the Stage, beholding the Beast that was,

and is not, and yet is. Where therefore neither Was nor Is not have any connexion or ligation with that present Age of S. John, seeing it is so evident that Is has not, the prediction being not of a present Beast, but of one to come. And indeed to me it seems very improbable that the Title or Name of the Beast would have been so presently in the same verse re∣peated again with this little variation, had it not been done on purpose to be a Key to the meaning of the former Title, and to cast the considerate Reader upon such a sense as I have pitched upon. But to reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to make the Prophecy guilty of a sapless and useless Tautologie, and to deface in it a special Note and Mark of direction to the true meaning thereof. But we proceed.

11. Nor can [Is not, and yet is] be understood of any Object but with a close touch on the known laws of a right Contradiction. Which is the My∣sterious dress which is here affected to excite amusement, and without which it will not sound like either sense or an Elegancy. The same thing there∣fore in some sense or other must be affirmed and denied of the same Subject. Wherefore as by that part of the Title [Was, and is not] it is naturally understood he is not what he was; and as [Is not] is to be understood in the same extent that Was, (as if [Was] intimate his whole Existence, [Is not] must take away his whole Existence; and if [Was] intimate onely the Condition or Qualification of Existence, [Is not] must take away just so much and no more:) So [Is not, and yet is] must be un∣derstood in the same extent, and the Object of their Affirmation and Ne∣gation must be equal; that is to say, either the whole Existence of the thing must be affirmed and denied, or the same Condition or Qualification.

12. The former in this case cannot be pretended to, it being so real a Contradiction that it is a down-right Falsity. And in the latter if there were a perfect Sameness, it would be as rank and as unreconcilable a Con∣tradiction. As suppose a man were a King, and should be deposed for a time, but then afterwards be restored to his Kingdom in as full power as ever; it were a real contradiction and gross falshood to say, He is not King, as well as, He is King. Whence the fondness of Hugo Grotius his in∣terpretation is detected, who makes Domitian the Beast that is not, and yet is. For it could never be said of him while he was Emperour, that he was not Emperour, or while he was not Emperour, that he was Emperour; because to be Emperour was utterly the same Condition at both times he was so, if he was so twice. For which he has no evasion but by reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But when this sameness is in some respect defective, and verges rather towards similitude then exact Identity, then indeed this Riddle is proper; and though the Aenigma seems to amuse a man with a contradiction, yet it declares a truth. As is apparent in our Interpretation of the Beast that * 1.119 is not, and yet is; which is this, That the ancient Idolatrous Empire is not, and yet is: where both parts are true. For as to the manner of Ido∣latry it is the same Beast, but in respect of the persons whom they would worship it is not the same; and therefore, as I have already noted, is also called the Image of the Beast.

13. Wherefore this second Title of the Beast [Was, and is not, and yet

is] being thus plainly discovered not to signify existence, but condition and order of succession, it is a farther assurance that our Interpretation of the former Title of the Beast is true also: and that the omitting of the Inter∣sertion or subjunction of This is his Name or Property, or the like, is a mere Prophetick Ellipsis, and Artifice of concealment, warrantable upon a double ground; either as spoken rapturously and ecstatically, and there∣fore thus Elliptically; or else because there are Examples of such an Ellipsis in other places of Scripture and in the very same case, as Apoc. 1. and Exod. 3.

But to object that there they breed no such obscurity or sense as in this place, is to acknowledge what I contend for, that the Ellipsis is here used on set pupose for concealment; but the concealment again more recom∣mendable, and not at all invincible, because this Ellipsis is not without Examples in Scripture, and made, it may be, not without some allusion to those very Texts, where the Name of God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ero * 1.120 qui ero, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which Zegerus and Cor∣nelius à Lapide compare with this name of the Beast, to shew the great discrepancy. And the latter of them concludes, that the Reign of the wicked is fitly expressed by Erat, & non est; but the Name of God, who alone has immortality, and whose Kingdom is a Kingdom of all Ages, by Qui est, & qui er at, & qui venturus est: and much more he has to that purpose in comparing this Name of God with the Name of the Beast; for so he also calls this description of him. Sicut Dei Nomen est Je∣hova, h. e. Qui est; ità Bestiae Nomen est, Qui non est. Secundò, Dei No∣men est, Qui •…•…uit & est; Bestiae, Qui fuit & non est. Tertiò, Dei Nomen est, Fuit & erit; Bestiae, Non erit ampliús. So Cornelius. The last of which answers exactly to our sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But we have been over-copious and industrious in clearing a point which we had already so fully demonstrated by proving, That this Beast, whose * 1.121 Name, or Title, or Description (call it what you will) is [Was, and is not,] &c. is the Roman Empire after it had taken the profession of Christi∣anity upon it, and had degenerated therein into a kind of an After-Paganism.

14. And that I have interpreted the Beast in his Re-existence of the Em∣pire turning Idolatrous, rather then being moulded into any new Political Government, as many doe, my reason is, because this is more consonant to my third Rule of interpreting Prophecies: and likewise because the Em∣pire in a Political sense cannot be said to have ever yet ceased to be; there was never yet a season since its being when a man might say, It is not: and lastly, the Whore or Two-horned Beast will not be Synchronal with the Beast that was, and is not, and yet is, unless this Beast's Commencement begin upon those terms I have declared, namely, That the Rising again of the Beast was the Empire's Relapse into a kind of Paganism & Idolatry.

15. But we shall now pursue the detection of Agreements. Was, and is not, and shall ascend out of the bottomless pit. That is to say, It was in that de∣cursion of time before the Dragon was fought by Michael and slain, but ceased to be upon that slaughter. And therefore it is said in the Thirteenth Chapter, that the Dragon gave him his power, that is, he succeeded as Heir to the powers of the Dragon; and the Dragon's forces (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣n•…•…fies, as in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) were left to his conduct and management.

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Or, because the Dragon signifies the Devil as well as the Pagan Empire, The Devil delivered to this Beast his forces, his power and throne, so as he had done to the Pagan Empire, that is, the assistence of evil Spirits, Idols, or Images, and all the Pomp and Train of his Kingdom of Darkness; but yet changing himself and all these into a show of true light, and hiding his villainy under a pretext of adorning and improving the Christian worship, See Mr. Mede upon the place.

Which setting up again of the Beast that had the deadly wound, and * 1.122 getting into life by means of the Dragon's assistence and proper weapons of his warfare, such as Idols and Images and false Miracles, answers very fitly to his re-ascending here out of the bottomless pit: For so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signify as well as the Sea, or Abolition, or Evanescency. And hence is manifested the truth of the third Agreement of our second Parallelism.

16. But if we understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signify the Sea, as it usually * 1.123 does, and in reference to the Empire it self I doubt not but does also here; this answers to the Seven-headed Beast's rising out of the Sea chap. 13. v. 1. and is the sixth Agreement of our second Parallelism.

17. And go into perdition. According as it is said chap. 13. v. 10. * 1.124 He that leadeth into Captivity, must go into Captivity: He that killeth with the sword, must be killed with the sword. Which is the seventh Agree∣ment of our second Parallelism.

18. And they that dwell on the Earth shall wonder, whose names were * 1.125 not written in the book of life. According to what we reade chap. 13. v. 3. And all the world wondered after the Beast: and v. 8. And all that dwell upon the Earth shall worship him, whose names are not written in the book of Life of the Lamb, &c. Which is the eighth Agreement of our second Parallelism.

19. When they behold the Beast that was, and is not. He is said here, or rather in the beginning of this verse, not to be, answerably to his being said to be slain chap. 13. 3. And I saw one of his heads as it were wounded to death; so the English Translation. But the Greek has it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, caesa ad mortem. Nor does 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render as it were, imply that his head was not slain and struck with so deadly a wound that it died. For besides that this wound is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a deadly wound, more then once; it is evident that the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does not always weaken or lessen the sense, as appears ch. 5. v. 6. where we find 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Lamb notwithstanding was really and down-right slain. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore referrs to the Imaginativeness of the Representation, not to the Imperfectness of the Death or Slaughter represented. Wherefore this Head was really slain and killed, and therefore implies the Body was dead also, and that the Beast ceased to be, according as it is here said that he is not: Which I * 1.126 have already noted to be the third Agreement of our second Parallelism.

Which Agreement considered jointly with the perpetual Agreements of that Parallelism is also an invincible Confirmation of the truth of our Exposition of, The Beast which thou sawest, was, and is not, &c. namely, That he speaks adequately of the Beast under the last Succession, re-ex∣isting, in this Seventeeth Chapter, as he does of the healed Beast in the

Thirteenth; and that there can be no objection against the over-close concealment of the sense in this notable Ellipsis, because though the com∣missure be as invisible as that in curious Steel-work, yet the apparent A∣greements of this second Parallelism betwixt the Seven-headed Beast in this and the Thirteenth Chapter would not fail to unscrue the meaning with the considerate and intelligent.

20. Is not, and yet is. Of which I have shewn already that there can * 1.127 be no good sense, unless we understand not a perfect Identity, but rather a Resemblance or Similitude. Which Resemblance by way of elegancy gives the title of Identity, as if that which is very like were exactly the same. So he that came in the Spirit of Elias was called Elias; and one egregiously Epicurean or Platonical, might be called Epicurus redivi∣vus, or Plato redivivus, as if the one were really Epicurus, the other Plato. And it is a vulgar expression, That such an one will never die, while such a Son of his, namely, one that is exactly like him, is alive; conceding herein that the Father may be dead and alive at once, dead in his own person, but alive in that lively image of himself, his surviving Son. Quanquam nullum monumentum clarius Servius Sulpitius relinquere potuit quàm effigiem morum suorum, constantiae, pietatis, ingenii, filium. Of such a son as this is that saying of Siracides, Though his father die, * 1.128 yet he is as though he were not dead; for he has left one behind him that is like him.

So then, as Servius Sulpitius may be said to be dead and alive at once, dead in his own person, but alive in his son who is so perfect an Effigies of him; so it may be said of the Beast, that he is not, and yet is: Because he is not really that ancient Pagan Empire which was the Beast killed by the introduction of pure Christianity; but yet he is, in that he is revived in the Empire's becoming again so Paganly Idolatrous, and so lively repre∣senting the state thereof in the Dragon's time. Res enim dicitur existere (saith à Lapide) cùm ejus Exemplar, Imago, Typus, aut Figura existit. And how lively an Image or Resemblance this degenerate Empire is of that under the Dragon, I might here particularly display, but I will rather defer it to the following Chapters. In the mean time this may suffice in general to prove the fifth Agreement of our second Parallelism.

CHAP. XIV.

Ver. IX. What is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that Siracides seems to allude to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his description thereof. 2. That Constanti∣nople is also allowed to have Seven Hills, and that it makes for the proof of the eighth Agreement of the first Parallelism. Ver. X. That the making the seven Heads seven sorts of Governours is no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but a natural and necessary truth. 2. How naturally the different suc∣cessions of the Supreme Powers of the Roman Empire fall into eight parts. 3. The onely true reason why there are numbred Eight Kings, though but Seven Heads of the Beast. 4. That the dividing of the Em∣perours

into Pagan, Christian and Pagano-Christian, is aimed at or sup∣posed in the enumeration of the Eight Kings, is an unexceptionable Truth. 5. That it is most credible that after the Sixth King no other account of distinction of the Supreme Power of the Empire was look'd upon by the Angel but what respected Religion. 6. A demonstrative Inference from [One is] that there is an Ellipsis in, The Beast that thou sawest, was, and is not, &c. 7. Why * 1.129 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rather then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whence the last subdivision is confirmed, and the tenth Agreement of the second Parallelism made good. 8. The fourth Agreement of the second Parallelism. Ver. XI. That the description of the Beast is his Name, and part thereof used for the whole, as in the Name of God; which farther confirms the above-mentioned. Ellipsis. 2. The easie and genuine meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 3. That the meaning of [* 1.130 The Beast that was, and is not, he is the eighth] is, that his Head is the eighth. 4. That the Eighth King by an Henopoeia may admit of more Caesars then one reigning at a time, and why. 5. The ninth Agreement of the second Parallelism. 6. The seventh Agreement. Ver. XII. The eleventh Agreement of the second Parallelism. 2. The twelfth Agreement. 3. The meaning of * 1.131 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ver. XIII. The thirteenth Agreement, together with the meaning of * 1.132 being of one minde, and of giving their strength and power to the Beast. 2. That the Pope once emerged above the Emperour even in Secular Power may continue the succession of the seventh Head, there being nothing else intended thereby but the secular Pagano-christian Sovereignty of the Empire. Ver. XIV. The fourteenth Agreement of the second Parallelism. 2. The fifteenth Agreement. 3. The six∣teenth Agreement of the second Parallelism.

Ver. IX. AND here is the mind that hath wisdom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In such a sense as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ch. 13. 18. Here is wisedom, that is, Here is a special Arcanum, Here is recondite Wisedom, or a Cabba∣listical Parable. According as is intimated Ecclesiastic. 6. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For wisedom is according to her name, and is not manifest to the vulgar. Where Siracides in all likelihood alludes to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to cover over a thing and so con∣ceal it, as if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were derived from thence. And assuredly the Wisedom of the Ancients was such, had an outward crust or rind as well as an inward pulp: And Diogenes should have rather wrote thus of Parmenides, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That the ancient Sophia, which Siracides would have sound like 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, had a double sense, one according to external appearance, the other accor∣ding to an inward truth. Wherefore as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, Here is such a kind of recondite wisedom as I have described; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, Here is a meaning that implies a special example of the ancient Sophia, which used to hide great and concerning Truths under out∣ward Hieroglyphicks and Types.

2. The seven Heads are seven Mountains on which the Woman sitteth.

That Old Rome is here indigitated by these seven Hills, Interpreters gene∣rally consent; that City being so famously taken notice of for them both by Historians and Poets. As by Dionysius Halicarnasseus, Pliny, Plutarch; also by Varro, Tertullian and others. By Poets, as Virgil, Horace, Ovid, Claudian and the Sibylls. Which things being so well known and obvi∣ous in Commentators, I think it needless to produce any examples.

But there are that please themselves in finding Records of Constanti∣nople's being also noted for her seven Hills: which Bishop Mountague does * 1.133 in his Appello Caesarem; where he saith, this City is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Nicetas, Urbs Septicollis by Paulus Diaconus, and that it is so acknowledged by Janus Dousa and by Mr. Richard Knolls in his Tur∣kish History. To which I will adde what I finde in Theatrum Urbium, That Scholarius Patriarch of Constantinople, in his Enarratio Vaticinii de Turcici Reg ni interitu, styles the City 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dilichius also in his description of the City not onely mentions the seven Hills, but tells also what magnificent structures stand upon them. And lastly, Ludovicus Gotofredus, Muri ejus (saith he speaking of this City) sunt incredibilis altitudinis, complectentes ambitu suo septem Colles. So that though there be not so ancient and early mention of the Seven Hills of Byzantium or Constantinople as of those of Rome, and that it may be probably con∣ceived that upon the Emperour's pleasure of having the City called New Rome, they would also finde seven Hills in it, (in emulation of the old Imperial City) whether there were just Seven or no, I mean though there might be more then seven, or if fewer, take occasion to phansy one and the same Hill for some little unevennesses in it to be more then one; yet I cannot well distrust but that there is a tolerable ground for this Title: and being that it has obtained in the Writers of her History, I will not gainsay but that she may also goe for Urbs Septicollis. Which will be no inconvenience to our Interpretation, but a further confirmation of our Exposition of the Two Horns of the Beast, which I conceive to be the two Imperial Patriarchates, the Roman and Constantinopolitan: which shews the extent of that Pseudo-prophetick Beast, that it reached over the whole Empire, as well Oriental as Occidental.

And here we finde the Seat of the Whore as broad; these Seven Hills not confining her, as is usually conceived, to Old Rome, but permitting her to reside also at New Rome or Constantinople, there being Seven Hills * 1.134 there as well as at the other Seat, but not so famous as those other; as the fame of her whoredomes is not so great from the one as from the other. According to which sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, would be rendred Septem capita septeni sunt montes, The seven Heads signifie the two Septenaries of Mountains, the one at Rome, the other at Constanti∣nople. From whence the eighth Agreement of our first Parallelism is cleared.

Ver. X. And they are seven Kings; that is, They signifie seven sorts of Supreme Governours, which are called Kings here by a Diorismus or an Hebraism, who understand by King and Kingdom any Body Politick with the supreme Power thereof, be it in one or in many. And these Se∣ven Sorts are not seven Individuals of different sorts, but the whole

Succession of each sort, by an usual Henopoeia. And that seven different Sorts of Governours may be called Seven Heads as well as seven Indivi∣dual Persons, I think is demonstrable by Reason, because there is a greater difference betwixt Kind and kind, then betwixt Individuals of the same kind. Whence I wonder that Grotius should call seven forms of Govern∣ment, taken concretely, (as every one does take them) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whenas if there be such a sevenfold difference in the supreme Powers in the succession of an Empire, the Empire once considered as a Beast, it will be ipso facto Seven-headed whether we will or no. So farre is it from being a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it is a natural and inevitable truth.

2. Now the Division of the succession of the Supreme Powers of the Empire is made naturally thus. This Power was either in many or in one: In many, as in the Consuls, the Tribuni Militum, the Decemviri; In one, as in the Kings, Dictatours, and Emperours. Which Emperours I will again divide into Pagan, Christian, and Pagano-Christian. So that the whole line of succession of these Supreme Powers is divided, first into two equal parts, and then each of those two subdivided into three, and then one part of the second subdivision into three again. So that the whole line does naturally fall into eight parts, agreeably to the History of things and declaration of the Prophecy.

For there are plainly numbered Eight Kings, though but Seven Heads of the Beast. For under the Christian Emperours the Empire was no Beast, and therefore there could be no Head thereof.

3. Nor know I any tolerable solution of this Riddle of Eight Kings and yet but Seven Heads, but this. For the shortness of the stay of the Christian Succession cannot put them out of the number of the Heads, since the stay of the Decemviri was above fourty times shorter. Where∣fore it is not this, but because the Empire during their succession was not a Beast, nor they either fit or actual Heads of one; but were onely Heads or Kings of the undegenerated and not-yet-again-Paganizing Empire. Which therefore was the time of the Death of the Beast, when he was not, and therefore was to have no Head, nor could have any.

4. Nor is there the least ground of any Cavil against our last Subdi∣vision, which is of Emperours into Pagan, purely Christian, and Pagano-Christian, as if there were not a cause fundamental enough of this last Distribution: Whenas on the contrary there is such a strong Opposition betwixt the two first members thereof, that one outs the other, the seventh King being the wounder and killer of the sixth Head. And for∣asmuch as when a Religion is made the Religion of a Kingdom or Em∣pire, it is in a sort the Law of that Empire; it may be rationally concei∣ved that there is even a Political difference betwixt a Christian and a Pa∣gan Emperour. And, lastly, be that how it will, it is plain to all men that there is a very eminent and notorious difference betwixt a Christian and a Pagan Emperour, and of more concernment to the Church of God then any Political Distinction of Government. And that which most concerns his Church, we may be assured God takes most notice of; and therefore would be as likely to distinguish the succession of Supreme Governours by this difference as by any.

5. Nay I think I may safely adde, that it is likely, that when once the Angel had come to the division of the Heads or rather Kings into Chri∣stian and Pagano-Christian, he did wholly neglect the confidera∣tion of the Political differences of forms of Government in the Empire, that notion being now impertinent to his design, and contented himself with the distinction of them from the account of Religion onely. But till this he numbered according to the distinction of Political form, they all of them till now agreeing in pure Paganism. So that the sense of [The Beast that was, and is not, his Head is the eighth King] seems to be this, That supreme Power, be the Political frame or Title of it what it will, which is over the Beast revived, that is, over the Empire Idolatrizing again, all that Succession, pitch upon it where you will, be it Pope, be it Emperour, is look'd upon as the Eighth King or last Head of the Beast. For this is that which this Vision onely concerns it self in, and not useless discriminations and niceties. Which supposition is agreeable to our third Rule of interpreting Prophecy.

And what was said in the behalf of the Distinction of the two first Members of my last Subdivision, is so easily applicable to the last compa∣red with the second, that is to say, Pagano-Christian with Christian, that I need onely advertise so much, and pass to other things.

The Proof of the truth of my first Subdivision into Consules, Tribuni militum, Decemviri, and Kings, Dictators and Emperours, or Caesars, I will deferre till after I have finished my Joint-Exposition.

6. Five are fallen, one is. The five fallen in S. John's time were Kings, Consuls, Decemviri, Dictators and Tribuni militum; the one that then was, was the continued Succession of the Pagan Caesars.

And here it will be seasonable to note, That S. John so plainly asser∣ting that one of the seven Heads of the Beast was alive and not slain as yet, when he had this Vision, that the Beast it self was still alive and in being; and that therefore the Beast then was not come to the state of [was, and is not.] Which is a demonstration no less then Mathematical that [was, and is not] do not signifie fixt or determined Existence or Non-ex∣istence, but onely the order of them, accordingly as I have declared; and that consequently there is such an Ellipsis as I have supposed in [The Beast that thou sawest, was, and is not] &c. So demonstratively evident in every point is our Interpretation. But I proceed.

7. And the other is not yet come. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He does not say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because this Seventh is not of the line properly of the predecessors, they being all Pagans. And therefore he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for that excessive difference he had, or distinction from them that went before, as if it were plainly specifick; according as Por∣phyrius has defined, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And then he addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those Differences that make a thing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are called Specifick differences, which are the greatest Differences that can be. So just a ground is there of our last Subdivision.

Out of which is also discoverable that the Beast was wounded in the * 1.135

sixth Head. For this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being so perfectly opposite and contrary to him, outed him out of Being; it being impossible that the Head of the Empire should be purely Christian and yet Pagan at once. Which is agree∣able to what we have in the Thirteenth Chapter, where there are numbered Seven Heads of the Beast with the Inscription of Blasphemy upon them, that is, of Idolatry. Now there being but Seven Idolatrous Heads, where∣of Five were gone in S. John's time, and the Seventh or last appertained to the Beast restored, which is here called the Beast that was, and is not, and yet is; it necessarily falls to the share of the Sixth Head there to be the wounded or slain Head, as it is the Head exterminated out of Being in this Seventeenth Chapter. From whence appears the tenth Agreement of our second Parallelism.

8. And when he cometh, he must continue a short space. Short and Long are terms of comparison, and must respect some other te•…•…m with which they are compared. And assuredly the nearest and most freshly mentioned is the most naturally glanced at, namely, the duration of the Sixth Head or King: The stay of this Seventh King will be short in comparison of the Sixth. And that his stay will be short seems also to be prefigured in that expression in the Thirteenth Chapter, And his deadly wound was healed. For though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implies him at length really dead, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his deadly wound was healed, seems to inferre that his stay in death was not long, but more like a deep and profound trance, or deadly stound. For such a wound as transmits a man into the state of death for a long time is a wound not to be cured, as here it is said to be.

Wherefore this state of death in this deadly-wounded Beast was but for a short space, as the reign of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is described to be; the one neces∣sarily * 1.136 implying the other. For just so long as the Caesars were purely Christian did the Sixth Head that was slain (which were the Idolatrous Caesars) lie dead upon the spot, and no longer. Which makes good the fourth Agreement of our second Parallelism, That the time of the Death or Non-existence of the Beast is not long in either Description of his fate.

Ver. XI. And the Beast that was, and is not, even he is the Eighth. It is observable, that as in Exodus 3. after God had declared his Name to be I AM THAT I AM, afterwards he takes but part of it, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you; so here, whenas this Beast was thus defined, [Was, and is not, and shall ascend out of the bottomless pit and goe into perdition] and afterwards [Was, and is not, and yet is] yet here a short portion of the Title is made use of, [The Beast that was, and is not.] Whereby I conceive is intimated (ac∣cordingly as I have above noted) that this Description of him is look'd up∣on as his Name, so as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be the Name of God: And that in all these places there is an Ellipsis or defect of that intimation. But is to be understood as firmly as if it had been thus supplied, v. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and in the same verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in this 11. verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

2. Even he is the Eighth: So our English; but this sense is not so even and so adequate. The Greek has it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is most easily and naturally rendred, Et ipsissimus ille octavus est, & tamen è septem, or more briefly, Et ipse octavus est, & de septem: That this Beast that was, and is not, namely, his Head, (for it is manifestly a Synecdoche) is both the Eighth King, and also of the Seven, to wit, of those seven Kings that are understood by the Heads of Blasphemie or Ido∣latrous Heads.

Where it is remarkable with what caution and circumspection things are penned down in this holy and mysterious Book of the Apocalyps. For first; when he came to the Sixth Head, he did not say the Sixth is, but One is, to make way for the reckoning the next under the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is so significant, as I have already noted, and so necessary an Expression to set off the quite different nature of him from all that went before, he not being properly of that kind of Line. For what communion or affinity had the pure Christian Caesars with the purely Pagan?

But now when he comes to this last Head, which I cannot avoid for significancy to term Pagano-Christian, (the whole Empire from head to foot being supposed such) this King he thinks good to call the Eighth, because he being derived from a double Line, takes in all Predecessors be∣fore him, as well Christian as Pagan; and therefore reckoning here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Succession, from whom also he is derived, he is rightly called the Eighth King; and yet considering that he is a Paganizing or Idolatrizing Head as well as Christian, he is said to be one of the Seven, namely, of those seven Kings that are noted by the seven blasphemous Heads of the Beast, which were seven, and no more. This, in my apprehension, is the most easie and the most assured sense that •…•…ny can desire of any place of Scripture.

3. Nor need we distrust it for the seeming harshness of that Synecdoche by which the whole Beast is put for part, namely, the Head, the speech be∣ing to be salved not onely by this Figure, but confirmed by Example. As Dan. 2. 38. Thou art this Head of Gold: and yet this Head of Gold was a Type of the whole Kingdom of Babylon. Wherefore it is plain that the whole Head of Gold is put for some chief part thereof. Also Dan. 4. 20, 22. The Tree which thou sawest, which grew and was strong, &c. It is thou, O King, that art grown and become strong, &c. Where notwith∣standing that Tree was an Emblem of his whole Kingdom, and of the large extent of the Dominion thereof. So that the King is here again called the Tree, whenas indeed he was but part thereof, the Root, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the stumping of the Tree to the ground was a Figure to represent the cutting him off from his Kingdom for a time. Besides all which it is not sense without this Synecdoche; for how can any Head be truly and properly the whole Beast?

4. Wherefore the Eighth King is the Succession of the Christian Cae∣sars for that time wherein the Empire Paganizes, that is, Idolatrizes in Christianity. Which, though their Succession be long, and their Persons more then one at a time in some Ages, yet by an Henopoeia they are ex∣pressed under the show of one single King. For the Division into Seven

was not by Individuals, but by difference of Kind, as I have above de∣clared. And therefore the Eastern and Western Emperours reigning at once in the Empire breaks no squares in this Prophetick way of Com∣putation, which reckons not by Individuals, but by Sorts and Successi∣ons contrived into one Individual shape or show. Which is the reason there is no mention of succession of Persons, no more then enumeration of Years in this Book of the Apocalyps, though it treat of things that fill the Period of almost two thousand years, and that of this side of the Millennium.

5. And is of the Seven. This also intimates that the Seven Heads of * 1.137 the Beast are Idolatrous Heads, accordingly as they are declared Chap. 13. v. 1. Which is the evidence of the ninth Agreement of our second Parallelism.

6. And goeth into perdition, that is, into final destruction, as is inti∣mated * 1.138 also in the Thirteenth Chapter, v. 5 and 10. where his time is set 1260 days, but then death allotted him. It is the seventh Agreement of our second Parallelism, as I have noted already.

Ver. XII. And the Ten Horns which thou sawest are Ten Kings, which * 1.139 have received no Kingdom as yet, that is to say, in S. John's time, who liv'd in the reign of the Sixth Head, under which the Beast fought and was slain by Michael; in which Battel he is also represented with Seven Heads and Ten Horns, but no Crowns upon these Horns, their actual Corona∣tion being not till the Seventh Head: And therefore, Which have re∣ceived, no Kingdom as yet, answers to that Type of the Horns without Crowns upon them: Which is the eleventh Agreement of our second Parallelism.

2. But receive power as Kings one hour with the Beast; that is to say, * 1.140 with the Beast whose name is [Was, and is not, and yet is,] which is the Beast considered under the succession of the Seventh or last Head, the healed or revived Head from the mortal blow it lay under: the Kings receive power and are actually crowned Kings at the time of this Beast's getting again into Being. And therefore this healed Beast his ten Horns are represented with ten Crowns on them, Chap. 13. 1. which answers ex∣actly to this present Text, They receive power as Kings one hour with the Beast, and is a manifest proof of the twelfth Agreement of our second Parallelism.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The meaning is, I conceive, But they are receiving power about the same hour with the Beast. For the present Tense may intimate a productedness of the Action as being in fieri: nor does imply but that they may be re∣ceiving (though not in such a passive way as it does not involve with it some stout effort of their own towards the getting of this power; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have an higher sense and more active then so) that they may be receiving, I say, this Roial power for some time together, though some speed sooner then other some, but none long without their booty. For so I would understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by a Diorismus, that it does not signifie an Hour properly so called, but any short space of time the measure of which Circumstances will make us

the best to understand. Wherefore I would render it, But they receive power as Kings about the same time with the Beast: so as it is understood, Exod. 9. 18. Behold, to morrow about this time I will cause it to rain a very great hail. The Greek has it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is plain from Exod. 36. 9. and several other places of Scripture.

The sense therefore is this, That about what time the Beast should re∣vive, and be worshipped, that is, obey'd, or, in plainer English, About what time the Empire should relapse again into Idolatry, and be a-resuming the ancient Pagan Rites, though placing them upon Christian Objects; about that very time should the Empire be rending into Ten Kingdoms, or these Ten Kings be catching at and receiving power as Kings, all of them appearing and succeeding in their Enterprises within a little time from the first Degeneracy of the Empire into Pagan Idolatries and Superstitions: which may be within the space of fourty or fifty years. See Mr. Mede's Dia∣gram of the ten Kings.

Ver. XIII. These have one mind, and shall give their strength and power * 1.141 to the Beast. And therefore in the Thirteenth Chapter he is also adorned with this gift, where he is described The Beast with seven Heads and ten Horns, and upon his Horns ten Crowns; which shews that even when they were actually Kings, they were voluntarily the strength of this Beast. For what strength in the Empire could have constrained them, they being the very strength thereof? Whence appears the thirteenth Agreement of our second Parallelism.

But the sense of this verse is briefly this: These ten Kings shall be of one mind, that is, of one mind in matters of Religion, shall be of the Re∣ligion of the Empire, that is to say, of the Pagano-Christian Religion, whereby the Empire had again become a Beast; and shall give their power and strength unto this Beast, that is to say, shall be ready even by force of Arms, if need be, or by what other power or authority they have, to maintain this Beast in its beastly, that is, in its Idolatrous condition and Pagan-like Superstitions: or else, understanding all along a Synecdoche, shall give the Pagano-Christian Emperour (which is the Head of this Beast) the aid or afford him the assistence of their Armies or forces, if need should so require, against all Opposers of this Pagano-christianism. For the Emperour is look'd upon as the chief Champion and Generalissimo of all the Pagano-Christian Forces. And though those Kings be distinct and absolute in their own Dominions, yet looking upon them as held together in one upon the account of the Religion of the Empire, of which the Em∣perour is by place the chief Champion, these ten Kings may be considered as coming into a kind of subordination unto him, and be conceived to be the Horns of this Head, I mean, of this Generalissimo or Emperour of that Army which makes War with the Lamb. But that Power which influences all is the Whore that rides the Beast.

2. And truly when the Head of this Whore is once found to be so big as to out-top the Secular Head of the Empire, the Emperours themselves, and both pretends to and makes use of that boasted Jus utriusque gladii; that is to say, So soon as the Pope is found to act the Caesar as well as the

Universal Patriarch, there is no incongruity to allow him represented in two places as well as he sustains two parts, and conceive him to be typi∣fi'd as well in the last Head of the Beast as in the costly adorned Head of the Whore. But my way is more distinct and more compliable with Grotius his opinion, who stands so stoutly for the permanency of the Imperial Majesty to this day. And it seems also reasonable to me to interpret Pro∣phecie according to the sense and phrase of History; Prophecie being no∣thing else but an Anticipative History. And therefore the Series of Ro∣man Emperours and Title of the Empire and the Body of the Empire continuing still, (though much contracted) and being so look'd upon in History, I should think it is the most natural way to interpret according to the common acknowledged phrase and sense of Historians.

But, as I said, if the Pope be conceived to supply the room of the Em∣perours, as soon or as oft as he appears to out-top them even in Secular power, and to prove the real Head of the Empire, acting the Caesar as well as the Patriarch; that Interpretation also is very approvable and unex∣ceptionable. For the Supreme Power of the Beast that was, and is not, is by the Angel look'd upon as one and the same Head, provided it be but all along the Head of that Beast that is Pagano-Christian. For the spirit of Prophecie takes no notice of any useless distinctions and discriminations. Wherefore that Supreme Power that shall be found Pagano-Christian is still one Head in the style of this Prophecie, as I have above noted. And that which is under it, though it were invested with the Title of Em∣perour, will fall under the number of the Ten Horns after the division of the Empire into many Kingdoms, Ten suppose at least, or thereabout. For I look upon the number to signifie Symbolically rather then purely Arithmetically.

Ver. XIV. These shall make war with the Lamb. What is said of these * 1.142 Ten Kings, is said of the Beast in the Thirteenth Chapter, That he should make war with the Saints; which is the same as to war with the Lamb. Saul, Saul, why persecutest thou me? And these Ten Kings being the Horns of the Beast, what is done by them is done by the Beast. So that the Beasts in both Chapters make war with the Saints, according to the four∣teenth Agreement of our second Parallelism.

As for the 16 and 17 verses of the Thirteenth Chapter, the sense of them is this; That no man, of what degree soever, that was not of the Pagano-Christian Profession, (for that is meant by receiving a mark in the hand or in the fore-head) should have any traffick or commerce in the Empire or Territories of any of these Ten Kings, which is a kind of be∣sieging them with famine, and therefore not unfitly reckoned under the Hostilities of War. Which interdiction of all commerce and traffick is an effect of Excommunication by the Two-horned Beast. Examples of which Warfare are obvious every-where in History. Concerning the Name of the Beast and the Number of his name, mentioned in those 16 and 17 verses, I shall speak upon the last verse of this present Chapter.

2. And the Lamb shall overcome them. According to that in the Thir∣teenth * 1.143 Chapter, v. 10. He that leadeth into captivity, shall go into capti∣vity. This fifteenth Agreement of our second Parallelism is very manifest.

3. And they that are with him are Called, and Chosen, and Faithful. * 1.144 Sutably to that in the Thirteenth Chapter, v. 10. Here is the Patience and Faith of the Saints. The great stress lies upon Chosen and Faithful, Patience and Faith: For many are called, but few are chosen. But those choice ones that are said to be with him are stout Souldiers that will fol∣low the Lamb wheresoever he goes, never leave him for any persecution whatsoever; but be Firm and Faithful unto him, be their Patience never so much exercised by sufferings. In which is comprised the sixteenth Agree∣ment of our second Parallelism.

CHAP. XV.

Ver. XV. The seventh Agreement of the first Parallelism. Ver. XVI. The folly of those Interpreters that understand the Burning of the Whore of the burning of the Houses of Rome by fire. Ver. XVII. The Ten Kings giving their Power and Kingdom to the Beast according to the will and purpose of God, how stupendious an Arcanum. 2. In what sense God may be said to put it into their hearts. 3. That it is rather Fate then Policy that has carried on the affairs of the Whore so prosperously hi∣therto, with an Admonition thereupon. 4. The meaning of Until the words of God be fulfilled; with a further Admonition to the Aposta∣tized Church. 5. The eviction of the truth of the seventeenth Agree∣ment of the second Parallelism. Ver. XVIII. Why the Seat of the Whore is so determinately affixed at last to Old Rome in this Pro∣phecie. 2, 3. A clear and confessed evidence that Old Rome is here pointed at as the Seat of the Whore, with a short Paraphrase upon the sense of the Verse. 4. That the Seat of the Two-horned Beast is also fixed to Old Rome; and of the Cabbalisticalness of the Apocalyps. 5. That the Numeral Name of the Beast is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that it is so to be written, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proved from the ancient Orthography of both the Greek and Latin Tongue. 6. That the ancient Latines, who usually sounded long i as a Diphthong, pronounced their Vowels nearest to the Greeks. 7. How exquisitely this name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answers to Events. 8. That the finding the number 666 in other names does not at all weaken the determinate applicability of this. 9. In what sense 666 is called the number of the Beast. 10. The application of the Root thereof illustrated from the Cabbalistical application of the Root of the Tetractys. 11. The last Agreement of the first Parallelism. 12. The last Agreement of the second. 13. That the Vision of the Whore is more appropriate and peculiar to the Church of Rome. 14. Of the Inscription Mysterium on the Pope's Crown, and of a Woman-Pope.

Ver. XV. THe Waters which thou sawest where the Whore sitteth, are peoples and multitudes and nations and tongues. This Interpretation of Waters in reference to the describing of the Extent of the Whore's Jurisdiction does imply that it was very large: and if we com∣pare

it with what is in the Thirteenth Chapter, v. 7. it seems to indicate no less compass then that of the whole Empire. For the Beast there is certainly the whole Empire, and it is but said of him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here is not indeed in this present verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. for the Angel here delivers a precept of the Art of interpreting of Prophecies, and therefore could not so well say that Waters signifie All peoples and multitudes; but his heap∣ing up so many words more then in the fore-cited Verse of the other Chap∣ter, and that in the plural number, seems to drive at as large extent as the other. Which the consideration of his calling these Peoples and Multi∣tudes and Nations and Tongues 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the beginning of this Prophecie (which seems to point at the whole Empire, as I have in∣timated above) does farther ratifie. To which you may adde, that both Grotius and Alcazar understand the meaning of the place of the univer∣sal extent of the Roman Empire. And à Lapide also, who glosses upon the Text; Aquae quas vidisti (saith he) significant omnes gentes & populos quibus Roma imperabit.

But that the Two Horns of the Second Beast import the same thing, * 1.145 I have already named; and whether this exercising all the power of the first Beast before him may not as well respect extent of place as the kinds of power, I leave to further disquisition. Enough already has been pro∣duced for the making good of the seventh Agreement of our first Pa∣rallelism.

Ver. XVI. And the Ten Horns which thou sawest upon the Beast, these shall hate the Whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. To burn with fire is a Diorismus, and signifies onely to consume and destroy, and to make to cease to be what it was. What execution also the making of her desolate and naked and eating of her flesh does imply, I shall defer to declare till the last part of our Discourse.

In the mean time having so plainly discovered that this Whore is not a City built with Wood and Stone, but an Hierarchical Polity degenerated into a kind of Idolatrous Paganism, the very same with the Two-horned Beast or Pseudo-prophetick Body, I must confess I see no necessity of any such War as should aim at the burning of the ancient City of Rome, but that this Prophecy may be fulfilled without any such martial noise, or ruines, or garments rowled in bloud. Which is a thing seriously to be considered for the peace and welfare of Christendom. For the hatred of these Ten Horns against the Whore, and their persecution of her, implies no such raising of Forces, or marching in Battalia against Bulwarks and Walls and Houses, and taking so long an Expedition as to Rome. For this City is larger then to be comprised within the whole confines of Italy. For it is a Pseudo-prophetick Polity that has spred through the whole Territories of the Empire, a Water-Nymph whose skirts are so large, that she has sat floting upon the whole Imperial Ocean for these many Ages; and therefore is such as neither the Punishment of burning nor drowning is competible to, in that crass and literal sense as vulgarly is un∣derstood. But of these things in their more proper place.

Ver. XVII. For God hath put in their hearts to fulfill his will, and to agree and give their Kingdom unto the Beast. This seems to be but the very same with the thirteenth verse, These have one mind, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which answers to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here) and shall give their power and strength to the Beast. But that which is the most stupendious Arcanum, and not to be thought upon but with the greatest humility and veneration, is, That God is here entitled to this counsel and joint-pur∣pose of these Kings; he is said to put this in their hearts, and it is called the fulfilling of his purpose or counsel (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to give their Kingdom to the Beast. Of which the easie sense is, to contribute their Kingdoms to make up this Ten-horned Beast; as the children of Israel might be said to contribute to the golden Calf.

2. This seems a wonderful passage of Providence, which that of S. Paul Act. 17. will hardly come up to, where speaking of the gross Idolatries of the Pagans which reigned in the world so many Ages, And the times, saith he, of this ignorance God winked at, but now commandeth all men every * 1.146 where to repent. But God is said here not to wink at the thing, but to put it into the hearts of these Kings, &c.

Wherefore it seems most like to that of hardening Pharaoh's heart, that he might not let Israel go; or of the Jews crucifying our Saviour Christ, whom (Peter saith) they took, and by wicked hands crucifi'd, and slew him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being ex∣posed * 1.147 and given up to them (as it were) by the determinate counsel and foreknowledge of God. Wherefore it should seem that such invincible cir∣cumstances and inviting opportunities which God by his permissive or more positive Providence brings into the world, to try or rather discover what is in the hearts of the wicked, and which he is well assured will naturally take effect in those that are lapsed into this lower Fate, are look'd upon as Suggestions or Transmissions and Motions upon the hearts of men from God himself; and that by such a providential frame of affairs of his al∣lowing at least, if not contriving, the minds of men are determinated to act thus or thus. And no other way then this need we understand touching Pharaoh's heart being hardened by God: the grand cause whereof was his permitting the Magicians to emulate, if not equa∣lize, the Miracles of Moses for the most part; for so the Text runs, And the Magicians did so with their Inchantments, and Pharaoh's heart was hardened.

And it is as easie to conceive that it might be permitted to the Pseudo∣prophetick Beast (by the officious Assistence of the Powers of Dark∣ness) to doe such Miracles and use such ways of imposing upon the Ten Kings as would certainly enough determine them to the Idolatrous Religion of the Empire. But that they were thus certain to be deceived, is the fault of their own lapse and of the after-Consequences of it, not any Injustice in God.

3. But it is here seasonable to consider (lest that School of false Pro∣phets sacrifice too much to their own Nets, and too lavishly ap∣plaud the marvellous pitch of their own policy and the policy of their predecessours,) how the Romish. Politicians have hitherto rowed in a

manner with the stream, and how God has winked at the times of this Ignorance. But let them be assured that the Night is far spent, and the Day is at hand wherein God will no longer wink nor men be so universally asleep and in so deep a sopor, but that they will be easily awaken'd by that voice of S. Paul commanding all men every where to repent; or, if you will, of John the Baptist, Repent, for the Kingdom of God is at hand. For there is no other prevention of that dreadfull and peremptory judge∣ment against the Great Whore, (who, being lulled in security by long and fatal successes, saith in her heart, I sit as Queen, and am no widow, and * 1.148 shall see no sorrow) then by casting away her Idols and by serving the living God. Otherwise the stream of Fate and Providence will turn, and that Doom shall be fulfilled upon her in the most unwelcome sense, Therefore shall her plagues come in one day, death and mourning and famine: For strong is the Lord God that judgeth her. For her time of prosperity is set, as is plain by what follows in this present verse of this Seventeenth Chapter;

4. Untill the words of God be fulfilled. That is, These Ten Kingdoms, which were contributed to the making up the Ten-horned Beast which was to be rid by the Whore and be at her devotion, will be in this sub∣jection but such a time as is decreed by God and predicted by his Prophets. So long indeed they will be her servants, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, till the words of God be fulfilled spoken by the mouth of the Prophet Daniel, but no longer. For in Daniel 7. it is plainly said of the little Horn that there takes upon him to change Times and Laws, (that is, that makes what Festivals and Solemnities he pleases, and for his own advantage appoints Laws and Institutes not onely new, but grosly clashing with the known Laws of God) that they shall be given into his hand for a time and times and half a time. But then it presently follows, But the Judgement shall sit, and they shall take away his dominion, to consume and to destroy it to the end.

This 17^th verse therefore gives a reason of the unexpected hatred and hostility of the Ten Horns against the Whore in the foregoing verse, namely, That their giving their Kingdoms to the Beast (which is their professing of that Idolatrous Religion they were intoxicated with by the Whore that rides the Beast) was to be but for a determinate time fore∣told by the Oracles of God; but that Period expiring, the Scene of things would fatally change, and the doom of the little Horn or of the great Whore would be executed upon them. And there is no kicking against * 1.149 the pricks, as our Saviour told Saul out of Heaven. And I wish those whom it most concerns would believe the voice, and so become of Per∣secuters the true followers of Christ, and living members of his body, the truly Catholick and Apostolick Church, and would cease to be the Body of an Harlot.

5. But we may observe from the joint consideration of these two verses together, That these Ten Kings their giving their Kingdoms to the Beast, and their being in league with the Whore, is all one. For their being guided by this Whore makes the Empire Beast, by making it Idolatrous. And for these Ten Kingdoms, though their Kings be called the Horns of

the Beast, (as the four Successours of Alexander are called the four Horns of the Greek Empire divided into four shares;) yet these Kingdoms them∣selves may be look'd upon as the greatest share of the Body of the Beast, while they are at the devotion of the Whore, and profess her Idolatrous Religion. Whence their flying upon the Harlot to consume her is ipso facto the dissolving or destroying the Beast, that is, the making the Empire to cease to be Idolatrous.

Wherefore it is plain that the continuance of this Ten-horned Beast is * 1.150 said to be determined by God in this Chapter as well as in the Thir∣teenth, where it is said that it is given unto him to continue fourty two months, which is plainly three years and an half, the same that a Time and Times and half a Time. Whence the truth of the seventeenth Agree∣ment of our second Parallelism is cleared.

Ver. XVIII. And the Woman which thou sawest is that great City which reigneth over the Kings of the Earth. The adjection of this last part of the Interpretation is of special consequence, and very answerable to the event of things. For this Idolatrous Hierarchy having at first as magnificent a Seat in the Oriental part of the Empire as the Occidental, and both these Imperial Patriarchates being in a manner alike engaged and alike active, or at least alike authoritative, in the debauching of the Empire with Idolatrous doctrines and practices; the Seat of the Great Whore is not restrain'd necessarily to one place more then another at first. But because afterwards this Occidental Patriarchate did so much emerge above the other, and exceed the other, not onely in his peremptoriness and activity in keeping up and propagating Idolatry, and is so foully be∣smeared, or rather has been so swinishly drunk, with the bloud of the Witnesses of Jesus, but also besides all this did acquire to himself the Right and Title of Universal Bishop, and has for a long time laid claim to and exercised this power; (to say nothing of his high insultations over the Caesarean Majesty, and his usurping as well his Rights, as wearing the Imperial Ensigns) I say, this Idolatrous Hierarchy growing so big in time in these Western parts of the Empire, and their power shrivelling up or melting away so much in the Eastern, and not continuing in nor advan∣cing to that gross measure of Antichristianism that is found in the other, the Spirit of God has accordingly more strongly stamped the mark of discovery on the Western Hierarchy then on the Eastern; and because that See lays claim to an Universal Jurisdiction, has made Old Rome, I mean the whole Hierarchy whose Head is seated there, to be this Great Whore. For he saith, The Woman which thou sawest is that great City which [now reigneth] over the Kings of the Earth. For it is the present Tense, and spoken in S. John's time, when there was no Seven-Hilled City that reigned over the Kings of the Earth but Old Rome. And there∣fore of necessity it is she.

2. But besides that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies in the present Tense, and is all one as if one should say, quae nunc regnat; it is farther observable, that if it were not determined to this sense it would rather be a Nugati∣on, if a man may speak it with reverence, then an Interpretation, and would be added to no purpose, as being of an uncertain sound, and not able

to signify any thing but what was said before. For in that she is said to whore with the Kings of the Earth, and to ride the Beast, and to sit upon Peoples and Multitudes and Nations and Tongues, this already amounts to as much as the reigning over the Kings of the Earth. Wherefore this Adjection must have this peculiar in it, that in saying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it implies that that City was meant that ruled the world in S. John's time, and therefore is the Seven-Hilled Rome.

But why do I goe about so industriously to prove that which our very Adversaries do not deny, as Ribera and Cornelius à Lapide, who both acknowledge Old Rome here meant, and Alcazar also and Bellarmine upon particular evincement from this verse? The words of Bellarmine are, Ne∣que enim alia Civitas est quae Joannis tempore imperium habuerit super Reges terrae quàm Roma, & notissimum est supra septem montes Romam adificatam esse. Which two things joyn'd together is a Demonstration that Rome in Italy here is meant, and no other City.

3. The sense therefore of the Verse may be clearly delivered in this short Paraphrase. The Woman which thou sawest riding on the Beast that was, and is not, and yet is, is that great City which now ruleth over the Kings of the Earth, that is to say, it is Rome, whose Inhabitants, though flowing successively, are accounted one and the same City, because included with∣in the same walls or buildings; as that is accounted one and the same River that flows betwixt the same banks, though the same Water does not con∣tinue for a day together.

This Woman then which S. John saw riding the Empire under the last▪ Head thereof, upon the pretence of being the true Catholick and Apostolick Church, though indeed become an Apostatized Harlot, this Woman, I say, is that very City, that great City, that great Roman State or Polity that now rules over the Kings of the Earth, saith the Angel to S. John. But where or from whence could that be but from Rome the Imperial City? Whence it is evident that the Roman Catholick Church (as she calls her self) which rules the world from the Seven Hills, is to be understood, as being look'd upon as one and the same Woman; this new Roman Hierarchy succeeding and being seated as much in the same City, that is, as much with∣in the Roman walls, as that ancient Polity was.

Which is as easy to conceive, as if one should prophesy of a certain River that it should run bloud three hundred years hence, and then should adde that this River is that River that now discharges it self with seven mouths into the Mediterranean. For it is evident that this must be un∣derstood of the waters of Nilus, and yet not of those that flow now, but those that shall flow three hundred years hence. And as we would say, that this very River Nilus that runs now into the Mediterranean is the River that will run tinctured with bloud three hundred years hence, though the water is not the same now and then nor of the same Quality: so might it be said in S. John's time that that very City (meaning the Power or Polity there) which then ruled the world would ride the Beast that was, and is not, and yet is, so many Ages after, though the Polity be no more the same then the water of Nilus now running is the same with the bloudy water which is foretold shall flow within his banks three hundred years hence.

So easy and natural is the Expression of the Angel in this last verse, and so manifest the determination of the Woman's Seat to Old Rome, accor∣dingly as it has come to pass.

4. And that the Vision of the Two-horned Beast may keep perfect pace with this of the Whore, for the same reasons which I have already here alledged the Seat of the Two-horned Beast is likewise at last re∣strained to Rome; as the onely See of the Universal Head of the Pseudo-pro∣phetick Body.

Which restriction is discoverable as well by the Numeral Name of the Beast, as by numbering that Number comprised in his Name. The former Computation is observed by Bishop Dounham to be cavilled against by some as Cabbalistical. But he proves it plainly enough out of Irenaeus, that this kind of Computation is Traditionary even from S. John himself: * 1.151 And though a many Pseudo-Cabbalists have brought the very name of Cabbala into a suspectedness, yet I must confess that I think the fame there∣of was not raised upon nothing, but that there was such an hidden way of delivering the great Arcana of knowledge, and that part thereof was the Symbol of Numbers, (which is frequent in this Book of the Apocalyps as well as continual in the first Chapter of Genesis.) Not to take notice that that very Expression of Alpha and Omega seems to be Cabbalistical, there being frequent mention with them of Aleph lucidum and Aleph tenebro∣sum; concerning which Robert Flud, (who pleased himself in diving into these depths so far as his bucket would reach) Habetis, saith he, Aleph * 1.152 Cabbalistarum tenebrosum in lucidum conversum, omnia creans, coelúmque & terram informans, & consequenter habetis Alpha & Omega Principium & Finem. This is answerable to that verse of Orpheus concerning God,

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

Which Plato calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and I doubt not but was the doctrine of the old Cabbalists, and in all likelihood hid in some such dress as this.

Grotius acknowledges the phrase of Alpha and Omega to be Rabbinical, and to be taken from their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And that which follows, * 1.153 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what is it but a Talmudistical Exposition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ and is peculiar to this Book of the Apocalyps. Wherefore if it be found to Cabbalize in other things, this Cabbalistical computation of the Number of the Beast is rather the more credible for being Cabba∣listical.

5. Now by this Computation his Name is found to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For the numeral values of these letters will amount to 666.

[illustration]

Put these together and they will make up just 666. Grotius excepts against the Orthography of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if it should be writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But besides that Irenaeus, a Greek Father, who should know better then Grotius or any one else now-a-days how they then wrote the word, does positively affirm the writing of it with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the very same place where

he doubts whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be so to be wrote, and at such a time when he knew not whether it would ever prove applicable or no; Joseph Scaliger gives it for a rule, That the Greeks in Latine words turn a long i before n into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And indeed the Latines themselves wrote in stead of i long, an ei diphthong. In Ennius there are infinite ex∣amples thereof.

Poinei sunt solitei sos sacrificare puellos Diveis.

In the seventh Book of his Annals. And again in the same Book,

Quorum virtutei bellei fortuna pepercit, Horundem me leibertatei parcere certum est.

I shall produce but one single verse more, but which affords no less then five examples at once;

Quàm preimùm Cascei popolei tenuere Lateinei.

So little ground is there for that conceit of Grotius.

6. Nor can these Examples be excepted against for their antiquity; because the Ancient Latines pronounced the nearest to the Greeks, as ap∣pears in those diphthongs of oe and ae, and in y, which the After-Latines distin∣guished not from i; but it was the Greeks short u, and they had no other. And that the Greeks sounded it like u, appears from several words derived from that tongue; as in Sus, Super, Fucus, Turba, Trutina, and the like, which are from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which analogie Ennius keeps to, in that he says Olumpus and not Olympus, Cuclops and not Cyclops, Luchnus and not Lychnus; and pronounces oe, oi, and ae, ai:

—————Adeste, * 1.154 Musai, quai pedibus magnum polsatis Olumpum.

And for that example of Cuclops, it is in the ninth Book of his Annals;

Cuclopis venter velut olim turserat, alti Carnibus humaneis———

And the third example is also had in the same place,

—Luchnorum lumina bis sex.

For the pronouncing oe like oi, there has been one example already in Poinei; to which you may adde, Book 1.

Quanquam molta manus ad coilei coirola templa Tendebam lacrumans.

where there is also lacrumans for lacrymans, which is from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by changing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into l, as in Ulysses from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We have also had two examples of sounding ae like ai, in Musai and quai; to which you may adde out of the same Book,

——O gnata tibei sunt anteferendai Airomnai.

And infinite other examples there are to the same purpose: whereby it may appear that the ancient Latines pronounced more exactly according to the mode of the Greeks then the latter Latines did; and that therefore it is most likely that the Greeks pronounced Latine words according to the mode of the ancient Latines; and that they saying Lateinus, and not Lati∣nus, the Greeks without any more a-doe spoke and wrote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be found in Greek Authors, it is the un∣skilful officiousness of some pragmatical Scribe or Critick that has depra∣ved the Orthography of the word. Of which pragmaticalness there are innumerable examples. But these are subjects too trivial to insist upon.

7. Thus have we made good the Orthography of the Name. Now the Application is to admiration fitted to the Two-horned Beast. For though at first he might wear his Horns somewhat equilibriously; yet the Ea∣stern Horn being afterwards so out-topped by the other in every respect, and shrinking into so small a power, the Beast became at last solely in a manner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And it is well known that upon the Division of the Empire into Eastern and Western, the Greeks called the Western Churches the Latine Church, but called themselves Romans.

Wherefore whenas not onely the Latines but the Greeks called them∣selves Romans, and their Emperours Imperatores Romani, their City also New Rome, and the Countrey about it Romania; the Latine Church, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is very particularly and discriminatively aimed at and described by this Numeral name of the Beast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Event exactly agreeing with the Prophecy. For this distinction of the Greek and Latine Church was so notorious and acknowledged, that in general Councils the Western Bishops were called the Latine Bishops, and the Subscriptions of them both were accordingly distinct under the Titles of Patrum Lati∣norum & Patrum Graecorum. Thus exquisitely does the Name of the Beast determine him to Rome and Italy.

8. Nor is it any thing to the purpose to say there are several other Names wherein the letters will make up 666. For that this of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is notwithstanding the right, not onely the Event shews, but the Connexi∣on which the Two-horned Beast has with the Beast that has Seven heads and Ten horns, which is undoubtedly the Roman Empire. Who therefore so fit to play these pranks therein as this Latine Beast, as he is discovered to be, and doth so Latinize in every thing; Mass, Prayers, Hymns, Litany, Canons, Decretals, Bulls, Councils, Bible, and every thing so in Latine, that it cannot seem a slight cause that moved the Spirit of Prophecy to cha∣racterize him so particularly by this Name? I say, not every thing whose Name contains 666, in the letters thereof, can be this Beast; but toge∣ther with a Name containing this Number, all those things that are said of the Two-horned Beast must be also applicable to what-ever any one will pitch upon for Him. For no man that minds what he saith will argue thus, This Person or Polity's Name comprises 666, therefore he is the Beast: but rather thus, This Person or Polity does or has done all those things that the Two-horned Beast is said to have done in reference to the Roman Empire, and moreover his Name also comprehends 666; wherefore this is most assuredly the Beast. This is sound Reasoning, yea perfect De∣monstration.

9. Hitherto we have but numbered the Number of the Beast in the Name of the Beast. But there is a farther piece of Cabbalism in the num∣bering the Number it self; whereby the chief Residence of the Beast will again be determinately detected, and the now Roman Catholick Church, so called, discovered to be chiefly aimed at in this Vision of the Two-horned

Beast. Wherefore as in the ancient Cabbala the Number Ten and the Number Thirty six are each called the Tetractys; whenas indeed they are rather the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or power of the Tetractys, (though more in a Cab∣balistical sense then a Geometrical or Arithmetical) the one arising from the parts of Four put together, the other from the addition of the four first faminine and masculine Numbers: so is this Number of the Beast (though it be called his Number) rather the power of that Number that detects the Beast then the Number it self.

For he could not say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, Let him that has understand∣ing count the Number of the Beast, if it were a mere reading of the Num∣ber, or but summing the Numeral letters of some Name. Therefore there is a greater skill required to the counting of the Number of the Beast then of the Number of his Name. And yet it is to be counted humano more, as it is intimated by [It is the Number of a man.] But there is no num∣bering of one Number given but by extracting of the Root.

10. Wherefore as the Square-Root of 36. may rightly be conceived to detect that that famed Tetractys had a relation to the Hexameron of Moses, and signified that every Day's Creation had its Foeminine Principle as well as Masculine, the First it self not excepted, (which is consonant to that Aphorism of the Jews, Nulla virtus divina descendit sine indumento, and to Moses his assimilating the First Day's Creation to Light:) so the Square-Root of this Number of the Beast may also detect to whom this Vision of the Two-horned Beast doth belong. And I have already shewed in my Mystery of Godliness, that the Root of this Number is 25, and that * 1.155 it does plainly agree with several substantial Observables concerning the Church of Rome and their City, and that in a perfect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to 12, which is the Root of 144, the number of the Regiments that appear with the Lamb on Mount Sion. Which things being sufficiently cleared in the said Treatise, and may be more copiously understood out of Mr. Potter, I shall spare to speak any thing farther of them in this place, but wholly remit the Reader thither for satisfaction.

11. In the mean time I will not stick to conclude, that it is apparent * 1.156 partly from what I have delivered there, and partly from what is added in this place, That the Seat as well of the Two-horned Beast as of the Whore is at last in their respective Visions determined to Old Rome, as being the most permanent and conspicuous Residence of the Apostatized Priest∣hood, and such as, by being so notorious an Instance of this Wickedness, becomes a Measure and Rule of comparing and judging of the greatness of the Apostasy of other Churches by their nearer accession and agreement to this Queen of Harlots. And therefore by intimating the Name, Number and Seat of this chief part of the Apostatized Clergy, it gives us the clear knowledge and fast apprehension of the whole corrupted Body and all the parts thereof, where-ever and how long soever they be found within the Boundaries of the Roman Empire.

But when once they are swallowed up and washed off by some extra∣neous Power, and fall under the Jurisdiction of some other Empire, I must confess (though we may judge these too by this measure) I do not see how they then can so well be concerned or aimed at in these two Pro∣phecies,

both the Two-horned Beast and the Whore being look'd upon as Riders and Guiders of the Beast with seven Heads and ten Horns, and therefore supposed within the Roman Empire. Which is a plain cause why these Prophecies have laid so fast hold on the Church of Rome in the conclusion of them, as if she were in a manner solely concerned. For it was fit so to doe by reason of her Permanency in Duration, as well as Emi∣nency in wickedness.

Which may be one reason also why this body of the adulterate Clergy is called the Beast with two Horns; because all those Patriarchates annu∣merated to the Greek Church were betimes swept away, a new Empire overflowing them, whenas the Patriarchate of Constantinople was free from this inundation till about two hundred years ago. So faithful is the Spirit of Prophecy in the Prefiguration of Events; as he may easily see that pleases to consult History. In the mean time, as I said, it is manifest enough that the Seat as well of the Whore as the Two-horned Beast in each Vision is determined to Old Rome. Which is the last Agreement of our first Parallelism.

12. As the last of our second is, That the Seat of the Seven-headed * 1.157 Beast is left free in either Vision, and not fixt to any Metropolis. Indeed the Seven Heads of the Beast being also interpreted of the Seven Hills of Rome, it is apparent that the Beast has some relation to that place, and must have some Title or denomination from that City, else why should the Beast's Heads have any thing to doe to typifie those Seven Hills? But the Prophecy, as it were datâ operâ, declining the fixing the Impe∣rial Seat of the Seven-headed Beast, bestows that Privilege on the Whore, assigns her the Seven-Hilled seat, saying, The seven Heads are seven Hills where the Whore sitteth. Which is admirably agreeable to the event. For indeed Rome has been the constant See of the Whore, but the Seat of the Seven-headed Beast has been very changeable, some time at Rome, then at Constantinople, and lastly in Germany.

13. And thus we have seen the exquisite Congruity and Coincidence of all the parts of the Visions of these Thirteenth and Seventeenth Chap∣ters one with another: which though they be so accurately correspon∣dent, yet I must confess not altogether so adequately, but that the Vision of the Whore bears a more press and close respect to the Church of Rome all along; and besides the plain designment of her Seat, which is common to both, her gorgeous attire and bloud-thirstiness, or rather her being so la∣vishly bloud-drunk, as she is described, seems to appropriate the Vision more peculiarly to her then the Greek Church. Which Drunkenness as well as Gorgeousness of Apparrel, though it be not all along the reign of the Whore, yet according to the nature of these Prophetick Figures, which exhibit the whole Succession of affairs under one joint show, they were without any discrimination to be represented at once.

Which Consideration may take off any the like scruple in these Pro∣phetick Schemes and Representations. For what was done but for a while adorns those Images as much as what is permanent, there being no mention of Succession of time, but all represented at once.

14. And therefore, though that Inscription [Mysterium] upon the

Pope's Crown, which was questionless in imitation of the Inscription on Aaron's Mitre, (all his vestments and ornaments being so industriously imi∣tated in the Pontifical Habiliments) be now turned into Julius Pontifex Maximus; yet it is not the less probable that it was glanced at in this Description of the Whore. The truth of which Story Bishop Dounham does assert with all imaginable confidence. Quod autem ait in fronte Me∣retricis * 1.158 scriptum fuisse nomen [Mysterium,] id in Romano Pontifice com∣pletum esse pro comperto habemus. Which passage is so confessed a truth, that Lessius, in his Answer to King James, could not deny it. Wherefore as our Saviour Christ's uttering that first verse of the twenty second Psalm, My God, my God, why hast thou forsaken me? intimated to the world that the whole Psalm was a Prophecy of his Passion; so this first word of the Name of the Whore of Babylon on the Papal Tiara was an indication that the whole Name or Title belonged to the Pope with his Clergy, and that they are this Great Whore that has made drunk the Inhabitants of the Earth with the cup of her Fornication.

This Inscription on the Pope's Crown, and the chusing of a Woman-Pope, who (besides other feats) betrai'd herself to be a Whore by falling into labour in the streets of Rome at a solemn Procession, (and did therein by a palpable Hieroglyphick insinuate to the world that Rome was indeed the Seat of that great Apocalyptick Strumpet) are two notorious Speci∣mens of that Jocantry and Festivity, as I may so speak, that is sometimes observable in Divine Providence, answerable to that Ludibundness in Na∣ture in her Gamaieu's and such like sportful and ludicrous Productions. And verily this Accident of a Woman-Pope is as assured a truth as that of the Inscription, if the Testimonies of above threescore Authors, and that of the Romish Party, may be thought sufficient to assure it. All which are produced by Gabriel Powel in his Theological Disputations De Antichri∣sto. * 1.159 But these things I was not hasty to interweave in my Exposition of these Chapters, the contexture of things being abundantly clear and full and firm without them.

CHAP. XVI.

1. What remains for the making up the fullest assurance that can be desi∣red of the truth of our Joint-Exposition. 2. That the Roman State, from the beginning to the end, is to be look'd upon as One Kingdom or Empire, appears out of Florus. 3. That there had been Five sorts of Supreme Magistrates in S. John's time in the Roman State, Reges, Consules, Tribuni Consulares, Decemviri, Dictatores: and that the Tribuni Plebis were no Supreme Power. 4. Nor the Tribuni Militum simply so styled. 5. But that the Decemviri and Tribuni Consulares were. 6. As also the Dictators. 7. That there had been no more then Five sorts of Supreme Governours in S. John's time; and that the Interreges were not, nor were at all reckoned by Historians, a Su∣preme Government distinct from that of Kings. 8. That the Tri∣umviri

Reipublicae constituendae was either a Scuffle and Confusion in the Roman State; 9. Or else a formal Caesareate exercised by Au∣gustus, Lepidus and Antonius. 10. That there is full and sufficient ground from Reason and History not to reckon the Triumvirate of con∣stituting the Commonwealth a Sixth Form of Government distinct from Emperours and the Five fore-going Forms. 11. That though there had been some other Forms truly distinct, but yet of a near affi∣nity with some of the other, it had not been so harsh to have accounted them one with those they had that nearness with. 12. But that there is a greater Exactness then this in the Application of this Vision, and such as Scepticism it self can hardly doubt of. 13. The Conclusion of the whole drift of the Chapter, with a fuller enforcement of the truth thereof.

1. I Have now finished my Joint-Exposition of these 17^th and 13^th Chapters of the Apocalyps, saving that I am more fully to confirm that part concerning the Seven Heads being Seven sorts of Supreme Go∣vernours succeeding one another in the Empire; as also more particularly to indigitate How exact an Image of the Beast that was slain the Revived Beast became in points of Superstition and Idolatry. To which if I adde a solid confutation of Ribera's Interpretation of the Seven-headed Beast, as also of Grotius his, I think there will be nothing wanting to the greatest assurance of the truth of our Interpretation that any one can desire.

2. In the first, the Controversie is onely concerning the Six first Heads, Whether from the Kings to the Pagan Emperours, speaking inclusively, there were Six Forms of Government, and no more: or, if you will, Whether there were just Five before the Roman Caesars.

That the Roman Kingdom or Empire is to be reckoned from their first Kings downwards, I think no man will scruple, nor that it is all along the same Beast, as well as Florus considers it as one Man, and distinguishes his Ages, allotting the first 250 years from Romulus to the Infancy of the Roman People or Empire, and then 200 years more to its Youth, and then 250 years more, which reached to Augustus his time, to the Manly Age of the Empire; but the next 200 years he calls Senectutem Imperii. Which shews plainly that he looks upon the whole Succession as one and the same Empire, though under several growths; which yet was longer-lived a great deal then to be accounted old in Trajan's time. Wherefore History it self looking upon the whole Succession of the Roman People as one Body Politick, there can be no harshness at all in describing this Body by such a number of Heads as reached from the first beginning of this Suc∣cession to the last Period of the Empire.

3. Five whereof had passed away in S. John's time, and no more nor no fewer then Five, as I come now to make good, namely, Kings, Con∣suls, Tribunes, Decemviri and Dictators. For the People of Rome had never any other Supreme Powers over them but these, before their Caesars; viz. Reges, Consules, Tribuni Consulares, Decemviri, Di∣ctatores.

Of Kings and Consuls there is no controversy at all. Now for these Tribuni Consulares, they are so called, to distinguish them from the Tri∣buni Plebis, and the Tribuni Militum ordinarily so styled, neither of which were the Supreme Powers of the Roman State or Empire. For the Tribuni Plebis were rather Plebis then Populi Romani Magistratus. And for those few years wherein they hindered the chusing of other Magistrates, the City was look'd upon to have no Magistracy at all. Quatuor annis sine Magistratibus Roma fuit, saith Sextus Rufus of that time. Which condi∣tion of the City Diodorus Siculus also calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And that likewise of Marcus Varro in Gellius plainly shews that they could be no Supreme * 1.160 Power. In Magistratu habent alii Vocationem, alii Prensionem, alii neu∣trum. Vocationem, ut Consules & alii qui habent Imperium: Prensionem, ut Tribuni Plebis & alii qui habent Viatorem: Neque Vocationem neque Prensionem, ut Quaestores & caeteri qui neque Lictorem habent neque Viato∣rem. Where it is plain that the Tribuni Plebis are reckoned amongst them qui non habent imperium, and therefore are no Supreme Powers.

4. No more are the Tribuni Militum simply so styled, as appears out of that of Livy: Disciplinâ enim militari, miles Centurionis, Centurio * 1.161 Tribuni, Tribunus Legati, Legatus Consulis paret imperio. But the Tri∣buni Militum Consulari potestate are those Tribuni Consulares which I have already named. Of which Fenestella, Penes quem sanè Magi∣stratum * 1.162 (ut ipsum nomen indicat) eadem quae apud Consules potestas erat collata est, nominibus tantùm immutatis, ac Plebis ratione haberi •…•…oeptâ.

5. That the Decemviri was a Supreme Power, is plain out of Livy. Anno trecentesimo altero quàm condita Roma erat, iterum mutatur for∣ma * 1.163 Civitatis ab Consulibus ad Decemviros, quemadmodum ab Regibus antè ad Consules venerat, translato imperio. As also out of Sextus Ru∣fus. Quadraginta enim novem annis Romae Consules defuerunt: sub De∣cemviris, duobus; sub Tribunis militum, quadraginta tribus; sine Ma∣gistratibus Roma fuit annis quatuor. So Rufus in his Breviarium, where a late Edition has most grosly corrupted the Text, reading for Quadra∣ginta enim novem annis, Novem enim annis, and after, tribus, for qua∣draginta tribus; forgetting that the Historian had said a little before, that the People of Rome were under Consuls four hundred sixty seven years, namely, from Brutus and Poplicola to Pansa and Hirtius, but that he reckons within this space but four hundred and seventeen Consuls. How then can nine years make up the difference? But this onely by the bye. From hence it plainly appears that the Supremacy of these Tribuni mili∣tum as well as of the Decemviri is avowed by this Author; the Con∣sular Power ceasing in their time. And as for the shortness of the reign of the Decemviri, who continued but two years, it can no more put them out of the Catalogue of these Forms of Government then Otho's reigning but three moneths can put him out of the Catalogue of the Roman Emperours.

6. And lastly, that the Dictators were a Supreme Power is not doub∣ted, * 1.164 but is plainly affirmed by Fenestella. Ea summa quidem apud Roma∣nos

potest as fuit, à qua nec provocandi jus fuisse, & animadversionem in capite cujuscunque civis Romani, totiúsque Reipublicae summam ditionem penes ipsam habuisse, veterum scripta testantur. Nor does the Consuls remaining while the Dictator is in power make any thing against us; for there were Consuls also during the reign of the Emperours. But while the Dictator was in being, the Consuls were not the Supreme Head of the Roman State, nay had less to doe then under the Emperours. And though this Power was not to continue long, yet upon the exigencies of affairs it was often repeated. Sylla continued in the Office three years to∣gether, and Julius Caesar ten: But strait after was committed to him a perpetual Dictatorship joyned with the Title of Emperour, in which Au∣gustus and the rest of the Emperours succeeded him.

7. Thus are we assured that there were Five sorts of Supreme Gover∣nours before S. John's time in the Roman State or Empire. And that there were no more then Five, I think we may be easily persuaded, when they can bring no other into competition but the Interreges and Trium∣viri Reipublicae constituendae, which Grotius urges. For it is evident that the Interreges are necessarily reducible to the Regal Power, being but a vicarious Appendage thereto, and not a distinct Species of Supreme Power it self, nor so reckoned by Historians. For Messala Corvinus in his Book De Augusti Progenie mentions onely Reges, Consules, Dictatores, Tribunos militares, Tribunos Plebis, till the time of the Caesars, omit∣ting the Interreges and those Triumviri which Grotius puts in for: onely he is mistaken in making the Tribuni Plebis a Supreme Magistrate, as ap∣pears from what has been above said thereof. Livie also leaves out the Interreges in his Enumeration of the Roman Forms of Government. Quae * 1.165 ab condita urbe Roma ad captam eandem urbem Romani sub Regibus pri∣mùm, Consulibus deinde, ac Dictatoribus, Decemvirisque ac Tribunis Consularibus gessere, foris bella, domi seditiones, quinque libris ex∣posui. Where the Five Forms we contend for are distinctly enumerated, but no mention of any Interreges, (no more then of the Proconsuls) they being but as it were Viceroys, and a sudden and transitory supply of Va∣cancy destin'd to be fitted up by a timely choice of a perfect and permanent King. But while they were, they are said praefuisse cum Regia potestate & insignibus. So plain is it that the Reges and Interreges are but one Regia Potestas, and therefore rightly typifi'd by one Head of the Beast, not by two.

8. And for the Triumviri Reipublicae constituendae, Tacitus, who of set purpose in the beginning of his Annals reckons up all the Forms of Su∣preme Power in the Roman State, declines the mentioning of any such Tri∣umvirate: Urbem Romam à principio Reges habuere, (no mention of In∣terreges;) Libertatem & Consulatum L. Brutus instituit; Dictaturae ad tempus sumebantur; neque Decemviralis potestas ultra Biennium, neque Tribunorum militum Consulare jus diu valuit. Which manner of speech implies that he would not leave out any of the Forms of Supreme Govern∣ment, though of never so short a continuance, if sufficiently distinct from others. But now when he falls upon those times wherein this Triumvi∣ratus Reipublicae constituendae was to be noted, he runs over it as not to

be taken notice of, going on onely in this manner, Non Cinnae, non Sullae long a Dominatio, & Pompeii Crassique potentia citò in Caesarem, (which Cinna was onely Consul, Sulla first Consul and then Dictator, and Pom∣pey and Crassus Consuls or Proconsuls and no more.) But now where is the very nick of naming this Triumviratus Reipublicae constituendae, he onely addes, Lepidi atque Antonii arma in Augustum cessere, qui cuncta discordiis civilibus fessa nomine Principis sub imperium cepit.

Wherefore according to this description of things, this pretended Tri∣umvirate is no Supreme Magistracy, but a Political Scuffle or Scamble or transient Shuffle betwixt these three men, Octavius, Antony and Lepi∣dus. And though they called themselves Triumviros Reipublicae consti∣tuendae, it was but for a blind to the people; nor had they any legitimate creation to that Office, unless Octavius be supposed to be Emperour, and they to be appointed or admitted by him into a participation of his Imperial Power. And then it is plain that this is onely a part of the Sixth Head which was in being in S. John's time. Otherwise it is but a momentany Usurpation and Confusion in the Commonwealth, no legitimate Magi∣stracy at all.

And therefore Fenestella, though he first speaks doubtfully of this * 1.166 Triumvirate, Utrùm Potestatibus annumerandum censuerim haud satis scio; yet presently he recovers himself, and speaks more definitively, Quippe quòd eas Potestates quas injussu praetérque Senatûs authoritatem quisque, non dicam sortitus fuerit, sed per libidinem dominandi arri∣puerit, Tyrannides potiùs quàm Potestates seu Magistratus appellandos duxerim. And at the end of the same Chapter, he again smartly taxes the pretence of this Power, and makes it no legitimate Magistracy: Igitur Ty∣rannidem praetextu Magistratûs palliare pergentes, sese Triumviros Rei∣publicae constituendae appellavere; quorum nutu & auspiciis omnis Respub∣lica niteretur. Caeterùm eorum animos, quorsum inclinarent, mox ipse eventus rerum ostendit, omnes res simul divinas humanásque commiscens. Wherefore things being thus understood, such a transient Scamble as this can be no legitimate Form of Government, but the present Confusion of the Roman State, let these Usurpers call themselves what they will, or what-ever others out of fear or Courtship might call them.

9. But if we take this Affair by the other ear, and will look upon Octa∣vius Augustus as he was Heir to Julius Caesar, in whom was the Su∣preme Power of the Empire, and also as upon one to whom the Senate had given a Precedency before the Consuls themselves, and a Power un∣bounded by Law, insomuch that he might rationally be deemed the Prince of the Commonwealth; and that onely upon design he invited and per∣mitted Antony and Lepidus to partake of his Principate, for the better suppressing of Brutus and Cassius, and then of his Partners one by the other: these Triumviri will be found really three Emperours, (as there have been two, and three, and four at a time in other occurrences of affairs of the Empire, as is well known to any one that knows any thing in Hi∣story) and not any Species of Government distinct from the Sixth kind, which is that of the Emperours.

For they being three Generals of the Imperial Forces, Antony of the

Eastern, Octavius of the Western, and Lepidus of the African, and of power unaccountable or unsubordinate to any other Magistracy, what were they indeed but Three Emperours at once, in that Notion that the Roman Monarchs were after called Emperours? And accordingly in Hi∣story Augustus is reckoned to have reigned as Emperour from the de∣cease of his Father Julius. To which sense Suetonius speaks, Atque ab eo tempore exercitibus comparatis, primùm cum Marco Antonio Marcóque Lepido, dein tantùm cum Antonio per duodecim ferè annos, novissime per quatuor & quadraginta solus Rempublicam tenuit. Upon which Nau∣clerus thus comments, Regnavit annis quinquaginta sex, duodecim cum Antonio & Lepido, solus verò quadraginta quatuor. And Chronologers as well of the Pontifician as Protestant Party fix the beginning of his Reign ab U. C. Anno 710.

10. Wherefore these Triumviri Reipublicae constituendae being either no Magistracy at all of the Roman State, or coincident with that of their Emperours; and being also declined in the enumeration of the Forms of Government by the Roman Historians, or else acknowledged of the Line of the Sixth Head, that is to say, of the Order of Emperors; it is plain that there was sufficient, if not a necessary, ground of not reckoning this Tri∣umvirate amongst the Heads that had passed in S. John's time, and that therefore the truth of History agrees exactly with the Vision that saith, Five are fallen, not Six, nor Seven. For no Historians reckon otherwise; and what can be more satisfactory, then that Prophecie speaks in the very language of History? Or what Harshness or Indecorum is it to conceive the Vision to number onely so many distinct Heads as are plainly and con∣fessedly both Heads and distinct, and are taken notice of up and down in History for the remarkable Governments of the Roman State, whenas those that are omitted in the Vision are also pretermitted in Historical Narrations, as either not agreed upon for distinct Heads, or disclaimed to be so?

11. And truly if there had been any other Forms of Government that might have seemed to disturb this solemn Number of Seven, provided they had had a very near affinity with some or other of the chief Seven, they might have been reckoned as one with such as they had so near agreement to, and so the Beast be still Seven-headed, as Nilus Seven mouthed, those distinct Rivolets that flow near the main Streams of this Septemfluous River being reckoned as one with those principal ones, and Nilus never the less celebrated by the Epithets of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 up and down in Authentick Writers. Which liberty had been very tolerable, nay in∣deed unexceptionable, in those Five Heads that already had passed, the ac∣count for the future, on which all the weight lies, being so certainly fixed in the Sixth, whose course was in the Apostle's time, that it could breed no disorder nor confusion.

12. And yet we find a greater exactness then so. Whence it is manifest that we have the greatest assurance we can desire of the true sense of this Vision as to this point: forasmuch as we have above demonstrated that the Seven Heads of the Beast must be so understood as may reach through the whole Succession of Heads from the beginning to the end, and there∣fore

must be the several Successions of so many Sorts of Supreme Gover∣nours, not Seven single Persons; and then find also de facto that. Five of these Successions do so exquisitely fit the number of those Five Forms of Government which according to History were past in S. John's time, and that the Sixth Government in succession, which is that of the Pagan Em∣perours, was that very Head then in Being. Which things fall out so ac∣curately, that a man would think that Scepticism it self could scarce refrain giving assent to so plain a Truth.

13. We have therefore made good that there are just Six sorts of Su∣preme Powers from the beginning of the Roman Kingdom to the Apo∣stle's time, namely, Regal, Consular, Tribunitial, Decemviral, Dictato∣rial and Imperatorial. For that of the Interreges was a Regal Power, (if considerable at all) and therefore does naturally fall under the Type of one single Head; as that also of the Triumviri of constituting the Common∣wealth (if it was not a state of war and confusion) was also an Imperato∣rial Power, though disguised under that other name, and therefore falls under the Sixth Head: as must needs seem very easie and natural to him that considers how Collective and Henopoetical, as I may so speak, the Pro∣phetick Types are. The consideration of the Collectiveness and Unitive∣ness of which Types on the one side, and of the express and explicit enu∣meration, in History, of Five distinct sorts of Government before the Emperours, on the other side, must necessarily cast a man into an unshaken security that the Spirit of Prophecy would reckon neither more nor fewer kinds of Governours before the Emperours then Five. Which point be∣ing cleared, I pass to the second; which is, the more fully declaring how fitly and rightly that degenerate estate of the Empire which is prefigured by the Beast that was, and is not, and yet is, is also styled the Image of the Beast.

CHAP. XVII.

1. That a Relapse of the Empire into Idolatry in general were sufficient to make it the Image of the old Pagan Empire, and yet that the Resem∣blance is more exquisite and particular. 2. That there was an intended imitation of the Pagan Rites in the Church degenerating. 3. The Pope compared with the Pagan Caesars, and his Cardinals with the Roman Senate. 4. The Tutelar Saints compared with their Tutelar Deities; as also of adoring of what they eat. 5. The minute multiplication of the Pagan Deities compared with and found to be out-gone by this Pa∣gano-Christian Church in the Presidents of Physick and Rural Affairs; 6. As also in the Presidents of Trades or Courses of Living. 7. The Saints and Heathen Deities compared in their Offices; and how punctu∣ally they have surrogated the Blessed Virgin into the place of Venus and the Moon. 8. Most lively Lineaments of Restored Paganism in de∣dicating the Pantheon to the Virgin and all the Saints; as also the Seven Hills to seven several Saints: in erecting Altars and Images

thereon; in adorning these Images; in appointing Festivals; in Ado∣ration and Prayers; in Oblations of Wax-candles and Incense; in car∣rying their Images in Procession, and hiding them in Lent. 9. In Vows, Oathes, Deifying deadmen, Pilgrimages, Miraculous Cures, with the Monuments of them hung up in the Temples. 10. In Asper∣sions and Purifications by Holy Water. 11. In the driving away the Devil by the jangling of baptized Bells. 12. In their Jubilees and ge∣neral manner of celebrating their Festivals. 13. In fetching in May; in running about the fields with light Torches in their hands; in sprin∣kling their Beasts with Holy Water by the Friars of S. Antony; in leaping over S. John's Fires; in Baptismal Spittle; in their Master of Misrule at Christmas; in their Carnavals and other Festivals. 14. That the Image of the Beast is also in some sort revived in their Funerals. 15. But more considerably in their Religious Fraternities under this or that Saint: 16. As also in their shorn Crowns, in their Vows of Virginity, and in their Ninevites or Flagellants. 17. In their pretence of bringing down Christ bodily and personally at the Mass: 18, 19. As also in their more pompous Processions. 20. The great Use∣fulness of the Observation of the punctual correspondency of the Events hitherto to the Predictions touching the state of the Church. 21. His amazement and astonishment at Grotius, that he should decline so clear and easie a meaning of the Image of the Beast, and take up with one so impossible and so unprofitable.

1. I Must confess that the mere changing of the Empire into a Supersti∣tious and Idolatrous condition again, though there were not either any study of, or heedless coincidence with, the particular Modes of that Idolatry and Superstition that was before, yet for the general Agreement therein the Empire thus relapsed might be rightly said to be the Image of the former state thereof. But since there is a more particular Resemblance even to Affectation, or else by a strange Fatality, it will not be amiss to note some few of those many Instances that occurre, for the greater light and fuller assurance that by the Image of the Beast is understood this Idolatrous and Paganly-Superstitious Relapse.

2. And truly that this Image was not made by chance, but by imita∣tion, has been already observed even by them that lived in the Roman Church, and who in some sort justifi'd it: as Polydore Virgil in his Prooeme to his five last Books De Rerum Inventoribus; where he says that the Fathers did receive their Rites and Ceremonies from the Pagans; sed in bona illorum parte recipienda piè ac cum causa fecisse, quippe qui gentes etiam barbaras ad verae pietatis cultum ducere aventes, arbitrati sunt humanitatis condimentis tractandas, cùm earum instituta haud pror∣sus horruerint nec sustulerint, sed meliora fecerint, quò nè ullum religionis periculum crearetur, &c. Where he seems to speak the sense of Gregory the Great in his Epistle to Mellitus; where he would have the Offerings * 1.167 to Daemons rather changed then abolished, and that the Feasts of the Gods should be turned into the celebration of the Festivals of the Saints; the Repository of whose Reliques he would (after the manner of the Pagans)

have adorned with leaves and boughs of Trees at the Days dedicated to their Name. And Theodoret bluntly confesses, That the Festivals of * 1.168 S. Peter, S. Paul, S. Marcellus, S. Thomas, &c. succeed in the room of the Dionysia, Diasia, Pandia, and other Solemnities of the Pagans. Which shews a timely affectation of reviving the slain Beast, in every limb and proportion.

And, lastly, Durandus takes so little shame at the imitation of the Hea∣thenish Customs, that he is not content to compare their Dedication of Churches with the Temple of the Jews, but immediately addes the Example of the Dedication of that Babylonish Image in Daniel, Nabuchodo∣nosor etiam Rex vocavit omnes Satrapas & Optimates ad Dedicationem Statuae aureae quam fecerat. Which had been more fit to mention in the Consecration of Images. But not to trouble our selves with their pro∣fessions, the effect will declare their propension to the ancient Heathenish Rites and Customs; as I shall make plain by several brief Instances.

3. As, first, in those Divine Honours which I have above intimated that the Pope does affect and accept, as also the kissing of his Feet; What are these but an imitation of the Pagan Caesars, who received Divine Honours even before they were dead? And how much less Idolatrously does Do∣minus Deus noster Papa sound concerning the Bishop of Rome, then Edi∣ctum Domini Deique nostri of the Roman Emperour Domitian? Of whom also Lampridius and Aurelius Victor testifie that affectation, Passus est ado∣rari se appellarique uti Deum: whom therefore the Pope does very lively imitate; who also from Diocletian and other Emperours did learn the holding out his Foot to kiss. And as Numa constituted Martius the son of Marcus (whom he made Pontifex Maximus) judicem ac arbitrum re∣rum aequè divinarum ut humanarum, as Festus relates; so the Pope, upon the pretence of his Universal Pontificate, claims a right to both Swords, and will be Caesar as well as Bishop, as the Roman Caesars before him were as well Pontifices Maximi as Emperours. Which are lively strokes in the Revival of the Image of the Beast.

To which you may farther adde his Senate of purpurate Cardinals, answering to the purpurate Senators which the Emperours had in their Government; and the power of Canonizing Saints residing in these Car∣dinals with the Pope, answering to that of the Senate of Rome, in whom was the right of Apotheosis, or of enrolling deceased men in the number of the Gods, appointing them Temples, Altars, Statues, Festivals, as the Pope and Cardinals doe to the deceased Saints that have deserved well of the Church of Rome. See Polydore Virgil de Rerum Inventoribus, where * 1.169 he affirms that this was an imitation of the old Roman Custom with all imaginable assurance. Hujus rei rationem nostri Pontifices secuti non du∣hitanter videri possunt.

4. Again, as the old Pagans had their Tutelar Deities of Kingdoms and Provinces and Cities,

Dii quibus imperium hoc steterat—

(And I have already noted how they used to call out those Tutelar Gods * 1.170 of Cities by a certain Charm) so the Roman Church has her Tutelar Saints, exactly answering to those Pagan Deities; S. George for England,

S. Andrew for Scotland, S. Patrick for Ireland, S. James for Spain, S. Michael for France, S. Mark for Venice, S. Ambrose for Milain, S. Dio∣nys for Paris, S. Rombout for Mechlin, S. Peter and S. Paul, instead of Ro∣mulus and Remus, for Rome.

Besides, the appropriating of these Saints to peculiar Offices is exqui∣sitely Pagan, like their dividing of that one Object of Divine worship into many; concerning which Pliny would thus apologize, Fragilis & laborio∣sa mortalitas in partes ista digessit infirmitatis suae memor, ut portioni∣bus * 1.171 quisque polleret quo maximè indigeret. And therefore upon this ac∣count the Pagan Deities are in a manner innumerable, Onions and Garlick being not excluded from a kind of Divinity.

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

Of these Aegyptian Idolaters is that smart rebuke of Tully, * 1.172 Ecquem tam amentem esse putas, qui illud quo vescatur Deum esse credat? Of which Pagan madness notwithstanding the Romanists seem guilty, while they profess that to be God which they cast into their bellies.

5. How minute the Romans were in their Deities he may easily observe that reads but these Names, Victua, Potua, Pomona, Flora, Cinxia, Unxia, Carna, Cloacina, Febris, Fortuna, Tempestas, &c. It were end∣less to enter into a reckoning up so great a variety, and needless, it being so well known to all. And truly the now Roman Church falls little short of this copious particularity; for what is it that they have not a Saint for, as well as the ancient Pagans a God or a Goddess, nay it may be more par∣ticularly then they? For one general God of Physick will not serve their turns, not one Apollo, or rather one Aesculapius, but as many peculiar Saints as there are Diseases: S. Roch for the Pestilence, S. Cosmus and Da∣mian for Biles and Tumors, S. Job for the Pox, S. Apollonia for the Tooth-ach, S. Clare to clear the eyes, S. Agatha for sore Breasts, S. Mar∣garet for Midwifery, S. Petronella for Agues, S. John and S. Valentine for the Falling-sickness, S. Benedict for Poison, S. Genoa for the Gout, S. Main for Scabs, S. Phiacre for the Emerods, S. Sigismund for the Fe∣ver, and S. Eutrope for the Dropsie; with several others which were too tedious to rehearse.

As the Pagans also had several Rural Deities, so has the Church of Rome several Rural Saints: as S. Wendelin for Shepherds, S. Pelage for Neatherds, S. Anthony for Swineherds, S. Loy for Horses and Kine, S. Fe∣riol for Geese, S. John for Lambs, S. Hubert for Huntsmen and their Dogs; S. Gertrude also has a special power over Rats and Mice.

6. The old Roman Paganism had Mercury for the God of Tradesmen, as his name also intimates, and he was likewise the God of popular Elo∣quence; but the Church of Rome seems more accurate that has assigned a Saint to almost every Trade: S. Honorius for Bakers, S. Eloy for Smiths, S. Luke for Painters, S. Nicolas for Mariners, S. Ive for Lawyers, S. Crispin for Shoe-makers, S. Arnold for Millers, S. Stephen for Wea∣vers, S. Euloge for Carpenters, S. Goodman for Tailors, S. Goar for Pot∣makers, and S. Urban for Ale-Knights or Pot-Companions, as well as S. Magdalen for Curtisans. It were an infinite task to make such long Inductions as the matter is capable of; this is enough to shew how fully

that ancient Pagan Theologie is revived in these appropriated Offices of the Saints, and how requisite the knowledge may be pretended thereof; as Varro of old defined concerning the Heathenish Gods, how advantageous it were si sciatur quam quisque Deus vim & potestatem habeat cujusque rei, that accordingly he might be invoked.

7. It were an easie thing also, but superfluous, to parallel these Saints to the Pagan Divi in their Offices: for thus S. Nicolas would be Divus Neptunus; S. Margaret, Diva Lucina; S. Magdalen, Diva Flora; and S. Martin, Divus Bacchus; S. Hubert, Diva Diana; and S. Maturin, Di∣vus Apollo: For the God of Wisedom should be the best Physician for Fools.

But the Blessed Virgin, as they call her Regina Coeli, so she will have as many Offices and Titles as the Moon. For they make her Juno Lucina, by invoking her so constantly in child-birth; and then Hecate or Proser∣pina, by feigning her so frequently to descend into the lower shades to de∣liver Souls out of Purgatory. And the Mariners, by calling on her so frequently in storms, thrust her also into the place of Venus, as is plain in that rhyming Supplication they put up to her in their Sea-voiages:

Salve, splendor Firmamenti, Tu caliginosae menti Desuper irradia. Placa mare, maris stella, Nè involvat nos procella Et tempestas obvia.

And, lastly, mens lavish devotion to her on land, in building her so many Temples and Altars, has made her goe under as many Names or more then that Pagan Goddess. For as Venus is called Idalia, Cytherea, Cni∣dia, Paphia, and many more such like Names, from the places where she is worshipped; so the Virgin Mary is called Our Lady of Loretto, Our Lady of Bononia, of Aix, of Montferrat, Our Lady of Carmel, Our La∣dy of the Woods, of the Fields, and of the Fountains, with innumerable other Appellations. But these things are less considerable.

8. This revived Image of the old Paganism of Rome is still more emi∣nent in building of Temples to these several kinds of new Gods, (for so every thing is made that has religious worship done to it) or in doing re∣ligious worship to them in the Temples of the old ones, as is notorious in their consecrating the Pantheon to the Blessed Virgin and all the Saints, which was by the Pagans dedicated to Cybele and all the Gods. Which is a trim stroke of this Revived Image of the Beast. And that comes little short of it which Cornelius à Lapide also has noted, That as under the Roman Kings the Seven Hills were consecrated singuli singulis Diis, ità nunc singuli singulis Sanctis. Which is another lively lineament of this pourtraiture predicted by S. John.

But I goe on. It is particularly also revived in the erecting of Altars and 〈◊〉〈◊〉 the Statues of the Saints upon those Altars, in the clothing them * 1.173 〈◊〉〈◊〉 garments, and the adorning them with the most precious ma∣•…•…, Gold, Ivory and Gemms; besides setting of Crowns and Garlands 〈◊〉〈◊〉 •…•…wers upon their Heads, the appointing of Festivals to the honour

of their Name, and bowing themselves before them, and putting up their prayers and supplications with hands and eyes devoutly lifted up towards them. Can there be a more lively Image of ancient. Paganism then this? And yet this does the Church of Rome doe to their Saints and their Ima∣ges, and more then this, for the reviving of the Image of the Beast, and for the fulfilling of the Prophecie.

For as the Heathens brought Oblations to their Idols and Gods, so do these to the Images of their Saints, as is notoriously known. As the Heathens set up lights before their Images, as for example before the Al∣tars of Saturn, upon a more humane Exposition made by Hercules of that Oracle,

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

and placed a great deal of Religion in the Vestal Fire; Apud nos itidem (saith Polydore) nullo magis honore quàm cereis candelis decorantur extrinsecùs Coelicolae. The ancient Heathen burnt incense to their Gods,

———(ubi Templum illi centúmque Sabaeo * 1.174 Thure calent arae)——

which is a consumptive Sacrifice, and the very notation of Thus is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à sacrificando: so does the Church of Rome burn Incense be∣fore the Images of her Saints, and make this kind of Sacrifice to them. The Pagans sometimes carried their Idols in Procession: so does the Church of Rome; as namely the Images of S. Roche that Apollo Apotro∣paeus, and S. Genevefve that Jupiter pluvius, or rather Juno pluvia, if you will. The Roman Church hide their Images in Lent by drawing a veil be∣fore them. How little does this fall short of the Pagans concealing for a time their Idols, by shutting them up from the sight of the people, to make them more eager of them afterwards?

Dii quoque Templorum foribus celentur opertis, * 1.175 Thure vacent arae, sténtque sine igne foci.

9. The mouths of the Pagans were filled with diversity of Oaths by the names of their Gods: so are the mouths of the Pagano-Christians by the names of their Saints: and their making of Vows is alike in them both. The Fathers of the Primitive times reproched the Heathen for their giving Divine Honour to mere men, whose dead Bodies or Reliques were in their very Temples: and does not the Church of Rome doe this Honour to their Saints, and profess their Reliques to be in their Churches? The an∣cient Heathen made toilsome journeys, suppose to the Oracles of Delphos, or Jupiter Hammon, to the Temple of Aesculapius, or other such like places, for Instruction or Help: and do not the Romanists make as tedious Pilgrimages to the Shrines of their Saints?

Whether by the juggle of their Priests or the assistence of some offi∣cious Daemons, there were several Miracles and strange Cures conceived to be done in the Temples and at the Images of the Pagan Gods, and cer∣tain Monuments thereof hung up for the honour of their Deities, and the profit of the Priests, to increase Offerings. Polydore out of Strabo, Mos fuit in Templo ejus Dei qui auxiliatus esset, & praesertim Aesculapii, quod Epidauri insigne erat, tabellas appendere in quibus morbi sanati

erant inscripti. According to the sense of which custom is that Distich of Tibullus,

Nunc, Dea, nunc succurre mihi; nam posse mederi Picta docet templis multa tabella tuis. * 1.176

The same thing Polydore acknowledges to be done in the Church of * 1.177 Rome; and for a memorial of having their leg, their arm, their ear, their pap, or any other part cured by this or that Saint, they hang the effigies of these parts openly near the Shrines, or at least in their Chappels or Temples.

10. Their Superstition in Holy-Water is also not unworthy our noting. This Aqua lustralis was usual amongst the Ancients,

(Spargit aquâ captos lustrali Graia Sacerdos:)

but the virtue thereof is most justly and judiciously derided by Ovid.

Ah nimiùm faciles, qui tristia crimina caedis * 1.178 Flumineâ tolli posse putatis aquâ.

But Aeneas was not of that mind in Virgil, who speaking to his Father Anchises, when he was about to offer Sacrifice, argues thus:

Tu, genitor, cape sacra manu patriósque Penates; Me bello à tanto digressum & caede recenti * 1.179 Attrectare nefas, donec me flumine vivo Abluero.

And again in another place,

Occupat Aeneas aditum, corpúsque recenti Spargit aquâ.

And at the burial of Misenus,

Idem ter socios purâ circumtulit undâ, * 1.180 Spargens rore levi, & ramo felicis olivae, Lustravitque viros.

Tibullus also in his second Book of Elegies,

Cast a placent Superis; pura cum veste venite, Et manibus puram sumite fontis aquam.

There was a Water near Porta Capena holy to Mercury, wherewith the ancient Romans used with a Laurel-bough to besprinkle themselves, the Merchants especially, for the purifying them from their sins, especially that of couzenage and lying. Ovid has described the Ceremony so lively and pleasantly, and with so judicious a note of the ill effect of such pretended Purifications for the corrupting mens manners, that I cannot abstain from the transcribing the narration, though it be something long.

Est aqua Mercurii portae vicina Capenae: * 1.181 Si juvat expertis credere, Numen habet. Huc venit incinctus tunicâ Mercator, & urnâ Purus suffusâ, quam ferat, haurit aquam. Uda fit hinc Laurus; Lauro sparguntur ab uda Omnia quae dominos sunt habitura novos. Spargit & ipse suos laurororante capillos, Et peragit solitâ fallere voce preces. Ablue praeteriti perjuria temporis, inquit; Ablue praeteritâ perfida verba fide.

Sive ego te feci testem, falsòve citavi Non audituri numina vana Jovis; Sive Deum prudens alium Divámve fefelli, Abstulerint celeres improba verba Noti. Da modò lucra mihi, da facto gaudia lucro, Et face ut emptori verba dedisse juvet.

That is, he desires of Mercury that in virtue of this superstitious Devo∣tion, and of besprinkling himself with water sacred to his Deity, he may cheat and grow rich with a chearful conscience, and without the fear of the displeasure of the Gods.

The examples of Lustral Water are infinite, as also the imitation of this Superstition exceeding frequent in the Church of Rome, in their wash∣ings and aspersions with Holy-Water; and it is to be feared with as much Hypocrisie and secure trading in sin upon a vain presumption of the virtue of such Superstitious and imaginary Purifications, as the Poet has here de∣scribed.

11. The Tubilustria or Hallowing of Trumpets has some considerable affinity with the Popish Christening of Bells. But this Agreement would be still more exact, if, as these consecrated Bells are conceived to have a power to drive away evil Spirits by their ringing, so those Trumpets to chace away Ghosts and Spectres by being sounded. But whether these Trumpets be understood or no to have such a special virtue, the ringing of brass Instruments with the assistence of Holy-Water is plainly declared to have it in Ovid's Fasti,

Rursus aquam tangit, Temesaeáque concrepat aera, * 1.182 Et rogat ut tectis exeat umbrasuis.

And that the sound of Brass, Pans or Cymbals, or be they what they will, was superstitiously thought by the Heathen to have a power against Witchcraft and Enchantment, which are the effects of that evil Fiend, Tibullus seems to intimate in that Distich,

Cantus & à curru Lunam deduceretenta; * 1.183 Et faceret, si non aera repulsa sonent.

How near this comes to the Popish Superstition of driving away evil Spi∣rits by the jangling of baptized Bells, I leave to any to judge.

12. And now for their Festivals. What was Pope Boniface the Eighth's instituting a Jubilee every hundredth year but an imitation of the Ro∣mans Ludi Seculares? For otherwise if he had imitated Moses, fifty years had been the Periodical distance of that Festival. But to note what is more general, singing and dancing and drinking and reeling were usual conco∣mitants of all the Pagan Holy-days.

Immemores nostri festas duxere choreas.

And again in the same Poet,

Pars pedibus terram pulsant, & carmina dicunt.

Tibullus also describes their Festivals from idleness and drinking till they stagger,

Vina diem celebrent, non festâ luce madere * 1.184 Est pudor, errantes & malè ferre pedes.

Which Erasmus in his Colloquies sadly complains to be the mode of the

celebrating of the Feasts of the Saints in the Church of Rome in his time.

It was a custome among the Pagans in the solemnization of the Feasts of their Gods, Deos induere, as Tertullian's phrase is, for some one or other to sustain the person or act the part of that God whose Feast they celebrated. That this custome also obtained in the Church of Rome, in the Festivals of their Saints, I have been particularly informed, some one acting the part of the Saint, to entertain the people with Pass-time, or a kinde of superstitious Merriment. See Polydore Virgil de Rerum Inventoribus, lib. 5. c. 2.

13. But to descend to and lightly pass over some few particular Festi∣vals of the Heathens. The fetching in of May, as they call it, by the game, some youth of both Sexes, what is it but an imitation of the Romans Floralia, (as Polydore has also observed) apud quos (saith he) sic Flora, cun∣ctorum * 1.185 fructuum Dea, mense Maio lascivè colebatur? The Cerealia of the Pagans were celebrated in the night, the Priests running up and down with Torches in their hands. In imitation of this Superstition, Polydore saith that in Umbria and other parts of Italy, on the evening before the * 1.186 Calends of March, boies kindle fires in the field, and run up and down up∣on the lands with Torches of dry Reeds, ut precantes foecunditatem agro∣rum tum terrâ jam foetum parturiente. In their Palilia Ovid's precept is in his Fasti, * 1.187

Pastor oves saturas ad prima crepuscula lustret: Unda priùs spargat, virgáque verrat humum.

But this is but a Preparation to the Lustration of the Sheep; the chief Ce∣remony is behinde:

Caerulei fiant puro de sulphure fumi, Tactáque fumanti sulphure balet ovis.

Which Lustration by Fumigation the Friars of S. Antony have changed into the sprinkling of Holy-Water, not upon Sheep onely, but Horses and Oxen, at a set time of the year. But they both agree in the superstitious expia∣tion or lustration of dumb Creatures. The leaping over certain Fires they make on S. John Baptist's day is a more exact imitation of the old Pagans leaping over their Fires at the above-named Palilia or Festival of Pales.

Móxque per ardentes stipulae crepitantis acervos Trajicias celeri strenua membra pede. * 1.188

And this Roman Hierophanta, Ovid, tells the reason of it presently after;

Omnia purgat edax ignis—

So that it is plain that such customes as these that have been retained in the Church of Rome are but the footsteps of the Heathenish Superstitions and Purifications. Of which Baptismal Spittle it self seems to be a clear in∣stance, as may appear from that passage in Persius, * 1.189

Ecce avia, aut metuens Divûm matertera, cunis Exemit puerum, frontémque atque uda labella Infami digito & lustralibus antè salivis Expiat, urentes oculos inhibere perita: Tunc manibus quatit, &c.

Such marvellous virtue did the old Women of Rome deem to be in Spittle against Witchery and the approach of the Devil; which Ceremony they performed in the Dies Lustricus of the child, which is also called Dies Nomi∣nalis, they giving the child his Name that day; that this Saliva lustralis may the more completely answer to the Baptismal Spittle in the Roman Church. But this by the bye.

In the ancient Saturnalia the Masters waited on their Servants, enter∣taining them with good chear, as L. Accius records in his Verses:

—per agros urbésque ferè omnes Exercent epulis laeti, famulósque procurant Quisque suos.—

From which Polydore notes that the custome at Christmas of making * 1.190 some one Servant a Master of Misrule, to whom both his Master and his Servants should obey, took its Original. In the Quinquatria minora or Ludi Megalenses, men ran up and down in Vizards madly and lasciviently, * 1.191 committing many immodesties. This wildness continued but a day or two in that ancient Roman Festival; but it is not onely imitated but out∣stripp'd in the Romish Church, in their Carnaval; that madness of commit∣ting outrages in Vizards (as if they could hide themselves under them from the sight of God) not lasting two daies, but two continual moneths in some places. At which time also they indulge excessively to themselves the in∣temperance of eating and drinking, as if they intended to make their bodies Cellars and Store-houses against the approaching Fast of Lent, that they might the better hold out against that Siege. Whence this Carnaval seems a conjoyning of those two leud Pagan Solemnities together, I mean their Ludi Megalenses and Bacchanalia. The foul and abominable miscarriages of which Festivals in unclean and impudent gestures, and all manner of obscenities of words or actions, though they be so great and so various, as it is above imagination to conceive to an ordinary man without the read∣ing of the story of these Pagan Enormities, yet, as History from Eie-wit∣nesses of the Pagano-Christian Bacchanalia does assure us, this New Ro∣manism has out-gone Old Rome in all manner of impudent vileness in this Festival. So that the Beast is not onely restored, but grown stronger in this Joint.

I might goe on and observe what is answerable in the Church of Rome to the Vinalia, Robigalia, Terminalia, Parentalia, Proserpinalia, and other Feasts of the Gentiles; but this wood is so wide, that I may easilier lose my self in it then get through it.

14. But I will not omit that the Beast has some kinde of Revival even in their Funerals of the Dead.

Hinc tuba, candelae, tandémque beatulus alto * 1.192 Compositus lecto—

That this Solemnity had also Funeral Songs, and that there were hired Praeficae to move grief by their doleful modulations, is a thing that every one has taken notice of: but that pomp of carrying Torches is also lively set out by Virgil; * 1.193

Arcades ad portas ruere, &, de more vetusto, Funereas rapuere faces: lucet via longo

Ordine flammarum, & latè discriminat agros.

How near an imitation of this no•…•…urnal Pomp the modern Funerals of the Papists are, the slowest phancy can discern. But I lay no great stress on such things.

15. It were too voluminous a business and needless to enter into an account of the several Religious Orders in the Old and New Romanism. It is enough to take notice that as there were several sorts of Sodalities of Priests, Male and Female, in the old Pagan Religion, devoted and dedica∣ted some to Mars, some to Venus, some to Vesta, some to one Deity, others to another; so there are in the Church of Rome several Orders of Priests and Religious persons, some devoted to the service of one Saint, others to another, some to the service of the blessed Virgin, others of S. Francis, and so of the rest.

16. Onely we cannot omit the taking notice that shorn Crowns is no modern invention, but a Ceremony of the ancient Priests of Isis or Diana: nor the Vow of Virginity so late as to be appropriate to the Nuns of the now Romane Religion, since Vesta, Apollo, Juno Argiva, Diana and Minerva's Priests were condemned to perpetual Virginity; and the Priests of Cybele the Mother of the Gods made sure of a constant Coelibate by execting their virilities. This I must confess is not imitated to that ex∣actness in New Rome, but Chastity is vowed with so much confidence as if they had either made themselves Eunuchs in Origen's literal sense, or else had been born Eunuchs for the Kingdom of God. But as they fall short of the Galli, so have they out-done the Luperci in their Ninevites and Flagellants, whose stripes are not laid upon them they meet, but upon themselves. This harsh self-severity therefore is rather to be fetch'd from Aegypt then Old Rome; the Sacrificers to Isis beating themselves while their Holocaust is burning; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Herodotus: or else from the self-cruelty of the Priests of Dea Syria; or from the rigid discipline of Diana at Lacedaemon, who was not to be pro∣pitiated * 1.194 but by bloudy whippings, as I have elsewhere noted.

17. There are so many Coincidencies of the Superstitions of the Roman Church with ancient Paganism, that it were a very tiresome task to en∣deavour the enumeration of the least part of them, and therefore I do here willingly break off the account. Onely I will not let slip one main Parallel that offers it self to my minde.

The Pagan Priests pretended to an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be able to exhibit a presential sight of their Gods in the Adyta of their Temples. To which that of Claudian seems to have regard,

I am mihi cernuntur trepidis delubra moveri * 1.195 Sedibus, & clarum dispergere culmina lumen, Adventum testata Dei.

Now I appeal to any indifferent judge whether the Papal Transsubstanti∣ation and pretence of exhibiting a presential appearance of the very Per∣son of Christ by virtue of their Quinqueverbal Charm, (as they make it) be not a very exquisite Imitation of this Pagan Epoptia. Christ, indeed, according to his Divinity is every-where, and by a special operation there∣of may be said truly to be in some places and upon some occasions more

then in an ordinary manner present: But to pretend to bring down the Humane and Bodily presence of Christ from Heaven into a Church or Chappel by a certain form of words, is to revive the Beast in that remark∣able part of Pagan Imposture and Superstition which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the calling down their Gods to exhibit their visible Presence to men.

18. I will conclude with one single comparison more, and that is of the Sacrifical Pomp of the Pagans with the Supplications or Processions of the Church of Rome, according as Polydore Virgil has described them both.

The Pagans in their superstitious and idolatrous Processionary pomps * 1.196 carried the Images of their Gods, but for the better entertaining of the rude people there went also in this Procession a certain ludicrous Image which the Latines call Citeria: they ordinarily derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, al∣luding therein to the loquacity of the Mag-Pie; for this Image was made to snapper and chatter something like that Bird. Quid ego cum illo dissertem ampliùs, quem ego denique credo in pompa vectitatum ire ludis pro Citeria? They are the words of Cato against M. Caecilius. Plautus makes mention of another formidable Idol that was carried in these super∣stitious shows, which he calls Manducus; Quid si ad ludos me pro Manduco locem, quapropter clarè crepito dentibus? For it was an huge ugly Image with a wide mouth riven up to the ears, and gaping horribly, and making a gnashing and snapping with its teeth to the great terrour of the simple. Of this Mormo is that of Juvenal, who saith that it scares the children of the Rusticks in their Mother's bosome, by its wide gapings:

—Cùm personae pallentis hiatum In gremio matris formidat rusticus Infans.

But afterwards there is a more continued Description of this Pagan su∣perstitious pomp out of Apuleius.

Behold, saith he, the Anteludia of this great Procession leisurely marching on. Here one playing the Soul∣dier with his sword and belt about him, there another acting the Hunts∣man with his short Coat girt close, with a wood-knife or faucheon at his side, and hunting-pole in his hand. Another clad in purple acts the Supreme Magistrate, and has the Fasces carried before him. I have seen also, saith he, a tame Bear dressed up like a Lady, carried in an Horse∣litter, and an Ape with a woven cap on his head. But after these come on with a slow pace the peculiar pomp of the Goddess herself, (sup∣pose Diana or the Moon) women dressed up in white clothing atten∣ding her in various gestures of pleasantry and mirth, with crowns of flowers upon their heads, strewing the ground along as they went with odoriferous herbs and flowers out of their laps, for the Processionary pomp of the Goddess to pass over. And another great company of ei∣ther Sex followed with light Torches, Lamps, and Wax-candles. After whom march on the Musicians sweetly playing on Flutes and Pipes; and next to these a company of Dancers youthfully clothed in white Apparrel bright and shining like snow. There were also Heralds, who by Proclamation spoke to the people to give way, that the Pomp might not be impeded by any rudeness or crowding, nor any look down out of their windows upon them.

Such were the Religious Pomps and Proces∣sions of the ancient Pagans.

19. Let us now transcribe the manner of certain Processions or Sup∣plications of the Church of Rome out of the same Polydore, who could not be ignorant of those Rites.

In the Pomp, saith he, of our Supplications or Processions there uses some ludicrous show to precede, as Ranks of Souldiers, Horse and Foot, or some snapping and chattering Image, ridi∣culous and loquacious, or else gaping with wide chaps, and making a gnashing noise with its teeth, very formidable to behold; with other sportful sights, amongst which the ancient Prophets are personated, and Boies with wings goe singing as if they were of the Heavenly Quire of Angels: whom immediately follows a company of men and women dancing after their Musick. Here one acts David, there another Solo∣mon: Some play the parts of Queens and Princesses, others of Hunts∣men. Beasts also are brought into the Pomp, and there an Ape or Monkey, with a Munmouth Cap button'd up on one side, bestrides some big Mastiff or bedwarsed Nag. There are also men carrying Tor∣ches in their hands, and Boies and Girls are forbid to look out of the Windows. Besides, the Priests or some others sustain the persons or act the parts of this or that Saint, they carrying also their Images or Re∣liques along with them in the Procession. The air also is filled with odours as they goe, and the ground they pass over strew'd with flow∣ers. And lastly, to some is appointed the office of speaking to the people to give way that the Pomp may march on without any impediment.

Can there be one Egge more like to another then this Romish Procession is to the ancient superstitious Pomp of the Pagans? Wherefore Poly∣dore's inference is very solid and unexceptionable, Ità Romani factita∣bant & aliae pleraeque gentes, à quibus ad nos ritus ejusmodi dubio procul manavit.

20. Thus fully has this ancient Pagan Empire, the slain Beast, reco∣vered into life again, and so completely is his Image made up by the coun∣sel and direction of the Two-horned Beast or the False Prophet. Nor can I, while I consider it, but with bended knee adore that Divine Providence that watches so punctually over humane Affairs, and with all possible thanks and humility acknowledge the tender care and faithfulness of the Lord Jesus Christ our great Pastor, that has so exquisitely prefigured the state of the Church, and told us afore-hand how things would be with her for a time; that the truth of these Events may give us a more sure pledge of the certainty of her Restauration to her pristine Apostolical Purity, according as he has predicted in the same Prophetick Visions.

21. Truly this exact Symbolizing of the Roman Church in Idolatry and Superstition with the Pagan Empire, jointly considered with the abo∣minable Cruelty against the true Members of Christ practised by them both, their Interdiction of all civil Commerce and the necessary sup∣plies of life without joyning with them in Idolatrous Profession and Practice;

Non illis emendi quicquam Aut vendendi copia, Nec ipsam haurire aquam Dabatur licentia,

Antequam thurificarent Detestandis Idolis;

which, as Bede complains, was the condition of the Primitive Christians, that would not submit to the Idolatries of Paganism, and which is the real fate of them under the Church of Rome that declare against their Pagano-Christianism; nay, they make Inquisition to take away the lives of poor harmless men, and hunt after the bloud of the innocent, and tor∣ture, rack, and burn with fire and fagot those that refuse to commit Ido∣latry with them: I say, the likeness and similitude that the state of the Roman Church bears to ancient Paganism in Idolatry, Superstition and Cruelty, (to say nothing of their lying Miracles and Impostures,) is so complete, and the Pagano-Christian Empire so lively an Image every way of that which was once purely Pagan, that I cannot but devoutly admire the exact veracity of these Divine Visions in so material a Predi∣ction; but withall wonder excessively, and am even amazed, at Grotius, when the event of things is so full and adequate, so fit and exquisitely accommodate to this Interpretation of the Image of the Beast, that a man of his Wit and Learning should content himself with one so petty, so for∣ced, so impossible, so unprofitable, as that which he has made choice of, and which I will now more fully confute, after I have shew'd the weak∣ness of Ribera's Interpretation.

BOOK II.

CHAP. I.

1. The great Usefulness of shewing the folly of Ribera's and Grotius his Expositions of these two Chapters of the Apocalyps. 2. That, accor∣ding to Ribera, the Beast is the Devil. 3. The seven Kings the wicked Kings of the seven Ages of the world. 4. That five of these Ages were gone over in S. John's time, and that the Reign of Antichrist is the seventh, and Rome Heathen the Whore. 5. The general Use∣fulness of our Joint-Exposition. 6. That the Beast is not the Devil, proved there-from by several circumstances: Nor the seven Heads seven such Ages, by the deadly wound in the sixth Head. 7. Nor the Whore Rome Heathen more then the Two-horned Beast. 8. That the Devil cannot be the Beast that was, and is not, &c. proved by argu∣ments not leaning on our Joint-Exposition. 9. Farther proof from that part of his Name [and yet is,] with a Vindication of that reading. 10. A confutation of Ribera's Exposition of the seven Heads from the groundlesness and exceptionableness of his division of the duration of the world into seven Ages. 11. From the Ununitableness of the Kings of the Age into one Head. 12. From the Devil's eminency and su∣periority over these Heads. 13. From the leaving neither room nor time for an eighth King. 14. From the disproportionableness of the seventh Age of the world to the rest, and especially to the strange Feats they say Antichrist is then to atchieve. 15. And, lastly, from the seven Hills necessarily appropriating those seven Heads to the Roman Empire. 16. That these Expositions of Ribera, as also of the rest of the Roman Interpreters, were very weak even in Grotius his own judg∣ment, which set him upon minting new ones.

1. HItherto we have laid out our pains in the fully demonstrating what is the true and genuine sense of these two chief Chapters of the Apocalyps. But because the Hypocrisy and Unwillingness of those whose Interest biasses them another way will be ready to shuffle off the weight and evidence of so plain a Demonstration, in pretending that Learned men have given quite different Expositions of these Prophecies, and that there∣fore it is uncertain what they signify, I will bring in the two chiefest Ex∣positours, and which the Church of Rome does most of all stick to and applaud herself in, I mean Ribera and Grotius; and shew plainly how fond, how forced, and indeed how impossible their Expositions are; that even prejudiced men themselves may be ashamed hereafter to take shelter in such wretched subterfuges.

2. Ribera's Exposition of the Beast with seven Heads and ten Horns, that was, and is not, and yet is, and of the Whore of Babylon that rides on him, is briefly this.

The Beast is the Devil, considered in reference to his condition of reigning or not reigning in the world. In Bestia non Dia∣bolus intelligitur, sed Diabolus regnans. Wherefore whereas it is said, The Beast which thou sawest, was, and is not, he interprets it thus: The Devil in the foregoing Ages before Christ was Diabolus regnans, but in S. John's time he was not Diabolus regnans, because then the Prince of this world was cast out. And therefore in this sense he is said to be the Beast that was, and is not, but will be Diabolus regnans again in Antichrist, which is the Seventh Head, in whose reign he comes up a∣gain out of the bottomless pit.

3.

The Seven Kings are the wicked Kings of the Seven Ages of the world, from Adam to the last Judgement. The first Age is from Adam to Noe, in which Cain and the Giants are particularly taxed. The second from Noe to Abraham, wherein Nimrod is perstringed. The third from Abraham to David, wherein the Kings of Aegypt and other people are noted for Persecutours and Opposers of the People of God. The fourth from David to the Captivity of Babylon, wherein the peo∣ple of the Jews were much afflicted by the Kings of Assyria. The fifth from the Captivity of Babylon to the coming of Christ, wherein they were much afflicted by the Chaldeans and Greeks. The sixth from the coming of Christ to the coming of Antichrist, wherein the Church has been much persecuted by the Roman Emperours and by the Turks and Saracens, and may be still more by such as may arise here∣after. The seventh from the coming of Antichrist to the last Judg∣ment, wherein Antichrist with his ten Horns, that is ten Kings, shall persecute the Church worse then ever.

4.

Five of these Heads, that is, of these Ages with their wicked Kings, were gone over in S. John's time: one Age was then and still continues: the other, that is the Seventh and Last, is not yet come, but when it is once come, it must continue but a little while, that is to say, three years and an half, or fourty two months; Antichrist being that Beast in the thirteenth Chapter, according as he interprets it. And lastly, for

the Whore that rides this Beast that was, and is not, he says it is Rome Heathen. This is a clear and faithfull Proposall of Ribera's Exposition, as any one may see that will have recourse to him upon the place. Let us now see how much or rather how little truth there is in it.

5. In the Examination whereof, as also of the following Exposition, we may discern the Usefulness of our demonstrating so plainly That one and the same thing absolutely is understood by the Seven-headed Beast in the Thirteenth Chapter and by the Seven-headed Beast in the Seventeenth, as also by the Whore of Babylon and the Two-horned Beast. For this even of it self will easily detect the Trivialities and Faulterings of these Expositions.

6. That the Beast that was, and is not, cannot be Regnum Diaboli (as Ribera speaks) vel Diabolus regnans in mundo per sua membra, qui ab initio fere mundi regnare capit in hominibus, is demonstrable from the Beast with seven Heads in the thirteenth Chapter, which is the same Beast,

and whose time of continuance is but fourty two months. Which is a sign that Ribera is quite out of the story. For the same numericall Beast must have the same duration of time. Again, he makes the Beast in the Thirteenth Chapter to be Antichrist, but this the Devil: which is another faultering in his narration. But further, whenas the Beast in the Thirteenth Chapter is said to come out of the Sea, it is plain, according to the usual meaning of that Type in the Prophetick style, that it is a Body Politick consisting of Men: But how can the Devil be such with his dark Legions? they are not Men, but Devils, nor to be led captive, nor to be killed with the sword, as it is said of the Beast there mentioned. More∣over, the Dragon, that is, the Devil, is said to deliver his forces to the Seven-headed Beast in that Chapter; how then can the Beast be the Devil?

To all which you may adde, That the Sixth Head of the Beast in that Chapter is wounded to death, not to be healed till the Revival of the Beast and the Recovery of him in the Seventh Head. But how can the wicked Kings of the Sixth Age be said to be wounded to death, or the Beast not to revive till the Seventh Head, when the Church of Christ has been so dreadfully persecuted in the Primitive Times, and is to this very day so cruelly infested by the Turks, as heretofore by the Saracens? These actions are no signs of the Sixth Head being wounded to death more then the foregoing Heads, nor so much neither. Lastly, how can the Devil in this Seventeenth Chapter be the Image of the restored Beast that had received the deadly wound? For the Devil when he is again regnant will not Pagano-christianize, as I may so speak, but grosly Paga∣nize, or Judaize, as our Adversaries confess; and therefore will not be an Image, but either the Thing it self, or not so much as an Image, but a Thing quite different.

7. And for the Whore that rides on the Beast, I might demand in what sense Rome Heathen has two Horns like a Lamb; with other such en∣quiries, which for brevity sake I omit. I will rather take notice how inde∣corous it is to phansy Rome Heathen to ride the Devil, whenas it is more proper to conceive her rid, that is to say, guided and acted and instigated by him.

8. But that the Beast that was, and is not, is not the Devil, we shall now evince by other arguments without relation to the Thirteenth Chapter. As, first, If the Devil be a Beast, that which makes him so is the wicked∣ness of his nature, his persecutiveness of the Church of God, and his en∣deavour of erecting against him a Kingdom of Idolaters. Now the Devil has never ceased to be such from the beginning of the world to this very day. This is the very nature of the Beast, and his nature is not yet slain in him, nor ever was, nor ever will be. Wherefore it never was nor ever will be true of him, That he is the Beast that was, and is not. For to be regnant and then cease to be regnant, does not make him to be a Beast and then no Beast, but onely no regnant Beast. But that also is false, that he has yet at any time ceased to be a regnant Beast.

For till Christ came he reigned over all the World, excepting the Jews. After Christ came, he tyrannized over the Christians for about three hundred years. And after the Empire in a manner wholly turned Chri∣stian,

yet the Kingdom of the Devil was no less then all the Habitable world besides, in comparison whereof the other is but a small spot of ground; and yet what great slices have been pared off therefrom? Be∣sides his Rule in Christendom it self by superinducing so universal a spirit of Antichristianism into it, consisting of gross Idolatries and bloudy Per∣secutions of the dear Servants of God. Now let any one consider and say whether the Devil be Bestia non regnans, or regnans in the world from Christ's time to this day: and how groundless an Interpretation this of Ribera's is, that understands the Beast that was, and is not, of the Devil at large, and not of the Roman Empire in such a sense as we have ex∣pounded it.

For that it is the Fourth Empire which is the Roman, the ten Horns do plainly indicate, which are the Ensigns of the Fourth Beast in Daniel, which I think no man has been yet so grosly extravagant as to interpret of the Devil.

9. Besides, this Beast is not onely styled The Beast that was, and is not, but there is also added to his Title [and yet is.] Which whole Title cannot be true of the Devil regnant in Antichrist's time according to Ri∣bera's sense. For he being then regnant, he is the very same Devil in every respect, and a man cannot say he is not regnant, though it be then true that he is. So that part of the Title onely will agree to him, namely that he was, and is. Which is another plain detection of the falsness of Ribera's Exposition.

Nor is there any Evasion in the various readings. For Copies generally have it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Which seems such a contradiction, that it has made some leave out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and others turn it into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nei∣ther reaching the meaning of the Apostle. But seeing this reading we fol∣low so generally obtains, notwithstanding its seeming harshness and contradictiousness, it is an unexceptionable argument that it is the true and genuine reading indeed, and that merely the undubitable authentickness of Copies has made it bear down the other two readings which the over-much boldness and unskilfulness of some had ventured to cast into the place of the true one.

10. Again, concerning his Exposition of the Seven Heads, many things are to be objected. As first, That his dividing the whole duration of the World into Seven Ages is a thing groundless and merely arbitrarious, there being nothing either in Tradition or Scripture to countenance it. There is indeed an ancient Tradition of Elias, that divides the duration of the World into four parts, Two thousand years Vacuity, Two thousand the Law, and Two thousand the Messias, and then the great Sabbatism. But of such a division as Ribera has made here there is no News nor Example in Antiquity. And in the steps he takes, he has very unmannerly troden over the head of Moses, as if he was not a man great enough to be taken notice of amongst the Joints of this Division; whenas certainly he is one of the most eminent Epocha's of time, as appears by that Tradition of Elias, and therefore ought to have been mentioned before he came to David: As also Enoch, so famous for his Assumption into Heaven, his Birth ought to have been noted before he came to Noe. Besides other as justifiable Divisions which were easy to observe. But these short intimations may

suffice to shew how lubricous and fictitious a Comment, Ribera's Expo∣sition is in this regard.

11. But, secondly, How can the Kings in each one of these Ages, having no subordination to one another, but being absolute and absolutely disjoin'd in their respective Kingdoms, or rather having no political Co∣ordination or Correspondence as Heads of one Body Politick, how can they make up but one Head for an Age? There is no warrant nor ex∣ample of any such thing in the Prophetick style. But if you will say they are one Head, because they belong to one Body, the Devil, all the whole Succession of wicked and persecutive Kings throughout all these Ages will be but one Head upon this account, and so the Beast will have but One Head, not Seven. For distance of time and Succession makes no difference of Heads nor Beasts in the Prophetick style, but some distinction of nature in them.

12. Thirdly, It is very harsh and incongruous to make these wicked Kings the Heads of the Devil, whenas the Devil is their Prince and Head; he being above them both in his preeminency of Nature, as being an Angel, though but a wicked one, and they but wicked Men; as also by right of Jurisdiction, all those that are Rebells to the Kingdom of God making an Accession to the Kingdom of the Devil. So that the Exposition in this re∣spect is as harsh and preposterous as the painting of an Horse with his Head on his Coccyx, and his Tail hanging down before his Breast.

Spectatum admissi risum teneatis, amici?

13. Fourthly, If the Seven Kings be the wicked Kings of the Seven Ages of the world even to the very day of Judgment, what is that Eighth King? and what Age of the world will he be in? For there seems neither room nor time left for him. Why, truly Ribera has pitched upon a very subtil Merchant, who will insinuate into all times and places (if it be possible) for his own advantage. This Eighth King, saith he, is the Devil. But the Devil, say I, is the Beast, according to his own Hypothesis, and this Eighth is said to be one of the Seven Heads. But how can one and the same be both the whole Beast, and yet but one of the Heads thereof? Wherefore it is plain that his Exposition in this regard is against common sense and the very first Notions of humane Understanding.

14. Fifthly, The Seventh Age of the world, which is the measure of the Reign of Antichrist, is most ridiculously disproportioned to the rest, it being but three years and an half, as Ribera has computed it. Which yet were more tolerable, if it were well proportionated to those great Exploits that Antichrist is to doe in that short space. For he is to subdue all the World, or, if you will, the Ten Kings which they feign will be the Rulers over the whole World when Antichrist begins to lay about him. For having first made an Expedition against Three Kings, namely, the King of Aegypt, the King of Libya and the King of Aethiopia, & overcome them and slain them, the other Seven shall submit to him, and become the Seven Heads of Anti∣christ, the first of which being mortally wounded in his service, he shall miraculously raise him from the dead. Thus by a wonderfull Metamor∣phosis have they changed the Ten Horns into Seven Heads, and made the Horns of Antichrist to grow before the Heads. So pitifully are they put to it in their prevaricatory Expositions of the Oracles of God.

And not content to adorn this great Potentate with that one single Miracle of raising the slain from the dead, they also allow him a power of literally bringing down fire from Heaven, and of making his own Statue to speak. His Royal Palace they place in Judaea, and derive his Pedigree from the Tribe of Dan, and make his Throne the very Temple of God at Jerusalem, and proclaim him the expected Messias of the Jews, to whom they are all to gather themselves. He must besiege Rome, and burn it, and call to himself the Nations from all the Quarters of the Earth, to conspire the utter Extirpation of the Christian Name from under the Cope of Hea∣ven; and, as it seems, notwithstanding all the vigilancy of the Pope and his whole Conclave of Cardinals and their active Emissaries and all the Forces of Christendom, will in a manner wholly effect it: and all this, which is the Miracle of Miracles, within the space of three years and an half. Nay, which is still more miraculous, This quadrimular Antichrist shall not onely over-run Christendom, but subdue the Grand Signior, over-run the Persian, make the Tartarian Cham submit to him in the North, and extort Homage from the remotest Kingdoms of Africa. Which is such a piece of Prophetick Fabulosity as no man would ever vent in the most Romantick History. So incredible therefore is this Ex∣position of Ribera in this regard also concerning the Seven Heads of the Beast.

15. Sixthly and lastly, To that Beast onely to whom the Seven Hills belong some way or other, can the Seven Kings appertain; for both are said to be signifi'd by the Seven Heads of the Beast, and therefore both have a proper and peculiar reference to him: for they being his Typical Heads, to him must needs appertain what they are said to typifie. But it is plain that the Seven Hills appertain to the Roman Beast, that is, to the Roman Empire: Therefore it is necessary that the Seven Kings likewise appertain thereunto. From whence it will follow, that these Kings cannot be the Kings of the Seven Ages of the world. For Rome was not built till about Anno Mundi 3200, when even the Fourth Age of the World, ac∣cording to Ribera's own reckoning, was almost expired. So impossible every way is this Exposition of his, and against all sense and reason. And yet it is the very best the Romanists have, and in which they think they have the safest shelter, as appears in Cornelius à Lapide and Lessius his ad∣hering thereto rather then any other they have hitherto lighted upon.

16. The weakness of all which Expositions Grotius, as it seems, friend∣ly commiserating, has minted one of a-new at his own Forge; which though we have else-where in some sort examined already and found light and adulterate, yet it being a matter of so great moment, we will give it a second Trial; wherein if it be again found manifestly salse, and more fully detected to abound with gross Incongruities and Impossibilities, I cannot imagine any thing omitted, for the giving us the greatest assurance that any one can desire of the truth of that Exposition we have made of these Seventeenth and Thirteenth Chapters of the Apocalyps.

CHAP. II.

1. What the meaning of the Scarlet Beast with seven Heads and ten Horns, and of the Woman riding him, is according to Grotius. 2. A Confuta∣tion of Grotius his Interpretation, out of our Joint-Exposition. 3. Two main Grounds or necessary Supporters of Grotius his Interpretation: The one, That S. John reckons the Seven Heads beginning at Claudius; with the Confutation thereof. 4. The other, That this Vision was wrote in Vespasian's time; with a Discovery of the weakness and falseness of that Opinion. 5. That Claudius his banishing the Jews from Rome falls many degrees short of a proof, that John was then exiled into Patmos: And that Impulsore Christo in Suetonius does not so much as evince that any Christians were then expelled the City. 6. And if the Decree reached Christians, it does not strait follow that S. John was con∣cerned therein. 7. An Answer to a Passage in Epiphanius alledged for S. John's Exile then. 8. An Answer to another alledged to the same pur∣pose. 9. That Epiphanius his Testimony makes against Grotius his main Project. 10. That Epiphanius is but one single Father against the rest, and that the Testimony of Irenaeus alone is far to be preferred before his. 11. An unexceptionable clearing of the sense of Irenaeus his Testimony; and that the very detorsion of it will not serve Grotius his turn. 12. That there is not the least shadow of Probability that the Apocalyps was wrote before toward the end of Domitian's reign. 13. Proofs out of the Apocalyps it self, that it was not wrote before the Persecution under Domitian. 14. The great consequence of the clearing this Truth, it wholly subverting all Grotius his Interpretations of the Seals and Trumpets and all their Synchronals.

1. LEt us therefore more accurately examine Grotius his Interpretation; the summe whereof is this:

The Scarlet Beast ridden by the Whore of Babylon is the old Roman Idolatry guided and dispensed by the ancient Ethnick Roman State or Domination, as he calls it. The Seven Heads of the Beast are seven Roman Emperours, Claudius, Nero, Galba, Otho, Vitellius; which five were fallen when S. John had this Vision, or at the least wrote it, as Grotius supposes. But Vespasian was then reigning: Titus, the seventh, was not yet come; and when he was come, he was to continue but a while. But the Beast that was, and is not, and is the Eighth King, and consequently an Eighth Head, that's Domitian, who, as Grotius pretends, reigned first in his Father Vespasian's absence, but receding from the government of the Empire at Vespasian's return, was then the Beast that was, but is not, but was after to emerge and resume the Empire again after Vespasian and Titus his reign, and to die a violent death. The Ten Horns, he saith, are Ten Kings which were not as yet (that is, in S. John's time) in side & reverentia Imperii Romani, but should be for a time: And those, saith he, were the Ostrogotthi, Wisi∣gotthi, Vandali, Gepidae, Longobardi, Heruli, Burgundiones, Hunni, Franci, Angli sive Saxones.

2. These are the main strokes of Grotius his Interpretation of the Seven∣teenth Chapter of the Apocalyps: the general lineaments of which not answering to those of the Thirteenth, may make it upon that very ac∣count suspicable to those that duly consider what great presumption there is, or rather demonstration, that these two Chapters handle the very self∣same things, but are so contrived, that the one may give light to the other.

Wherefore the Dragon in the Twelfth Chapter, with seven Heads bearing seven Crowns, (which plainly shew that the signification of Kings, not Hills, is there to be understood) being wounded to death in one of his Heads in that fight, and healed so that all wondred after him, I would demand of Grotius, which of these Emperours was wounded to death in a fight with Michael, and was then revived again to the wonder of the world. Again, there are but seven Kings in the Thirteenth Chapter; how come there to be eight in the Seventeenth? Thirdly, The eight Kings in the Seventeenth Chapter are all Idolatrous according to him, but the Inscription of Idolatry is onely upon seven Heads in the Thirteenth, which implies the Beast had no more then so. Of which things there can be no sense, unless according to such an Explication as I have already exhibited.

Furthermore, If the Beast in the Seventeenth Chapter be the Roman Pagan Idolatry, how comes it to continue but fourty two months in Grotius his sense? for that is the continuance of the Seven-headed Beast in the Thir∣teenth. Himself also acknowledges the Ten Horns of one Beast not to be the same with the Ten Horns of the other. I omit to note that Domina∣tio Romana, which he says is the Babylonish Whore in the Seventeenth Chapter, is not the same with Magia in the other Chapter; whenas not∣withstanding I think it clear enough that the Whore of Babylon and the Two-horned Beast are the Types of one and the same thing. But this I confess may well seem too Magisterial to make my own Exposition, though never so true, a Rule for others. Wherefore I shall wholly release Grotius from any such unequal terms, and examine his Interpretations of these two Chapters of the Apocalyps upon free and common Principles, such as all men do appeal to.

3. And that, first, in a more general way, searching into the solidity of two main Grounds which he supposes: The one, That S. John begins the reckoning of the seven Heads of the Beast from Claudius; the other, That this Vision of the Whore of Babylon and the Beast that was, and is not, was wrote by S. John in Vespasian's time. Which Grounds are so necessary for his Interpretation, that without them it is not onely incongruous, but im∣possible; forasmuch as Five are said to be fallen, and one to be, &c. which therefore this Interpretation necessarily requires and implies to be Vespasian, and that he then was when this Vision was either seen or wrote. Where∣fore his Reasons for these Grounds deserve a more diligent Examination.

For the first of which he alledges these two. First, That Claudius was the first persecuting Emperour, I mean that persecuted the Christians. Which yet is contrary to the whole stream of Antiquity, who fix the first Persecution upon Nero, omitting that expulsion of the Jews from Rome as a thing either inconsiderable, or as not properly appertaining to

the Christians as such, but as they were Jews. But so far as I see, Caius, the Predecessor of Claudius, afflicted both Jew and Christian more by his enormous Extravagancies then ever Claudius did, concerning which Gro∣tius himself has wrote in his Notes upon 2 Thess. 2. Moeror metúsque maxi∣mus & Judaeorum & Christianorum plenum habuit effectum. So that the Epoche might have begun at Caligula as well as Claudius according to this rate, which shews the Exposition to be but arbitrarious. Besides, if the Epoche begin at Claudius because a Persecutor, why did not the account break off where Persecution ceased? For Galba, Otho, Vitellius, Titus and Vespasian are none of them infamous for any persecution.

The other reason why this Epoche is fix'd on Claudius is, because S. John himself was banished into Patmos in Claudius his time, and there∣fore S. John accounts from the time of his Banishment, as Ezekiel from the Epoche of his Captivity. But this is a very weak Allegation. For Ezekiel did not compute the time from his particular Captivity, but from the Captivity of Jeconiah, as you may see again and again in Gaspar Sancti∣us upon Ezekiel. Besides that it is one thing for a man to compute what happened to himself, as Ezekiel did, from the time of his private Capti∣vity, and another to reckon the succession of Kings or Emperours from so private an Epoche. And then, which is still worse, it is not at all probable that S. John was banished into Patmos in the reign of Claudius: not onely because he suffered not as a Jew, but as he was a witness of Jesus; but also because he has not set down that Epoche, which had been very ne∣cessary, and but ill omitted, if there were any such great stress lay upon it, as to assure us of the truth of the main Visions of the Apocalyps.

Adde to this, that S. John was not at Rome, and therefore unconcerned in this Edict of Claudius; and if he had been there, or where-ever else he was, there is no mention made of any confinement to places in these Ex∣pulsions. And we see that Act. 18. Aquila and Priscilla, that were ex∣pelled from Rome, abode securely enough in Corinth, to whom S. Paul joyned himself, and wrought on his Trade with them. And, lastly, it is against the whole current of Antiquity, Irenaeus, Origen, Tertullian, Eu∣sebius, Hieronymus, Nicephorus, Victorinus, Primasius, Andreas and Aretas, and against the universal suffrage of both Papists and Protestants, who with one voice declare that S. John's Exile into Patmos was under Domitian. But I need not insist on these things so much for the present, sith the confutation of his second Ground will make this vanish also.

4. Which second Ground is, That the Vision of the Whore and the Beast was wrote by S. John in Vespasian's time. But unless it was seen then, it will not serve the turn; forasmuch as it is not the voice of S. John, but of the Angel, that says, Five are fallen, and one is, and therefore the Vi∣sion, as well as the writing thereof, must be in Vespasian's time: And also in the Island Patmos, because once and for all at the beginning of this Book of Visions he saith, they happened to him in the Isle of Patmos, and never gives any other intimation throughout the whole Book: whence it is incredible but that they all befell him in that Retirement. Which things I note to meet with Grotius his supposition in his De Antichristo, That though S. John was banished into Patmos under Claudius, yet he was out

of the Island in Vespasian's time. From whence I would infer, that the Vi∣sion of the Whore and the Beast was not seen by John in Vespasian's time. Which is the utter destruction of Grotius his Exposition, as I noted before.

5. And this alone of his own concession were enough to put an end to this Debate: but it being a matter of such great consequence, I shall in∣sist a little larger upon it, and no less then demonstrate the utter insuffi∣ciency and weakness of this Ground of Grotius. Wherefore sticking close to the Catholick suffrage of Antiquity and of all Writers as well Prote∣stants as Papists, let us again consider what reason Grotius has to exile S. John into Patmos in Claudius his time: for Claudius his expelling the Jews from Rome falls short of banishing John into Patmos by many degrees.

For, first, Grotius was to prove that by Jews are meant Christians in that place. For there are no contemptible reasons to induce one to believe that the Jews, not the Christians, are meant there. First, Because the Chri∣stians sought a Kingdom above, not on the Earth: but the Jews ran mad after such a Christ or Messias as would make them Masters of the World; and therefore they onely could seem dangerous in Rome, as whose Tu∣mults tended to an Earthly Booty. Secondly, In the Acts this Edict of Claudius is mentioned as touching the Jews onely, and Aquila and Pri∣scilla, as being Jews, (for there is not the least intimation of their being Christians) are said to depart from Rome to Corinth. Thirdly, The fresh remembrance of Tiberius his Edict against the Accusers of Christians might have still that influence upon the mind of his Successors, that so sud∣denly no such harsh Sentence should pass against them; especially they be∣ing a people, as I said, whose thoughts were on Heaven, did not lie at catch for things on Earth. And, lastly, None of the Ancients ever taxed Claudius for any injury done to the Christians; whenas if they had been banished, and S. John himself confined to Patmos, (which had been a very severe punishment, and to flesh and bloud little less tolerable then death) undoubtedly the Infamie of so great a Cruelty would have been trans∣mitted to Posterity by the Church, and Claudius not escaped the brand of a Persecutor.

Nor do those words of Suetonius prove the Edict to belong to the Christians, Claudius Judaeos impulsore Chresto tumultuantes Româ ex∣pulit; but onely that there was an Edict against the Jews. For who can believe any weight in his asserting that they tumultuated impulsore Chre∣sto, whenas Christ was not then alive on Earth, much less at Rome, to in∣cense the Jews into Tumults? unless it was that the Jews were occasio∣nally vext at the Christians in Rome, and made a great deal a-doe at their acknowledging such a Messias as was crucifi'd, and therefore of whom there was no hope of serving their turn for the regaining of their liberty and making them great men in this world. Wherefore there being such a stir with the Jews concerning their Chrestus or Messias against the Chri∣stians, uncertain Fame might make Suetonius phrase it so as he has: but this Inspection into the Genius of the Jews might cause Claudius to ex∣pel them out of the City, it may be, in favour of the Christians, as well

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as for his own security. This passage in Suetonius is so far from determining this Edict to the Christians, that Orosius gives this judgment of it: Utrùm * 1.197 contra Christum tumultuantes Judaeos coërceri & comprimi jusserit, an etiam Christianos simul, velut cognatae religionis homines, voluerit expelli, nequaquam discernitur. So little assurance is there that Claudius did any evil at all to the Christians by that Edict mentioned in Suetonius.

6. But suppose that Decree reached the Christians also at Rome; it is but an arbitrarious surmise to think it reached to other parts of the Em∣pire: and if to other parts of the Empire, it is not a Confinement, as I have above hinted, but a Banishment at large from some one certain place; and then onely of such, it is most likely, as were in Tumults, or at least from such Towns where they might have caused Tumults; which was most un∣likely in the place where S. John resided, the sweetness and peaceableness of whose spirit would tempt any discreet Governour to retain him, for the better keeping things in peace. And yet so extravagant is this supposition, that he is the onely man that is thus sharply dealt with, nor can they pro∣duce an example of any one else thus banished in Claudius his time; and yet all the Apostles certainly were busie enough in doing their duties to propa∣gate Christianity in the Empire.

7. I but you will say, this Record of Claudius his expelling the Jews from Rome, being seconded with the Testimony of Epiphanius, who af∣firms him banished into Patmos under the same Emperour, is such a double cord as will not easily be broken: Which I would the easilier grant, if they had any strength at all single; as I have shew'd the first has none, and shall doe the like for the second.

There are two places alledged out of Epiphanius: The one Haeres. 51. Sect. 33. where speaking of S. John, he writes thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But these words are not spoken definitively of S. John's being in Patmos in Claudius Caesar's reign, but onely that he was in Pat∣mos and did prophesie there: but for the time he says it was at the farthest in Claudius his reign; for that is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it was the soonest that he could be thought to prophesie in Patmos, as an Exul there; but he does not say absolutely he prophesied then. So that it is a more lax and conjectural Affirmation concerning the time, and onely says that it is the utmost distance within which he may be thought to have pro∣phesied; not denying but that the time of his Prophesying might be later, suppose in Domitian's time. Of which Petavius is so confident, that he writes over against Imperante Claudio in the Text, this short Mar∣ginal Note, Mendosè, pro Domitiano; he taking it for granted that Epi∣phanius speaks more definitively then I think he does. And I believe both Grotius, and others that cite the place to the same purpose with him, were aware of such a sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as I have hinted, which made them leave it out of their Citation, as weakening the force thereof.

Nor is it any Argument that Epiphanius does dogmatically define that S. John prophesied in Claudius his time, because if he was not perswaded of that opinion, he would have followed the ordinary one, as being fitter to use against the Montanists, that would derogate from the truth of the

Apocalyps, by reason of the Epistle to the Church of Thyatira, which they pretend to be wrote before there was any Church there: for then the later written the better. But supposing the Father uncertain which was true, and not assured but that the Montanists would prove that there was no Church as yet at Thyatira in Domitian's time neither; were there any likelihood that •…•…e would peremptorily pitch upon Domitian's reign ra∣ther then of the other, or rather not decline both, and betake himself to some other Answer, as indeed he does? For he seems to be in love with the Objection thus circumstantiated, he gaining so much (as he conceives) upon the Objectors as by their own Supposition to make them acknow∣ledge S. John, or the Author of this Book of Visions, to be really endued with the Spirit of Prophecie. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For if they say there was not a Church at Thyatira in being at that instant when S. John wrote, they plainly declare that S. John did prophesie and intimated afore-hand that there would be one. Wherefore Epiphanius found little reason why he should, from the state of the present Controversie, chuse the ordinary opinion rather then that which is accounted his own.

8. The other place of Epiphanius is Haeres. 51. Sect. 12. where he tells us how S. John was impelled and constrained to write the Gospel by the instigation of the Holy Ghost; though he very much declined it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet he was forced by that impulse, and that in his old age, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he was more then ninety years old, after his return out of Patmos, which hap∣pened in Claudius his time. Where there is this adjection of the mention of his return from Patmos as a confirmation of the grandevity of the Apostle at that time.

Now let us see what service this Magnus testis & Historiarum diligen∣tissimus Inquisitor (as Grotius calls him, as well as he does Petavius who so plainly contradicts him in this very point) can doe this learned Interpre∣ter in the present case. For this passage, if there had been any force in the former, does quite obtund it, it shewing Epiphanius not at all diligent in Chronologie, (as Alcazar has also well observed) in making S. John above ninety years old in Claudius his time, whenas the common Tradi∣tion of the Church is, that he was very young when he entred upon his Apostleship. S. Jerom saith that Christ chose him when he was but a youth or child. Baronius makes him just twenty five years old at the Pas∣sion of our Saviour. The Scripture it self implies also that he was but young, in that Christ says to his Mother concerning John, Woman, be∣hold thy son; which should imply that he was at least as young as our Sa∣viour Christ, he being himself born of the Virgin when she was but of the age of fifteen, as Nicephorus relates out of an Epistle of Euodius Bishop of Antioch. But by Epiphanius his Chronologie S. John would be at least twenty years older then the Blessed Virgin, concerning whom not∣withstanding Christ says to John, Behold thy Mother. And which is still worse, if S. John was ninety years old when he came out of Patmos under the reign of Claudius, it will run the Nativity of Christ near fourty years

back, and place it long before Cyrenius was Governour of Syria; foras∣much as all men conceive S. John to be at least as young as our Saviour, if not much younger.

Which Absurdities detect Epiphanius not to be so great and unexcepti∣onable a Witness in History as Grotius would make him. And therefore Petavius again peremptorily sets down in the Margin over against Epi∣phanius his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sub Cocceio Nerva Joannes revocatur ab exilio: Which certainly is the truth, and agrees with that time of S. John's age which Epiphanius allots to him, when he wrote the Gospel. For supposing him to be born about the same time our Saviour was, or a little later, this writing of the Gospel will fall into the years of Nerva, or at least some few years after Domitian, ac∣cording as you shall finde it set down in Chronologies.

9. But supposing Epiphanius his Testimony of value in this case, the same Epiphanius that witnesses John in Patmos under the reign of Clau∣dius, witnesses him out again in the same reign; which, as I have * 1.198 already noted, spoils Grotius his Project, who would have S. John prophesy in Vespasian's time, else all the fat is in the fire as touching the Interpretation of the Seventeenth Chapter of the Apocalyps. But I think I have plainly proved that there can be nothing gained out of Epiphanius for establishing Grotius his conceit, these Passages of the Father being either but Con∣jectures or Inadvertencies, or else some lapses of the Scribe, who wrote, it seems, more glibly the name of Claudius then of the other two Empe∣rours; as it might appear in that second Citation, S. John being indeed about that age when he came out of Patmos in Cocceius Nerva his time, but not in Claudius's.

10. So that Grotius has not so much as one Witness to countenance his new Invention; and if he had had this one, what is one to the whole stream of Antiquity and of the Churches? Nay, what is Epiphanius his Testimony compared with the Testimony of that one single Father Ire∣naeus, he living two hundred years nearer S. John's time then Epipha∣nius, and who expresly asserts, in Eusebius, that the Apocalyps was impar∣ted to S. John at the end of Domitian's reign? For speaking of the Name of the Beast, he writes thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If the name of the Beast had been openly to be divulged at this time, it would have been told by him that saw those Visions which under one col∣lective Title are called The Apocalyps: For they were seen not long since at the end of Domitian's reign.

11. This I doubt not but is the genuine sense of these words, and that he speaks not of the Vision of the Beast alone under that name of the Apo∣calyps, but of the whole body of Visions so called: Otherwise for di∣stinctness sake he would have said, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, especially considering Apocalypsis had then passed into a known Title of this volume of Visions. Besides that the Name of the Beast was not seen by S. John, but the Number of his Name: And therefore whereas the Latine has it, Antichristi nomen per

ipsum utique editum fuisset qui Apocalypsin videret, neque enim ante multum temporis visum est; I should easily believe that visum got in for visa, by the oscitancy of the Scribe. For unless the Interpreter of Irenaeus had understood [qui Apocalypsin videret] of the whole Collection of Vi∣sions, and not of the Beast onely and his Name, he would have rather said Revelationem, and for sureness have added ejus, to make the sense more distinct and determinate; qui Revelationem ejus videret. And lastly, sup∣pose this Testimony proved onely that the Vision of the Thirteenth Chap∣ter of the Revelation was seen at the end of Domitian's reign, (which I have not the least conceit of) it will not serve Grotius his turn, since this of the Seventeenth Chapter is later, both by order of situation in the Apo∣calyps, and also by nature. For it being the plainest Vision concerning the Beast with seven Heads and ten Horns that was exhibited to S. John, and containing in it a Key for the right understanding the other, it ought to come last, the Comment being naturally later then the Text, according to common sense and reason.

12. Wherefore seeing there is no proof at all that Claudius persecuted the Christians, much less that he exiled John into Patmos, but that Do∣mitian was a notorious Persecuter, and universal Antiquity attesting that S. John was banished into Patmos under him, and that there he received the Apocalyps; there is nothing to give a stop to the Conclusion, but that we may inferre that the whole Volume of those Visions was there wrote by him towards the latter end of Domitian's reign, as Irenaeus has affirmed, (the Second Persecution beginning not till the tenth year of Domitian) I mean the latter end of his real and uncontrovertible reign, when he suc∣ceeded his Brother Titus, not that imaginary one in his Father's absence, for he was not then truly Emperour. And though we should admit he had two reigns; if the end of his reign be mentioned at large, as it is here in Irenaeus, it must either signifie the end of all that time he reigned, or the end of his more notorious and confessed reign, which is here all one, and therefore most certainly understood. So that there is no avoiding the Authority of Irenaeus by this sleight. Not to adde that there is no Perse∣cution taken notice of in all Vespasian's reign, and therefore no Patmos for S. John, and consequently no Prophecy, as I have noted above. So that there is not the least shadow of probability that the Apocalyps was wrote at any other time then in what Irenaeus has declared it to be.

13. The Apocalyps it self also witnesses against this dream of S. John's being in Patmos under Claudius his reign, in that general Preface to all the Visions, I John, who am also your brother and companion in tribula∣tion, and in the Kingdom and Patience of Jesus Christ, &c. Which shews it was a time of great distress amongst the Christians and of smart Perse∣cution. Which was so to none but John, if this was in Claudius his time; at least not in Asia, to which Churches he writes.

But there is yet another more apposite place for our purpose, I mean, the Martyrdome of Antipas Bishop of the Church of Pergamus, who suf∣fered under Domitian about the tenth year of his reign. That which I note as most remarkable in his story is, That he was solicited by the Go∣vernour of the place to renounce Christianity, because it was but a No∣velty, urging upon him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the very same ar∣gument

which the Papists use to seduce our modern Antipae or Anti∣papists. But that which I drive at is this; That the mention of Antipas his Martyrdome as past in the very beginning of this Book of Visions does plainly detect that they were all seen after the beginning of the second Persecution, which was under Domitian, and above twenty years after the destruction of Jerusalem by Titus. For that the Record of Antipas his Martyrdome is true, there can be no doubt, his mention in the Apocalyps engaging the Church to take more then ordinary notice of that Martyr. Nor can any After-figments concerning his suffering, I mean the manner of it, make the faith of the Church at all suspected concerning the time. So solid assurance is there every way that this Volume of Apocalyptick Visions was delivered to John in Patmos at the latter end of Domitian's reign, and so convincing evidence on every side, that he must be Sceptical even to dotage that after due consideration can at all doubt of it.

14. The eviction of which truth I have thus copiously and industriously wrought out, because it does not onely lay flat to the ground all the In∣terpretations of Grotius in these Thirteenth and Seventeenth Chapters, but also all his Expositions of the Seven Seals and Seven Trumpets, and consequently of the whole Book of the Apocalyps. For he interprets the Seals and Trumpets of things that happened many years before this Pro∣phecy: which makes the Apocalyps as good sense as if it were a Fore∣telling of things that were past; whenas the Preface to the whole Book runs expresly thus, The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such things as are shortly to come to pass. But according to Grotius his Interpretation of the Seals and Trumpets, which are a chief part of the Prophecy, and also of the Battel betwixt Michael and the Dragon, and several other Visions, the Preface should have run thus, The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants what things came to pass some while ago. Which things being also set down so Aenigmatically, as if he had a minde to hide what was plainly brought to light in actual Events, the Title might have been more properly the Obvelation or Obscuration then the Revelation. So fruitful is one Absurdity once admitted for the en∣crease and multiplying many others.

CHAP. III.

1. That as Grotius has mis-timed these Visions, so his Interpretations are accordingly absurd and incongruous. 2. The groundlesness of his be∣ginning the Compute of the Seven Heads at Claudius, and ending it in Domitian. 3. The dim-sightedness of the ancient Fathers that could not discern Domitian to be the Beast that was, and is not, though they stood so exceeding much nearer him then Grotius. 4. The trivialness and falsity of this Conceit of his. 5. The second, third and fourth Absur∣dities of Grotius his Exposition of this Seventeenth Chapter. 6. The fifth, sixth, seventh and eighth Absurdities. 7. The ninth, tenth, ele∣venth and twelfth. 8. The thirteenth, fourteenth, fifteenth and sixteenth Absurdities of his Exposition.

1. WHerefore the Foundation of Grotius his Expositions being so false and flitting; and such as cannot but shrink if it be hard pressed upon, the structure cannot be sound, nor well shapen, but forced, distor∣ted, and difform. For if Prophecy will fit as well those times they aim not at as those they do, they will be clouded with such invincible ob∣scurity, that they will lose both their usefulness and authentickness.

We shall shew therefore that Grotius, as he has gone upon a false Ground, so his Expositions of these Seventeenth and Thirteenth Chapters are answerably harsh and unapplicable, and that he has left the plain road, and rush'd through hedge and ditch, and pulled up all fences, to gather a Nosegay of Flowers that both smell ill, and immediately wither in his hand in the very gathering of them.

2. Supposing then that the Visions of the Seventeenth and Thirteenth Chapters were imparted to S. John in Vespasian's time, (which yet to me is undoubtedly false) let us take this brief view of the Harshnesses and In∣congruities of his Interpretation.

As first, Whereas he makes the Seven Heads of the Beast to be Seven Emperours, five whereof were gone in Vespasian's time, namely Claudius, Nero, Galba, Otho, Vitellius; I have shewn already that there is no reason at all for his beginning his compute at Claudius, John neither being bani∣shed in his reign, nor he being so ill an Emperour as his Predecessour Caius Caligula, and the Church reckoning not their Persecutions before Nero, nor any complaint made of Nero's successours till Domitian, that these should be such Heads of Blasphemy above the rest of the Emperours. Whence it is a very groundless and fictitious thing to make but five Heads to have preceded Vespasian, whenas he was the tenth from Julius Caesar; and then to take in but two of his successours, Titus and Domitian, whenas at least thirty succeeded him, in whose time were eight of the Per∣secutions of the Christians.

3. For which curt reckoning Grotius has no excuse but that it falls so luckily to Domitian's share to be the Beast that was, and is not, and yet is; forasmuch as he had been Emperour in his Father's absence, was not when this Vision was given, and yet was, to wit, in being, and should ascend out of the bottomless pit again, that is, be Emperour again, after his Father and Brother Titus his decease. This is the matter in which Grotius so much applauds himself, to the great reproach of the ancient Fathers, who be∣ing so exceeding much more near to the time of Domitian then Grotius, could not for all that discern the fulfilling of this Prophecy in him: which therefore was, it should seem, ever useless to the Church, being no pre∣monition to them of any thing.

4. But to profess my own judgement freely concerning this Conceit, it seems to me to make the Spirit of Prophecy to affect the foretelling of pretty things rather then useful and weighty. But as I have already demonstrated out of Chronology that this supposition of the time of the Vision is false, (whereby the peculiar support and recommendableness of the interpretation is quite taken away) so are there also several Inconcinnities in it, and even Historical Defects, and nothing but what is hard and suspicable.

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For, in the first place, I will deny that Domitian was ever really and tru∣ly Emperour in his Father's time, but that he was onely a pragmatical and active young man, and did, as his Father Vespasian complains, terminos aetatis & concessa filio egredi, that he went something beyond his tether; which he might doe without being Emperour, as also be saluted by that Title in Courtship by Flatterers. But a civil salutation is no Instalment into the Imperial Power; otherwise Titus had been also Emperour in his Father's time, whom the Souldiery, at his taking Jerusalem, did with an universal gratulatory Acclamation salute Emperour. Nay he wore a Dia∣dem also at Memphis at the Consecration of the Aegyptian Apis, and great rumours and suspicions there were that he had seized on the Eastern part of the Empire against his Father. It were too voluminous a business to enter into History; but I doubt not but, laying all passages together, Titus will be found as much Emperour in his Father's time as Domitian, and rather much more, and therefore a fitter person to be the Beast that was, and is not, then Domitian in that regard. But neither of them fit, because neither of them were truly and really Emperours before their Father's decease.

Besides this, it is quite out of the road of the Prophetick style to call a Single Person a Beast, which in that style always signifies a Body Politick. And then to say he is not, because not Emperour, is hardly true; and that elegant contradiction, [that he is not, and yet is] so expounded, that he is a Man, though he be not an Emperour, is but a flat and dilute Oppo∣sition in comparison of that in the Exposition I have given thereof, in shewing that the Image of the Beast is the Beast and is not the Beast. But they could not say in Vespasian's time, nor in Domitian's own time, that Domitian was Emperour and yet not Emperour at once.

And, lastly, his ascending out of the bottomless pit is a Prophetick phrase, the same that to ascend out of the Sea, o•…•… the multitude of Waters, which is proper to Bodies Politick, they consisting of multitudes of men, but not fit to be said of a Single Person, no more then Beast in the Pro∣phetick style is.

5. Secondly, The Angel's Interpretation of the Heads of the Beast is, that they are so many Kings, of which, saith Grotius, Domitian is the Eighth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He is the eighth King. Wherefore Domi∣tian is plainly and unavoidably the eighth Head, according to Grotius his Interpretation, and the fore-going Exposition of the Angel, which cannot be rejected. Whence it will follow that the Beast has eight Heads, which is point-blank against all the Visions of the Beast which exhibit him ever Seven-headed.

Thirdly, Grotius notwithstanding makes Domitian the Beast himself. Which is a thing impossible, that one and the same Being should be both the whole Beast and the Head of the Beast. Besides, how hard and vexed a sense, or rather how palpable a piece of Non-sense, will that be that shall pretend to make Claudius, Nero, Galba, Otho, Vitellius, Vespasian and Titus the Heads of Domitian, they being all of one equal Supremacy, I mean Domitian with those other seven foregoing Caesars, and not in be∣ing when he was the Beast, and therefore impossible to be his Seven Heads?

Fourthly, How wild a conceit again is it, to clap Ten Horns on this one Man or Beast Domitian his head some Ages after his ceasing to be, as I have else-where noted Grotius to doe, who makes these Ten Horns to be the Ostrogotthi, Wisigotthi, Vandali, Gepidae, &c? Certainly it were re∣quisite that Domitian were raised out of Hell again to live upon Earth, (as a late Essayer upon the Apocalyps imagines) to make this part of the Pro∣phecie any thing at all applicable unto him. Whence the madness of Gro∣tius his Exposition is more fully detected, that cannot be made out without the help of such incredible Extravagancies.

6. Fifthly, The Beast that was, and is not, is the very Beast which the Whore is said to ride upon, as is plain out of the Text: The Beast which thou sawest, was, and is not; and the Whore rode upon the Beast which he saw. Did therefore the Whore (which Grotius interprets Dominatio Romana) ride onely in Domitian's time, and go on foot in the former and follow∣ing Ages.

Sixthly, The Beast which John saw, Grotius first interprets the Roman Pagan Idolatry. But was this Beast so short-liv'd as to be included within the space of the reign of seven Emperours? or did this Beast live so long time without any Heads, then with seven successive Heads, and then for a long time without Heads again, that it should be called the Beast with se∣ven Heads and no more?

Seventhly, To call Idolatry in the Abstract a Beast, is quite out of the Prophetick style; and to make one and the same Beast one while Idolatry and another while Domitian, is to change Substances into Accidents and Accidents into Substances •…•…and to speak contradictiously to the express Interpretation of the Angel himself, who says, The Beast which thou sawest, was, and is not, which in Grotius his way can be none but Domitian. Nor is there any subterfuge to be sought in a second Henopoeia in this case: for that Figure is no shelter for bungles and shifts from Abstracts to Con∣cretes in the same kind, but a handsom Repository for different matters sig∣nifiable by one Type; as is easie to be understood from what is declared concerning that Scheme.

Eighthly, If Domitian be the Beast and the Whore the Roman Power, then the Roman Power rides on Domitian's back, as if Domitian were not the Head but the Body of the Empire, or, if you will, metamorphoz'd by this marvellous Interpretation into Apuleius his Ass for the Roman Power to ride on. But then again Domitian being chief of the Roman Power him∣self, he must by this account ride also upon himself, and make a won∣derful Centaure, such as the deepest-witted Poets never so much as dream'd of.

7. Ninthly, If the Whore be the Roman Pagan Power, how can she be said to be the Mother of Fornications, and out of her Cup to intoxicate the Kings of the Earth with that kind of wickedness, whenas all the Earth, before the Empire was Christian, were Idolaters of themselves, and stored Rome her self with multifarious kinds of Idolatry? Which Objection nei∣ther Grotius nor any one else, with all the fetches they have, will be ever able to assoil.

Tenthly, This Inscription on the Whore of Babylon, Babylon the Great, * 1.199

the Mother of Fornications, cannot be understood of Rome Heathen, as Gro∣tius would have it, because there is prefixed [Mystery] before it; which would be a sorry Mystery indeed, if it were onely a bare Synecdoche, and should intimate no more then that Rome Pagan was another Babylon, that is to say, an Idolatrous City. O the depth of the Mystery!

In the eleventh place, Those ten Kingdomes which Grotius would in∣sinuate to be the ten Horns, were not Kingdoms intra fines Imperii Ro∣mani, as he speaks, before the Conversion of the Empire to Christianity, nay indeed before the subversion of it, or discerption into many Kingdoms: how then could these Kings give their Power to the Beast; I mean not * 1.200 onely to Domitian, who is farther removed from them, but to the Roman Pagan Idolatry, which by this time of Discerption had ceased to be the Religion of the Empire? Or how can they be said to eat the flesh of the Whore and burn her with fire, whenas the City of Rome had ceased to be * 1.201 the Pagan Whore before these Kings were in being, much more before she was assaulted and sacked by Totilas, which was Anno 547. whenas Gen∣tilism was cast out and the Temples of their Idols demolished all over the Empire about the year 399. the very next to that wherein (according to the Devil's mistake upon his survey of the proportion betwixt the Inward and Outward Court of the Temple) Christianity was expected by the Hea∣thens to expire?

And again in the twelfth place, How can those Ten Kings which Grotius assigns be said to fight against the Lamb in his sense, that is against Chri∣stianity * 1.202 in the behalf of the Roman Pagan Idolatry, whenas the Empire had then become Christian, and was not that Pagan Beast to whom they should lend their aid and power against the preaching of the Gospel? Was it a likely thing that such ten Kings that were foes to Christianity should, as Grotius speaks, intra fines Imperii Romani Romanis ipsis concedentibus regnare? So impossible is Grotius his Interpretation concerning the ten Horns every way.

8. In the thirteenth place, This destruction of Babylon is a perfect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a full and final destruction, set out by the casting a Milstone into the midst of the Sea. But none of Grotius his Ten Kings ever destroyed Rome in such a manner.

In the fourteenth, That exhortation to the People of God to goe out of * 1.203 Babylon, lest they partake of her sins, can make no good sense in Totilas his time. For would the Angel have all the Christians leave the City of Rome in the year 546. and for several years upwards toward Constantine's time, because there might be some Pagan Idolaters still amongst them, and not rather keep the City, for the better suppressing Idolatry and quite ex∣tinguishing it, and not let it spread more by the receding of the hearty Christians out of it? Truly this gloss of Grotius is very ridiculous and in∣credible, that makes the Angel utter such an irrational Exhortation.

Fifteenthly, If [Come out of her, my people, lest ye partake of her sins] be, as Grotius interprets, Tu popule mi, ubi apparuerit Totilae exercitus, exite ad Basilicas Apostolorum extra Urbem, it will follow, that to have returned again into the City after Totilas was gone, had been to return into Babylon and partake of her sins again. Which is a very vain and fond conceit.

9. Lastly, His interpreting that Instigation [Reward her as she has re∣warded you] to be made to Totilas and the Goths, is harsh and groundless. For what injury had Rome done to the Goths? but rather the Empire was injured by them. And therefore Grotius is sensible of the ill service that Pronoun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does his Interpretation, and upon that account applauds a certain Manuscript that has left it out, but not very loudly, it being so generally contradicted by other Copies. Sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abest in MS. non malé.

CHAP. IV.

1. That this Mis-timing of Visions must needs cast Grotius into the like Absurdities in interpreting the Thirteenth Chapter, and that his Expo∣sition of the first verse thereof is guilty of at least nine or ten. 2. Four gross Contradictions in the second. 3. As many Incongruities or Weak∣nesses in the third. 4. As also in the fourth and fifth. 5. Two Ab∣surdities in the sixth and seventh. 6. As many in the eighth. 7. Three Difficulties in the exposition of the tenth verse. 8. Five Incongru∣ities in the eleventh. 9. His gross Interpretation of the twelfth verse. 10. Four Absurdities in the thirteenth. 11. Eight Incongruities or Weaknesses in his expositions on the fourteenth verse. 12. Three in the fifteenth. 13. Three or four more in the sixteenth and seventeenth. 14. And nine more in the eighteenth verse. 15. The astonishing con∣sideration of the Absurdness of Grotius his Expositions compared with his Parts and Learning. 16. An useful Illation from this weak per∣formance of his, That all the Expositions of the Romanists upon these two Chapters are superlatively frivolous and incredible.

1. THus many Incongruities and Inconsistencies, that I may not say Im∣possibilities and Contradictions, are there in 〈◊〉〈◊〉 Exposition of this Seventeenth Chapter. Let us now see how successful he is in the Thir∣teenth: where he taking the same liberty of applying the Prophecy to times it was never meant of, it will be a wonder if we finde not the Interpretation alike harsh and incongruous. Let us pass therefore through the whole Chapter from verse to verse. Where

In the first, he makes the Beast with seven Heads and ten Horns to be the Roman Idolatry, whose Heads are seven Hills, and whose Horns are ten Kings, namely, of Armenia, Thracia, Galatia, Pontus, Judaea, Arabia, Adiabena, Suevia, Alpes Cottiae, and Alpes Idionni. From which account notwithstanding he varies in his second Notations: And concerning which I will omit to note any thing farther, then that such ¹ petty Kings as some of them are, in comparison of the Roman Empire especially, could not well deserve the name of the Horns thereof, and that in reference to Idolatry, ² as if they were so peculiar Defenders of it. For there is no History that mentions their goring any one so particularly and considerably in the be∣half thereof; and Judaea is an unsutable Horn for an Idolatrous Head to wear. Besides that their ³ wearing of Crowns seems too magnificent an

ornament for them that are acknowledged (besides the scantness of the Territories of some of them) to be Tributaries to the Roman State. So that the Invention seems something faint touching these Ten Kings, and the Prophecy useless, they tending to no notice of any thing to the Church that might at any time be useful for them.

But now concerning the Beast it self. Besides that it is ⁴ not according to the Prophetick style to interpret a Beast to be a Vice but a Body Politick, how can the ⁵ Roman Idolatry be represented thereby, sith it is said to ascend out of the Sea, which Grotius confesses to signifie ortum habere? But the Roman Idolatry could not be prefigured to S. John as a thing to arise here∣after, since it had been in the world so many Ages agoe, and did still con∣tinue. Wherefore it was not to ⁶ begin with the fourty two moneths to come, nor was to end with them in Grotius his sense. Nor did the Dei∣fying of their Caesars make a new Idolatry, no more then taking other Deities into their worship. Nor did that Idolatry ⁷ continue but fourty two moneths, as Grotius expounds moneths in this place; I say, neither the Roman Idolatry nor Cruelty continued but fourty two moneths: and therefore the Beast here described cannot be Idololatria ferino more sae∣viens in that meaning Grotius would have it.

Adde to all this, That the making the Seven Heads to be the Seven Hills of Rome is a very unlikely Exposition here, both because in the foregoing Chapter these Heads are said to be ⁸ crowned, which is not pro∣per for Hills, and one of them in this Chapter to be ⁹ wounded and healed again, which is as little proper to these dead Heaps of Earth; as also it is very harsh to ¹⁰ clap on seven Heads and ten Horns in a Concrete sense upon a Beast that is an Abstract. Which is as harsh as to make the body of a Bull Redness in the Abstract, and then to set a solid Head and Horns upon him of hard bone and flesh, &c. If a man will be so curious as to count, he will finde Grotius his Interpretation guilty of at least nine or ten Weak∣nesses or Incongruities in this very first verse. But we proceed.

2. In the second, he makes Claudius the Body of this Beast which is Panther-like, and Domitian the Mouth thereof; then which nothing can be more extravagant. For this Beast with seven Heads and ten Horns he acknowledges to be the Roman Idolatry in the 17^th Chapter also. Whence it will follow, ¹ That Claudius is both the Body of the Beast and one of the Heads; and ² Domitian both Body, Head and Mouth, as may appear from what was noted in the foregoing Chapter. And also, which is as harsh as any thing, Claudius being the Body of the Beast and Domitian the Mouth, ³ the Body will be without a Mouth for as many years as there are betwixt Claudius and Domitian's reign, which was about fourty years. The ⁴ Dragon also giving his power to the Beast and his Throne, can be no Prophecy of the Roman Idolatrie's receiving of it, because that was done many Ages before.

3. In the third, he makes the Head of the Beast wounded to death to be the Capitol, and the healing thereof the building of it up again by Vespa∣sian; upon whose Coin was stamped Roma resurges. ¹ Now, first, I say that it is an hard Metaphor to say an Edifice of wood or stone is wounded to death, and then healed. But suppose the Capitol wounded, ² the Hill was

not hurt, at least not wounded to death; so that unless there were seven Capitols as well as seven Hills, the Conceit will come off very hardly: but if you leave the Capitol, and take to the Hill, the Hill can no more be said to be wounded then a mans Head whose Hat is onely cut. Again, the main thing aimed at by Grotius in interpreting this wounded Head of the fall of the Capitol is not true. ³ For Idolatry was not at all lessened by the fall of the Capitol, nor the fear of the Romans that the worship of Idols would fall after it, but that the Empire would be ruined by the incursion of the Northern Nations; and upon this account is that Omen inscribed upon Vespasian's Coin, Roma resurges. And, lastly, whereas it is said that all the world wondered after the Beast upon the healing of his deadly wound; it is manifest that some ⁴ stranger thing then the building up the Capitol must be understood thereby. For was it any wonder to strike all the world, that the Capitol should be built up again by so rich a City and the Lady of the world? Truly the great wonder had been if they had not re-built it.

4. In the fourth, he interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idololatriae in∣servierunt: which is as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ¹ they worshipped Idolatry. Which is a very hard phrase.

In the fifth, here Domitian is made the Mouth of the Beast, as was said before, and by attributing the reign of the Beast to him, ² the whole Beast: and this because Domitian's Persecution is supposed to be but three years & an half; for he began to persecute, saith Grotius, in the thirteenth year of his Reign, and was slain in the sixteenth. ³ But this does not prove that his Persecution was just three years and an half; and Baronius and other Chronologers place the beginning of that Persecution in the tenth year of his Reign. Besides, ⁴ the Text does not say, He shall persecute three years and an half, but continue so long. But Domitian continued above three years and an half, for he reigned sixteen years according to Gro∣tius his own confession.

5. In the sixth and seventh, he makes Domitian still the Beast, and expounds [And there was power given him over every Tribe, and People, and Language] of the power of his Example to a more impudent exercise of Idolatry. That's one shift. Another is this, That in his reign the Dacae, Catti and Sarmatae were overcome, and the Roman Idolatry propagated thereby: as if it were a worse Idolatry then that of those Barbarians. But let any one judge if such a lank and improper sense as this can fill out the meaning of the Prophecie, which speaks of a ¹ Political, not Moral, Power over the Nations, and of a thing as ² new. But that the Roman Empire had such a large Dominion, was true in the reigns of the fore-going Empe∣rours as well as in his.

6. In the eighth, here he makes the Beast, whom all (whose names are not in the Book of Life) do worship, to be in one Exposition Domiti∣an, and that to ¹ worship him is to imitate him in Idolatry and Cruelty; which is a very insipid sense, and without example in this case, and such as himself seems out of conceit with: And therefore in his after-Exposition Domitian is not the Beast, but Idolatry, as if to ² worship Idolatry were a more tolerable phrase. But there must needs be this shifting and fridging

when an Interpretation sits so uneasie on a Text as this does.

7. In the tenth, If any one strike with the sword, he shall perish by the sword; This he applies to Domitian who was stabbed by Stephanus. But it seems to be ¹ most natural to conceive the menaces of leading into captivity and pe∣rishing by the sword spoke concerning the same party. And therefore Capti∣vity being not understood of Domitian, that being smitten by the sword is not understood of him; but that the Prophecie concerns a Body Politick, and not a Single Person. For the ² Patience and Faith of the Saints seems also to imply a larger exercise of these vertues then the term of three years and an half would urge them to: as also there seems to be an Intimation of being ³ freed from their troubles after this Beast is vanquished; but if Do∣mitian be he, not the smallest part of them are over by his death, there be∣ing no fewer then eight grievous Persecutions behind. Not to suggest that there was a greater affliction upon the Christians in Nero's time then in Domitian's, whom Tertullian calls onely Portionem Neronis. And therefore the Faith and Patience of the Saints were most exercised then. Which further betrays the groundlesness and arbitrariousness of Grotius his Exposition.

8. In the eleventh, here he makes the Beast with two Horns like a Lamb to be Art Magick, and the Two Horns themselves to be Abstinence from Meats, and Chastity or Abstinence from Women. Which he would have to be an imitation of Christianity, and therefore to be called the Horns of a Lamb. But in that this Beast is said to speak like a Dragon, that it is imply'd that what he utters is for the honour of the De∣vil. In which Interpretation there are these flaws. 1. That the Beast is an Art, and not a Body Politick; which is against the Laws of the Prophetick style. 2. That the Horns are simulated Vertues, not Political powers seated in some men or other; which is the genuine meaning of Horns in the phrase of the Prophets, and which is to be found first before we adjoyn any other secondary sense to the Type. 3. Vowed Coelibate and Abstinence from Meats are so far from being the characteristical Vertues of Christianity, that they are disavowed by her, as being either Parts or Signs of the Great Apostasie that was to seize the Church. 4. There seems plainly inti∣mated a strange contradiction and opposition in the Property of this Beast, That it looking so Christian-like, should speak for the Devil: but if this Beast were Magick, it were strange if it did not speak the language of the Dragon. Lastly, The times which Grotius fixes this Prophecie to, namely of Domitian and Trajan, do not agree with his conceit, these Emperours being no favourers of Magick, but the former rather a persecutor of it, and of that very Apollonius whom he conceives to be especially pointed at in this Prophecie.

9. In the twelfth, he makes the Two-horned Beast's exercising all the power of the former Beast before him, to signifie, that Magick also had her Sacrifices as well as Idolatry. But truly Magick though it had Sacrifices, yet they were clancular ones, as being so horrid and execrable. And Philo∣stratus makes it his business several times to clear Apollonius from that suspicion. Which is a sign that Magick had not so open an exercise of its abhorred Sacrifices as this Text would import, if Grotius his Interpre∣tation

were true. Plinie calls them Sacra Prodigiosa, and tells us that this sacrificing of men was taken away by a Decree of the Senate, bestowing this Epiphonema upon the Roman State for so doing, Non satis aestimari * 1.204 potest quantum Romanis debeatur qui sustulere monstra, in quibus homi∣nem occidere religiosum erat, mandi verò etiam saluberrimum. And this certainly is properly that Magick which was distinguishable from Pagan Idolatry simply so called, (which worshipped and invoked the Devil as well as the Magicians;) but such, as the Roman Idolatry would not suffer her to exercise her power in her sight upon any pretence. Nor did Apollonius ex∣ercise any such power, who being a Pythagorean abhorred all bloudy Sa∣crifices whatsoever.

10. In the thirteenth, he interprets the bringing down fire from Heaven of that Lightning which happened at Apollonius his birth, and of that glimpse of Light that Achilles Ghost gave at his departure after Apollonius his conference with him by night at his Sepulchre. Which is a very frigid Exposition. For why should that Lightning which happened at Apollo∣nius his birth be imputed to him as an effect of his Magick, ¹ who was neither capable then of being a Magician nor any thing else? Besides that he was born before this Prophecie, as Grotius himself must needs accor∣ding to his own account acknowledge and admit; and therefore upon ² that ground the Interpretation is impossible. That glimpse of Light also which Achilles Ghost gave at his parting, that it should be the causing fire to fall from Heaven, is altogether incredible; ³ for this glimpse of Light was up∣on Earth where the Ghost was, did not fall from the Skie; besides, it was in ⁴ private, as the story in Philostratus will prove, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not in the face or view of the world.

11. In the fourteenth, he interprets the making of an Image to the Beast, of Apollonius his boasting that he had raised up the Ghost of Achilles in favour of Idolatry. But who ever expounded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is to make an Image, Picture, or Statue) to raise a Ghost? For supposing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would signifie so as Umbrae in Latine, (of which notwithstanding I dare say there is no example) yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would not be good sense; forasmuch as these Umbrae are not made by Magical Evocations, but made onely to appear. 2. He would not have said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which ordinarily sig∣nifies no more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if it were a boast of something done already, and not a precept or command to doe something. 3. If the sense were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it would have been said also, to continue the sense in the following verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as any one will acknowledge that does but observe the contexture of the whole sen∣tence. Lastly, whereas this conjuring up the Ghost of Achilles was to re∣vive the Beast who had the deadly wound, as Grotius intimates, this clashes with what was acknowledged before, that this wound was healed in re∣edifying the Capitol. Nor can this healing be naturally understood of any more then the first-mentioned wound which the Beast received in the Battel with Michael.

But Grotius distrusting the fitness of this Exposition, upon second thoughts forges another to adde to it, namely, That the Disciples of Apol∣lonius caused a Statue to be erected to him. But if this be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Apollonius will prove the Seven-headed Beast, because the Image is erected to him. 2. Grotius produces no History that attests that certain Magicians, Disciples of Apollonius, gave any such order. 3. That expression [Saying to them that dwell upon Earth] is too big for the private Instructions of any Disciples of Apollonius to one single Town or some few persons therein. Lastly, it is but a lank business to take notice of one single Statue for Idolatry, when there were already innumerable numbers of them in the Empire.

12. In the fifteenth, he interprets the Two-horned Beast's giving life or breath to the Image, so that it would speak, of Apollonius his Confabu∣lation with Achilles Ghost, or of his Statue's speaking. But suppose his Statue did speak, (which yet Philostratus, who made it his business by travel and enquiry to know where Apollonius was buried, does not men∣tion) it is not presently to be imputed to Magick, since that Idol-garrulity is often noted in History without any such reflexion. 2. That Image that is here said to speak, is said to give in charge that they that would not wor∣ship the Image of the Beast should be killed; but there is no record of any such Edict from either the Ghost of Achilles or the Statue of Apollo∣nius, that they that would not worship their Images should be killed. 3. But if the worshipping of the Image of the Beast be understood of the Universality of Images or Idols; besides that it is exceeding hard and extra∣vagant to change that settled sense of this word in which it had been used thrice before, that also will want proof, that either the Statue of Apollonius or Spectre of Achilles ever gave any command that they that would not worship Images should be killed.

13. In the sixteenth and seventeenth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems most naturally to be spoken of the Image of the Beast in the fore-going verse, of whom it was said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was either the Ghost of Achilles or the Statue of Apollonius: here of a sudden Magia is understood; which is but an harsh shift. But this Magia it is that makes all ranks of men to enter into some Religious Society or other, and in token thereof to receive either the mark of this or that God, as of a Thunder-bolt for Jupiter, an Ivy-leaf for Bacchus, an Helmet for Mars, a Trident for Neptune; or the Names of such Gods, or the Number comprised in their names, or else not to be permitted to buy or sell.

But against this I urge, That the Mark of the Sealed is not a visible pun∣cture or stigmatism, and therefore it's likely that, in a Book so Symbolical as the Apocalyps is, the Mark of the Beast does not signifie so grossly and literally. 2. These Fraternities or Societies were not the procurement of Apollonius his Magick in Trajan's time, they being in use long before. Lastly, it is not credible, nor is there any History to make it good, that no Pagan could buy nor sell, unless he had some such sacred Stigmatism upon his body. So inadequate and groundless is this part of Grotius his Interpretation.

14. In the eighteenth, he makes Ulpius Trajanus to be him to whom the Number 666 belongs; but very groundlessly, nay against all reason. For it is a mere mistake in him to think that the Number is understood of the number of any mans name whatsoever, because it is expresly said

that it is the Name of the Beast: And Ribera takes away all occasion of any such errour, interpreting [For it is the Number of a man] according to the mind of Aretas, (or at least according to what he thought should have been his mind as well as his own) in quite another sense, Numerus enim proprius hominis est, & intellectum habentis ac ratiocinantis est nu∣merare. 2. If it were the Number of a man, it being intended for the note of one most signally wicked and mischievous to the Church, why must it fall to Trajan's share, when there were Emperours far worse then he, or rather when he was so very good an Emperour, and not so cruel a Perse∣cutor of the Christians as several others were, but one that easily desisted being once rightly informed of things; who gained so much on the Chri∣stians themselves, that they thought he got to Heaven, and amongst the Heathens made up part of that auspicious Acclamation of the Senate to their Caesars, Felicior Augusto, Melior Trajano? 3. What a leap is this to leave all the Seven Heads of the Beast, and pitch upon one that has not been in play all this while? 4. That also is very weak and suspicable, to find this number in his Praenomen or Fore-name, and not in his Name. 5. But far worse to fall short, or rather to misreckon, in the account; for assuredly in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, write the final Sigma as you will, it being still a Sigma, it will have no other valor then 200: whence the whole summe of the Name will not be 666, but 860, as any one may see that will reckon: For that Sigma even in the end signifies 200, is plain in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and several other examples. This is most certainly true, and there is no subterfuge at all to avoid it, as Maresius, Grotius his An∣tagonist, has fully made good against him; as he has indeed every where, in a manner, worsted him, though Grotius so unseemly contemns him, trampling him down into the durt under that uncivil Nick-name of Bor∣borita. 6. The Mark, the Name and the Number belong all to one; where∣fore if the Number be Trajan's, the Mark must be his also. But might no body buy nor sell who had not his mark on their hand or fore-head? 7. Here is wisedom, let him that has understanding count the Number of the Beast, is such a Preface as implies another sort of numbering then the mere summing up the Numeral Letters of a Name into one summe. 8. To what purpose was this setting down the number 666 for the denoting of the Emperour Ulpius Trajanus, it never entring into any ones head that this number reflected upon him till Grotius hit upon it and mist it both at once? 9. And, lastly, if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did contain in it just 666, (as it does most certainly 860) it would follow indeed that this would be no lett but that Trajan might be that former Beast in the Vision, according to Grotius his Exposition. But we are withall to remember that he had before made Domitian to be that Beast, and Claudius; so that a Triumvirate of Beasts is but One Beast. And not onely these three Varieties, but it must be Ido∣latry in the Abstract besides: which is grosly against our second Rule of rightly interpreting of Prophecies. Thus infinitely forced and distorted, nay, groundless, contradictious and inconsistent, is Grotius his Exposition of these two Chapters of the Apocalyps all along.

15. The consideration whereof has even cast me into an astonishment, that a Person of those admirable Parts and Learning, and, as I have been al∣ways

prone to think, of great ingenuity, should ever please himself in any such performance as this; and I am more puzzled to find out the cause of this strange Misadventure ofhis, then of any Phaenomenon of nature that ever sollicited my thoughts. For to think he was in good earnest in this Exposition, and sincerely delivered his judgment, his known skill and sharpness of sight in other things will not permit: Nor will that Ingenuity and Integrity I presumed always to be in him suffer me to suspect he would willingly and wittingly, in favour of a party, forge false glosses and adulte∣rate the true meaning of the Oracles of God; there being, in my apprehen∣sion, nothing more abominable, then for a man whom God has blest with Parts and Learning and an honest Reputation amongst men, to make use of all these against him that gave them, and for the serving of an Interest to doe so great a disservice to the Kingdom of Christ, as to hide the most concerning Truths thereof, by blinding the eyes of men by the interposing of the Idolized lustre of his own Name betwixt those Truths and them.

16. But I will not be too inquisitive into what I cannot fathom. That which is more useful for us to consider is this, That Grotius, a man of those excellent Parts and Learning, and so throughly read in History, and having also so great a zeal and resolution to make good sense of these Visions in the behalf of the Church of Rome, and for that end taken to himself the liberty (even against the whole stream of Antiquity) to chop into such Times as he thought made most for his turn; yet for all this having made so pitiful and impossible a piece of work of it, though certainly in his own judgment considerably better then any thing the Church of Rome had invented for her self before; it is plain partly from hence, I mean, from Grotius his own judgment, who has by this new Invention anti∣quated and condemned all their precedent Expositions, and partly from our observation of the multifarious Incongruities and Impossibilities of his, that there is no Interpretation extant, against the main sense of the Pro∣testants, that is not superlatively weak and frivolous, nay incredible and impossible.

CHAP. V.

1. The first Consectary from our Joint-Exposition, with a Demonstration of the truth thereof. 2. The great Usefulness of the second Consectary for the peace and security of the Church. 3. The settled Notion of Long and Short. 4. A Demonstration of the truth of this Consectary. 5. The third, fourth, fifth and sixth Consectaries, together with their Proofs. 6. The Demonstration of the seventh Consectary, with an intimation of the special usefulness thereof for the Peace of Christendom. 7. The eighth Consectary, with the Proof thereof. 8. The ninth Consectary, with a copious Demonstration of the truth thereof. 9. The truth of the tenth Consectary, clearing the Protestants from Schism, plainly de∣monstrated. 10. The eleventh Consectary, with its Proof. 11. The Proof and notable Usefulness of the twelfth Consectary. 12. Ho•…•… clearly

and plainly that part of Antichristianism which consists in Idolatry is prefigured and foretold in these Visions, we have explained in our Joint-Exposition.

1. WHerefore having cleared the coast of all Opposers, and made sure of the right sense of these two Chapters of the Revelation, there being nothing strained nor forced in our Exposition of them, but all accor∣ding to the acknowledged Laws of Prophetick Interpretation in those four Rules I have laid down, and the usuall meaning of the Symbols noted in my Prophetick Alphabet; let us now take notice of some few, but weigh∣ty, Consectaries, partly contained in, but necessarily flowing from, the con∣tinued and perpetual Firmness of our Joint-Exposition of the said Chap∣ters. As first,

Consect. I.

That the Fourty two months, by which the Continuance of the Seven-headed Beast with ten Horns, after the healing of his wounded Head, is pre∣figured, are not months of Days, but 1260 Years.

This does necessarily follow from our Joint-Exposition, wherein we have clearly demonstrated, That the Beast whose deadly wound was healed, and the Beast that was, and is not, and yet is, are one and the same Beast abso∣lutely and adequately, and therefore must of necessity have one and the same duration. But the Duration of the Beast that was, and is not, and yet is, cannot be 42 months literally understood: wherefore they must signify Symbolically, and be interpreted of months of years, as there are weeks of years in Daniel. Now that the duration of 42 months cannot be literally understood of the Beast that was, and is not, and yet is, is plain from hence, in that it is said of the Seventh King that he should * 1.205 stay but a short space. Which must be a peculiar Property of him, and distinct both from the im∣mediately preceding and immediately succeeding King. Which implies that both they should stay longer then he. And yet that short-lived King did continue about an hundred years at least, as may appear by History, and will be farther demonstrated in the following Consectary. Whence the Beast that was, and is not, must needs continue above three years and an * 1.206 half, nay above an hundred years. Which fourty two months having no fitness to typify, it is manifest that by these months are meant 1260 years. Which was the thing to be demonstrated.

Consect. II.

That the Church was free from Idolatry and Antichristianism till about four hundred years after Christ.

2. This is a main Truth, and a mighty Bulwark against the rampant fury of many Fanatical Sects that would reform even to utter Confusion, Deformity and Destruction, under pretence of calling any thing Idolatrous and Antichristian that does not stand with their own phancy. But this Consectary is a Protection to the greatest and most considerable Truths of Christianity; there being a Subscription, as it were, by the Finger of God to the general sense of the Church concerning such things as were then universally held or concluded in Councils, that they were neither Idolatrous nor Antichristian.

3. Now the truth of the Consectary appears thus: The Seventh King, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (and which I have proved to be the Emperours purely Christian) it is said of him that he must * 1.207 continue a short space; which, unless the Prophecy speaks altogether undeterminately and defines nothing thereby, must in reason be thought to be about a third part of that space which this Expression intimates to be long. For Short and Long are not absolute terms, but relative or comparative, and are two Extremes which imply a Middle. Wherefore we cannot better settle the de∣terminate Idea of them then by supposing a Line divided into three equal parts, and to look upon the whole Line as the Subject of Long∣ness, two thirds of the Line as the Subject of Mediocrity, and one third of Shortness. From whence we may gather universally what proporti∣on (to speak accurately and Mathematically) Short and Long must bear the one to the other: That in strictness of Notion, that which is just the third part of the other, is short in comparison of it; but in com∣mon use of speech, though it be something more or less, it will break no squares.

There must either be some such way as this to settle this Notion, or else Short and Long will signify nothing, but be words spoke at random, un∣less it be in such cases as there is a known measure of Mediocrity; as when we say a tall man or a low man, where it is taken for granted that a middle stature is so many foot and no more. Having seriously considered the necessity of some determinate Notion of these two terms, and how natu∣rally they fall into this proportion, I could not but consent to so plain a Conviction, though I might justly seem prejudiced against it by what I have wrote elsewhere concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but I had not then so ac∣curately * 1.208 weighed the matter.

4. Admitting therefore that to be the genuine sense of these terms of Short and Long which I have propounded, and comparing the continuance of the Seventh King with the continuance of the Sixth, that is to say, of the Pagan Caesars, which from Julius to Constantine is about 360 years; it is plain that the continuance of the Seventh King, that is, of the Christi∣an Caesars, must be 120 years or thereabout: which added to Ann. Christi 312, when Constantine was converted to Christianity, make 432 years. Which I would not pronounce to be so defined as to understand a Mathematical accuracy in the proportion of Short and Long, but with some latitude, such as befits the use of common speech in such Expres∣sions; though it be necessary to have recourse to this Mathematical Idea, that we may judge whether the use of these terms be tolerable or ex∣travagant. But what I leave more laxe here will be more particularly bounded in the Proportion of the Inward and Outward Court of the Tem∣ple; which will gird in this time a little within 400 years, but so as this present way of Compute will be very flexible and obedient to it. For supposing the Short term, viz. 120, subdivided into three degrees or parts, any thing above two thirds thereof may rationally be deemed Short in the first degree of Comparison. And we are to remember that the Duration of the Beast restored is computed by Months of years, which, as I have above noted, intimates a latitude no less then any thing within thirty in the

computation of these Epocha's; the pinching of things to a year's coinci∣dence being of no usefulness in these long Periods, nor in the nature of the things that are predicted, and therefore not affected nor intended by that Spirit that dictated these Prophecies. Which I doubt not but is a very solid and true Observation. Wherefore it is plain enough that the Churche's lapse into Antichristianism was not till about four hundred years after Christ, the reign of the Seventh King not expiring till then.

Consect. III.

That the Reign of Antichrist is comprised within the compass of 1260 years or thereabout.

5. For thus long is the Empire to continue Idolatrous, as is evident out of our Joint-Exposition and the first Consectary thereof. But it is in a manner impossible for the Empire to continue Idolatrous any longer then the Idolatrous Clergy thereof rides it and guides it, which is the Whore or the Two-horned Beast, and these Types the Types or Symbols of Antichrist: Which we shall farther prove to synchronize with the Ten-horned Beast, that is, with the Pagano-Christian Empire, in the following Chapter.

Consect. IV.

That Antichrist is long since entred into the World, and has reigned a∣bout twelve hundred years already.

The truth of this Consectary is evident from the second, wherein is shewn that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the succession of the purely Christian Caesars, was not above 120 years or thereabout. Which added to the year of Con∣stantine's Conversion, 312, make up 432. From about that time Anti∣christ began his reign, and therefore has reigned at least twelve hundred years already.

Consect. V.

That according to Prophetical Compute the Ruine of Antichrist is near, and that nothing can retard it but the Sinfulness, Hypocrisy and Factiousness of the Reformed Churches; and that therefore that voice of Him that cried in the Wilderness, Repent, for the Kingdom of God is at hand, is again very seasonable in this our Age.

This Consectary is exceeding plain from the three Consectaries immedi∣ately going before, nor is it needfull to adde any thing to the farther clea∣ring it. Onely see, if you will, my Mystery of Godliness, Book 5. Chap. 17. Sect. 10.

Consect. VI.

That the Roman Empire divided into Ten Kingdoms is the Seat of Antichrist.

This is directly contained in our Joint-Exposition; the Beast with ten Horns being there proved to be the Roman Empire thus divided. And the Whore, which is Antichrist, is said to sit upon this Beast, and the Two-horned Beast to be the Idolatrizing Clergy of the Empire under those two Imperial Patriarchates of Rome and Constantinople; as also the Whore and the Two-horned Beast are proved to be all one. Which fully make good this sixth Con∣sectary.

Consect. VII.

That the Ruine of the Fourth Monarchy, and the Introducing of the Fifth, which is the Kingdome of the Saints of the most High, as Daniel calls it, does not imply warrs and spoil and the invading of the rights of any Prince or People, according to the tenour of the Prophetick style, but merely the renewing of the Empire into an Evangelical Purity in Do∣ctrine and Worship and in Christian Life.

6. This plainly appears out of our Joint-Exposition, where it is ma∣nifest that the Beast, which is the Roman Monarchy, is said to be slain and not to be in rerum natura, merely because the Pagan Idolatry was ex∣pelled out of it, or ceased to be the Religion of the Empire; and that the Beast was revived from the dead and brought into Being again, merely by re-introducing Idolatry again into the Empire, and by Paganizing up∣on the Objects of Christianity. Which may be also farther confirmed from the sixth Seal, where Heaven and Earth seem to fall together, and the whole Political Universe to be dissolved, and yet the Roman Empire it self stood still in Being, onely there was a change from Paganism to the Christian Faith. Of which sixth Seal Mr. Mede himself notes thus: I am verò Mutationis hujusce Objectum est Imperium Romanum; at non quà politicè à Caesaribus gubernatum, sed quà Satanae principi ejúsque Ange∣lis Daemonibus religioso nomine subditum.

Wherefore it is evident that according to the Prophetick style this Fourth Idolatrous Monarchy may be destroyed by the mere extermination of Ido∣latry out of it again and whatsoever is Antichristian, and that thereupon ipso facto the true Kingdome of the Saints of the most High begins, though not an hair of any mans head falls to the ground, nor any Prince or Subject be injured in any of their Rights or Possessions. This Consectary is ex∣ceeding plain, and as highly useful for the asswaging that furious heat in some kinde of Fanaticks that expect such a Kingdome of the Saints as the Jews did a Messias, one that would serve their temporal Advantage. But the love of the world has blinded both their judgements alike.

Consect. VIII.

That no Exposition of the Seventeenth Chapter of the Apocalyps, that makes not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Seventh King, purely Christian, can be true and perfect.

7. This will easily appear if we consider that wonderful Harmony which is found, upon this supposition, betwixt the Thirteenth and Seventeenth Chapters; where the Beast is said to be slain, in one of them, and to cease to be, in the other; to be the revived Image of the Beast, in one, and the Beast that was, is not, and yet is, in the other. That though there be eight Kings, yet there are but seven Heads of the Beast, which nothing can salve but this Hypothesis. For while the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reigned, the Beast was not. But if that Head was not purely Christian but Idolatrous, the Beast was still in Being, and had eight Heads in the computation of the An∣gel himself. But it is plain that there is supposed in the Beast a ceasing to be, from those words, Was, and is not, and shall ascend out of the bottom∣less Pit; which that excellent Interpreter Mr. Mede has failed to give their genuine sense for want of this supposition. For he saith, it may be

said of this Beast, and that in S. John's time, & jam olim eam fuisse, nec∣dum * 1.209 tamen natam esse: which to an unprejudiced minde must needs sound very harshly applied to the words of the Text. For no man will say of a thing still in Being, It was, much less adde, and is not. Such an harshness as this grates so hard upon my senses, that if I could not understand the Prophecy without such violence against the ordinary meaning of words, I should be much dis-heartened from giving my assent. But Mr. Mede has done so singularly well in other things, that we may well excuse him in this.

Consect. IX.

That the Whore of Babylon sits not now at Constantinople, but that Old Rome is, if we may so speak, her Seat Imperial.

8. The truth of this Consectary appears from several Conclusions in our Joint-Exposition. 1. That the Whore of Babylon rides upon the Ro∣man Empire, and guides and governs it in matters of Religion; which is not true of the Turk at Constantinople. 2. The Whore sits upon that Seven-hill'd City that was, as it were, the Lady of the World in Saint John's time, (that is given as the surest character of her Seat,) which we know Constantinople then was not. 3. The Name of the Beast is found to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Beast with two Horns being the same with the Whore, it is plain that this Whore is seated in Italy. And though Bishop Mountague has shewed his wit and pleasantry in finding the number 666 in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet I think he did it onely to sport with his despised Opposers, and to play upon their ignorance. For how can 666 be supposed to be meant for the Name of Mahomet, whose Name is wrote so variously in Greek Historians? For in Nicetas he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Chalcocondylas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Joannes Cantacuzenus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Ducas Michael 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and lastly in Joannes Cananus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he is no where called that I can meet with, nor is it likely that his name would end in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So that I suspect that it is onely a witty Commentum of the Bishop's to make himself merry withall. 4. The fa∣mousness of the Seven Hills at Rome does so drown the notice of the other, that it is not likely but they are, though not onely, yet chiefly ai∣med at in the description of the Seat of the Whore. But if one of the Ci∣ties onely were aimed at, it were intolerable to conceit that the Prophecy is so lubricous and defective, as, when there were two Cities, the one ex∣ceeding famous for her Seven Hills, the other so little famous, that it is frequently question'd whether she has Seven Hills or no, that it should un∣derstand this latter by the Seven-hilled City and not the former, there be∣ing no intimation in the Text given to understand it of the latter, or any way to determine it thereto. 5. The Whore or Antichrist that sits on the Seven Hills was many hundred years, as appears by the fourth Conse∣ctary, before the Turk was Master of Constantinople, which happened not passing two hundred years ago; so that Antichrist it should seem sat a thousand years besides the cushion. 6. Upon the fore-head of the Whore of Babylon is written Mystery; but the Turk is an open and professed Ene∣my of Christians. 7. And lastly, The Whore or Antichrist is the debau∣cher of the Empire with Idolatry and the worshipping of Idols; the Turk

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a destroyer of them. So fond is their conceit that can imagine the Turk to be the Antichrist prefigured in the Apocalyps.

Consect. X.

That the Church of England or any other Protestant Churche's depar∣ting from the Church of Rome, is no Schism.

9. This is plain at first sight out of our Joint-Exposition. Nor can it be Schism to doe that which it were a sin to omit the doing of; or, if that will not serve, which we are exhorted to doe by the voice of God in the Apocalyps, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Which is a Monition worth the * 1.210 listening to for as many as tender their safety and salvation, their security from sin and the punishments thereof.

Consect. XI.

That the Authority of neither Fathers nor Councils after 400 years from Christ, or thereabout, is of any validity to determine Controversies against the Protestant Churches touching those things which the Church of Rome and they disagree in.

10. This naturally follows from the Epocha of Antichristianism fal∣ling about that time we mention: After which the Church being suppo∣sed in some measure lapsed into that great Apostasy, neither the Fathers Doctrines nor her Councils can have right to decide the Controversies be∣twixt the Papists and us so as authoritatively to testifie against us. But it is observable that their Testimony will hold good against the Papists in such Points as they contradict them in, because they are in that witnesses of the successive minde of the Church as yet unaltered by this growing Corruption; or at least testify matter of fact against the false Pretences of the Popish Traditions.

Consect. XII.

That all Visions that are Synchronal to this of the Beast with seven Heads and ten Horns, which is said to continue fourty two moneths, have necessarily the extent of one thousand two hundred and sixty years.

11. To be Synchronal is as much as to begin, continue and end toge∣ther. Whence it is plain that that which is Synchronal to what continueth 1260 years, must it self continue so many years. But the 42 moneths of the Beast are 1260 years by the first Consectary: Which is a plain De∣monstration of the truth of this last. The use of which Consectary is of very great moment for the detection of the falshood of such petty Exposi∣tions as some put upon those Visions which are Synchronal to this of the restored Beast. For extend them but upon this measure of time, and they will all crack and break into fitters, and thereby (which I would have thus timely taken notice of) excuse me from any farther Confutation of them.

Wherefore it will be worth the while to take notice of all those Vi∣sions that are Synchronal to this of the restored Beast, it being so necessary a Method to be assured of the right sense of them, and to discern more cer∣tainly in what Prophecies of the Apocalyps those Lineaments of Antichri∣stianism, which I have noted in my foregoing Treatise, are prefigured.

12. In the mean time I need not, I think, re-minde my Reader, that

the Visions of these two Chapters, which I have thus carefully interpre∣ted, do plainly foretel that grand part of Antichristianism which consists in Idolatrous worship, how it should over-run the Empire by the seduction and activity of an Imposturous Clergy, figured out in the Type of the Beast with two Lamb-like Horns, but that would speak like the Dragon, and re-introduce the Image of old Paganism again, under the colour of a more heightned Devotion and Affection toward Christ, the Blessed Virgin, and the rest of the Saints and Martyrs: As also in the Type of the Whore of Babylon, who is called the Mother of Fornications and Abominations of the Earth, that is, of Idolatry and Pagan-like Worship; who 〈◊〉〈◊〉 * 1.211 the Kings of the Earth and all the Inhabitants thereof with the Cup of the filthiness of her Fornications, that is, seduces them to Idolatry. Hoc enim est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Idololatriae calicem, as Grotius himself has interpreted it. Wherefore these are two notable Predictions of the Apostasy of the Church into Heathenish and Idolatrous worship. But I shall also produce others out of the same Book, after I have prepared the way by making good certain Synchronisms thereunto appertaining.

CHAP. VI.

1. The Synchronism of the Whore, the Two-horned Beast, the restored Beast, or the Beast that was, and is not, and yet is, demonstrated out of our Joint-Exposition. 2. To which the False-Prophet is also proved Synchronal; the Virgin-Company, the Two Witnesses, the Woman in the Wilderness and the Outward Court, as being either the fame, Antistoechal, or necessarily connected all along with them. 3. Again, in a more abstract way, That the restored Beast, the Woman in the Wilderness, the Outward Court, the Two Witnesses are of equal time. 4. That the Woman in the Wilderness and the restored Beast begin together, and therefore are Synchronal. 5. That the restored Beast and Two Witnesses are Synchronal, as ending together. 6. That the Two Witnesses and Outward Court are Synchronal, as both be∣ginning and ending together; And all these four Synchronal to the Whore and Two-horned Beast, because the Two-horned Beast and the Whore are Synchronal to the restored Beast, to which the other three are Synchronal. 7. That the Virgin-Company and the Sealed out of the twelve Tribes are all one Company, and therefore both Synchronal to the Whore by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and consequently with the rest of the fix with whom She is Synchronal. 8. That the said Sealed Virgin-Com∣pany is Synchronal to the Series of the first six Trumpets, as being sea∣led immediately before the blast of the first Trumpet, and as being Syn∣chronal to the Mourning of the Witnesses, which ceases at the end of the sixth Trumpet. 9. The six first Seals, the Fight of Michael and the Dragon, and the Inward Court, proved Synchronal. 10. That the Vision of * 1.212 measuring the Temple begins from the first Epocha, in∣dicated from the quality of the Person that holds in his hand the opened

Book. 11. From his supplying the place of the seventh Angel, and the space of the seventh Trumpet with seven Thunders. 12. From the suspending of the sound of the seventh Trumpet to make a Regres∣sion. 13. From the newness or new condition of the Book in the An∣gel's hand. 14. From the voice communing or talking with John from Heaven, as in the beginning of the Prophecies of the Seals. 15. From the bitterness of the Book in his belly; From his being bid again to prophesy, and that before many Kings, and Peoples, and Na∣tions. 16. From the Epocha of the Vision of the * 1.213 ensuing Chapter. 17. The Synchronism of the first six Seals with the Inward Court, of weighty concernment. 18. The Millennial Empire of Christ, the Palm-bearing Company, the New Jerusalem and the Ligation of Satan, that they are all in some sense Synchronal to the Seventh Trumpet.

1. THat the Beast with seven Heads in the Thirteenth Chapter is Syn∣chronal with the Beast that carries the Whore in the Seventeenth, is plain, in that they are the very self-same Beast in every Respect, as ap∣pears out of my Joint-Exposition. That the Whore of Babylon also and the Two-horned Beast are the self-same Thing, is made evident in the same Exposition; and therefore they must be Synchronal, unless one and the same thing can begin to be after it has continued in Being, and continue after it ceases to be. That the Whore or the Two-horned Beast is Synchro∣nal to the Seven-headed with ten Horns in these two Chapters, is evident, in that the Two-horned Beast is the Reviver and Healer of this Seven-headed Beast, or Restorer of him into Being; that is, An Idolatrous Cler∣gy makes again an Idolatrous Empire; one of them cannot be without another, nor continue longer one then another, from the very nature of the things themselves. So that it is manifest that the perpetual connex∣ion of the nature of the things signified by those Visions assures them to us to be Synchronal, to begin, continue, and end together. And thus by the plain and palpably-demonstrable sense of the Visions of the Thir∣teenth and Seventeenth Chapters do we gather infallibly, That the Two-horned Beast, the Whore of Babylon, the Beast that was, and is not, and yet is, or the Beast Healed or Revived, which is said to have seven Heads and ten crowned Horns, are Synchronal one to another.

2. But there are four Visions more, Synchronal to these three, which may after the same manner be demonstrated to be so; I mean from the na∣tural and necessary connexion betwixt the things themselves prefigured, or by their perfect Identity under several Schemes and Types, the things that they naturally signifie being already contained in the three first Synchronalls, or else by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or continued Opposition to them. As, by way of Identity, the False-Prophet, that is, the whole Body of false Prophets, must needs be Synchronal to the Two-horned Beast or the Whore, they being but the same things under several Types or Terms. By way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or opposite Correspondency; as the Mournful Witnesses, and the Virgin-Company. For supposing the

true Church never failed to be, (as all are agreed upon) there must needs run along with the times of the Whore or Two-horned Beast the Virgin-Company and these Mournful Witnesses in correspondent Opposition to them, and the latter by a causal Connexion with them, and there∣fore may be an example of the first way mentioned, though not instanced in before.

The Subject also of those two mixt Visions is necessarily implied in the same time with the three first Synchronals, upon this granted Hypothesis, That the true Church never fails. For then the Woman in the Wilder∣ness what is it but this pure Virgin-Church hid in the Paganizing Em∣pire, which is the Image of the Beast? and what the Exteriour Court of the Temple troden down by the Gentiles, but the Christian Empire dedi∣cated to Christ and the true worship of God, over-run again with a new kinde of Gentilism or Idolatrous worship, which so overflows, that the true and Virgin-Church is hid in a manner in this deluge of Idolaters, at least troden down and debased and made the Abjects o•…•… Christen∣dome? Wherefore, I say, from the very nature of the things themselves and close connexion they have one with another there is a very palpable Evidence that the Whore, the Two-horned Beast, the restored Beast with seven Heads and ten Horns, the False-Prophet, the Virgin-Company, the Woman in the Wilderness, the two Witnesses, the Exteriour Court of the Temple troden down by the Gentiles, are all Synchronal one to another.

3. But we will not altogether omit that more abstract way Mr. Mede has gone to prove these Synchronals. First, then, it is plain that the Woman in the Wilderness, the Ten-horned Beast restored, the Exte∣riour Court troden down by the Gentiles, the Mourning of the two Witnesses are all of equal time. For the Woman's stay in the Wilderness is noted by a time, and times, and half a time, as also by 1260 daies; both which expressions signifie Three years and an half literally. The Ten-horned Beast restored, his continuance is set down by 42 months, as also the Conculcation of the Outward Court; and the daies of the Mour∣ning Witnesses are 1260. All which terms of time are equal to those of the Woman in the Wilderness, and are literally Three years and an half. Of all which if any one signifie Symbolically, I think there is no body that can be so Sceptical or perverse as to deny that the other doe so too. Now that these four are not onely Equal, but Synchronal, will appear briefly thus.

4. The Woman in the Wilderness and the Ten-horned Beast restored begin together. For while the Woman hastens into the Wilderness, the Dragon casts a floud out of his mouth to carry her away, if he could, be∣fore * 1.214 she came thither: But he missing his aim, and driven on with Fu∣ry, betakes himself to another course immediately, restoring the Ten-horned Beast, and endowing him with his forces, his Throne and his * 1.215 mighty Power. Wherefore the Woman could no sooner get into the Wil∣derness, but the Dragon had furnished out an Enemy against her. But it is evident that equal Times beginning at one and the same Epocha, are Synchronal.

5. The Ten-horned Beast restored and the Mourning of the two Wit∣nesses end together. For at the end of the sixth Trumpet the Witnesses * 1.216 ascend into Heaven, and at the beginning of the seventh, which is conter∣minous to the end of the sixth, this Acclamation is from Heaven, All the Kingdomes of the World are become the Kingdoms of the Lord and of his Christ. Whence it is plain, in some sense or other, that the 42 months, which is the time of the Reign of the Ten-horned Beast restored, do then expire. But Times that are equal and expire together are also Synchronal.

6. The Mourning of the two Witnesses and the Conculcation of the Holy City or Exteriour Court by the Gentiles begin together; as appears Apocalyps 11. where it is plainly implied that they commence at one and the same time, I mean the Mourning of the two Witnesses, and the * 1.217 Object of their Sorrow, the Holy City troden down by the Gentiles. And besides, at the end of the sixth Trumpet the Witnesses ascend into Heaven, •…•…d at the beginning of the seventh the Gentiles are said to be wroth by reason of the judgements of God upon them: So that this Syn∣chronism (though, considering the Synchronals were before found equal, * 1.218 it be needless) is made fast at both ends. But the Woman in the Wilder∣ness being Synchronal to the Ten-horned Beast restored, this Ten-horned Beast to the two Witnesses, these two Witnesses to the Treading under foot the outward Court or Holy City; it is manifest that all four are Synchronal one to another.

But in virtue of our Joint-Exposition it is demonstrable also that the Whore, the Two-horned Beast, and the Ten-horned Beast restored, which is plainly the Beast that was, and is not, and yet is, are Synchronal one to another. For the Whore and the Two-horned Beast are all one Com∣pany or Condition of men, by whose persuasions and directions the Pagan Empire, which had been wounded to death by the pure Preaching of the Gospel, was again made to Paganize, and so was healed of that wholsome wound, and revived again into that former Idolatrous state, and became the Beast that was, and is not, and yet is. From whence it is plain that the Authours of this Restauration of the Beast, or these Makers of the Image of the Beast, as such, began with the Beast: And they are, I mean this Beast and the Pseudo-prophet, (who is typi∣fied by the Whore and the Two-horned Beast) both of them at once taken and cast alive into the lake of fire burning with Brimstone, Apo∣calyps 19. 20. Wherefore this Ten-horned Beast restored being, as was above proved, Synchronal to the Woman in the Wilderness, to the two Witnesses, and to the Treading under foot the Holy City or Outward Court; it is manifest that the Whore of Babylon also and the Two-horned Beast are Synchronal to them, they being all Synchronal to the Ten-horned Beast restored. And that in summe, the Woman in the Wilderness, the Ten-horned Beast restored, (which is the same with the Beast that was, and is not, and yet is, or the Image of the Beast) the Holy City or Out∣ward Court troden under foot by the Gentiles, the Mourning Witnesses, the Two-horned Beast, the Whore of Babylon, that all these six are Synchro∣nal one to another.

7. Of the Synchronism of the Virgin-Company with the Whore, (and consequently with the other five of these six) see Mr. Mede. It is not a thing that can be stuck upon, by reason of the necessary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the great congruity that Christ should have his marked Souldiers, which are the Regiments of the Lamb on Mount Sion, as soon and as long as there were such as bore the Mark of the Beast, which is supposed all along his reign, seeing the receiving this Mark is nothing but an open profession of what party one is, or at least an appropriation to that party.

Of those true Members and marked or sealed Souldiers of Christ there is mention in the Seventh and Fourteenth Chapters of the Apocalyps, in both which places the Number is the same, namely 144 Chiliads, or Re∣giments; and they are said to be sealed or marked upon the fore-head: Affliction and Patience, and at last a joyful Victory over their Enemies, is the fate of them both: They are both an Apostolick Company, and ab∣horring from Idolatry, in that they are called Virgins in the fourteenth Chapter, and in that there is such caution in the ranging of the twelve Tribes in the seventh, that they have the precedence that are most no∣torious for their zeal against Idolatry, and Dan and Ephraim quite ex∣cluded the number for their special obnoxiousness in that crime, as you may see more at large in Mr. Mede. For that these twelve Tribes are understood of Christians, and not of Jews, no man will doubt that considers how full of Israelisms the Apocalyps is every-where, insomuch as that false Christians are called counterfeit Jews, Revel. 2. 9. I know the blasphemie of them that say they are Jews, and are not, but are the Sy∣nagogue of Satan.

It is manifest therefore that the 144 thousand sealed Servants of God in the seventh Chapter, and the 144 thousand in the fourteenth Chapter, are the same Apostolick or Virgin-Company. Which is of marvellous great use to take notice of, forasmuch as it will hence be evident, that the six first Trumpets are Synchronal to our first six Synchronals, they being all Synchronal to these 144 thousand sealed Souldiers or Virgin-Regiments of Christ.

8. That our first six Synchronals are Synchronal to these 144 Regi∣ments has been already proved, in that they and five of the six synchro∣nize with the Whore. That the Series of the first six Trumpets is Synchro∣nal to them is thus demonstrated; For they begin with the first Trum∣pet, and continue to the end of the sixth. That they begin with the first Trumpet appears from Chap. 7. For after the effect of the sixth Seal, whenas the Procedure should have been to the seventh, which is the Seal of the Trumpets, there is a suspension awhile till these 144 thousand be sealed, and so fore-armed against the evils of the Trumpets; but they being once sealed, the seventh Seal is opened, and the seven An∣gels appear with their Trumpets, &c. That the 144 Regiments in their condition of warfare and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to their opposites that war under the mark of the Beast, terminate at the expiring of the sixth Trumpet, is plain, in that the mournful condition of the Witnesses, which synchro∣nizes with this warfaring condition of the Virgin-Company, ends at the ending of the sixth Trumpet: Chap. 11. 14. The second Woe is past, that

is to say, the sixth Trumpet is past; which is spoken immediately upon the ascending up of the Witnesses to Heaven, and the great Commotion of things that befell at the same hour. Wherefore the 144 Virgin-Regiments that were sealed at the beginning of the first Trumpet terminate, as to their conflicting condition, at the end of the sixth.

And thus you see that, according as it is in Mr. Mede's Scheme of Syn∣chronisms, the Company of the 144 thousand out of the twelve Tribes of Israel, sealed with the Seal of God in their fore-head, is as it were the communis Terminus of all those Synchronals on this side and that side thereof, as namely of the Series of the six first Trumpets on one side, and then of our six first Synchronals on the other; namely, the Ten-horned Beast restored, the Whore, the Two-horned Beast, the two mournful Wit∣nesses, the treading under foot the outward Court or Holy City, and the Wo∣man in the Wilderness.

9. So that we have a safe and fast grasp of the whole succession of things in these Prophetick Visions, having laid hold on this middle part so strongly that they cannot wriggle from us, but it will be easie for us to discover the necessary order of the rest. For the six first Seals must needs go before the seventh; and the Battel betwixt Michael and the Dragon before the Wounding or slaying of the Beast and the Restoring of him. Whence it will follow partly from the Nature of the things, and partly from their Order, that they are Synchronal; I mean the Series of the first six Seals, and the Battel of Michael with the Dragon. And that the In∣ward Court of the Temple, wh•…•…h the Angel found Symmetral or Com∣mensurable to his Reed, is also Synchronal to the six first Seals, may ap∣pear from hence, in that the Symbol is so significative of the condition of those times: For in that bloudy war of the Dragon the Saints of God willingly sacrificed their own lives for his cause: which is most fitly set out by the Altar of Holocausts placed in the Inward Court of the Temple, and answers very plainly and palpably to the Vision of the fifth Seal, where the Souls of the slain are said to cry for vengeance from under the Altar. * 1.219

10. But besides this, Chap. 11. the Visions begin again from the first Epocha of time that the Seals do; whence the Inward Court must be ex∣quisitely Synchronal to the first six Seals, being the Outward Court be∣gan with the seventh.

Now that there begins a new Series of Prophecies from the first Epo∣cha, there be several remarkable Indications, Chap. 10. and sufficient to convince any one that has any measure of sagacity. As, first, The Magni∣ficency of that Angel, as he is called, that has the opened Book in his hand, is so great, that it is highly probable that it is no meaner person then Christ himself: the description of those bright gleams of Glory be like those in the first Chapter which are attributed unto him. And that he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what is that but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? And his being pictured out with a Rain-bow about his head, and his face as the Sun, what can this signifie less then the Sun of Righteousness, which is the Eternal Word, and whose Attire is the World which himself has made? His speech also betrays him, his roaring like a Lion intimating that he is the Lion of the Tribe of

Juda. It should seem therefore that he that under the shape of a * 1.220 Lamb had opened the Book with seven Seals even to the very last Seal, appears here under another shape, beginning a new Series of Prophecies from the same Epocha in this opened Book.

11. Which we may be the better assured of, if we consider that he steps into the place of the seventh Angel, and fills up the space of the seventh Trumpet with seven Thunders. Which is an evident sign that the whole course of the seven Seals is run through to the last Thunder-clap of the Day of Judgment, so far, or rather in such a manner, as he thought good at this time, till he began afresh again.

12. Thirdly, In that he swears that there shall be Time no longer, but in the days of the voice of the seventh Angel, when he shall sound, and the Mystery of God be finished, as he had declared to his servants the Prophets, (in which certainly there is a regard to Dan. 12. 7.) it is plain that there is a forbearing to proceed explicitly to the very end of the seventh Seal, that is, to the special and determinate effect of the seventh Trumpet. Which suspension does not a little assure us that there is a Regression; and whither, I pray, if not to the very first Epocha of a new Series of Pro∣phecies? Nay a Regression is necessarily implied from the Angel's swear∣ing there shall be no more time then what is taken up in the seventh Trum∣pet, which sounds not till the Resurrection of the Witnesses, as you may see in the following Chapter, ver. 14, 15.

13. Fourthly, This either new Book (which yet I do not now think so probable, but rather that it is the former Book, all whose Seals are opened by the Lamb, and is still in his hand, though he be now under another shape) or new condition of the Book (it being an opened Book now, when∣as before it was a sealed one; the first a Book to be look'd upon with the eyes, this to be swallowed down into the belly) does imply a new Series of Prophecies to be begun, and of another nature from the former; the one, suppose, respecting the Fate of the Empire, the other of the Church, as Mr. Mede would have it. But to have all this new preparation for no new design, were strange and incredible.

14. Fifthly, That which Mr. Mede urges of a voice from Heaven as of a Trumpet talking with S. John, is not altogether devoid of force. For, as I have noted else-where, the mention of the Trumpet, which is in this third place suppressed, and which Mr. Mede would have understood, may be omitted, that the meaning of the Prophecies may not lie too bare. But it is observable that there is a considerable Affinity betwixt the entrance into the first Series of those Prophecies of the Seals, and these of the opened Book. For it is plain chap. 4. 1. that he says there was a door opened in Heaven, and that the first voice, which was as of a Trumpet, communed with him. So here, chap. 10. he saith, that a voice from Hea∣ven communed with him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby is intimated a vocal discourse or conference, and instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which though it may seem referrible to the voice from Heaven, v. 4. yet the less need there is of that intimation, in respect of the thing so freshly done, the more probable it is that it refers to that voice from Heaven that com∣muned with him, chap. 4. 1. And the rather because that voice onely

is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this vers. 4. of this Chapter onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and therefore it cannot so well be said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whenas it is not at all said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before. Whence vers. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is most naturally re∣ferred to Chap. 4. 1. and therefore indicates a new beginning of Prophe∣cies from that very Epocha.

15. But, sixthly and lastly, Upon John's swallowing down the Book, we may observe such circumstances as do strongly intimate a new Series of Prophecies, wherein the Fate of the Church may seem chiefly con∣cerned. First, in that it is said to be bitter in his stomach, though sweet in his mouth. Of which bitterness of these Prophecies more then of the for∣mer no reason can be given if they respect the same Subject, and one does not concern the Empire, the other the Church of God. Wherefore the Fate of the Church is contained in these, and consequently from as high an Epocha as those of the Empire. Secondly, in that the Angel saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which, unless it were to begin again to prophesie from the first Epocha of the times he has hitherto prophesied of, would be a very unaccountable passage. For he had prophesied in another sense again and again already, in seeing and declaring so many Visions as he had. Thirdly, in that it is added, Before many Peoples and Nations and Tongues and Kings, it is a sign that he does not proceed to some few particular things behind, but is to act more rousingly, must altiùs rem repetere; and having taken his repast in devouring the little Book, begin his race afresh from the first Epocha, and with as general concernment to the world as the Prophecies of the Seals were.

16. These considerations, I think, may induce any one to believe that the Eleventh Chapter begins from the first Epocha of the Apocalyptick Visions. But adde to all this, that the Twelfth Chapter does, as has been already demonstrated: for there is no Vision in the Seals higher then the fight of Michael with the Dragon. Which is a Demonstration that S. John in this second bout of Prophesying returns to the highest Epocha, and that he begins a new Series of Prophecies, namely, concerning the Church. Which being thus plainly evinced, I appeal to any one if it be at all likely or possible that he should begin with such an headless Vision as would fall short of the first Epocha three or four hundred years.

17. Wherefore assuredly, as the Outward Court troden down by the Gentiles is Synchronal to the first six Trumpets in the seventh Seal, so the Inward Court is Synchronal to the first six Seals; which was the thing to be demonstrated, and which is a Conclusion of excellent use and weighty consideration, as may appear in its due place.

18. Finally, as our Middle Synchronals have thus necessarily detected those that precede, so they will with like facility and certainty discover them that succeed. For the Thousand years wherein the Saints reign, Sa∣tan is bound, the Palmiferous Company triumphs, and the Heavenly Je∣rusalem is seen upon Earth, all these must in some sense plainly Synchro∣nize with the seventh Trumpet. And the seventh Angel sounded, and * 1.221 there were great voices in Heaven, saying, The Kingdoms of this world are become the Kingdoms of the Lord and of his Christ, and he shall reign for ever and ever. So that it is plain that the Millennial Empire of Christ

and of his Saints is under the seventh Trumpet. The Palmiferous Com∣pany * 1.222 also immediately succeed the 144 Virgin Regiments which are Synchronal to the first six Trumpets, whence necessarily this company of Palm-bearers are under the seventh. The Fall of Babylon also contermi∣nates with the sixth Trumpet, and therefore the New Jerusalem, which succeeds it, must needs be found in the seventh. And, lastly, Satan, who fought with Michael all along the first six Seals, and bore such sway in the Kingdom of Antichrist in the first six Trumpets, cannot be said to be bound, cast into the bottomless Pit and sealed up there for a thousand years, till the Millennial Empire of Christ, till the glory and brightness of the Heavenly Jerusalem upon Earth, till the Victory and Triumph of the Palm-bearing Company, that is, till the sounding of the last Trumpet; not onely the Series of the Synchronals, but the very nature of the things themselves, forcing the Ligation of Satan into this last Period of times.

This is very easie and plain. But if any one be unsatisfi'd, he may reade Mr. Mede, Part 2. Synchronism 4, 5, 6, 7. where he shall have a more full and copious demonstration of these Synchronals contemporizing with the seventh Trumpet. But how this contemporizing is to be understood, will better appear out of this following Chapter.

CHAP. VII.

1. Mr. Mede's Account of placing the first six Vials within the sixth Trumpet. 2. That the truth of this Account depends upon an unlikely sense of the Expiration of the Reign of the Beast, as if immediately af∣ter 42 months it should entirely and universally expire. 3. A caution touching the Interpreting of the Prophetick style. 4. That the Expi∣ration of the Reign of the Beast upon the Exit of the sixth Trumpet is but partial or speciminal, argued from the seventh Trumpet's being also called a Woe-Trumpet. 5. As likewise from the seven Thunders. 6. Two more Arguments to the same purpose. 7. Lastly, from the fixed Epocha's of the Middle Synchronals compared with the affairs of Eu∣rope. 8. That it follows hence that all the seven Vials are naturally to take their places in the seventh Trumpet, as being the seven last Plagues. 9. The same further proved from the Song of the Harpers upon their victory over the Beast. 10. And from the order of the Vi∣sion of the Vials; as also from the appearing of the Temple (out of which the Angels come) after the sixth Trumpet, and before any of the Vials be poured out. 11. In what sense the Middle Synchronals are to be fulfilled at the Exit of the sixth Trumpet. 12. A larger Declaration how all the Middle Synchronals expire together, in what sense or degree soever they do expire. 13. Of the commencing of the last Synchronals, and what the time of the Millennium more eminently so styled. 14. The serviceableness of the premising these orderly Synchronisms for his further search into the Prophecies that foretell the Lapse of the Church into Antichristianism.

1. I Had almost omitted the placing of the Vials; the first six whereof Mr. Mede ranges within the sixth Trumpet, briefly upon this ac∣count: Because they being the seven last Plagues of the Beast, they are to begin with the inclining of the Beast to ruine. But it was proved above, that the 42 months of the Beast's domineering over the Saints and over∣coming them expired with the last breath of the sixth Trumpet, as all those middle Synchronals do. And it is as true that the Throne of the Beast does not wax dark before the fifth Vial. Wherefore he concludes, that at the least five Vials, if not six, precede the seventh Trumpet.

2. Which Ratiocination of Mr. Mede's were very firm, if we could be sure that the meaning of the Continuance of the Beast for 42 months were such as he supposes it, namely, That this Duration or Reign of his is to be understood absolutely, That he shall reign so long and no longer, and not comparatively, That after 42 months he shall not reign with that full power and victory over the Saints, so keeping them under that they cannot appear a distinct Polity able to defend themselves from his Ty∣rannies and Cruelties.

Which latter may be a warrantable meaning of the Prophecie as well as the other, namely, That as soon as there appears a Kingdom or Polity of truly Evangelical or Apostolical Christians, not Superstitious, nor Ido∣latrous, nor Persecutive and Bloudy, but such as joyn heartily with one another in the plain Points of Christian Religion, and make no other Fun∣damentals then the undoubted meaning of the Word of God requires, and leave men free in the rest; That as soon, I say, as such a Polity as this is in being, the 42 months of the Beast may be said to expire as to the en∣tireness of his Reign; and also for that there is that set on foot which will certainly be his ruine, and therefore in the Prophetick style he is accounted as ruined already. According to which tenour Mr. Mede has interpreted that of Esay, * 1.223 Babylon is fallen, is fallen: whenas in the time of Esay there was onely the first Ground-work laid for her ruine by the Medes, who casting off the Assyrian yoke and rescuing themselves into liberty, and building Ecbatana under their new King Deioces, laid the foundations of a King∣dom fatal to the City of Babylon.

Nor can we well understand that in the Apocalyps upon the sounding of the seventh Trumpet, to that height it seems to be spoken, The King∣doms of the world are become the Kingdoms of the Lord and of his Christ. * 1.224 Of which I must confess I cannot but surmise the most sober meaning to be something parallel to that saying of our Saviour, Now is the judgment of this world, now shall the Prince of this world be cast out; and yet he kept * 1.225 possession till Constantine's time. But in such a sense as the Kingdoms of the world at the beginning of the seventh Trumpet are become the Kingdoms of Christ, the Beast has lost his Kingdom and his 42 months are expired.

3. Wherefore there is great caution to be used in understanding the Prophetick Expressions, which always sound very high and lofty, and express things so as most fills the mind and strikes the phancie, whenas if they were set down strictly and restrainedly to a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it would

flat the Height and Majesty of the Style, and make it lose its rapturous power with the Reader; besides that considerable usefulness which such courageous and triumphant Expressions may carry along with them.

4. Nor is this onely a possible meaning of the Expiration of the 42 months of the Beast with the sixth Trumpet, but also very probable. First, because the Seventh Trumpet is one of the Woe-Trumpets, and there∣fore signifies ruine and destruction in some sense or other. The second Woe is past, (that is to say, the prefiguration of it, in such a sense as Ovid says, Janus habet finem. But it is plain that the effect of the sixth Trum∣pet may continue after the seventh is begun, as the effects of the first Seal and first Trumpet do after the second are begun, the succession, in the ef∣fects, of these parts of the Visions lying not always as the quarries of a Pavement, but as the scales of Fishes, one reaching over part of the other. But this by the bye.) and behold, the third Woe cometh quickly; which is this seventh Trumpet, which therefore is a blast of Destruction upon all the Powers that oppose the Kingdom of Christ: Which supposes there∣fore that he is going on conquering and to conquer, and that all the work is not done at the entrance of the seventh Trumpet, but so much is behind that in all likelihood the 42 months of the Beast are not expired in any other sense then such as I have already defined.

5. Which will appear more reasonable, if in the second place we con∣sider the seven Thunders, which I doubt not but are the contents of the seventh Trumpet; and the * 1.226 Text says, That that mighty Angel (which Expositors ordinarily interpret to be Christ, the Lion of the Tribe of Juda) cried with a loud voice, as when a Lion roareth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, and while he cried, the seven Thunders uttered their voices. Wherefore this roaring of the Lion of the Tribe of Juda all along those seven Thunders, and the Distinction of the space of the seventh Trumpet into seven portions, wherein certainly a state of War and of seven notable Battels and Victories, or Judgments and Triumphs, in some sense or other is understood, does imply a vast Continent that de jure belongs to the Kingdom of Christ, unsubdued at the beginning of the seventh Trumpet. And therefore it is very reasonable that a very great share of the Roman Empire may be un∣der the jurisdiction and guidance of the Two-horned Beast, even at the first blast of the last Trumpet or within the sound of the first Thunder.

6. Thirdly, It is said of the Whore of Babylon, who is adjudged to be burned, that her smoke ascends 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, to the remotest and utmost Ages of the world. But there is no smoke but there must be some fire, nor any fire but there will be matter combustible. Wherefore that passage insinuates that something of this Whore will be left to be burning to the utmost Ages of the world, even to the Ages of the last Trumpet. And it is plain that while some Kings burn her, others pity her, such as had committed fornication with her, and lament over her * 1.227 while they see the smoke of her burning.

Fourthly, It seems more consonant to the Wisedom of God to continue these Antichristian Canaanites for a time, partly for a foil to set off the purity and unspottedness, the beauty and loveliness of the Apostolick

Church, and partly to be an excitement and exercise of their Zeal, Vigi∣lancy, and all other Graces and Vertues.

7. Fifthly and lastly, The Epocha of the Middle Synchronals is so firmly fastened to the time of about 400 years from Christ, both by the propor∣tion of the short space of the seventh King's continuance in respect of the sixth, and of the Inward Court in respect of the Outward, as also of the exquisite fitness of Mr. Mede's Interpretation of the first Trumpet; that there is no likelihood that the Remains of the 42 months or the 1260 years of the Reign of the Beast should suffice for such a Mutation of the Empire, as will amount to any higher a sense of finishing his Continuance then I have given: and Interpreters (though Prophets write in Rapture and Ecstasie) are bound to expound their Visions with caution and sobriety. Unless the Affairs of Europe should break of a sudden, as Olaus says the Frozen Ocean does, and roars along like thunder with the crack of the Ice, and then immediately sinks, (which is a miracle above belief) I see no probability at all of any other sense of the stinting the Reign of the Beast to 42 months then I have already declared.

8. The Consequence of which Conclusion will be, that there is no ground left for placing the seven Vials before the seventh Trumpet; and therefore it may justly be suspected a kind of Luxation to the Chrono∣logical Scheme of Prophecies, which Mr. Mede has otherwise ingeniously and judiciously disposed. Wherefore let every member take its right place, and let the seven Vials either run parallel to the seven Thunders, (which then its likely were the rather suppressed, because they were to be supplied by these) let them run within the seventh Trumpet, as the seven Trumpets within the seventh Seal: for this appears the most easie, natural and proportional disposing of them. And they seem to claim the right of this posture in that they are called the * 1.228 seven last plagues wherein the wrath of God is finished or ended; which would not be if they were not the Plagues of the last Trumpet: Or else at least let them Synchronize with the first Thunder, as the seven Thunders do with the last Trumpet. Which I shall more determinately discourse of in its proper place.

9. To all which you may adde what we find Apoc. 15. where there is mention made of those that have already got the victory over the Beast, and like the Israelites escaped out of Aegypt, and therefore having the Harps of God in their hands, sing the Song of Moses the servant of God, and the Song of the Lamb, saying, Great and marvellous are thy works, * 1.229 Lord God Almighty, just and true are thy ways, thou King of Saints. Who shall not fear thee, O Lord, and glorifie thy Name? For thou onely art holy: for all Nations shall come and worship before thee; for thy judgments are made manifest. Which answers exactly to our supposition, That there is onely at first some particular Victory and restrained Reign of Christ to some Nations or Kingdoms; which being a pledge of future successes, that Acclamation was in Heaven, The Kingdoms of this world are become the Kingdoms of the Lord and his Christ. Of which this Song of the Harpers may be the truest Comment, All Nations shall come and worship before thee; for thy judgments are made manifest. Not that they are come already, but will assuredly fall under his subjection. Here is the

first espial of the * 1.230 Temple of the Tabernacle in Heaven, whither also the Witnesses did ascend.

10. But after this is the effusion of the seven Vials, as is plain out of the order of things in the Text; whether you take notice of those Middle Synchronals which are set out by the time of their continuance (as * 1.231 that of the restored Beast, to which is added presently the * 1.232 Virgin-Company, as running in a parallel opposition thereto) after which this Song of Moses follows, as a Thanksgiving for those first Victories over the Beast; or consider the Temple opened in Heaven, which in order follows after this Song, and out of which the Angels come that have the seven Vials. For from both it is intimated that the Vials run all up into the seventh Trum∣pet. Which is farther still to be confirmed from Chap. 11. where the Tem∣ple of God is also opened in Heaven, and the Ark of the Covenant men∣tioned as here, and a compendious Symbolical Periphrasis of wrath and vengeance; so that it is hugely reasonable to conceive they mean the same thing. But that appearance (Chap. 11.) of the Temple and Ark is after the seventh Trumpet began to sound. Therefore the seven Vials are with∣in the blast of the seventh Trumpet.

11. In short, (and yet to reach to the bottom of this present business) it is of exceeding great moment to take notice that the seven Middle Syn∣chronals of the Prophecies of the opened Book have their fulfilling either quoad speciem or quoad gradus, as to the kind or as to the degrees in the same kind, one degree being sufficient for the fulfilling of the Prophecies quoad speciem; and that one of these Synchronals cannot be fulfilled quoad speciem or quoad gradus, but ipso facto they are all fulfilled, they being so intimately united one with another. As for example, Suppose that but in one State or Kingdom in Christendom the Church has be∣come purely Apostolical in Doctrine and Discipline, in Life and Con∣versation, it follows from hence that quoad speciem the Reign of the Beast is expired, that is, that there is one Specimen or Instance of this specifick Event, namely, of such an Expiration of the Rule of the Beast as brings along with it the Resurrection of the Witnesses and the Succession of the Kingdom of Christ in the place. Which if it fall out at or towards the ex∣piration of the 42 months and from a fit Epocha, the Prophecie is truly fulfilled in all circumstances quoad speciem, in this first Example, but may proceed farther and farther afterwards in Degrees or Latitude.

But the thing that I contend for is this, That this first way of fulfilling is onely aimed at in these Middle Synchronals of the Prophecies of the opened Book, and that the Degrees are reserved for the Vials in the last Trumpet.

12. And what I instanced in the Reign of the Beast must be true of all the rest, That their fulfilling that contemporizes with the first six Trum∣pets, and terminates upon the first blast of the seventh, is a fulfilling onely quoad speciem or quoad esse, not quoad gradus, which are reserved for the seventh Trumpet. And my reason is, Because all these seven Synchronals are so nearly united or signifie so much one and the same, that they must necessarily advance or be retarded together. As for example, We cannot conceive the Whore of Babylon burnt in any one Kingdom, that is, the

Clergy to cease to be Idolatrous and Antichristian, and to become purely Apostolick in Doctrine and Discipline, but we may be sure that the Civil Magistrate ceases there to be Antichristian too, and that the Ten-horned Beast in this place has finished his fourty two months; the Two-horned Beast also vanishes, as being one and the same with the Whore; the Witnesses break off their mournful Prophecie, as having here nothing to complain of; the Outward Court is in this part cleansed of the Pollution of the Gen∣tiles that trod it under foot; the Woman is here no longer hid in the Wil∣derness amongst brutish Idolaters, but appears as a glorious City upon an Hill to attract the eyes of the Nations unto it; and, lastly, the Marked or Sealed Virgin-Regiments lose their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place, and instead of fighting Souldiers become a College of peaceful Priests clothed in white, and are before the Throne of God and serve him day and night in his Temple.

Thus jointly will these Middle Synchronals ever be fulfilled, be it more or less, whether barely quoad speciem, or repeatedly quoad gradus; the first fulfilling conterminating with the Entrance of the seventh Trumpet, the other advancing in it to the effusion of the last Vial.

13. And what is worthy our observation, those last Synchronals we have above noted, namely, The Millennial Reign of Christ, The Palm-bearing Company, The new Jerusalem, and The binding of Satan, do commence in such a way and proportion as these Middle Synchronals ex∣pire. But that special and most eminent Epocha of the Ligation of Satan, as also of the Millennial Empire, I conceive commenceth not till after the seventh Vial; and the * 1.233 Devil's being let loose again for a little time is to be placed somewhat before the voice of the seventh Thunder, wherewith the whole Earth is to be set on fire, and Death and Hell to be all of a flame thereby. But the intermediate space is the Millennium eminently so styled.

14. This I believe is the truest and safest apprehension we can have of the Series of things in the Apocalyptick Visions. Which having thus competently cleared, I shall with the greater satisfaction to my self, and to others, I hope, proceed to the producing such passages out of this Prophe∣tick Volume as predict the several kinds of Lapses of the Church into An∣tichristianism: for we now know whereabout to seek for them, namely, among the Middle Synchronals of either Prophecie, which reach from about the four hundredth year after Christ to these very Ages.

CHAP. VIII.

1. That there are Three more Middle Synchronals that foretel the Churche's Lapse into Idolatry: As the Vision of the Outward Court troden down by the Gentiles. 2. The Woman in the Wilderness: What meant by Wilderness. 3. A brief account of the sense of the whole Vision. 4. That there is an Hypallage in her being said to flie into the Desart, like that of Hades being cast into the Fire, and of the Kingdom being given to the

Saints, in Daniel. 5. That our Interpretation of the Woman in the Wilderness does not clash with Mr. Mede's, though different from it. 6. The third synchronal, the Virgin-Companie: The meaning of the Number of their Regiments, and of the new Song which none could learn besides them. 7. How the Vision of these Virgin-souldiers implies the Lapse of the Church into Idolatry.

1. BEsides those notable and leading Prophecies of the Idolatry of the Church in the Thirteenth and Seventeenth Chapters of the Reve∣lation, there are farther Intimations of the same Lapse in other places. In∣deed no less then six of the seven Middle Synchronals of the Prophecies of the opened Book are Predictions of this Idolatrous state of the Church. Three of which we have done withall, namely, the Whore of Babylon, the Two-horned Beast, and the Beast with seven Heads and ten Horns.

The first of those three behind is the Outward Court or Holy City troden under foot by the Gentiles for the space of 42 months. Which * 1.234 Outward Court or Holy City, that it is to be understood of those that make a visible profession of Christianity in the world, appears from the evi∣dence of the Synchronisms, that of the Temple or Inward Court reaching from the beginning of the Church to the time of its Lapse into such a Con∣dition as was not commensurable to the Reed of the Angel, and there∣fore rejected. The Court that is without the Temple, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cast it out: so the words signify. But the Outward Court belongs to the In∣ward; and the Jews having been cast off long before, it is plain from hence that all this is understood of Christendom. Nor is it any more wonder that the Jewish Temple or Courts thereof should typify the Christian Church, then that their Tribes did, Chap. 7. For this is but an usual Israelism.

Wherefore Christendom being the Scene of these Transactions, and it being presently after added concerning this Outward Court, that it is given to the Gentiles, and that they shall tread under foot the Holy City fourty two months; (which Holy City and Outward Court is in a ma•…•…ner the same thing, the very Camp of Israel being the Outward Court in the Wil∣derness, and this Outward Court the Receptacle of the People of Israel at their solemn times of worship when the Temple was built, as Mr. Mede has well observed) it is evident, Christendom was to be over-run with Gentilism, that is, with Paganism, the life and soul whereof is Idolatry, so long a time; forasmuch as the Holy City or Outward Court is supposed here in being, that is to say, a people that do profess Christianity and are externally dedicated to God, but in the interim are over-grown with an Heathenish kind of Superstition and Idolatry.

And in that this Outward Court is said to be given to the Gentiles, that is answerable to what is wrote in Ch. 17. For God has put it into their hearts * 1.235 to fulfill his will, and to agree and give their Kingdom unto the Beast, untill the words of God shall be fulfilled. So fatal, as I may so speak, does this Apostasy of the Church seem to be, and so little reason have those great Politicians of Italy to sacrifice to their own Nets, as I have above noted, and impute all to their own wit, when they have apparently

hitherto rowed with the stream. But the times are coming wherein they will find the course of things turned, and their Resistence of a due Refor∣mation a fighting against God. Which is worth their observing, that they may take up in due time.

2. The next of those latter Synchronalls is The Woman in the Wilder∣ness, namely, That Woman that * 1.236 wears upon her head a Crown of twelve Starrs, whose glory it is to be that pure and Apostolick Church, uncontaminated with after-Superstitions and Idolatries; that Woman that is said * 1.237 to travail in birth and was pained to be delivered, and after long throes and pangs, that is to say, sharp persecutions, at last * 1.238 brought forth a Male-childe that should rule the Nations. This Woman not chan∣ging place herself, is notwithstanding said * 1.239 to have the wings of an Eagle given her, whereby she fled into the Wilderness, there to be secured from the persecution of the old red Dragon, which is the bloudy Pagan Powers of the Roman Empire as yet unconverted to Christianity: And indeed by being thus escaped, though but into a Wilderness, she was sheltred from them. But in that she is said to be in a Wilderness, it is an intimation that she is hid and blended amongst them that under the outward profession of Christianity did again Paganize in their Superstitious and Idolatrous Worship; as you may understand out of the acknowledged meaning of Wilderness in the Prophetick-Alphabet. For that Men, not a mere Solitude of Trees and Beasts, is understood by Wilderness, is plain also out of that in the Evangelist, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Which he spoke not to Beasts * 1.240 and Trees, but to Men, whom these resemble when they are wholly taken up in the functions and delights of the mere Vegetal and Animal nature, of which Superstition and Idolatry is one part, as I have above intimated.

3. The sense therefore of this Prophecy is this, That the pure and Apostolick Church, though sheltered therewithall for a time from the red Dragon, was over-run with a kind of Christiano-Paganism from one side to the other, from the East wing to the West wing of the Eagle or Roman Empire; which, because it had its Eastern and Western Caesars, is figured with two wings, and that with greater facility then the Leopard in * 1.241 Daniel with four, which signified the quadripartition of the Greek Empire into four parts. This therefore intimates the Greek Church as well as the Latine to be culpable in this matter of Idolatrous worship, correspondent∣ly to what I have said of the two Horns of the Beast, that they intimate the two Imperial Patriarchates, that of Rome, and the other of Constantinople, the two chief Summities of the Idolatrizing Clergie. This I doubt not but is the meaning of the Woman in the Wilderness, though it seems some∣thing hard that she is said to fly into this Desert, this Desert rather coming upon or over-running her in the thing signified.

4. But it is an Hypallage, of which this is no solitary Example, but like that of casting Hades into the lake of fire and brimstone, whenas that fire is rather cast into Hades at the Conflagration of the world by Thunder and Lightening; 2 Figure even needlesly affected for Elegancy sake by Poets.

Brutium ponto feriente Corum.

Such an Hypallage as this I suspect also to be in Daniel ch. 7. where he speaks of the Kingdoms under the whole Heaven being given to the Saints of the most High. The meaning whereof may be nothing else but that they that are possessed of these Kingdoms may turn Saints, that is, Profes∣sours and Abettours of the pure and Apostolick Religion, unsophisticated with the Idolatrous Inventions and Injunctions of Antichrist. But how∣ever it were desirable that those that are over-ready to phansy themselves Saints, if this Hypallage does not please them, that at least they would imitate the modesty of the Expression of the Text, and would not take Kingdoms before they be given them.

5. Mr. Mede interprets this Vision of the Woman in the Wilderness in something a different sense from us; paralleling the Israelites flight from Pharaoh into the Wilderness to the Woman's flight from the red Dragon, and their liberty of serving Jehovah there after the Rites appointed by Moses to the liberty the Christians had to exercize their Religion, their lapses also into Idolatry to the Idolatrous Apostasy of the Church of Christ in this condition, and finally their 42 Journeys in the Wilderness mentioned Numb. 33. to the 42 months the Woman is said to be in the Desert. Which if they had been expresly set down in those termes, and not onely equiva∣lently in 1260 dayes, or a time and times and half a time, it had been the more pat and convincing. But however his Interpretation is very plausible and handsome, and may be one sense of the Type, though not the onely sense. For it is the property of these Prophetick Types to abound with Al∣lusions. But the state of the Church in the Wilderness being the same with that of her bondage in Aegypt, as appears from Apocal. 11. in that respect I account that Interpretation I have given more passable, or rather more Au∣thentick. * 1.242 But I see no need that they should one exclude another, the Reign of the Dragon being truly the Reign of Pharaoh over these new Israelites, (saving that this of the Dragon was more bloudy;) and the state of the Wil∣derness in which the Woman is hid being not onely a Revival of that bon∣dage of Aegypt again, but the restoring again also of the Dragon as Idola∣trous, in fabricating so lively an Image of him in this new Pagano-Christia∣nism, which the Apocalyptick Visions do so copiously predict.

6. The third and last of these latter Synchronalls of the Book-Prophecy is the * 1.243 Virgin-Company, the sealed Souldiers of the Lamb upon Mount Sion, whose Description is admirable and mysterious. For in that they are said to be 144 Chiliads or Regiments, it is not the defining of their number, but their nature or quality, according to the use of the ancient Cabbala that de∣scribes the property of things by Numbers. The Root therefore of 144, which is twelve, plainly detects them to be the true disciples and successours of that Church that Christ founded in his twelve Apostles, and that they had not adulterated the Christian Religion by any Idolatrous worship or unwarrantable Institutes of men, but that they were faithfull to him whose name they bore on their fore-heads, as the marked servants of God and of the Lamb, and being bought with the price of his most precious bloud would not become the servants of men in any thing that was to the dishonour or disinterest of him that bought them.

That * 1.244 new Song also that the Harpers play upon their Harps before the Throne, which none can learn but those 144 thousand, what is it but the Joy of a pure Conscience before God and all his Holy ones, and that inef∣fable pleasure of the Divine Spirit dwelling in them, which none can be partakers of but the Sons of the new Birth, who are redeemed from the Earth, and set free in mind and affection from all the entanglements of this present World; who have a simple and sincere heart, and in whose mouth there is no guile, but are upright and irreprehensible before the Throne of God? Which is so transporting a condition and so unexpressible, I mean this Righteousness, and Peace, and Joy in the holy Ghost, that it is no wonder that it is said that none but those 144 thousand know what be∣longs to this Melody. * 1.245 The heart knoweth its own bitterness, and a stranger does not intermeddle with its joy. But this is an Excursion not so close to our present purpose.

7. That which we are chiefly to observe is this, That this Virgin-Com∣pany is a Synchronall that runs along in parallel Opposition to those that receive the Mark of the Beast, and are professed Idolaters, as this Expres∣sion of their Virginity in the sense of the Prophetick style plainly implies; according to which, These are they that have not defiled * 1.246 themselves with women, may fitly be understood. Nor do they onely abstain from Idolatry themselves, but also exhort others to make choice of a due Object of their Adoration, to worship Him that made Heaven and Earth and the Sea and the Fountains of waters. They denounce judgment * 1.247 also against Babylon, saying, Babylon is fallen, is fallen, that great City; because she made all Nations drink of the wine of the wrath of her Fornica∣tions. And, lastly, a third Angel out of the same Company denounces most direfull and ever-durable torments to those that worship the Beast and his Image, that is to say, that submit themselves to that revived and en∣joyned Idolatry which I have already so fully described. Which com∣mination I would have them seriously to consider that think it so indifferent a thing to be Papist or Protestant: as if such Tragicall Menaces as these were mere Scare-crows and idle Mockeries.

CHAP. IX.

1. Three more Prophecies predicting the Churche's Lapse into Idolatry. As the Vision of the sixth Trumpet, which is proved to respect the Ro∣man Empire long after it became Christian. 2. That in this Vision the Greek and Latine Church are both apparently taxed of Idolatry, and with Aggravations common to Pagans and them. 3. That it appears from the same Vision of what great consequence it would be for Christendom to reform from this gross sin, and that they are their best friends that plainly and freely rebuke them for it, and for those other crimes reflected upon in this Vision. 4. The Prophecy of Paul to Timothy proposed, and the first part thereof expounded out of Epiphanius touching the Inspirers of this predicted Errour. 5. As also that part that contains the Errour it self,

namely the worship of Daemons: From whence it is plain the Prophecy concerns this notorious Lapse of the Church into Idolatry. 6. As also from the Instruments of the Broaching this Errour. 7. And from the mentioning of the Mystery of Godliness immediately before, to which this Mystery of Iniquity is opposed. 8. And lastly from the Times of the Lapse, which are termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 9. Which is proved to be a proper Term of the Prophetick style denoting that Time and Times and half a Time which is the latter section of the continuance of the Fourth Monar∣chy. 10. That the course of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and of the Reign of An∣tichrist is indigitated by those Numbers of Days in the last of Daniel.

1. TO these Middle Synchronalls of the Book-Prophecy we will onely adde the Vision of the Sixth Trumpet, the Prediction of S. Paul concerning the Apostasy of the Latter times, and that Prophecy in Daniel from whence he seems to have drawn that Prediction; and then we shall have done.

And truly the Vision of the Sixth Trumpet is very signal and notori∣ous. That it is meant concerning the Turks invading Christendom, ac∣cording as Mr. Mede has interpreted, I have abundantly made good against Grotius in my * 1.248 Mystery of Godliness. To which we adde briefly, That it is plain that the Invasion of these Euphratean Horsemen is long after the Empire became Christian, nay indeed Pagano-Christian; forasmuch as it is the Sixth Trumpet, the last of those that taken together in order Synchronize with the reign of the Pagano-Christian Power, The Beast that was, and is not, and yet is. And for the place as well as the time, that it was the Empire to which this Vision belongs, appears from that often-repeated Character whereby it uses to be denoted, the proportion of a third part; For the * 1.249 third part of men are here said to be killed. But that the Roman Empire was look'd upon by S. John as the third part of the known World in his Age, is evident in that Description of the red Dragon with seven Heads and ten Horns, in that he is said to have struck down the third part of the Starrs with his tail to the ground, Apocal. 12. 4.

Moreover the posture of these Horsemen was such, as Mr. Mede has also noted, in respect of S. John in Patmos his seeing them coming as from Euphrates, that they must needs march upon the Territories of the Roman Empire: Which also the consideration of our third Rule of interpreting Prophecies does more fully assure us of. For what had S. John to doe with any Visions but such as concerned the Church of Christ? Wherefore there is no reason to doubt but that Mr. Mede's Interpretation of the Sixth Trumpet is very true.

2. From whence it will evidently appear, that there is a Prevision of that gross Idolatry which would be in both the Greek and Latine Church. For after the description of that numerous Army of the Turks under the Type of the Euphratean Horsemen, and the great Execution they did, the third part of men being killed by the fire, smoke and brimstone that issued out of their Horses mouths that roared like Lions against their Ene∣mies, to which you may adde the preceding Plague of the Saracens, those

tormenting Locusts; it is said, that The rest of the men which were not * 1.250 killed by these Plagues repented not of the works of their hands, that they should not worship Devils, and Idols of Gold and Silver and Brass and Stone and of Wood, which neither can see nor hear nor walk; Neither repented they of their Murthers, nor of their Sorceries, nor of their Fornication, nor of their Thefts. Can there be a more express and plain Prophecy of the Idolatry of the Christian Empire then this? For the sense plainly is this, That though the Turks and Saracens had over-run the Eastern Churches, and laid all wast with fire and sword, yet the Western Part of the Empire did not lay it to heart, (nor indeed the Greek Church as they should do) but that the Church of Rome did notwithstanding persist in their Idolatrous worship, in the worshipping of their Daemonia or Daemons, the Souls of men departed, (our English Translation reads it Devils, and none certainly (whenas they are not God) would receive Divine honour after their deaths, unless they were become Devils; so great a * 1.251 Reproach is that pretended honour the Romanists give to the Saints) in the worshipping of Idols of Gold and of Silver and of Brass, &c. which neither can hear nor see nor walk. This is added as an Aggra∣vation and more palpable detection of the madness or sottishness of this Sin.

And is it not the same in the Images of the Saints as in the Images of the Heathen Gods? Can the Images of the Saints see more clearly, hear more quickly, or walk more nimbly then the Idols of the Heathen? Wherefore we see such a ground of the reprehension of this sin of Idolatry is alledged as is common to that of the Pagans with this of those that call themselves Christians. So that there is no hole for them to escape out at.

But there are other Crimes also which the Roman Church, notwith∣standing the severe judgment of God against the Greek Church, has not re∣pented of: as namely of her Murthers, in shedding of innocent bloud, or cruelly and hatefully persecuting men under pretence of Heresy; of Sorcery, in such a sense as I have expounded it in my * 1.252 Idea of Antichristi∣anism; of Fornication, in the unnatural Constitution of their unclean Clergie; and of Thefts, in their frauds and impostures to emunge the simple people of their money. But these things belong not to this pre∣sent Head.

3. In the mean time it is exceedingly worth our Observation, of what infinite consequence it would be to the safety and prosperity of Christen∣dom, if they would reform from this gross sin of Idolatry, the worshipping of Daemons and Images of Gold and Silver and other Materials. For who knows, or rather who knows not, but that God, who brought that ex∣ceeding great scourge of the Turk upon the Christian world for their gross Idolatries, may make him flow back again into his own Chanell, if we would once return to that ancient, pure and Apostolick Christianity? For the Cause of this great evil once removed, the Evil it self will be re∣moved also.

Whence it is plain that they are the truest Friends to Christendom, even to Rome herself, that do not sooth them up in their sins, by mitiga∣ting

and hiding their foul miscarriages, but deal apertly and plainly with them for their own safety; that neither admit nor invent subterfuges to countenance or palliate their Idolatrous and Superstitious practices, but tell them plainly how much they are apostatized from the true worship of God and Christ into Paganism and Idolatry. Better are the Rebukes of a faithfull Friend then the hired flatteries of a glozing Mercenary.

4. Wherefore persisting in the same liberty of speech, I shall adventure to pronounce that that Prediction of S. Paul, 1 Tim. 4. respects the Apostasy of the Empire into Idolatrous worship, by means of the seducing and seduced Clergie thereof, who taught them to give religious worship to mere men departed this life, and so turned the deceased Saints of God, as much as in them lay, into Pagan Daemons. The words of the Prediction are these: Now the Spirit speaketh expresly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of Devils; speaking lies in Hypocrisy, having their conscience seared with an hot-iron, forbidding to marry, and commanding to abstain from meats, &c. It should be rendred, Through the Hypocrisy of them that speak lies, having their conscience seared with an hot-iron, &c. as any one that understands Syntax must needs acknowledge: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cannot agree in Grammar; nor Devils and Seared consciences in usual phrase or sense.

There cannot be a better Gloss upon the first part of this Prediction then what Epiphanius has occasionally wrote upon it in his sharp reproof of the Collyridians, who gave Divine worship to the Virgin Mary, offering up a Cake or Cracknell to her. They did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that Father speaks; from whence they were called Collyridians. Of which Idolatry he saies certain women in Arabia were the first Inventours, who came out of Thrace thither, and there practised this nefarious 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which I the more willingly take notice of, because Idolatry is so often styled by that name in the Apocalyps) and at last concludes thus fully and roundly upon the whole matter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which last words do plainly import that this Apostasy here is under∣stood of giving religious worship to Daemons, that is to say, to the Souls of men deceased: And it is observable that Chrysostom and Theophylact read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Erasmus has noted up∣on the place, if any one like that word better then the other. But Epiphanius seems to understand the same thing by both, that is, the Souls of dead men religiously worshipped, which he compares with the Baalim worshipped by the Israelites, as the Psalmist complains, They joyned themselves to Baal-Peor, and ate the offerings of the dead.

Wherefore in brief, according to the mind of Epiphanius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.253 which we render seducing spirits; are erroneous and fallacious Doctrines or

Prophecies (as Grotius also ordinarily interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) inspired into mens minds by the Devil. For so he calls it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Diabolical Inspiration and Doctrine taught by the unclean Spirit to pollute the worship of God. This respects those words in the Text, Giving heed to seducing spirits, whereby he would have the Original of these wicked Doctrines noted.

5. But then the Matter or Object of them to be couched in that more definitive expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, not Doctrines of Devils as taught and suggested by them, (for that he had touched before) but Doctrines of Damons, that is to say, concerning Damons, or the worshipping of the Dead, answerably to the Israelites worshipping the Baalim, which the Psalmist intimates to be the Souls of men deceased. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Epiphanius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For that Prophecy is fulfilled in these Collyridians, viz. Some shall depart from sound doctrine, giving head to fabulous stories and doctrines concerning Daemons. For that this Genitive may be a Genitive of the Object as well as of the Agent, any one will grant. And that Epiphanius understands it in that former sense, is plain both from his prefixing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which fabulous stories are not conceived to be told by the Daemons, but of them) and also from what immediately follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For, he saith, there will be those that will worship the dead, &c. Which yet the Apostle does not say, unless 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies Doctrines concerning Daemons, which are the Souls of men deceased, as I have elsewhere sufficiently intimated. Wherefore it is plain from the Exposition of Epiphanius that this Prediction of S. Paul is very applicable to the Apostasy of the Church of Rome for their giving Divine honour unto the Saints, which is apparently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to worship the dead.

6. Which will still be found more exquisitely to fit them of Rome, if we consider by what external means this Daemon-worship is promoted. For these that are said to depart from the faith, that is, from the sound doctrine of it, as Epiphanius has interpreted it, and to Apostatize into the Idolatrous worship of Daemons, are said to doe this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through the Hypocrisy of tellers of lies, (the Apocalyps calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that make lies) that is to say, that feign Legends of the Miracles of their Saints or Daemons: and in deed doe it so impudently, as if they made no conscience of those pious frauds and fables, whence it is said that they have their consciences seared with an hot-iron. What can be more expressive of the Greek and Roman Legen∣daries then this? and yet there is still a more particular character added, For∣bidding to marry, and commanding to abstain from meats. Whom can this Character fit so well as the Orders of Monks, into whose Societies no man could be admitted but upon strict observation of these laws? They pro∣hibited any one that would be of their Fraternity to marry, and enjoyn'd them also to abstain from certain meats. These things are so solidly and copiously made out in Mr. Mede's Apostasy of the Latter times, that I need adde nothing more but a Recommendation of that Treatise to the

Reader. There is scarce any Prophecie falls more fitly upon any Event then this does upon the Church in those times when she had lapsed into this Daemon-worship by the seduction of a fraudulent and superstitious Clergy.

7. Thirdly, The summary Description of the whole Mystery of God∣liness preceding so immediately before in the very last Verse of the fore∣going Chapter, me-thinks there is a congruity that this immediate Di∣gression into the mention of a Lapse from the purity of this Mystery should be of no petty concernment, the perstringing of a few Pythago∣rizing Christians, or such as might leave Christianity to follow Apollo∣nius, of which notwithstanding I do not remember any particular stories; but a more solemn and notorious Apostasie of the Church of Christ, and the converting of that great Mystery of Godliness immediately before men∣tioned into a Mystery of Iniquity, as it is else-where called. For that ex∣pression of [Some shall depart from the Faith] is no bar•…•…e at all to this meaning, as Mr. Mede has demonstratively made good by many and suffi∣cient Examples, where [some] is said of the greatest part, and in a manner of the whole people, as you may see in the above-named Treatise.

8. Fourthly and lastly, The Preface to this Prediction, Now the Spirit speaketh expresly that in the latter times, &c. seems not onely too big, but too determinate another way, then to comply with what Grotius would put us off with, namely, a glance at Apollonius and his followers. For it is too dilute and frigid a Gloss to make no more of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then to turn it off with a Posthac or Hereafter; as if the term of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had not passed into a phrase of Art already, and had not been defined long since by the Angel in Daniel, or at least was not a necessary Consectary from * 1.254 his Definition, who being asked how long to the end of these wonders, he held up his right hand and his left hand unto Heaven, and sware by him that liveth for ever, that it shall be for a time and times and half a time: And being again asked by Daniel to declare more plainly when the end of those things should be, he gives this Answer, That the words are sealed till the time of the End, (which is so called, as being that notable section of time that lies next to the end of the Fourth or Last Monarchy:) but pre∣sently after addes this hint to point him to this time of the End, That from the time that the daily Sacrifice should be taken away, and the Abomination that makes desolate set up, should be 1290 days, but that blessed he should be that came to the 1335 days.

9. Now the end of those things Daniel enquired after reached, as ap∣pears from the Text and general consent of Expositors, even to the Day of Judgment, however that phrase is to be understood. Whence it is ra∣tional to conceive that Daniel's Prophecies reach through those four fa∣mous Monarchies or Kingdoms, the Babylonian, Persian, Greek and Ro∣man, and that the Roman Kingdom conterminates or synchronizes with the fulness of time, or the end of Times and Ages, and being the Fourth and last division of this Sacred Kalendar of Prophecies, as Mr. Mede calls it, may rightly be termed the last times or last days, in which the Messias was expected and came. But after Christ's coming, seeing there would be a very marvellous and notorious reign of Antichrist during this Fourth

Monarchy or last time, who is figured out in the Two-horned Beast and the Whore of Babylon, which are of the Middle Synchronals of the Book-prophecie, and which I have already demonstrated to begin about 400 years after Christ, and that the time of their continuance is the same with a Time and Times and half a Time, and that this is 1260 years; it is evident that this share of time is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the latter times of these last, or the time of the End, as lying next thereto, and the very times the Angel speaks of in this Chapter, where he asserts with an Oath that those Wonders (that is, that prodigious Reign of Antichrist) should continue for a time and times and half a time; but that when he shall have accomplished to scat∣ter * 1.255 the power of the holy people, namely, the Jews, then all things spoken of shall be finished. Which is the very same with that in the Apo∣calyps, where the Angel swears by him that lives for ever, that there should be no more time, saving in the days of the voice of the seventh An∣gel, * 1.256 when he shall sound, and the Mystery of God be finished, as he has de∣clared to his servants the Prophets, alluding particularly to this of Daniel. This is the right meaning of this passage of the Revelation according to common sense and Grammatical construction. Which plainly shews that the Time and Times and half a Time end with the sixth Trumpet.

From which considerations it is evident to any one that is unprejudiced, that this term of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a term of the Prophetick style, the same with the Time of the End, with an allusion to that Sacred Kalendar of Daniel consisting of the four Monarchies, as being the latter section of the continuance of the last, running on along with the Reign of Antichrist. For so does the Church generally interpret that Time and Times and half a Time in Daniel.

10. And that they do belong to the Reign of Antichrist even in our sense, Mr. Mede has, in my judgment, most convincingly made good even from those numbers of 1290 days and 1335, days in his little Treatise of those Numbers, which he calls Revelatio Antichristi. Which were cer∣tainly given as a Key to open the truth of Daniel's Prophecies concerning the reign of that Man of sin, and the time of his Discovery. The words * 1.257 are closed up and sealed till the time of the End, that is, till these latter times; but the wicked shall not then understand them, but the wise shall, and may be assured of them by this Key of Numbers of years from the Epocha of Antiochus his prophaning the Temple compared with the Event, the first notable Instances of Revealing of this Man of sin.

The first of these Numbers from that Epocha ends in the year of our Lord 1120, the latter in the year 1165. (For I have already so undenia∣bly demonstrated that Days, stylo Prophetico, do signifie Years, both in this Treatise and in my * 1.258 Mystery of Godliness, that I think no man will doubt of it; and that they cannot signifie Days here, Mr. Mede has with no less evidence evinced.) Now the Event is exact to Admiration. For in the year 1120 a true and perfect detection or description of Antichrist came forth, and not till then, as you may see by that compendious account which Mr. Mede has given thereof.

The ending of the other Period is also notable for the Waldenses and Albigenses, in whose times the Mystery of Iniquity was more fully de∣tected,

and by more numerous Companies protested against. Whence they are said to be blessed that reach to those times, by reason of the great clearness of the Light of the Gospel that shined forth: nor less happy they that then also suffered for witnessing to it; but certainly much more blessed by reason that their Reward should be greater and more singular. For the Prophecie declares how things are in truth and reality, and not according to the judgment or sentiments of the soft and false carnal mind. See that judicious Author Mr. Mede, for I cannot dwell upon these things.

I will onely adde, for a farther assurance of Mr. Mede's Exposition, that no other will hold water. For it is not likely that these Numbers of Days should be any Interpretation of the Extent of the above-mentioned Time and Times and half a Time; they both of them varying from the just measure of that Period, and the sense also of that Aenigmatical expressi∣on being not so hard but that all hit on it and agree in it. To which you may adde, that the Epocha from Antiochus will not comply with this de∣sign, (and it is hard to make that Epocha signifie otherwise then literally with any credibility of meaning:) As also, that this way the main difficulty about which Daniel was so solicitous will not be satisfi'd, which was, When this time of the End would be, not of what extent it was. Unto the course of which, I mean of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the time of the End, (which is that Time and Times and half a Time) these Numbers of 1290 and 1335 do in a special manner direct from the above-said Epocha, as you may see at large if you consult that excellent Interpreter I referred to before. The Angel tells Daniel, The words shall be sealed till the time of the End: and Mr. Mede shews plainly how the matter is revealed in this time of the End, and even in those very points of this Time which these Numbers direct to; which is worth our consideration and admiration.

CHAP. X.

1. Epiphanius his Exposition of the Prophecie of Paul to Timothy confirmed from the reference it has to that in Daniel. 2. Grotius his miss-timing this Prophecie of Daniel, and applying it to Antiochus, how rash and groundless. 3. A Confutation of his Application. 4. The right timing this Prophecie by Calvin and Mr. Mede, who both interpret it of the Roman State and Empire. 5. A more particular account of the two first verses of the Prophecie Mr. Mede's way; 6. As also of the third, 7. And fourth. 8. That the sense of this Prophecie so clearly accord•…•… with that of S. Paul, that it is manifest he refers to it in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 9. That though this Interpretation of Mr. Mede be unex∣ceptionable throughout, yet the two first verses of the Prophecie may be otherwise expounded, and more suitably to S. Paul's Prophecie in his Epistle to the Thessalonians.

1. WE see therefore what small reason Grotius has to turn off these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a frigid and undeterminate Posthac, when

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they signifie, in this place at least, so punctually and determinately. Which is yet impli'd still more plainly in that the Apostle says that the Spirit speaks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which intimates some Record where this Prophecie is written in a manner totidem verbis. For if there be any force in reasoning from words and phrases, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must signifie some such thing, not simply Inspiration, but verbal description of what is inspired. Which advantage neither Gro∣tius nor any one else, I think, can alledge for their Interpretation, if it agree not with this which Epiphanius first so happily lighted upon, and Mr. Mede has so marvellously well improved, and is found most exactly to agree with that Prophecie of Daniel; which shall be the last Prediction of the Churche's lapsing into Idolatry which I intend to produce. The words are these:

Then shall a King doe according to his will, and he shall exalt himself, * 1.259 and magnifie himself above every God, and shall speak marvellous things against the God of Gods, and shall prosper till the Indignation be accom∣plished; for that that is determined shall be done.

Then he shall not regard the God of his fathers, nor the desire of women, nor regard any God; for he shall magnifie himself above all.

For together with God in his seat he shall honour Mahuzzim; yea toge∣ther with a God his Ancestors knew not, shall he honour them with gold and silver and with precious stones and pleasant things.

And he shall make the Holds of the Mahuzzim jointly to the forein God, whom acknowledging he shall increase with honour, and shall cause them to rule over many, and shall distribute the Earth for a reward.

2. This is Mr. Mede's Translation of the Text; which is very easie and natural as to rules of Grammar and Criticism, as I shall take notice after∣wards. In the mean time I cannot but observe how groundless and ir∣rational Grotius his Interpretation is, who expounds all this of Antiochus, both against the stream of Antiquity, who always suspected Antichrist to be here prefigured, and against all probability of things.

For to pass by the direction of those Numbers above mentioned, that fall into that Time and Times and half a Time that comprise the continu∣ance of the Wonders Daniel enquires after, (which Wonders are intimated in this present Prophecie as well as in that of the little Horn) as also the necessary determination of this Time and Times and half a Time by the Middle Synchronals of the Apocalyps; who can imagine that the Series of Daniel's Visions, Chap. 11 and 12. that reach to the day of Judgment, as certainly they do, should admit of so vast an Hiatus or gap as from the Gests of Antiochus to the end of all things, neglecting that long tract of time betwixt in which the Church is so much concerned?

Wherefore Calvin has judiciously adventured to interpret these verses of the Roman Empire, which immediately succeeded the Greek, (in the last times whereof Antiochus is said to reign, according to the Prophecie of Daniel) though he has over-rashly on the other side rejected the opinion of the Ancients, who suspected Antichrist concerned in these verses. Mr. Mede therefore has most happily joyned them both together, as we shall see anon.

3. Now accordingly as Grotius has miss-timed the Prophecie, so his Ap∣plications

are alike cold and incongruous. For he cannot make good that Antiochus was a Rejecter of the Gods of his Fathers, nor of the love of Women; against which the Roman Writers themselves expressly witness. For à Lapide upon the place affirms that he both worshipped the Gods of his Fathers, and made the Jews doe so too; and both G•…•…sper Sanctius and he tax Antiochus for his Mulierosity and excess in Luxury. And as touching Mauzzim, besides that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the plural number is not so likely to be the proper Name of any one God, he does not make it out by any History, that Antiochus was such a zealous worshipper of this Modin, as he would have him called, or that he had a Temple built to him in Modin; which is a City in Judea cut out in a Rock, and in all likelihood was a strong Hold, and therefore was called Modin, but without any reference to this imaginary Modin of Grotius, the strange God of whom Antiochus should be so zealous a worshipper. For which conceit he brings no proof but 1 Mac. 2. 15. where the Officers of Antiochus are said to make the Jews to sacrifice in Modin, but not to the God Modin. So that Grotius his whole Interpretation is but a mere precarious phancy. Let us now cast our eyes upon Mr. Mede's.

4. Mr. Mede therefore, accordingly as Calvin before him, supposes that at the thirty sixth verse of this eleventh Chapter the Prophecie of Antio∣chus breaks off, and that the Roman Kingdom comes into consideration: Which is not doubtful and conjectural, but necessary from the reasons al∣ready intimated. Wherefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rightly rendred, Then shall a King doe according to his will. For that particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is of such a lax sense, that there is no injury done in putting upon it this determinate meaning. Accordingly as Pareus renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tum flebunt, Apoc. 18. 9. And by King is here meant, as else-where in Daniel, a State or Kingdom. And that the Roman is here meant, the order of Succession implies, it following the Greek according to all Chronologie, and accor∣ding to the sense of Historians is conceived to succeed the Greek upon the Romans Conquest of Macedonia, which was in the latter times of Antio∣chus. So fitly do things fall in for matter of time in our Hypothesis, which does promise an easie flowing of the sense all along; which is this.

5. In the first of these verses, That the Roman State or Kingdom to∣wards the end of Antiochus his reign shall carry all before them and domi∣neer as they list, they shall exalt themselves and make themselves greater then any Kingdom. For to conquer a Nation is to conquer their Gods, whom the Romans vocally called out of those Cities they took by a cer∣tain Charm I spoke of above, and so led away the Gods of the Nations as it were captive as well as the people. Nay the Officers of this State spoke marvellous things and blasphemous against the God of Gods, that is against Christ Jesus himself, when he was so mocked and despightfully used by his Persecutors and Crucifiers; and yet they prospered and were successful in the Empire, notwithstanding all this their villainy towards Christ, and bloudy persecution of his Members, wherein he was again reproched and blasphemed, till the determinate time of this Rage ran out, and that the Empire became Christian.

For, as it follows in the next verse, the time was next to succeed

wherein the Roman Empire should contemn, neglect, and cast off the Gods of their Ancestors, that is, the Pagan Gods, and turn Christians; but that withall Marriage (which was in so high esteem with the Romans before, as it appears by those Laws which were called Julia and Papia, which Con∣stantine abrogated) should be much slighted at first, but in process of time be superstitiously forbidden as well to Priests as Monks, that Man of sin then getting the rains of the Empire into his hands, who respected not any God, but for his nulling the Laws of Christ and trampling on the necks of Princes is justly said to magnifie himself above all: according as it is written of him in the Epistle to the Thessalonians.

6. And sutably to this lawlesness and contempt of God it follows in the next Verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, For together with, or besides, (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will signifie so) God will he honour Mauzzim, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in sua ditione, Grotius renders it, referring it to Antiochus. The Latine reads, in loco suo, referring it to the Idol. Mr. Mede, in his Seat, referring it to Christ the true God. There may be also another sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. super basin ejus; as if that honour done to the Mauzzim was grounded in the honour intended therein to Christ: which is the plea of the Pontificians. The sense therefore briefly is this, That it is plain that this Roman Power, as was said in the foregoing verse, has cast away the true fear of God from them, and exalt themselves above every thing that is called God, even Christ himself, in that against the express Law of God they doe Divine honour to the Mauzzim (though in pretence of worship∣ping thereby the true God) with gold and silver and wooden Statues, and with whatsoever is costly and precious, as it immediately follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, Even together with a God whom their fathers knew not, that is Christ, (who was truly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a very stranger amongst the Roman Deities, and such as the ancient Romans never sacrificed to) will he worship them, viz. the Mauzzim, with gold, &c.

Whence it is plain that the Daemons spoke of by S. Paul are here pro∣phesied of: For these Mauzzim are they, namely, the Saints by this Ido∣latrizing Empire turned into Daemons; which are here called Mauzzim by a wonderful strange prevision of God, this Hebrew word being for sense the very language of those that by too superstitious a zeal and affection towards the Saints brought in this Daemon-worship, placing a more sensi∣ble trust and repose in their Reliques and Protection then in the Omni∣present God himself. These therefore they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Towers, Fortresses, Walls, Bul∣warks, Guards, Protectors, and what not? All which Mauzzim does na∣turally and properly signifie, as you may see more at large in Mr. Mede. So easily does the sense flow concerning the abuse of Saint-worship, who, though Christ be pretended in all that Divine honour done to them, yet it is plain they go partners with him in the Dedication of Temples and other Religious worship.

7. Which this last verse seems to aim at also in those words so arti∣ficially couched, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The holds of the Mauzzim with the strange God, (as if they were Joint-Tenants) which Holds are

the Holy Houses, Churches, Chappels, Monasteries dedicated to the ho∣nour of Christ and the Saints. For these Holy Places are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Strong Holds in allusion to Mauzzim, which has a warlike sense in it, and signifies military Protectours and Champions, whose Houses therefore may well be called Strong Holds. The sense of the whole verse is this: And this Roman Power shall erect Temples and other Religious Houses to Christ and the Saints: where Christ is indigitated by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a strange God, he being both according to his Humanity born of a stock distinct from all the Heathen Nations, so that he is more strange then any other could be in that respect; and also being perfect God and perfect Man, which is such a Deity as never the Nations had any thought of before: so singularly significant is this Description of Christ in this Prophecy, by this name of a strange God: But that he being once known to them, they should give him condign honour, saving that they should share part there∣of amongst the Mauzzim, and make them also Rulers over the Empire, dividing the world amongst them as a Reward of their Sufferings, (as is pretended) one Saint being constituted Patron or Protector of one City or Countrey, another of another; accordingly as I have above more fully * 1.260 declared.

8. This is so clear and easie a sense, th•…•… it is no wonder that S. Paul saies that the Spirit speaks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, expresly, that in the latter times, that is to say, in Daniel's Time and Times and half a Time, which is the latter part of the continuance of the Roman Empire, men should Apostatize from the Faith, and embrace the Doctrine of Daemon-worship or the wor∣ship of the Mauzzim. To which Prophecy the Event is so exactly an∣swerable, that a man must be strangely blinded with prejudice that cannot see it: as also a strange contemner of Concinnity and Proportion, if he be not pleased to observe how handsomely and naturally that hideous and unproportionate Chasma betwixt the Predictions in the eleventh Chapter of Daniel and the twelfth is in this way filled up with matters of weighty concernment, and the Series of times continuedly carried on to the Day of Judgement.

9. Thus unexceptionable in it self is Mr. Mede's Interpretation of these four Verses in Daniel, and for ought I know may be one continued sense really aimed at throughout. But I must confess when I look upon those words of the Apostle, 2 Thess. 2. Who opposeth and exalteth himself above all that is called God or that is worshipped, which seems a plain Allusion to these words of Daniel, He shall exalt himself and magnifie himself above every God; I cannot but suspect that, in an after-Completion of the Prophecy, the Pontifician Power, which is a kinde of revived Image of the Pagan Imperial Power of Rome so soon as the Pope had once out-topp'd the Emperour, is also here perstringed; and that therefore the two first verses of these four may be also interpreted of the Pope and of his Luci∣ferian Pride, as I shall more distinctly shew in its proper place.

CHAP. XI.

1. The Reasons of his Prolixity hitherto in the Predictions of the Idola∣try of the Church, and of his future Brevity in the rest of the parts of Antichristianism. 2. The Second member of Antichristianism prefigu∣red in the * 1.261 Witnesses lying slain in the Streets of the great City called Aegypt. 3. A short Paraphrase and Exposition upon that verse of the Apocalyps. 4. That the same thing seems to be prefigured in the Whore of Babylon her riding of the Beast. 5. What Predictions con∣cern the Opposition to the Priestly Office of Christ. 6. That the Two∣horned Beast and the False-Prophet are all one, and that both prefigure the Antichristian Opposition against his Prophetick Office. 7. That the Affliction of the true Prophets of Christ is prefigured in the Vi∣sion of the Two Witnesses, as also the Antichristian Opposition against the Kingly Office.

1. IN the mean time we have, I hope, with sufficient copiousness vindica∣ted Divine Providence from the least suspicion of so remarkable a neglect or defect, as not to have as well predicted as fore-seen this ge∣neral Lapse of the Church in this first and chiefest point of Antichristi∣anism, Daemon-worship or Idolatry. Wherein I have been the more copi∣ous, it being the chief Characteristick of the Apostatized state of the Church, and indeed the Root of most of the rest of those Antichristian Enormities that have crept upon Christendome, I am sure of that which is at least next in hainousness, the Bloudy Persecution of the dear Children of God and faithful Members of Christ Jesus, who cannot submit to such Idolatrous practices.

But I shall return into my first Method, and search out the Predicti∣ons of each part of Antichristianism in that order I have spoken of them already. Which I shall be able to doe with greater brevity by far, having already made good my main design, and having nothing else to doe but to refer to many of those Prophecies which I have expounded already. Not to adde also how most of those parts of Antichristianism which are be∣hind are nothing so fully and frequently predicted as this of Idolatry.

2. As it fares with the very next Member we are to consider, which is that Spiritual Bondage and Slavery men are brought under by that burthen of Superstitious Opinions and of tedious and fruitless Observances, and a false persuasion of Penances to be done, not for emendation of life onely, but for satisfaction; as if the Bloud of the Son of God were of no price nor value: whenas such Fictions are forged for no other end then to uphold the Tyrannical power, or to advance the unjust gains of the Priest.

At which condition of the Church I do not doubt but the Spirit of God points, Apocal. 11. where the dead bodies of the Two Witnesses are said to lie in the streets of the great City, which spiritually is called Sodom and Aegypt, where also our Lord was crucified. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a Mystery, or Typically, as Grotius him∣self

acknowledges. I say therefore that this Great City, which is this My∣stical Aegypt, that House of Bondage to the ancient Church of God in the Type, and to the modern in the Antitype, is the pretended Catholick Church of Rome; and that this Spiritual Slavery under the superstitious Im∣positions of the Pope, and of whatsoever other Clergy of the same stamp, is glanced at in this passage of the Vision.

For the Two Witnesses being Synchronal to the restored Beast, it is in vain to dream of any thing at Jerusalem that should be the fulfilling of this Prophecy. It is therefore, I say, the Church of Rome that is this Mystical Aegypt, and the Pope the Pharaoh of this Aegypt, with his hard Task-masters, that make the deluded people drudge and toil under the burthens of their Superstition. And the overthrow of this Spiritual Pharaoh and his Ecclesiastick Host is manifestly typified by that of the Ae∣gyptians in the Red Sea, which answers to the Bloud of Christ, which is a wall on the left hand and on the right to the simple-hearted Israelites in their flight from these Tyrants of Aegypt, but overwhelms Pharaoh and his Host, and puts this Song of Thanksgiving into the mouths of those who, through serious meditation upon the proper virtue and intent of the bloudy Passion of Christ, have escaped this Aegyptian Vassalage; I will sing unto the Lord, for he hath triumphed gloriously; the horse and his rider has he thrown into the Sea: Or, which is the same, that Song of Moses and of the Lamb, Apoc. 15. Great and marvellous are thy Works, Lord God Almighty; just and true are thy waies, O King of Saints, &c. But of these things I have spoken already, and therefore this brief intima∣tion * 1.262 shall suffice.

Onely for a corroboration of this Typical sense of Aegypt, I cannot omit to take notice how this Song of Moses and of the Lamb is said to be sung 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which is a notorious Indi∣cation * 1.263 that the escape of the Israelites from Pharaoh through the Red Sea is alluded to in this Song; both in that the Sea upon whose shore it is sung is called a Sea of Glass, which represents the hard consistency which the Sea then seemed to have, being as a thick glassy wall on this side and that side of the Israelites, (nay indeed it is said in the Song of Moses, (Exod. 15. 8.) The flouds stood upright as an heap, and the depths were congealed in the heart of the Sea;) and also in that it is said to be mixt with fire, which intimates how these two massy walls of glass were penetrated by the sight of the Angel that went along with the Israelites through the Red Sea by Night. The Name or Colour also of the Sea may not unlikely be alluded to in this Description, Red being not an improper Epithet of Fire.

There may be also still a more Mystical meaning of this Sea mingled with fire, (the Spirit with the Bloud of Christ) which for brevity sake I pass over, and will onely adde a short Paraphrase upon the verse I first cited.

3. In the street of the great City, which spiritually is called Sodom and Aegypt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is ordinarily rendred, where also our Lord was crucified: which is very good and easie sense if we referre 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the great City, and read [which is spiritually called Sodom and Aegypt] Parenthetically; but if we referre it to, or rather joyn it with, Sodom and Aegypt, the sense seems more harsh, unless we understand

an Ellipsis, the supply whereof would be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the street of the great City, which is spiritually called Sodom and Aegypt, and the City where our Lord was crucified, that is, the Pro∣phet-murthering Jerusalem, which certainly is alluded to, be this Ellipsis how it will: And the meaning of the Text I conceive to be this.

That that great Body Politick which pretends to be the Catholick Church, though so grosly Apostatized from the Apostolick Doctrine and Practice, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Grotius speaks, Spiritually or Mysti∣cally called Sodom, Aegypt, and the City where Christ was crucified, with just reproach to their contrary Pretences. As if the Spirit of God should speak thus; Whereas this degenerate Church of Rome, by boast∣ing of their Profession of vowed Coelibate and perpetual Virginity, would make show of being that true Virgin-Company, and the holy and chast Spouse of Christ and of the Lamb; I do pronounce them a Nest of unclean Birds, as foul as Sodom and as polluted as Gomorra: And whereas they would pretend to be the onely Church of my Son Christ, who hath declared that if the Son make you free, then are you free in∣deed, and to be that Jerusalem that is free, and is the Mother of all true Be∣lievers; I do proclaim to all the World, that they are, Spiritually or Mystically, that very Land of Aegypt and House of Bondage wherein my People are oppressed and tired out with tedious, Superstitious and bur∣thensome Observances, that serve for nothing but to uphold the Pomp and Pride of that Spiritual Pharaoh and his unmerciful Task-masters, a Ty∣rannical and Idolatrous Clergy: And, lastly, whereas they would make men believe that they are that Holy City, which is a Refuge and Protecti∣on to the Saints of God and a Shelter from Persecution, where all tears shall be wiped from their eies, that New Jerusalem that descended from Heaven, (which they were if they were what they boasted, the true visible Church of Christ;) they are indeed a succession of that old Jerusalem, the superstitious and burthensome Scribes and Pharisees, who were the Cruci∣fiers of my Son Jesus, as these are to this very day of his true Members, who himself, accordingly as he has told them, is persecuted so often as they are persecuted.

And therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may respect as well the Members of Christ as himself, notwithstanding it is the first Aorist. For that is a good Note of Grotius his and a true one, Aoristi sine designa∣tione tempor is designant quod fieri solet. And therefore here is intimated by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the often-Persecution of Christ in his true Members under this power of Antichrist. For Crucifixion by a Diorism signifies any kind of Persecution.

Jerusalem therefore literally is not here understood under the disguise of Sodom and Aegypt, (which would not be any such mystical or spiritual meaning, but a mere Synecdoche, such as every School-boy understands) but that Great City, which is a Polity of men that pretend to be the onely true Catholick Church, though so miserably Apostatized from the Faith: This City, in such a mystical sense as I have declared, is called Sodom, Aegypt, and that Jerusalem that kills the Prophets, and crucifies our Lord in persecuting his Members.

But the thing that we note now especially is their being called Aegypt for keeping the People of God in such Spiritual Slavery and Bondage.

4. Which Slavery and Vassallage we may conceive also to be glanced at in the figure of the Whore of Babylon that rides upon the Beast. For that this Imperious Clergy of Rome is so called, seems not onely for that Babylon looks like the first Precedent of Idolatry in worshipping Belus, but for their Tyrannical Pride and holding the people in such a forcible Captivity, from under which no man might withdraw himself and make back toward Jerusalem and the true Temple of God, but he ex∣posed himself to the Cruelty of this bloudy Whore, that sits as a Queen and saies she shall never see sorrow.

The Beast also being said to be rid by the Whore insinuates a kinde of beastly droyling and slavery the Christian Empire has groaned under for so many Ages. Which, that it might be more like a Beast, (an Horse or Mule that has no understanding) they endeavoured to keep as ignorant as they could, that the People might be the more patiently Priest-rid, as the phrase is, and carry their Riders with more ease and safety.

5. These are the chiefest strictures that do occurre to my minde in the Prophetick Visions that are applicable to this second member of Anti∣christianism, and that onely in this general way. That of S. Paul is more particular, Forbidding to marry, and commanding to abstain from meats; but so easie to be understood, that the naming thereof is sufficient. And therefore I shall pass to the next branches of Antichristianism, those Oppo∣sitions that would run down the Sacred Offices of Christ, as he is King, Prophet and Priest. The grand Injury against the last of which is this, The making other Mediatours besides Christ, and giving them Religious wor∣ship, (which is predicted in S. Paul and Daniel in those places we have al∣ready produced and expounded, touching the Daemons or Mauzzim;) or else the suppressing or slighting the chief use of the Death of Christ, which is a comfortable ease of Conscience from all suspicion of God's dis∣pleasure, or fear of punishment in the other world for want of satisfaction for our misdeeds here, so long as we have repented of them sincerely, and have amended our lives according to the word of Christ. Which abuse is one grand piece of that Slavery and Bondage that the People of God are held under in this Spiritual Aegypt; and therefore is generally prefigured in that Type we have already explamed, and also in the Whore of Babylon, ac∣cording to what we have above intimated. So that we may pass over this Office of Christ, and proceed to his Kingly and Prophetick Office.

6. The Opposition to the latter whereof is plainly predicted in the mention of the False-Prophet in the Apocalyps, which is the same with the Two-horned Beast, who is the Restorer of the wounded Beast, (that is, of the Pagan Empire become Christian) into a new kinde of Paga∣nism, and is said to work Miracles in the sight of the Beast, wherewith he deceived them that dwell on the Earth, and made them worship the Image of the Beast and receive the Mark of the Beast, &c. Chap. 13. Which things are so plainly said of the False-Prophet, Chap. 19. 20. that there can be no doubt but the Two-horned Beast and the False-Prophet are the same. And the Beast was taken, and with him the False-Prophet

that wrought Miracles before him, with which he deceived them that re∣ceived the Mark of the Beast and them that worshipped his Image.

Wherefore it is plain that the False-Prophet and the Two-horned Beast, and consequently the Whore of Babylon, are all one, as I have above no∣ted; and that therefore the Roman Idolatrous Clergy, that pretend to be such an infallible Church, as if God did unfailingly inspire them in what-ever is concluded upon by their Pope, or at least by him together with what they will call a General Council, are figured out here, by way of reproach to this boast of infallible Inspiration, in this Title or Style of Prophet. But for that they delude the world by false Doctrines, and either Diabolical Miracles or cunning Cheats and Forgeries of Miraculous Ef∣fects, the same Company of men is more ignominiously and openly bran∣ded for this Impiety by the prefixing that deserved Epithet of False, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The False-Prophet. What can be more plain then this? Or what a more wicked Opposition to the Prophetick Office of Christ, then for one to take upon him to be his infallible Vicar-General of Chri∣stendome, and yet to fill the world with Idolatry and Lies? Which this Body of Pseudo-prophets have done in some measure, more or less, for about these 1200 years, as is manifest from the last Consectary of our Joint-Exposition.

7. Whence we may be sure that the true Prophets, who speak accor∣ding to the tenour of Apostolick Doctrine, would have but a sad time of it, and the Prophetick Office of Christ, as he illuminates these by his Word and Spirit, be opposed and resisted, nay these Instruments of his contradicted and oppressed with all imaginable injury and violence, ac∣cordingly as this Mystery of Iniquity should grow up in the Church; which seems to have commenced about 400 years after Christ.

Which Condition of the Church I conceive is prefigured in the Vision of the Two Witnesses, whose mournful Prophecy in Sackcloth is Synchro∣nal to the Reign of the False-Prophet, as has been above demonstrated. But the Description of things is such as comprises the Opposition to the Kingly Office of Christ as well as Prophetical, as shall appear in our Expli∣cation of the Vision. For for any one to take upon him to be the infal∣lible Interpreter of the Law of a King, is to give Laws for him, and to despoil him of his Throne and Sceptre. Or by what-ever other Device his Laws may be suppressed and kept from the People and other Laws put in their room, this Kingly Office is plainly made nothing by it. But that the Word of God contained in the Old and New Testament is thus dealt withall by this False-Prophet, I have in my Idea of Antichristianism suffi∣ciently declared.

CHAP. XII.

1. An Explication of the Vision of the Witnesses. Ver. III. The reason why they are Two. Ver. IV, V. Why Two Olive-trees and Candlesticks, and what meant by their killing men by the fire that proceeds out of their

mouths. Ver. VI. That their power of shutting up Heaven from raining may be attributed to them onely by a Metalepsis. 2. Or rather by a Zoopoeia of the second sort. 3. According to which Figure they are said to smite the Earth with every plague of Aegypt; And what the mea∣ning of these Plagues may be. Ver. VII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The War and Death of the Witnesses, what they mean. Ver. VIII. Aegypt and the fore-going Plagues fitly mentioned together. Ver. IX. The mea∣ning of Three daies and an half, and of the Bodies of the Witnesses lying unburied. Ver. X. What meant by the Dwellers upon Earth. Ver. XI. What by the Spirit of God coming into the Witnesses. Ver. XII. That the true Witnesses do not invade Heaven, but ascend thither when they are called. Ver. XIII. The Earth-quake, City, Fall of the City, and the Slaughter of 7000 Names of men, what they mean. 2. That the Antichristian Opposition to the Regal and Prophetical Office of Christ is clearly prefigured in this Vision of the Two Witnesses.

1. LET us now enquire what news of these Injuries in this Vision of the Two mournful Witnesses; who complain not without a cause, as well the Regal as Prophetick Office of Christ being so palpably opposed by that Man of sin. We shall give a brief Explication of the Vision, proceeding orderly from verse to verse, beginning at the third, and holding on till the fourteenth, where the story of the Witnesses endeth.

Ver. III. And I will give unto my two Witnesses, and they shall prophesy a thousand two hundred and three score daies in Sack-cloth.

That these Daies are so many Years, appears from the last Consectary of my Joint-Exposition. That these Witnesses are Two, is partly from the Types they allude to in the Old Testament, and partly from the na∣ture of the things they signifie. The Types they allude to are Moses and Aaron, Elias and Elisha, Zerobabel and Jesua, three several Pairs of holy men that are famous for their conduct of the People in such times as bear also analogy to these of the Two Witnesses, whose Prophecy is during the Conculcation of the Outward Court of the Temple by the Gentiles, that is, while it is polluted with Idolatry, as Moses and Aaron were over the Israelites in the Wilderness, where they often lapsed into Idolatry, (to which the Woman in the Wilderness may haply allude,) Elias and Elisha in their Baalitical Apostasy, and Zerobabel and Jesua when they were yet in the Captivity of Babylon.

There are also three Pair of things that may be fitly signified by these Two Witnesses. Either the suppressed Magistracy and Ministry, (such I mean as answer in opposition to the Ten-borned Beast and False-Prophet, and bear a resemblance with Moses and Aaron, Zerobabel and Jesua;) or else the People of the Jews, (I mean such of them as are so sincere, that, were it not for the sway of Antichristianism in the world, would be converted to Christ) together with the Virgin-company of Christians; or lastly, (which answers to these two last Witnesses) the Old Testament and the New, which may be added by an Henopoeia to the other.

Ver. IV. These are the two Olive-trees, and the two Candlesticks stan∣ding before the God of the Earth.

It is a plain Israelism, alluding to that in Zachary, Chap. 4. 11. What are these two Olive-trees upon the right sight of the Candlestick and upon the left side thereof? And then ver. 14. These are the two Anointed ones, that stood by the Lord of the whole Earth. Which Interpreters uni∣versally understand of Zerobabel and Jesua.

Ver. V. And if any one will hurt them, fire proceedeth out of their mouth and devoureth their enemies; and if any man will hurt them, he must in this manner be killed.

It is an Allusion to the story of Moses and Elias their bringing down fire upon their Opposers. But here it is to be understood more Mystically of the Fire of the Spirit, or of the Law of God proceeding out of their mouths, whereby they convince the world. Jer. 23. Is not my word like as fire, saith the Lord, and like an hammer that breaks a rock in pieces? * 1.264 Like that of the man out of the Sea, 2 Esdras 13. whose voice whenso∣ever it went out of his mouth, all they burnt that heard it. And again in * 1.265 the same Chapter, And lo, as he saw the violence of the multitude that * 1.266 came, he neither lift up his hand, nor held sword nor any instrument of war: But onely I saw that he sent out of his mouth as it had been a blast of fire, and out of his lips a flaming breath, and out of his tongue he cast out sparks and tempests. And they were all mixt together, the blast of fire, the flaming breath and the great tempest, and fell with violence on the great multitude which was prepared to fight, and burnt them up every one; so that of a sud∣den of an innumerable multitude nothing was to be perceived but onely dust and smell of smoke. Which is afterwards interpreted, ver. 38. And he shall destroy them without labour by the Law which is like unto Fire.

By this we may know what is meant by [If any man will hurt them, he must in this manner be killed.] And it was the word of the Lord to Zero∣babel, who is alluded to in these Witnesses, Not by might nor by power, but by my Spirit, saith the Lord of Hosts. So plain is it that the weapons * 1.267 of the Two Witnesses in the time of their mournful Prophecy are onely Spi∣ritual. Which is a thing worthy the noting and seriously considering.

Ver. VI. These have power to shut Heaven, that it rain not in the daies of their Prophecy; and have power over waters to turn them into bloud, and to smite the earth with all plagues, as often as they please.

In the days of their Prophecy, that is to say, of their mournfull Prophecy, or in the days of their prophesying in sackcloth; as is plainly to be under∣stood out of the third verse. It is a manifest Allusion to Elias his hin∣dering it from raining in Ahab's time for three years and six months, which is exactly the time of the Prophecy of these Witnesses, namely, 1260 days. But the meaning must needs be more mysticall, these days signifying years. Wherefore by Rain is meant the distilling of that pure refreshing Doctrine of the Gospel unadulterated by the false Glosses of men; which Heavenly drops descend not during the mournfull Prophecy of the Witnesses. But this shutting up Heaven thus is ascribed to them, not that they positively hinder the descent of this celestial dew, but by a Metalepsis, such as I have already observed in the Rider of the red Horse, to whom power is said to be given to take peace from the Earth, and that * 1.268 there was given unto him a great sword, whenas yet there is no more un∣derstood

by it, then that in his time there would be much killing one ano∣ther. So that the Effect is put upon the Sign, when such a thing should be: as in that vulgar verse,

Pallida Luna pluit, rubicunda flat, alba serenat.

2. This is one warrantable sense; and yet there is still a better, If this shutting up of Heaven be attributed unto these two mournfull Witnesses not by a bare Metalepsis onely, but by a Zoopoeia of the second sort, such as I have above described; wherein, though the party to whom the Effects be attributed does not use any activity to produce them, yet in some sense he has a causal Influence upon them; as the absent Sun may be said to be the cause of Night and of all the Villainies committed under her shelter. So the suppression and putting out of place these Witnesses is the cause of the shutting up of Heaven, and of the scarcity of the pure Word amongst the people; but cannot be attributed to the Witnesses themselves, but onely by a Metalepsis, or rather a Zoopoeia.

3. According to which the turning water into bloud and the smiting the Earth with all plagues as often as they please, is attributed to them, namely by a Zoopoeia, though they have no positive activity therein, no more then the Sun in all the Murthers and Adulteries that are committed by his absence in the covert and concealment of the shady Night. And there∣fore whereas it is added, as often as they will, it is but the height and subli∣mity of this Scheme, and signifies no more then, as often as opportunities are offered for such effects, upon which the mournfull condition of these Witnesses have a consequentiall Influence, though not an active. And Will is attributed to them with as much reason and elegancy as the Activity it self; and indeed according to necessary Analogie, those occasional Con∣sequences answering exactly to the occasional exertions of the Acts of the Will in him that is said properly to act, and not by a Zoopoeia. The Allu∣sion is to Moses his smiting the Land of Aegypt with those ten Plagues: The inflicting of which, in a Mystery, is ascribed to these two Witnesses while they are in this debased and dejected plight.

The sense therefore in brief is this: That the Roman Empire, in which is this Spiritual Aegypt that holds the people of God in bondage, whether the Waters thereof be turned into Bloud by intestine warrs and broils; or whether it no somely abound with Frogs, that is, with slimy, salacious, and venereous persons; or be full of lazy and Lousy beggars, a sordid and squalid poverty over-running the generality of men by reason of either the Oppression or ill Discipline of them that are in Power; or men be infested and disquieted with the importunate Incursions of swarms of Gnats and Flies, that is to say, with the Numerosity of Superstitious Scrupulosities and vexatious Controversies of Polemical Theologie, that sting and bite and disturb the minds and consciences of men to no purpose but for afflicti∣on and inquietude; or the Beasts, which the Platonists call our Bodies, be plagued with Murrain, that is, be charged with foulness and corruption and with the noisom poison of the deadly sins; or that the Multitude be unquiet, as if enraged with angry Boils and Ulcers; or the barbarous Nations from the North invade the Empire like a violent storm of Hail∣stones, or the Turk and Saracen from the South, as a numerous army of

Locusts; or that palpable Darkness in Divine matters seize the minds of men; or that the First-born in every Family be found dead, that is (saith Alcazar) the Soul of every man obnoxious to eternal Death, (as if he would not have the Soul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, born later then the Body, but to be the first born in man; or rather because she has the right of Primo∣geniture, the right of Ruling over the Body:) That all these Plagues of the Mystical Aegypt, what-ever they be, (as certainly they cannot signify well) are attributed to the two mournfull Witnesses by a Zoopoeia, they being the necessary Consequence of the Witnesses Disgrace, Affliction, and Deprivation of Power and Office, as Darkness, Thefts, Murthers and Adulteries are of the Absence of the Sun.

Ver. VII. And when they shall have finished their Testimony, the Beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them and kill them.

The Greek has it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies no more then, when they shall perform their Witnessings. And [out of the bottomless pit] is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is either, Out of a deep pit in the Earth, or Out of the Sea, and so may intimate either the Two-horned Beast, or the Ten-horned. The making war against them, by a Diorismus, signifies any manner of opposing them, and endeavour to suppress them, not ex∣cluding war and bloud-shed; as it happens to them toward the latter end of their Prophecy, among the Waldenses and Albigenses and others. And as War signifies any Opposition, so Death or Killing any changing their condition into worse, so that they cease to be what they were before. And that this is a Political Death or putting out of Power is plain, in that their Resurrection is such. See Death and Resurrection in my Prophetick Alphabet. So that the sense is this, That no sooner shall they begin to perform their office of witnessing to the Truth, but they shall be assaul∣ted, suppressed, and politically killed, that is, kept out of power.

Ver. VIII. And their dead bodies shall lie in the street of the great City that Spiritually is called Sodom and Aegypt, where also our Lord was crucified.

This verse I have expounded already; onely you may here take notice how well this Appellation of Aegypt agrees with the mention of the Ae∣gyptian Plagues before alluded to, which abode upon the Land because they still kept the People of God in bondage, and would not suffer them to serve God according to his own will and precept.

Ver. IX. And they of the People and Kindreds and Tongues and Na∣tions shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in the grave.

This not being buried has a double sense, as you may see in the Prophe∣tick Alphabet. But I must confess I take the more favourable to be the truer, and that their not being buried is a pledge of their Resurrection at last, that is, after three days and an half, which I have in my Mystery of * 1.269 Godliness shewn to be Three Times and an half, or 1260 years; the very same with the time of their mournfull Prophecy. For they being onely Politically dead, it is not at all inconsistent in the verity of the thing sig∣nified that they should prophesy in a mournfull condition, nay indeed it

is necessary to be so. And the Spirit of God designing the setting out these two parts of their condition, namely their Prophetical Witnes∣sings and their Devestment of all Political Power, (which the Scrip∣ture calls the Death of a people, and their Recovery again into a Polity their Resurrection,) he has (partly because it were very incongruous to make them prophesy while they were dead, and partly because so long a time as their Prophecy is said to last, viz. 1260 years, was not so sutable for a dead body to lie unburied in the streets and then to revive) so contrived the Cortex of this Vision with such admirable artifice, as that these harsh∣nesses are avoided in that Homonymia of Three days and an half, and all the parts of the Prophetick Figurations made to keep due proportion and symmetry, as well as the inward signification of the things meant; and yet without any prejudice to the finding out of the true meaning to him that is sagacious, the Three days and an half so easily casting him upon Three times and an half, which is the very same time with 1260 days. But whether in a secondary Intention these Three days and an half may have some such meaning as Mr. Mede has given them, Event will best define. For my own part, I see very little or no ground in the Text for any such meaning. See my Mystery of Godliness, and what I have above intimated in this Treatise.

Ver. X. And they that dwell upon the Earth shall rejoyce over them, and make merry, and shall send gifts one to another, because these two Prophets tormented them that dwell on the Earth.

The dwellers upon Earth, Ribera in another place, out of Andreas, inter∣prets Habentes in terra perpetuam cordis habitationem, whose minds dwel upon worldly things. These must needs rejoyce when the Two Wit∣nesses are slain, their free Rebukes out of the Oracles of God being very disquieting and tormenting to these worldly and carnally-minded men. See my Mystery of Godliness. * 1.270

Ver. XI. And after three days and an half the Spirit of life from God entred into them; and they stood upon their feet, and great fear fell upon them that saw them.

That the Spirit of life from God en•…•…red into them is correspondent to what we have already cited out of Zacharie, Not by might, nor by power, but by my Spirit, saith the Lord of Hosts. That this Resurrection of them has a Political meaning, you may be farther satisfied in my Prophetick Alphabet, from what I have there said upon that Term.

Ver. 12. And they heard a voice from Heaven saying unto them, Come up hither. And they ascended up to Heaven in a cloud, and their enemies be∣held them.

I had rather render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For they heard, &c. this voice from Heaven raising them from the dead, as the voice of Christ did Lazarus. By which Heaven is here understood the higher places in the Political Uni∣verse, unto which the slain Witnesses are called by a voice from thence, saying, Come up hither. Whence it will not be unseasonable to note, That those that are the true Witnesses will not come before they be called, nor, like the ancient Giants, invade this Heaven against their wills that re∣side there; but stay till they have a lawfull call to Political Offices and

Dignities. For it is not true of this Political Heaven, but of the Spiri∣tual, The Kingdom of Heaven suffers violence, and the violent take it * 1.271 by force.

And that these Witnesses are said to ascend up to Heaven in a cloud, it seems an Allusion to Christ's Ascension after his Crucifixion, which is also alluded to here in the eighth verse. And the time of Christ's mourn∣full Prophecy before his Resurrection was about Three years and an half, (if we may believe Chronologers) to make the Allusion still more perfect.

Ver. XIII. And the same time there was a great Earth-quake, and the tenth part of the City fell; and in the Earth-quake were slain seven thou∣sand Names of men: and the Remnant were affrighted and gave glory to the God of Heaven.

That an Earth-quake signifies Political Commotions and change of affairs, is obvious to any one to note. But that the City here mentioned should be understood not of a City of brick or stone, but a Polity, has not been so easy for every one to hit on. But I conceive it is plain enough that this City is the very City mentioned in the eighth verse, which is cal∣led the great City, and this great City is the Whore of Babylon, and the Whore of Babylon is nothing but the body of the Idolatrous Clergy in the Empire, who appertain to the seventh or last Head of the Beast, which is an Head of Blasphemie as well as the six first, that is to say, an Idolatrous Head. Whence we may understand what is meant by these Seven thou∣sand Names of men: For neither seven nor thousand signify any deter∣minate number, (though by a pleasant Diorismus they seem to doe so) but onely the nature or property of those Names of men that are said to be slain, namely, That they are Titles, Dignities, Offices or Orders of men belonging to the State of Christendom as under the Seventh Head that is become Idolatrous and Antichristian. And in that this Number Seven is multiplied into a Thousand, it signifies a perfect and durable nulling all such Offices and Orders of men. Which if Mr. Mede had taken notice of, it would have saved him the labour of making out the sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and also the solicitude touching the pro∣portionableness of the Number of the slain. For no men at all here are necessarily implied to be slain, but onely all Antichristian Offices and Fraternities to be dissolved and abrogated, and things to be reduced to the purity of the first four hundred years. For to slay, by a Diorismus, sig∣nifies nothing else but a causing a thing to cease to be. This I little que∣stion but is the true meaning of this place. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will have a sense marvellous coincident therewith.

But that there is any design upon the brick and stone, the walls and buil∣dings of Rome, either in this present Vision or any other in the Apocalyps, I do profess my self for the present so dim-sighted as not to discover; the Papal Polity, by an Hylasmus, not the material City, being understood in all the denunciations against her, so far as I see yet. So that if she be to be burnt, or sack'd, or sunk by Earth-quakes, it may be but a By-Acci∣dent, and not directly pointed at nor prefigured in the Apocalyptick Visions. But if such a thing should happen in such circumstances as should

in a special and peculiar way fit with some of these Prophecies, it will be therein comprised by an Henopoeia of the second sort, as I have intimated in my Prophetick Schemes.

But be this how it will, I make no question but this thirteenth verse of the Chapter we are upon concerns mainly, if not onely, the Idolatrous Clergy it self. But it is said of the rest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (not the remnant) that they were indeed affrighted and amazed, but gave glory to the God of Heaven, as being just in his judgments.

2. Out of what I have written here and in my Mystery of Godliness, I think it is evident enough that that Antichristian Opposition that is made * 1.272 against the Prophetick and Regal Office of Christ is clearly prefigured in this Vision of the Two Witnesses, who are said to lie slain in the street of the great City during the Conculcation of the Outward Court of the Temple by the Gentiles.

And truly though some please themselves in conceiting this Vision such an invincible puzzle, I cannot but prosess that the fense thereof seems to me as clear as the Meridian Sun. And for that special Knot therein, imagined to lie in the eighth verse, how these Witnesses can be understood of Christendom, their bodies being said to lie dead in the City where our Lord was crucified, which must be Jerusalem; I have already intimated that this City is called the old Jerusalem spi∣ritually or mystically, as well as Sodom and Aegypt. And if any one have an heart to hear, (for it requires no great labour of the head to un∣derstand it) the brief and plain sense of this verse is this: That these Two Witnesses shall lie despoiled of all Respect and Power in the Pre∣cincts of the Jurisdiction of that Church which hitherto has always been the greatest, and is now very large indeed, consisting of mere formal, car∣nal, and Hypocritical Professours of the worship of the true God, in which Church our Lord also was crucified. What can be more easy and plain then this? For it onely supposes that this carnal, Hypocritical, Witness-slaying Church of the Christians is one succeeding City, Synagogue or false Church with the formal, Hypocritical, Prophet-murthering Church of the Jews. Which is a plain truth, whether this Prophecy suppose it or no. But we proceed.

CHAP. XIII.

1. That the little Horn in Daniel is a Type of that Power which should oppose the Regal Office of Christ. 2. That the Fourth Kingdom in Daniel is not that of the Lagidae and Seleucidae, but the Roman, proved from the universal Consent of Ecclesiastick Writers. 3. From the eminency and greatness of the Fourth Kingdom. 4. From the distance of time betwixt the Kingdom of the Lagidae and Seleu∣cidae and the Kingdom of the Stone cut out without hands, or the King∣dom of the Son of man, which is also the Kingdom of Heaven or of God.

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5. Grotius his fond and profane Interpretation of the Son of man, as if thereby were meant the People of Rome. 6. The like extra∣vagancy in his interpreting the Stone cut out without hands, of the same People. 7. The unsoundness of that conceit more particularly disco∣vered. 8. The Kingdom of the Lagidae and Seleucidae farther proved not to be the Fourth Kingdom, from the Coexistence of the Ten Kings according to Type. 9. From their vastly-differing Periods, the one ending, according to Daniel, presently after Antiochus, the other not before the Day of Judgment. 10. From Daniel's making the great Horn the first King in the Third Kingdom, and four lesser to grow up after him on the same Goat's Head. 11. From the four Heads of the Leopard, which are the four Successours of Alexander in this Third Beast or Kingdom, and from Daniel's reckoning Antiochus in the latter end of this Succession. 12. That the little Horn does of necessity appertain to the Roman Kingdom, become Ten-horned and Pagane-Christian at once. 13. That it is of equal duration with the Whore and Two-horned Beast, and at least coincident in time with them and the Beast restored. 14. From which Equa∣lity and Coincidence he is discovered to be the Whore or Two-horned Beast. 15. That the Patriarch of Rome is more espe∣cially concerned in this Type. 16. The exquisite Applicability of the Characters of this Horn to the said Patriarch. 17. The Appli∣cation of those Characters that more particularly concern his opposing the Regal Office of Christ.

1. THat Prophecy also in Daniel of the little Horn that is said to change times and laws is an express Prediction of that Antichristian Oppo∣sition which is against the Regal Office of Christ. For that this little Horn is the same with the Two-horned Beast or the Whore in the Apocalyps, I think no man will scruple that considers that this Horn is part of the Ro∣man Kingdom which is decyphered by Ten Horns, and that it belongs to that time when the Kingdom is actually Ten-horned; which is not in succession, but together; as the Ten toes of the Statue, which answer to these Ten horns, do not signify the succession of Ten Kings, but Ten Kings ranked in the same time, as the Toes of the feet of the Image, which have not properly a precedency, but rather a co-ordina∣tion in Site.

2. Now that the Fourth Kingdom which is prefigured by the iron leggs, feet and ten toes of the Image, and by the Beast with Iron teeth and ten * 1.273 Horns, is not that of the Lagidae and Seleucidae, as Grotius would have it, but the Kingdom of the Romans, there are these weighty Reasons to con∣vince us.

First, It is the universal sense of all Ecclesiastick Writers, That the Fourth Beast is the Roman Empire; as both Cornelius à Lapide and Caspar Sanctius, both of them Jesuites, yet do roundly assort. The words of the latter are these: Est ergò omnium sententiâ innominata has atque •…•…r∣ribilis bellu a Romanum Imperium; neque necesse est quonquam nominare, cùm nemo non dicat.

3. Secondly, That it cannot be the Kingdom of the Lagidae and Seleu∣cidae, as Grotius would bear us in hand, (in which odd conceit of his he for∣sakes the judgment of the whole Church of Christ, to follow Porphyrius his, who was a sworn Enemie to the Christian Religion) appears from what is said Daniel 7. 23. The Fourth Beast shall be the Fourth King∣dom upon Earth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Quod majus erit omni∣bus regnis, Which shall be greater then all Kingdoms; so the vul∣gar Latine and Vatablus. The Seventy also render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And it agrees best with what follows, and shall devour the whole Earth, (which must be understood in such a sense as Earth was before) and shall tread it down and break it in pieces. Which it could not be said to doe, unless it were so great a Kingdom as is here intimated. Now it is manifest that the King∣dom of the Seleucidae and Lagidae was neither greater, more excel∣lent, nor a more victorious Kingdom then any of the three prece∣ding, namely, the Babylonian, Persian, and that of Alexander the Great, from whose Kingdom they would make this of the Seleucidae and Lagidae distinct. Wherefore their Kingdom cannot be this Fourth.

This Inference is so plain to Gaspar Sanctius, that he does, though but justly, yet very severely, chastise Porphyrius for this errour which Grotius has so unluckily taken up. For he breaks out into these words upon this Text, Vide Porphyrii stuporem & oscitantiam, in cujus mentem venire potuit ut▪ existimaverit regnum eorum qui Alexandro successere omnium esse maximum, quódque omnem terram sibi subje∣cerit conculcaveritque, cùm reliquis regnis longè fuerit infirmius, & ab omnibus concisum aut malè vexatum. Nay, the very Prophecy it self makes the Kingdom of the Successours of Alexander less then his in power and greatness, Dan. 8. 22. where it is said that four Kingdoms shall stand up, but not in the power of Alexander: Which is, they shall be inferiour to him. Which questionless is meant of them joyntly, it being a needless intimation of them single.

4. Thirdly, The Kingdom of the Iron leggs and toes and of the Ten-horned Beast with iron teeth are one and the same Kingdom, ac∣cording to Grotius his own acknowledgment, which he makes that of the Seleucidae and Lagidae. Now it is said that a Stone cut out of a Mountain without hands should break in pieces these leggs and toes, * 1.274 nay the whole Image of iron, brass, silver, and gold, and so suc∣ceed this Kingdom of the Seleucidae according to his sense of the Visi∣on. And Chap. 7. One like the Son of man in the clouds of Hea∣ven comes to receive a Kingdom, namely, upon the destruction of An∣tiochus Epiphanes that little Horn amongst the ten in this fourth Kingdom of Grotius his framing, of whom it is said, at the 21. verse, I beheld, and the same Horn made warre with the Saints, and pre∣vailed against them, untill the Ancient of days came, and judgment was given to the Saints of the most High. Which is the same with the Son of man his coming in the clouds of Heaven, to receive the King∣dom

of the Ancient of days, ver. 13. And both agree with the Stone cut out without hands, to shew it is not the work of man, but of the Ancient of days, God himself; and that this is indeed the very King∣dom of Christ, as Interpreters ever have expounded it. Which is a perfect contradiction to Grotius his dream, That the Fourth Beast with iron teeth and the iron leggs of the Image denote the King∣dom of the Lagidae and Seleucidae, and that Antiochus is this little Horn.

For Antiochus Epiphanes was dead almost two hundred years before Christ so much as preached the Doctrine of the Kingdom, or had any Disciples to follow him; and yet it is said Dan. 2. 44. And in the days of these Kingdoms shall the God of Heaven set up a Kingdom which shall never be destroyed. (From which passage I doubt not but that phrase [The Kingdom of God,] as also from that above [The Kingdom of Hea∣ven] does so often occurre in the Gospel; as also that Title which Christ so often gives himself of the Son of man. And Grotius himself upon Matthew Ch. 8. 20. acknowledgeth that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Son of man men∣tioned Dan. 7. 13. is to be understood of the Messias.) Wherefore it is im∣possible that the Kingdom of the Lagidae and Seleucidae should be the Fourth Kingdom.

5. But here Grotius, contrary to his judgment when he wrote upon Matthew, has found a device which is scarce to be uttered without horrour and astonishment. So that I am infinitely amazed, that a man other∣wise so learned and laudable, (as he speaks of Porphyrius) should be miss-led into so bad an adventure. The Son of man coming in the clouds of Heaven, according to him, is, Populus Romanus nullum intra se habens regem. When our Saviour Christ intimated to the high Priest that he was that Son of man that should come in the clouds of Heaven, it seem'd so high an Arrogation, that he rent his clothes and said he had spoken blasphemie. And truly I think that neither Jew nor Christian can well acquit Grotius of that crime, who attributes that which is the peculiar character of the Messias to a Prophane and Pagan people, and that forsooth because they had no King; as if they were ever the better for that. But they had Kings at first; and both in the Infancy of their Empire and afterwards they had a Supreme Power so great and imperial, as may excuse them from the least shew of Contempt. They had al∣ways over them a Sovereignty, so that they could not be deemed the Son of man for any such private condition. For the Summa Potestas is the Summa Potestas under what name or form soever, and of the same real grandeur. Besides that they were a most glorious and victorious people before Antiochus his time. So that it is a very dilute and sapless conceit of Grotius to apply the phrase of the Son of man to them, for any inconsiderableness in them or obscurity: For they were not so in the times of Antiochus.

6. Again, the Kingdom of the Son of man and the Stone cut out without hands are all one, both in truth and according to Grotius his own Concession. But this Stone is Christ and his Kingdom, as being Heavenly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a thing erected not by humane power, but

by the power and Spirit of God. That this is the meaning of [without hands] is the general vote of Interpreters, S. Jerom, Irenaus, Justin, Epiphanius, S. Augustin, Theodoret, and several others.

Where think you does Grotius take shelter now? Why, This Figure which is so appropriate to Christ, and mentioned of him so often in the New Testament, This Stone must be cast away, as if it were neither precious nor a Corner-stone, and be bestowed again on a Pagan peo∣ple, the Romans. For so Grotius does not stick to profess, Idem Lapis & Filius hominis; and he made the Son of man before the people of Rome. But can a man believe that the Original or Success of that people was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a thing brought to pass by the special power and Spirit of God, and not more humano, ac∣cording to the usual course of the World, and that not of the best kind, their beginnings being helped on by a rabble of Ruffians and Robbers?

7. No, but that is not Grotius his gloss, you will say. Let us there∣fore hear what it is; Lapis abscissus de monte sine manibus, according to him, is Exercitus populi qui suae esset spontis nullique regi pareret; cujus populi origo à monte, nempe Palatino. In which there is nothing sound nor solid. For was this Roman Army any thing more suae spontis in that they had not a Kingly Government at Rome? That Supreme Power of Consuls and Senatours was as directive and coactive as if it had been Regal. So that the motion of this Army was never the more spontaneous for this. Again, The Stone cut from the mountain without hands implies that it was then spontaneously divided from the Mountain, when it is said to be cut thence: But when the Romans first issued from mount Palatine, yea so soon as they were populus Romanus, Regal Govern∣ment was amongst them, it being the first Government of this People, and therefore they were not then Populus suae spontis, according to Grotius his Conceit, so that he cannot bring both ends together. And, lastly, To in∣terpret Mountain here in a literal sense, is unskilfully done, and not ac∣cording to the analogy of the Prophetick style, nor the very intimation of the present Text, which says the Little stone became a great Mountain itself, and filled the whole Earth. Wherefore this Mountain signi∣fying not literally but politically, there is no question but the other does so too, and that the Stone is in some sense homogeneall to this rocky Mountain.

Whence the sense is plainly this: That out of the great Mountain, that is, the Roman Empire, there should be a People raised, not by humane power or policy, but by the Spirit of God, and the preaching of the Gospel by Jesus Christ and his Apostles, which should be a peculiar peo∣ple to him, and become the Subjects of his Kingdom; that is to say, That the Church of Christ should be cut out of the Roman Empire without humane help. This is a most easy and undistorted sense, and against which there can∣not be made the least Exception.

8. Fourthly, which I have already intimated above, The Ten Horns of the Fourth Beast with iron teeth, and the Ten toes of the iron leggs of the Statue, signify the same thing. Wherefore it is plain,

sith the Ten toes imply a Coexistence of the Ten Horns, by reason of the coordination of their Site, that there must be Ten Kings together in the Fourth Kingdom. But in the Kingdom of the Seleucidae and Lagidae there were not Ten Kings together all at once. Therefore that Kingdom is not the Fourth.

9. Fifthly, Antiochus Epiphanes, part of this Kingdom of the Lagidae and Seleucidae, is said to rise up in the latter time of the Kingdom of the Successours of Alexander, Dan. 8. 22, 23. Wherefore this Kingdom of the Lagidae and Seleucidae has expired near two thousand years ago. But the Kingdom of the Fourth Beast reaches even to the Day of Judgment. Dan. 7. 9, 10. And I beheld till the thrones were cast down, and the ancient of days did sit—His throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him; thousand thousands ministred unto him, and ten thousand times ten thou∣sand stood before him; the Judgment was set, and the Books were open∣ed, &c. That this is the Description of the Day of Judgment, is the general Opinion of both Christians and Jews, and answers exactly to the Lake of fire and the opening of the Books, Apocal. 20. which Grotius himself does interpret of the Last Day. Whence we may safely conclude that the Kingdom of the Lagidae and Seleucidae is not the Fourth Kingdom, as having ceased so long before that time, though we understood the Day of Judgment in the sense of the Rabbins 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. According to which the meaning of [I beheld till the thrones were set—and the Books were opened] is this, That the Prophet Daniel had a prospect even to the utmost end of that great Day. But he begins more particularly at the beginning of that Day in the eleventh verse. But this I have onely noted by the bye.

10. Sixthly and lastly, Alexander's Kingdom and that of his Succes∣sours is all one Kingdom: But that of Alexander's is the Third according to Grotius his own Concession. Now that that of his Successours (of which Line are the Lagidae and Seleucidae) is one Kingdom with that of Alexander's, is evident out of Daniel, Ch. 8. 21. The rough Goat is the King of Graecia, and the great Horn that is betwixt his eyes is the first King. Now that being broken, whereas Four stood up for it, Four King∣doms shall stand up out of the Nation, but not in his power. This is one plain proof that the Kingdom of Alexander and his Successours is all one Kingdom. For he calls Alexander the first King, which necessarily im∣plies that his Successours are the second, and that therefore they all belong to one and the same Kingdom. Nay he says plainly, that these four Horns stand up for that great one, that is, in his stead. What is this but to succeed in place of him, as the Heads of one and the same Empire? For no new Beast is said to succeed this Beast, but the Horns the Horn. And then the comparing of them and saying, but not in his power, farther intimates a cognation and succession of one Line, and that he does not speak of the Heads of two different Kingdoms.

Which appears farther from vers. 8. Therefore the Goat waxed very great, and when he was strong, the great Horn was broken, and for it came up four notable ones toward the four winds of Heaven. But where should

these come up, but on that Head that had lost this great Horn, which is compensated with four lesser ones, though in their kinde notable? For it is very incongruous and extravagant to phansy them to come up in any other. And surely, if they had belonged to any other Beast, that Beast would not fail to have been named. Wherefore they must either grow out of this Goat's Head, or no where, unless out of the ground; which is ridiculous. And therefore it is plain, that Alexander's Kingdome and that of his Successours is but one Kingdome. For that Goat is but one and the same Goat under the Succession of this variety of Horns.

11. And yet there is still greater evidence of this truth from Ch. 7. 6. After which I beheld, and lo, another like a Leopard, which had upon the back of it four wings of a fowl; the Beast had also four Heads, and Domi∣nion was given unto it. That the four Heads of this Beast are the four Successours of Alexander, namely, Perdicca, Seleucus, Ptolemaens, Mele∣ager, Grotius himself does frankly confess. The Wings therefore denote the four Kingdomes Alexander's Empire was divided into after his de∣cease; which is still look'd upon as one Beast notwithstanding, as the Ro∣man is with its division into Ten Kingdomes, noted by ten Horns, or into Oriental and Occidental, figured by the two Wings of an Eagle.

Here Grotius, if he would speak out, would make Alexander the Beast, as he has Domitian and others in the Apocalyps against all the Laws of Prophetick Interpretation, nay indeed against all rhyme and reason. For he glosses thus, Pardus varium Animal, sic Alexander moribus variis. But how grosly incongruous it is, let any one consider. For then would Alexander be inferiour to his four chief Officers, and they would be the Head of him, which is a Political Absurdity; nay the Head of him when he ceased to be, which is an Absurdity Metaphysical. Wherefore Alexan∣der is the first Head or great Horn of this Beast, not the Body of it, that he may be superiour to his four grand Officers; and not be the Beast to bear these four Horns or Heads when he has quite ceased to be on this stage of things. For these were not Heads, nor Horns, before he was dead. Alexander therefore is the first of the Succession of the Heads or Horns of this Beast, not the Beast it self.

But to come up closer to our business: I say, it is very manifest from these four Heads and four Wings that this Leopard is said to have, that the Third Kingdome takes into it the four first Successours of Alexander. Nothing can be more plain then this from the very Text. For the Leopard is described in the third place, and immediately after him the Fourth Beast is mentioned, and called the Fourth, v. 7. Wherefore this four-headed Leopard is plainly the Third Beast. But now that the succession of these four Heads even to Antiochus Epiphanes is the succession of one and the same Kingdome, is plain from Ch. 8. 22. Now that being broken, (namely, the great Horn) where as Four stood up for it, Four Kingdomes shall stand up out of the Nation, but not in his power. And in the latter time of their Kingdome (the Original has it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Seventy ren∣der 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the very same with our En∣glish, and there is no doubt of the Translation) a King of fierce countenance—shall stand up. Which Grotius and every one acknowledges to be An∣tiochus Epiphanes.

Whence it is evident that the whole Succession of Alexander's Captains from the first four inclusively even to Antiochus his time is one Succession and one Kingdome. For he calls the times of Antiochus the last times of their Kingdome.

Wherefore it is plain, seeing that the Kingdome of Alexander is one and the same with the Kingdome of the four Captains, (for that is the Third Kingdome) and the Kingdome of the four Captains the same with their Succession even to Antiochus his time; that the whole Succession from Alexander to Antiochus is one Succession and one Kingdome. If this be not demonstratively true, there is no demonstration in Mathema∣ticks. But if this be true, the Kingdome of the Lagidae and Seleucidae are not the Fourth Kingdome, but the Kingdome of the Romans, according as all sober men have hitherto held.

12. Which we being so firmly assured of, we shall easily know where to seek for this little Horn that is said to change times and laws. For where can we finde it but amongst those many Horns in the Roman Kingdome or Empire? not in the Greek, to which Antiochus Epiphanes appertains. And we have already plainly shewn that the Apocalyptick Beast with seven Heads and ten Horns is this Roman Kingdome; and that this Beast once healed, or in such a condition that it may be said of him that he is the Beast that was, and is not, and yet is, (which is when he is become Pagano-Christian) is this Empire actually divided into Ten Kingdomes, and that together with this Division the Empire be∣gan to relapse gradually into Idolatry by the Agency and Guidance of the Two-horned Beast or the Whore, whom I have also shewed to be Synchronal to the healed Beast, or the Beast that was, and is not, and yet is.

13. But the Beast restored or healed his duration is 42 months, which is 1260 daies, or a Time and Times and half a Time. For the abode of the Woman in the Wilderness is indifferently expressed by either of these latter; and the first and the second are joyn'd together in the Vision of the Outward Court and the Two Witnesses. Wherefore 42 months and a Time and Times and half a Time being the same with 1260 daies, they are the same one with another. But this little Horn in Daniel we speak of, his reign is also set out by a Time and Times and half a Time: There∣fore it is of the same duration with the Whore or Two-horned Beast, which is Synchronal to the Beast restored, whose continuance is 42 months.

Wherefore it is a strong suspicion that there is a Coincidence at least of time, if not of affairs, or complication of natures (if not Identity of some) betwixt this little Horn in Daniel and those three Synchro∣nals, the restored Beast, the Whore, and the Two-horned Beast. For that expression, Dan. 7. 24. And another shall rise after them, does not at all hinder, since the Seventy translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, behind them, it signifying order of situation as well as of time. And this being placed behind is the most convenient posture for such an ex∣ploit as is attributed to this Horn, which is said to throw down or humble three Kings: which is more by treachery and craft then open force.

14. Now from this equality of time it will also follow that the dura∣tion of this little Horn is 1260 years, by the last Consectary of our Joint-Exposition. Which again shews how impossible it is this Horn should be Antiochus Epiphanes. To which you may adde that it is said to be diffe∣rent from the rest of the Horns, in the explication of them. * 1.275 And the ten Horns out of this Kingdome (that is, the Roman Kingdome, as has been demonstrated) are ten Kings that shall arise; and another shall rise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, behind them, and he shall be diverse from the rest, and he shall subdue three Kings. Now I demand what one of the ten Kings or King∣domes is so different from all the rest, unless it be an Ecclesiastical Kingdome.

Wherefore the Coincidence of time with the Pagano-Christian Em∣pire, and the long continuance, as also the difference of this Kingdome from the other ten, is more then a strong suspicion that it is part of the succes∣sion of a Kingdome Ecclesiastick, which is necessarily to run along with the Empire professing Christianity. But if the question be whether this part of this Ecclesiastick Kingdome be the uncorrupted Kingdome of Christ or the Reign of Antichrist, the solution is not difficult. For that it is not the Kingdome of Christ, is plain, in that Christ is said to come to burn and consume it. Whence it is manifest that the Church has not been out in their Conjecture in deeming this little Horn to be Anti∣christ; and therefore, say I, the same with the Two-horned Beast and the Whore, who is plainly Isochronal, and, I doubt not but, Synchronal to this little Horn, and is adjudged to be burnt in the Apocalyps, as this little Horn is here in Daniel.

15. To speak briefly therefore, This little Horn is the Idolatrizing Clergy of the Empire, but more chiefly and particularly that great and notorious part thereof under the Bishop of Rome, who has been a more then ordinary stickler for both the obtaining this degenerate Eccle∣siastick Empire in the Roman Empire, and in lapsing and keeping down the Empire in Superstition and Idolatry; and therefore is rightly said to be an Horn growing out of this Beast, the Symbol (Beast) itself, accor∣ding to Grotius his own Confession, intimating Idolatry.

16. And if exquisite fitness of Application will assure us of the right sense of a Prophecy, we cannot fail in this, examining every character of this little Horn. For as it is little, so is the Original of the Popes mean and obscure, and their Secular Principality small in comparison of those Princes they have contested with. Again, As this Horn had the Eyes of a man, so it is well known that for politick quick-sightedness there has not been any Body of men comparable to the Roman Hierarchy; insomuch that it is Proverbial to say, That the Roman Religion is nothing else but a mere trick of Policy to encrease and keep up the honour, power and wealth of the Pope and his Clergy. See Sir Edwyn Sandys his Speculum Europae, and you shall finde this part of the Prophecy fulfilled to admiration, and that it is not for nothing that this little Horn is said to have the Eyes of a man in it, which is said of no Horn in all the Prophecies besides this. Thirdly, As this Horn is said to have a mouth speaking great things, whe∣ther you mean thereby boasting of its own Sovereignty or Blaspheming,

it is well known that from this Horn are uttered such words as imply the Pope greater then all Princes and Emperours, nay, that he is not onely said to be Infallible, but styled God, and declared worthy of divine worship. Fourthly, For the humbling and subduing three Kings, which this Horn is foretold to doe, is it not long since performed by the Pope of Rome, in his usage of Leo Isaurus, in ruining the Kingdome of the Lombards to get to himself the Exarchate of Ravenna, and in tormenting and disquieting Henry the Fourth and his Successours with his Thunder-claps and mischie∣vous Political Plots, till he wrested from them all their Right and Juris∣diction in Italy?

17. Fifthly, and to come nearer to our purpose in hand; Whereas it is said that he shall speak great words against the most High, and shall wear out the Saints of the most High, and think to change Times and Laws; and they shall be given into his hand for a time and times and half a time: I say, this Idolatrous Clergy has bid fair toward the fulfilling this Period of times already; the Degeneracy of the Church beginning about four hundred years after Christ, and (which is more considerable) they ha∣ving received so notorious a Check in the Decursion of this Half-Time, which is elsewhere called a Half-Day, in which his swaggering is pretty well diminished and chastised. Sixthly, And for his wearing out and con∣suming the Saints of the most High, he has done it even more bloudily and cruelly then the very Pagans on the Primitive Christians; which is the most furious Opposition against the Regality of Christ that can be imagined, thus to wast and destroy his true Subjects. Seventhly, And for his speaking great words against the most High, that is, against the Divine Sovereignty, is it not plainly done in the Pope's pretences of having power to dispense with or lay aside the Laws and Injunctions of Christ, of which we have given several Instances in our Idea of Antichristianism, and such as are notoriously well known to appertain to that Church? Besides that he is Reus laesae Majestatis Divinae, in appointing Religious worship to his canonized Saints, which is an Honour due to God alone. Lastly, In that he is said to change Times and Laws; what innumerable Institutes are there of the Pope's injoyning, of which may be truly said what our Savi∣our told the Scribes and Pharisees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, From the * 1.276 beginning it was not so? And what is this therefore but to change Times and Laws, and in many of them in a most perfect Opposition to the Laws of God and Christ, as I have already noted in its place?

Whence we see plainly, that this Antichristian Opposition against the Regal Office of Christ is very expresly foretold in this Vision of the little Horn, which rose up with the Ten Horns in the Roman Empire, and did fabricate Imperium in Imperio, as some phrase it, and became a Two-horned Beast in the Ten-horned Beast, erecting an Ecclesiastick Antichristian Em∣pire within the Civil, in opposition to the true Empire or Kingdome of Christ, and in defeatment of his Power and Laws in the Church; nay, in opposition to those Immutable Laws of the Eternal Logos that enligh∣tens every man that comes into the world.

CHAP. XIV.

1. The Vision of the Rider of the white Horse Apocal. 19. proposed. 2. A general account of that Vision. 3. What meant by the white Horse, what by the flammeous eyes of his Rider. 4. What by his Name known onely to himself. 5. What by his garment dipp'd in bloud, and that this as also the precedent Characters are applicable to Christ's Body the Church. 6. The meaning of the Sword coming out of his mouth: 7. And of the treading the Wine-press of God's wrath. 8. The meaning of the Inscription upon his thigh, in reference to himself; 9. As also in respect of his Church to which it is applicable: As also the treading of the Wine-press, and the Sword coming out of his mouth.

1. THE latter of which two Oppositions, I mean that against the Eter∣nal Logos, seems to me to be very lively prefigured Apocal. 19. be∣ginning at the eleventh verse. Where we may see what has been held un∣der in the reign of the Whore of Babylon, (which I have intimated to be the same with that little Horn in Daniel) by the Description of his Triumph after her Fall. For this Triumphal Pomp is upon her ruine, as it appears from the precedent Chapter that describes it. But the Pomp is descri∣bed thus:

11. And I saw Heaven open, and behold, a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make warre.

12. His eyes were as a flame of fire, and on his head were many crowns; and he had a Name written which no man knew but himself.

13. And he was clothed with a vesture dipt in bloud; and his Name was called THE WORD OF GOD.

14. And the Armies which were in Heaven followed him upon white horses, clothed in fine linen, white and clean.

15. And out of his mouth goeth a sharp Sword, that with it he should smite the Nations; and he shall rule them with a rod of iron: and he trea∣deth the Wine-press of the fierceness and wrath of Almighty God.

16. And he hath on his vesture and on his thigh a Name written, KING OF KINGS, AND LORD OF LORDS.

2. In this Vision you see that the Eternal Word of God, of which the holy Bible is in some sense and some part a Transcript, is at last upon his triumph adorned with many Crowns, and has got into possession of his just Title exposed visibly to the view of all the world in a writing upon the thigh of this great Heros, KING OF KINGS, AND LORD OF LORDS. Which power the Lady of Babylon had usurped be∣fore, and under the pretence of her Infallibility had silenced not onely the express Law of the written Word of God, but most coursly and barba∣rously had troden down those Innate Principles of Morality and Reason that the Eternal Word had implanted in the Souls of men, and by terrour

and cruel forcibleness did what she could to smother, stifle and extinguish them. But here the Scene of things is changed, and the pure Word of God has got the victory over the corrupt, Superstitious, Idolatrous and contradictious Opinions, and fond Institutes of that Antichristian Body of men over whom the Pope has a special Headship and Sovereignty.

3. There is no great difficulty in the understanding this Prophecy, if we have recourse to my Prophetick Alphabet, where I have set down what Horse, and what the Colour of White, signifie. That the Eyes of this Heros are said to be as a flaming fire, intimates his sharp-sighted∣ness, as it is said in the Hebrews, That the Word of God is a discerner * 1.277 of the thoughts and intents of the heart, and that there is no creature that is not manifest in his sight, but that all things lie naked and open unto the eyes of him with whom we have to doe: Where the Written Word and the Eternal Word are jointly spoken of, as here they seem to be in this Vision, by an Henopoeia.

Again, in that his Eyes are said to be a flaming fire, we may note also how Fire is a Symbol of Intellectuality, especially a flaming fire, that im∣plies light, as is easily understood out of the Philosophick Cabbala of the first Day's Creation.

Igneus est illis vigor & coelestis origo Seminibus.—

And we reade of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Magick Oracles, and of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at∣tributed to the Soul as being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Plethon speaks. Wherefore the Logos here is rightly said to have Eyes like a flaming fire, because he is not onely Intellectual, but that Great and Eternal Intel∣lect from whence all Intellectual Beings are; as also all their Operations exercised by virtue of the more pure, aethereal and igneous Spirits.

4. That also of having a Name written that no man knew but himself seems to be agreeable to the Cabbalistical Doctrine, who make Aaron a Symbol of the Eternal Word that fills the Universe, as also of Christ who is this Word Incarnate. The Allusion therefore may be to Aaron's having the Tetragrammaton written upon his Mitre, that Name which is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and could be read onely by the High Priest that had it written upon the golden Plate on his Mitre, as Alcazar has observed. But in brief, it signifies the Incomprehensibleness and Imperscru∣tableness of the Divinity of our Saviour; he alone who is it, being able to comprise it.

5. And in that his vesture is said to be dipt in bloud, it is a Symbol of his Passion: so that we may know that it is the Messias that is here meant; of whom S. John in his Gospel has said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Word was made flesh. And here he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Word of God, and yet in a bloudy garment, that indicates his Humanity or Terrestrial body, (for this Body is but a Vestment of the Soul, no part of the Man, according to the Platonists) which made him capable of suffering death.

This is all spoken of our Head and Captain; and yet it may be not with∣out some reflexion upon his Body the Church. To whom also the riding

upon white Horses belongs, as appears in the fourteenth verse. They have also flammeous and fiery eyes, because of their Intellectual Graces, and it is said that the Spiritual man discerneth all things, 1 Cor. 2. They have also a name that no man knows besides themselves, which is their New birth, or the participation of the Divine Nature. Their garments also are died in bloud, in that so many have suffered Martyrdom for the testimony of the Gospel against the Idolatry and Tyranny of Antichrist; and all have been martyr'd, that is, slain and mortifi'd as to the life of sin, and besprinkled also with the bloud of the Lamb in the pardon of what-ever Transgressions are past. And, lastly, they are to be crowned and reign as Kings upon earth, for the Kingdom is given to the Saints of the most High, Dan. 7.

6. But to return to the Description of this Heavenly Heros: A sharp-edged Sword is said to go out of his mouth. Which is analogical to that in the Hebrews, The word of God is quick and powerful, sharper then any two-edged * 1.278 sword. And in that he is said to rule the Nations with a rod of iron, it is an allusion to the second Psalm, which is a Prophecie of the Messias, Thou shalt rule them with a rod of iron, and break them in pieces like a potter's vessel. Which is a Prophetick Symbol of that wonderful contri∣tion of heart that the powerful Word of God makes when sincerely and seasonably evibrated against the enemies of his Kingdom; as in the Epistle to the Hebrews it is said to divide asunder and cut betwixt soul and spirit, and hew down into the very joints and marrow. Such is the Militia of this Heavenly Host. He shall smite the Earth with the rod of his mouth, and with the breath of his lips will he slay the wicked, Esa. 11. 4.

7. And in that he is said to tread the wine-press of the fierceness of the wrath of Almighty God, it looks as if it referred to that of Esay 63. Who is this that comes from Edom, with his died garments from Bozrah, this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. Which answers to that in this present Vision, Whose name is Faithful and True, and in righteousness doth he judge and make war. But it follows in Esay, Wherefore art thou red in thy apparel, and thy garments like him that treadeth in the wine-fat? I have troden the wine-press alone, and of the people there was none with me. For I will tread them in my anger, and trample them in my fury, and their bloud shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in my heart, and the day of my redeemed is come. This answers to what is said of the Rider of the white Horse in this Vision, that he was clothed in a vesture dipt in bloud: Which in both these Prophecies referrs both to the Passion of Christ, and his Spiritual Victories over his Enemies. The Wine-presses also answer to one another in each Vision.

And being that the Harvest is, as our Saviour says, the end of the world, the Vintage, which is something later then it, must be a later part of the end of the world. So that this Vision of Edom and Bozrah will very well sute in that respect also to this of the Apocalyps. And it is farther conside∣rable that Bozrah signifies Vintage, and Edom the carnal persecutive Church, real enemies to the true Jerusalem, as the Edomites were to Israel. And I need not adde that Edom and Ismael are Types of one and

the same thing. So that the warfare seems plainly to be spiritual, as it may be I shall take occasion to clear up more fully in another place.

8. Lastly, in that it is written upon his thigh, KING OF KINGS AND LORD OF LORDS, it shews the Royal Descent of Christ even accor∣ding to the flesh, as if he had laid claim to this Sovereignty by descent from David the King, accordingly as it is said, Chap. 22. I am the root and off∣spring of David, and the bright morning-star. The root of David, as to his Divinity; and the off-spring of David, as to his Humanity. But the meaning of this part of the Vision is, That the Word of God, that is to say, the Law of Christ, inward and outward, is at last in conspicuous Tri∣umph, though it had been kept under and plainly troden into the dirt for so long a time in the Reign of the Two-horned Beast or the Whore.

9. But that the Church of Christ, which is his Body, has also a share in this part of the Vision, is easily discoverable. For in that this Title of King of Kings and Lord of Lords is written upon his thigh, it signifies also the Dominion of his posterity the Church, as Ribera and Alcazar have rightly noted, and accordingly as it is said else-where in the Apocalyps. He has made us Kings and Priests, &c. And for the treading of the Wine-press of the wrath of God, or the subduing of Edom, does not Christ doe it by the powerful and convictive zeal of his Saints and faithful Ministers of his Word, who seriously and weightily laying the Law, and the heavy wrath of God against Sinners, to the hearts and consciences of these car∣nally-complexionated Edomites, squeeze out, if I may so speak, their cor∣rupt bloud, that is, the principle of that ungodly life in them, (for in the bloud thereof is the life thereof) and so making them dead as to sin, after revive them into righteousness unto everlasting Salvation?

And so for that sharp-edged sword which is here said to come out of the mouth of Christ; it is in effect the very same that comes out of the mouths of his Saints, who rule the world by convincing them of their wickedness, and causing them to return to God. This sharp, piercing and vehement Reproof out of the mouths of the people of God against the Beast and the False Prophet is here said to be a Sword coming out of the mouth of Christ, because their mouths are his mouth by right use and possession, and he inspires by his Spirit, and they are onely his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that transmit this fiery Law, this blast of fire and flaming breath, as it is called in Esdras, whereby the wicked are consumed; They are, I say, but as a seized Gate or Passage through which or in which this sharp-edged Sword, wherewith the Nations are smitten, is so powerfully brandished by our victorious Saviour. For this Flame and this Sword I take to be clear Truth, and sound and searching Reason inspired from the Eternal Word, which whetted with an holy, sincere and unaffected kind of Enthusiastick Zeal, and back'd with an unexceptionable Life and conversation, will be like a sharp-edged sword with the weight of running Quick-silver in the back of it, whose stroke will fall with such a sway, that it will even chine the enemy at one blow, will divide asunder soul and spirit, and pierce through the joynts and marrow, as the Apostle speaks.

But this is more then our present Scope intended, which was onely to

shew that that Antichristian Opposition which is particularly made against the Kingly and Prophetick Office of Christ is prefigured in the Prophets; which I hope I have sufficiently done in the Visions of the Two Witnesses, of the little Horn with Eyes, and in this present Vision of the Rider of the white Horse.

CHAP. XV.

1. That the rest of the Sacred Titles of Christ are referrible to the Prophe∣cies we have already treated of. 2. As likewise all the Oppositions to the Divine life in general, saving that of turning the Church into a City of Merchandises. 3. Which seems predicted in the Lamentation over the Ruines of Babylon, Apoc. 18. Ver. 11. The meaning of the eleventh, twelfth and thirteenth verses. Ver. 14. Of the fourteenth, fifteenth and sixteenth. Ver. 17. Of the seventeenth, eighteenth, nineteenth and twentieth. Ver. 21. The Exposition continued from the twentieth to the end of the Chapter.

1. AS for those other Attributes of Christ's Person, as where he is called The everlasting Father, and styled God, Light, Truth, The Prince of Peace; the Oppositions to them are referrible to those Prophecies we have already treated of. The first to those that concern the first mem∣bers of Antichristianism. For there is no greater enemie against the Second Birth or Holy Regeneration then that rabble of Idolatrous and Su∣perstitious practices comprised in the two first members of Antichristia∣nism. Those Prophecies also of the Mauzzim or Daemons to be wor∣shipped are Prophecies of the Opposition against Christ's Divinity; and the Darkness of Aegypt, of that against the Light of the Gospel: The False-Prophet and makers of Lies, against the Truth; and the warring against the Saints a contradiction to the Prince of Peace. These hints may suffice for those remaining Attributes of Christ's Person. We shall now proceed to the Predictions of the Antichristian Oppositions to the Divine Life.

2. And the first were such as opposed the Divine Life in general▪ Which are indeed all those Oppositions hitherto, gross Idolatry, burthensome Su∣perstition, the Oppositions against Christ as King, Priest and Prophet. To which those particular Oppositions against the Divine Life in general which I noted are also referrible, and therefore treated of already.

There is onely one thing behind; which is the turning of the Church of God into a Mart or Fair by those religious Nundinations and Collations of Ecclesiastick Preferments for mere Secular Interest, the turning the exercise of Christian Offices into a mere Trade of gain for the Priests of what Dignity soever. This is known to be a gross miscarriage in the Church of Rome, and is in my mind most lively and graphically prefigured and de∣painted in that Lamentation upon the Ruine of Babylon, Apoc. 18. begin∣ning at the ninth verse.

3. Which I shall endeavour briefly to give some light to in my re∣hearsing the Prophecie.

9. And the Kings of the Earth, who have committed fornication and lived deliciously with her, shall bewail her and lament for her, when they shall see the smoke of her burning,

10. Standing afar off for the fear of her torment, saying, Alas, alas, that great City Babylon, that mighty City! for in one hour is thy judg∣ment come.

That this City Babylon is not a City of brick and stone, but a Polity, and particularly the Roman Hierarchy, I have evidently proved in my Joint-Exposition. And truly it seems improbable to me, that the Spirit of God should put the Apostle upon composing so long and copious a Threnodia upon her ruine and desolation, if it signifi'd no more then the burning of the City of Rome in a literal sense, and so slightly as did Toti∣las, and with so little design or effect. Wherefore in that sense which we have already given, and do not at all doubt but is true, let us hold on briefly to illustrate the Text.

In these two first verses comes in the Lamentation of the Kings of the Earth, such as committed fornication with her, that is to say, such as were of her Idolatrous profession, but, seeing how things went, durst not assist her for fear, but let her burn till the end. Which again shews that Babylon's fall is not at once, but by degrees, as I have already noted. For though her judgment be come in one hour, yet the execution of it may take up a con∣siderable time.

Ver. 11. And the Merchants of the Earth shall weep and mourn over her, for no man buieth her Merchandise any more.

12. The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all Thyine wood, and all manner of vessels of Ivory, and all manner of vessels of most precious stones, and of brass, and of iron, and of marble,

13. And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flower, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and the Souls of men.

The first sort of Mourners or Lamenters seem to be those of the Se∣cular Power; but by these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seem to be understood Eccle∣siastick persons, that traffick in the Church, where all is supposed to pass or be disposed of for Mony or Earthly Interest: and therefore in reproch they are called the Merchants of the Earth, though otherwise their Titles and Professions point to nothing but to Christ, and God, and Heaven; Divine, Holy, Sacred or Religious being the external badge of them all.

The varieties of the Commodities they deal in are so numerous, that it were too great a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to seek a Mystery in them all, when it may possibly be nothing else but an Hylasmus or dwelling upon Material Ob∣jects in a redundant manner for the adorning of the outward Cortex of the Prophecie. But the ground in general of the Lamentation of these Mer∣chants is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the Fair is vio∣lently broke up, or else quite unfrequented; that there is no buying and selling of such Commodities in Babylon as was wont, sith Babylon her self

is unaccessible, as lying, burning and smoking in the wrath of God: no sale of gold, silver, precious stones, pearls, fine linen, purple, silk and scar∣let, the rich attire of those higher parts of the Whore, (as you may see in the foregoing Chapter) fit for Popes, Cardinals, and other great Personages of that Babylonish Body, and their Officers: no Thyine wood for the roof of their Temples, or for carved Idols to whom sacrifice is done; (for I suspect some such allusion in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) no Incense for burnt-offerings for their adored Images; no Images of Ivory, precious stone, brass, iron, or marble, nor any other sacred Utensils; for of this latitude of signi∣fication is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the use of the word occurres in the Byzantine Hi∣story, where Images of silver and gold are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Achmetes, Chap. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But to proceed; No trafficking any longer in Aromatick odours, oyls, or ointments for sacred Unctions. No man will participate any longer of her Panis benedictus, nor tast of her idolized Wafer made of the finest flour, nor sip of the wine of her Chalice, though they would offer it to the Laiety. The tithe Calf and Lamb also with his consecrated wool shall fail; nor shall there be any more Redemption of Souls out of Purgatory by Masses hired for money. The Merchandise also of Horses, Chariots and Slaves shall cease in that day.

The Greek has it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which three words be∣ing in the Genitive Case alone amongst all the rest, nor yet in regimine, intimates that they must goe together, and make up one thing. Which I conceive to be the Equippage of some of those greater Dignities in this Mystical Babylon, and to be a Key to the meaning of the rest of these Commodities, that they are to be understood some such way as I have in∣terpreted them, and would interpret these, not Horses, Chariots and Slaves, but Horses, Coaches, and Lacquays to run by them in querpo; which is un∣couth to be set to sale thus joyntly, if it were literally meant. Wherefore the sense is, That the Merchandise of such Dignities in their Church, as whose Equippage is to goe with their Coach and Horses and Lacquays to run by them, that this Merchandise will fail also amongst the rest, in the ruine and desolation of Babylon.

Ver. 14. And the fruits that thy soul lusteth after are departed from thee; and all things that were dainty and goodly are departed from thee, and thou shalt finde them no more at all.

That is to say, Those great and opime Preferments and Dignities which thy ambitious and worldly minde so longingly hankers after. For these are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Poma desiderii, as the Vulgar Latine has it, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those fat and fair Objects that make their mouths run a-water so in this full Babylonish Market, where every thing is to be had for Money, and nothing without it.

15. The Merchants of these things, which were made rich by her, shall stand afar off, for the fear of her torment, weeping and wailing,

16. And saying, Alas, alas, that great City that was clothed in fine linen and purple and scarlet, and decked with gold and precious stones and

pearls! for in one hour so great riches are come to nought.

The sense is, As well the Buyers as Sellers of Spiritual Preferments, who had thriven on the trade, shall be very sorry to see the ruine of that Polity that sustained them, but not be able to help it; and shall magnify the great Pomp and Splendour of the Whore amidst their lamentations over their own losses. For it is observable, that this sixteenth verse is the very same in a manner with the fourth of the preceding Chapter, where the Rai∣ment of the Whore is described. Which is understood of the Pope, the Car∣dinals, and other Grandees of that Idolatrous Church.

Ver. 17. And every Ship-master, and all the company in Ships, and Sailers, and as many as trade by Sea, stood afar off,

18. And cried, when they saw the smoke of her burning, saying, What City is like unto this great City?

19. And they cast dust on their heads, and cried, weeping and wai∣ling, saying, Alas, alas, that great City, wherein were made rich all that had Ships in the Sea, by reason of her costliness! for in one hour is she made desolate.

If we consider what Sea signifies stylo prophetico, the multitudes of men upon Earth; Analogy will easily lead us to the understanding of what may be intimated by Ships, namely consecrated Houses disjoyned from the rest, as Ships are usually separate in the Sea. It seems therefore to give a glance at the Babylonish Churches abused to gainful Idolatries and Superstitions, where they sell the use, the sight or possession of several consecrated things, exchange Souls out of Purgatory for money, and do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, turn the very Word of God into an adulterate piece of Ware or Mer∣chandise.

It might haply seem something too phanciful to imagine that these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these Naves Mercatoriae, have any allusion to that known term of Church-Architecture, the Nave of the Church; and yet Mr. Mede thought that in the Vision of the Goat, which stood for the Greek Empire, there is an Allusion to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from whence the Aegeadae, which are the Macedonians, are named. Nor is there any Improbability (to anticipate the Objections of those who deservedly have a great respect and reverence for places consecrate to Divine worship) that Christ, who complained that the Jews had made the Temple at Jerusalem a Den of thieves, should in this Vision, being as highly provoked, rebuke as severely, in saying these men of Babylon have turned his Churches, which stand for better uses, into so many Ships of deceitful and cunning Merchants. See the Prophetick Alphabet.

And they cast dust on their heads, &c. These three verses do plainly al∣lude to, and are in a manner a Transcript of, the Vision of the Destruction of Tyre in * 1.279 Ezekiel. And all that handle the ear, the Mariners and all the Pilots of the Sea, shall come down from their Ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall try bitterly, and shall cast up dust upon their heads, they shall wall•…•… themselves in the ashes: And they shall make themselves utterly bald for thee, and gir•…•… themselves with s•…•…ck-cloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamen∣tation

for thee, and lament over thee, saying, What City is like Tyrus, like the destroyed in the midst of the Sea? Which is like this concerning Ba∣bylon, Alas, alas, the great City, &c. What City is like to this great City? And so like passages there are both in this Vision of Ezekiel and in Esay Ch. 23. that I must confess I suspect these also to be Prophecies of the same thing, especially considering that the Whoredome of Tyrus is so much up∣braided to her in those Prophecies, as it is here to Babylon in this.

For in one hour is she made desolate; that is to say, Suddenly and un∣expectedly is she a-making desolate. For she may be a long while a-burning, and not set on fire on all places at once, as I have intimated above. But that these Sea-men should set up so piteous a note and lamentation, the cause is plain, their trade and livelihood is gone. For they were made rich by reason of her costliness; so the English Translation, and accommo∣dately enough to the literal sense. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may as well signifie out of that treasure of honours, dignities, preferments and offices, wherewith she was able to enrich these Merchants.

20. Rejoyce over her, thou Heaven, and ye holy Apostles and Prophets, for God hath avenged you on her.

That is to say, Rejoyce ye heavenly-minded over these Merchants of the Earth, and ye that are Teachers of the pure and Apostolick doctrine, and declare the naked truth of things unto the world, be ye glad that the Lord has avenged the bloud of your Predecessours upon her, the bloud of the Waldenses and Albigenses, and of those that suffered in Queen Ma∣ry's time, with the rest of the holy Martyrs of Jesus.

Ver. 21. And a mighty Angel took up a stone like a great Mil-stone, and cast it into the Sea, saying, Thus with violence shall that great City Baby∣lon be thrown down, and shall be found no more at all.

The sense is, That at last there will be an utter ruine and dissipation of this Idolatrous City or Polity, namely, at the pouring out of the seventh Vial. But in the mean time I cannot omit to note how unlikely a thing it is that this great Triumph and rejoycing, and that so perfect and final de∣struction figured out by the plunging of a Mil-stone by a mighty Angel to the bottom of the Sea, should signify nothing else but Totilas his sacking of Rome, (which presently recovered again) and the spirits of the Apostles and Prophets their looking down through the windows of Heaven, and ma∣king merry at that Spectacle, which could not but be very sad and Tragi∣cal to many a good Christian.

22. And the voice of Harpers and Musicians, and of Pipers and Trumpeters shall be heard no •…•…re at all in thee; and no Crafts-man, of whatsoever craft he be, shall be found any more in thee, and the sound of a Mil-stone shall be heard no more at all in thee.

23. And the light of a candle shall shine no more at all in thee, and the voice of the Bridegroom and the Bride shall be heard no more at all in thee: For thy Merchants were the great men of the Earth; for by thy Sor∣ceries were all Nations deceived.

24. And in her was found the bloud of Prophets and of Saints, and of all that were slain upon the Earth.

The twenty second and part of the twenty third verse comprise the sad silence and desolation of this City; the rest the reason of her destruction.

And the voice of Harpers and Musicians, &c. All this first part may be either nothing else but a Prophetick Hylasmus, setting out one single thing, the destruction, silence and vast solitude of this Idolatrous Hierarchy, by the privation or absence of such gross and palpable Objects as occur in a City inhabited, as the noise of Musicians, the hammering and knocking of Artificers, the grinding of Mills, the light of Candles in the night, and the singing and dancing at Weddings, and the like: Or else there may be a more particularly contrived Allegory in reference to this Mystical City here meant; As if we should understand rather the Musick at their Idolatrous worship, by these here specified, which were onely a Diorismus; & by these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as do technas consuere sophisticas & politicas in Theology and Church-Administration, for the Interest of their Hierarchy, these Ar∣tifices Imperii in Imperio, and those also that work curious work in the Scholastick Divinity; by the sound of the Mil-stones, their fraudulent Pro∣fit, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as you may see in Achmetes; by the light of a Candle, Honour and Prosperity, as you may reade in the same Author; and, lastly, by the Bridegroom and the Bride, not the spiritual Marriages betwixt Christ and a Nun, or the Virgin Mary and a Monk in the Monasteries, but the propagation of this Pseudo-Catholick Religion, that it shall be no longer propagated; for the end of Marriage is Propagation.

For thy Merchants were the great men, &c. Now follows the reason of this great Desolation, which is threefold. The first, The Riot and Lordliness of these Mystical Merchants; they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, Great men of the world, and greatly worldly, ambitious, covetous and sensual, which is the very essence of an Earthly minde. Which how much it has been amongst the Popes, Cardinals, Abbots, and other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Primates or Maximates, if you will, of the Roman Church, History and the mouths of all men are full of it.

The second is, The debauching the world with Idolatry, accompanied and countenanced with the pretence of a power plainly Magical of changing the Elements in such a sort as all the Magicians of Pharaoh could never do, nor had the face to attempt the like, it being so beyond all credibility; besides other Magical feats of an inseriour Rank, and Necromantick Stories of the Apparitions of dead Saints. Whence Idolatry is indigitated here by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as also that Cup in the hand of the Whore is look'd upon as a Phil∣trum; and likewise their being said to be deceived by these Sorceries im∣plies their being seduced to Idolatry, to which they tend, as appears plainly from what is written of the Miracles of the Two-horned Beast, ch. 13. 13, 14.

The third and last Reason is, The bloudy Cruelty of this Roman Hier∣archy; In her was found the bloud of Prophets and of Saints, &c. namely, of such as out of conscience to the Law of God and Christ could not submit to their Idolatrous Profession and Practice, but witness against them. And not their bloud onely is laid to her charge, but the common bloudshed in Christendom by wars and tumults, which they, for the better rooting them∣selves in Countries and Kingdomes, ingage the world in, and abet and assist when begun by the Secular Powers; whenas if they were the true Succes∣sours of the Apostles, as they boast themselves to be, they would make it their business that Christians should not spill one anothers bloud, nor consci∣entious men lose their liberties or lives for being the faithful Professours of

the pure Apostolick doctrine, nor suffer the Turk to over-run Christen∣dome rather then they will forsake their Idols and Daemon-worship, or * 1.280 repent of their Prophet-murthering Fornications, Sorceries, and thievish Impostures.

CHAP. XVI.

1. This mystical sense of the burning of Babylon confirmed out of his Joint-Exposition, and from Alcazar's Interpretation, and that the same is prefigured in the destruction of Tyre. 2. How lively the Patriarch of Rome is typified in Ezekiel by the King of Tyre. 3. Another Vi∣sion to the same purpose in the same Prophet. 4. A third Vision in Esay, concerning Tyre typifying Rome Pagan, Christian, and then * 1.281 Pagano-Christian. Ver. 18. That Tyre (that is, Rome) will be re∣formed from her Pagano-Christianism, and become purely Christian again and Apostolick, according to this Vision. 6. That these Visions of Tyre must needs have a further meaning then what literally concerns that City. 7. An Exposition of the eighteenth verse of the last Vi∣sion comprising the Prediction of the Reformation of Rome Pagano-Christian. 8. What is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a general reflexi∣on upon the appositeness of these four last Prophecies for the setting out the Merchandising of the Church of Rome in the management of her Ecclesiastick Affairs.

1. THat there must be some such Mystical sense as this in the general of the Burning of Babylon and of this Lamentation over her, my Joint-Exposition does make good, it being manifest there that the Whore of Babylon and the Two-horned Beast are all one, and that consequently not a City, but a Polity is understood thereby. And Alcazar himself in∣terprets this desolation not in a literal sense, but mystical, understanding thereby the Conversion of Rome Pagan to Christianity, as I do of Rome Pagano-Christian to the pure and Apostolick Christianity again. Which seems to be intimated in the Vision of Tyre, which in the Mystery is the same with the burning of Babylon. And the Spirit of God seems of set purpose to point us thereto, by the transplanting so entirely the Phrases of the Visions of Tyre in Ezekiel and Esay into this Apocalyptick Vision of Babylon; as if he had a minde that we should take notice of a fourth Appellation of this Mystical City, that it is as well Tyre, as Sodom, Ae∣gypt and Babylon. But whereas Alcazar would have Rome Pagan under∣stood by Tyre, I conceive that in Ezekiel Rome Pagano-Christian, in Esay both Rome Pagan, Christian and Pagano-Christian is typified; as we shall briefly see, and it is not out of our way, these Mystical Merchandises being still concerned therein.

2. Behold then how lively that High Priest at Rome is set out first in Ezekiel, under the Type of the King of Tyre, Chap. 28.

Ver. 2. Son of man, say unto the Prince of Tyre, Thus saith the Lord

God, Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the Seas; yet thou art man, and not God, though thou set thine heart as the heart of God.

Is not this plainly he that sits betwixt the Seas in Italy, and exalts him∣self above every thing that is called God? But this belongs more properly to that part of Antichristianism that is opposite to the Divine Grace of Humility.

3. Behold, thou art wiser then Daniel; there is no secret that they can hide from thee.

This is onely a Diorismus, but sets out the pretended Infallibility and unerring Inspiration of that grand Pseudo-prophet at Rome; as it may also glance at their exquisite cunning and sagacity, and general Intelligence for the management of their Affairs. And some interpret the Text of Political Wisedom, wherein Daniel was also eximious. And indeed the very pretence of Infallibility in Divine things is in this False Prophet onely a Trick of Policy, and the direction of their whole frame of Policy entirely carried to the getting of Power and Riches. In pursuance where∣of they will not stick to alter, null or abrogate the Laws, Institutes and Decrees of God himself. Which some would phansy to be alluded to in the name of Daniel, which signifies the judgment of God, as if they could make Laws and Decrees more judiciously then He; whenas they are no∣thing but politick Contrivances for getting of Wealth, as I said, and is plain∣ly intimated in the following verse.

4. With thy wisedom and with thy understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures.

5. By thy great wisedom and by thy traffick hast thou encreased thy riches, and thy heart is lifted up because of thy riches.

This is that Mysticall trade which we have already taken notice of in the foregoing Vision of the Ruine of Babylon. The following verses to the tenth are a Commination of his destruction; at the end whereof it being added, Thou shalt die the death of the uncircumcised, &c. it implies, that this King of Tyre in the Prophetick style is a Jew, which in the Apo∣calyptick Visions sounds as much as Christian, whether in profession or in truth. Which is a farther Intimation of the Mystical meaning of this Prophecy.

3. But these things are still farther cleared in the following Vision, in the same Chapter.

Vers. 12. Son of man, take up a lamentation upon the King of Tyre, and say unto him, Thus saith the Lord God, Thou sealest up the full summe of wisedom and perfect in beauty.

That is to say, There is no policy nor splendour of Empire to be com∣pared with that of the Bishop of Rome.

13. Thou hast been in Eden the Garden of God; every precious stone was thy covering, the Sardius, Topaz, and the Diamond, the Beryll, &c.

Adorned like the Whore of Babylon for precious Stones and Jewels, as well he may, the Whore and He being in signification one and the same thing. But in that he is said to be in the Garden of Eden, what can be

more sutable to the pleasantness and deliciousness of Italy, which is accoun∣ted the Garden or Eden of Europe?

14. Thou art the anointed Cherub that covereth; and I have set thee so: thou wast upon the holy Mountain of God, thou hast walked up and down in the midst of the stones of fire.

The sense is, Thou art look'd upon as the Infallible Oracle of Chri∣stendom, (for from the Cherubims did God speak) and thou art also that High Priest walking in his Sacerdotal Vestments, upon which were those glistering stones that shone like fire, and were an Emblem of the * 1.282 Sun according to the ancient Cabbala. Which height of Dignity though thou mayest be forward to ascribe to thy self and thy own activity and policy, yet thou art to know that all power is from me, and that it is by my strength that thou standest.

15. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.

That is to say, There was no evil nor defect in thee from thy being cre∣ated Bishop of Rome, (for Episcopacy is of my Institution) untill thou didst degenerate into Superstition and Idolatry, and forsookest the first Apostolick laws of thy Creation, and broughtest that sad Apostasy upon Christendom.

16. By the multitude of thy Merchandise they have filled the midst of thee with violence, and thou hast sinned: Therefore will I cast thee as pro∣fane out of the Mountain of God, and I will destroy thee, O covering Cherub, from the midst of the stones of fire.

By the multiplying of thy merchandises (such as I have described in the foregoing Vision of Babylon) thou committest injustice, (these are thy * 1.283 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and hast laid violent hands on those that speak against these ungodly tradings, and hast slain the Witnesses of the Truth. Wherefore thou shalt sit no longer on Seven-hilled Rome, which is holy for the pro∣fession of the name of my Son Christ; but I will bring thee down, who pretendest to be universal Oracle and High Priest over Christendom, and strip thee out of thy Sacerdotal Raiments that glister with precious Stones like Fire, and thus I will destroy thee.

17. Thy heart was lifted up because of thy beauty, thou hast corrupted thy wisedom by reason of thy brightness; I will cast thee to the ground, I will lay thee before Kings, that they may behold thee.

18. Thou hast defiled thy Sanctuaries by the multitude of thine iniqui∣ties, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the Earth in the sight of all them that beheld thee.

The summe hereof is this: The greatness and splendour of the See of Rome, the pursuit and affectation thereof in her and proportionally in the rest of the Grandees of that Clergy, made them corrupt their Policy with wicked Principles, so that they defiled their Sanctuaries, that is to say, the Christian Churches, with such Idolatrous and Superstitious worship as made most for their own gain; I mean with such like iniquity of their traffick as I have already intimated in the Vision of Babylon, Mass-money, Oblations to Saints and their Images, and the like. Wherefore this

King of Tyre is (as the Whore of Babylon, which is a Type of the same thing) condemned to be burnt to ashes by a fire which shall break forth from the midst of him; as it is said of the Whore, that the ten Horns, which were Principalities of her own Jurisdiction, should hate her, and eat her flesh, and burn her with fire.

4. The Vision is so naturally applicable to the same that the Whore of Babylon is, and so hardly applicable in some passages to the King of Tyre, that it is no small assurance but that the chief Scope of the Prophecy re∣spects rather the Bishop of Rome then the Tyrian Prince. Of which we may be farther assured by that other Prophecy to the same sense in * 1.284 Esay; where Forerius conceives not onely Rome Pagan to be spoken of, as Alcazar, but says expresly that John seems to understand Civitatem Antichristianorum by this City of Tyre in Apocal. 18. though he names not the City: ver. 19. Alas, alas, that great City, wherein were made rich all that had ships in the Sea! And with Forerius and Alcazar joyn'd together, I conceive by Tyre to be understood Rome become Antichristian, the Antichristian Hierarchy thereof being pointed at as it is in Babylon. For S. John, as I have above intimated, has plainly directed us to this sense, by transplanting the very self-same phrases into the Vision of Babylon: As appears, besides what we have already noted, from the eighth verse of this Chapter; Who hath taken this counsel against Tyre, the Crowning City, whose Merchants are Princes, whose Traffickers are the Honourable of the Earth? I omit to take notice how patly the Crowning City fits that Polity that in ordine ad spiritualia pretends to a right of taking off and putting on the Crowns of Kings and Emperours, and have done it with the greatest insultation imaginable: I onely note that the rest an∣swers exactly to Apocal. 18. 23. Thy Merchants are the great men of the Earth; as here, Princes and the Honourable of the Earth. How well these terms agree to the grandeur of the Pope and Cardinals, and such great per∣sons of that Church, is obvious to every one to conceive. But there is something more pleasant that follows and of a good Omen. Verse

15. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one King; after the end of seventy years shall Tyre sing as an Harlot.

Here is both good news and bad news in this verse. For by Tyre is here meant, as has been already suggested, Idolatrous Rome, who must be for∣gotten seventy years according to the days of One King; which, say I, is one of the eight Kings in the Apocalyps, Chap. 17. And by the Cab∣balistical sense of the number 70, it is easily discovered who he is; name∣ly, the Seventh King, which is the Succession of the Christian Caesars, as I have there noted; the space of whose reign is not here intimated, but their property, by multiplying 10 into 7. Of which the Cabbalistical meaning is▪ That during the whole reign of those Caesars (for Ten is a Sym∣bol of Totality) Tyre should be forgotten, that is, the Polity of Rome should not be professedly Idolatrous; but after this term, then Tyre shall again sing as an Harlot, as it follows, Verse

16. Take an harp, goe about the City, thou Harlot that hast been for∣gotten, make sweet melody, sing many songs, that thou mayest be remembred.

That is to say, That the Roman Hierarchy after that time of the abroga∣tion of Idolatry expired, by fair pretences and bewitching speeches, accom∣modating their harangues and exhortations with much harmony and agree∣ableness to the corrupt inclinations of the people, shall, by these plausible persuasions and other meretricious Ceremonies and sense-striking Invita∣tions, bring Idolatrous worship again into the Empire; the will of God, so far as I see, being that it should be so, as it follows Verse

17. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit forni∣cation with all the Kings of the Earth.

And it shall come to pass: The more determinate sense is, For it shall come to pass, otherwise it looks like a Tautologie. Her Apostasy into Ido∣latry is here described, like that of the Whore of Babylon with whom the Kings of the Earth are said to commit Fornication. And whereas it is said, For the Lord will visit Tyre, that is answerable to that Apocal. 17. 17. For God has put in their hearts to fulfill his will. Which Apostasy also begins, as here after seventy years, so there in the Apocalyps after the Seventh King. But that which follows is most welcome;

Ver. 18. And her Merchandise and her hire shall be Holiness to the Lord: it shall not be treasured nor laid up; for her Merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing.

Here the Scene of things is again changed, and that for the best. For In∣terpreters generally agree that here is a Conversion to Christ. But S. Jerom and some of the Hebrew Writers understand it of the Conversion of the City Tyrus herself; Alcazar of Rome Pagan. But I conceive this Conversion to be of Rome Pagano-Christian to the ancient, pure and Apo∣stolick Christianity; which the fitness of things as well in this Vision of Esay as those of Ezekiel seems sufficiently to assure us of.

Nor can it well but be expected, when it is so evident that the People of the Jews was one great Sacrament or Type of the Church of Christ to come, as is inculcated over and over again in the Apocalyps abounding so every-where with that Figure we have ventured to term Israelismus, I say, it cannot but be expected, that those Nations that were Enemies to the Jews should also bear the Type of such as should be found the Enemies of the true Church of Christ; and that the Prophets predicting things of them in reference to the first Completion which is Literal, should in the ex∣altedness of their spirit be raised into such expressions as were more sutable to those whose Types they were, then to them themselves: in such sort as several Prophecies concerning Christ are framed, and noted accordingly by Interpreters; which are either purely Allegorical, or Mixt; of which I * 1.285 have spoken in my Mystery of Godliness.

6. And truly I think these two Visions of Tyre so perfect Predictions of Antichrist and his Fall, that they deserve to be received into the number of the second kind, there being that in them which will not sute with the first Completion of them. Amongst which is Tyre's being called Whore, and her being said to commit fornication with all the Kings of the Earth. Which is no tolerable sense understood literally of Tyrus, but easily and naturally understood of Rome Antichristian. What à Lapide saies of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

that it signifies Caupona as well as Meretrix, is but a poor subterfuge; as if the Prophet for a verbal Jest's sake would reproach a City so highly for usefull trades and negotiations. Besides, though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signify as well Cau∣pona as Meretrix, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies onely scortari. And therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must determine the sense of the other. * 1.286

Also the seventy years silence and ollivion is so unapplicable to Tyre literally, as that Grotius (though I cannot approve of his boldness) is fain change the seventy years into seven, as if the Text were corrupt: which is an odd way of interpreting Scripture, something like the cure of the Head-ach by decollation. And when he has reduced these years to se∣ven; neither the life nor the reign of Salmanassar was seven years, nor he King of that City: Which yet according to common sense seems necessary to be understood.

Again, The Prince of Tyre being threatened with the death of the Uncircumcised implies him a pretended member of the Church of God, and more especially his being called the anointed Cherub, and set out by the adornings of the High Priest, and menaced to be cast out of the Moun∣tain of God as profane, and lastly reproved for defiling the Sanctuaries. All these are more then Intimations that the King of Tyre is a Type of some great person who is Priest in the Church of God, to whom this Vi∣sion chiefly does belong, and will hardly be sense in some things if not un∣derstood of him.

7. But I will not dwell any longer on this subject. Let me onely give a brief Account of the sense of this last verse. And her Merchandise, that is to say, Then, or After this her Merchandise, (for of so lax a sense is•…•…, as we noted upon Dan. 11. 36.) her Merchandise and Hire shall be Holiness to the Lord. The meaning is, Those Revenues and Preferments which Simony and other oblique and unjust administration of the affairs of the Church had made mere Merchandise, as also that which had been the Hire of an Whore, that is to say, that had accrued to the Church of Rome by her Idolatrous and Meretricious Artifices, shall be taken and made good use of, laid out in the true and substantial service of God, and be dedicated to him, that is, be appropriated to his real service. It shall not be treasured nor laid up, that is, It shall not be raked together into a few mens hands to make them and their Families a Fortune, they shall not seize upon it and possess it as their own, (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may seem to intimate) to satis∣fy their own either Luxury or Covetousness. For her Merchandise shall be for them that dwell before the Lord, that is, They shall be for the Houshold of Faith, such as walk as ever being in the sight and eye of God, and have a reverential sense of his presence in all their Conversation; for such as be of the Christian Faith, not of the Antichristian Faction, be they Laiety or Clergy. To eat sufficiently; That men may have sufficient suste∣nance, that good Hospitality may be kept, and that the poor and hungry may be satisfied.

8. And for durable clothing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It may signify either dura∣ble clothing, or comely grave clothing, such as becomes aged men. Ut vestiantur veste honestâ & decorâ, qualis decet senes & Presbyteros; It is à Lapide's own gloss upon Vatablus his Interpretation: Ad Operimen∣tum

senum. By which I conceive this Prophecy perstringes the Luciferian Pride and splendid Pomp of the Pope and Cardinals and other Grandees of that Church; predicting, that that Revenue which is mis-spent upon this Antichristian vanity, the times will come when it shall be better bestowed in Christian Hospitality, and a common care of the whole Body of Christ, that no man want due Food and honest Raiment, neither Clergy nor Laiety. But these are Excursions farther then I intended.

In the mean time, I think I have made it exceeding plain, as well out of the Apocalyps as out of these Visions of Ezekiel and Esay, that that leud Trafficking and Merchandising in the Church of Rome, as if she were a mere City of Trade, is very lively and graphically prefigured in Tyre and Babylon.

CHAP. XVII.

1. Their lying Legends perstringed in S. Paul's Prophecy of the Latter Times. 2. A more full Prefiguration of that Antichristian Opposition that is against Faith, in part of his Prophecy of the Man of Sin. 3. A clear Exposition of that part of the Prophecy. 4. Strictures in the Apocalyptick Visions to the same purpose. 5. The Pride of the Bishop of Rome pre∣figured in the King of Tyre, as also his Downfall, and how. 6. His gor∣geous splendour set out both in the King of Tyre and in the Whore of Babylon. 7. The Pride and Downfall of this Patriarch typified in the King of Babylon. The meaning of the twelfth and thirteenth verses. Ver. 14. The meaning of the Prophecy from the fourteenth to the nine∣teenth verse. Ver. 20. An Explication of the twentieth verse. 10. Far∣ther Prefigurations of the Papal Pride in the Whore and the little Horn. 11. An easy and genuine Exposition or Paraphrase of the thirty sixth and the thirty seventh verses of the eleventh Chapter of Daniel, where∣in the Impious Self-elation of the Bishop of Rome is clearly foretold. 12. That the sense of the two following verses of this Prediction may be still the same with Mr. Mede's.

1. WE come now to the parts of the Divine life, the Root and the Branches. Upon the former whereof we shall not long insist, the Predictions being not so ample nor so frequent. But Prophecy is not alto∣gether silent concerning those things which do so grosly oppose or under∣mine our Belief of Christian Religion. As, namely, concerning those Legen∣dary Stories we have taken notice of; are they not plainly foretold in that Prophecy of the Apostasy of the Latter times, That Doctrines of Daemons should be brought in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through the Hypocrisy of those that tell lies, who by their Hypocriticall show in their professed Abstinence from meats and marriage, as if they were such Saint-like and Angelical men themselves, gain by this disguize the opinion of Sanctity with the people, and therefore the more easily recommend to them the worship∣ping of Saints by feigning of lying Legends that contain their Miracles, which they are very ready to believe, by reason of the reverence they bear to these vizards of Holiness? What can be more plain then this?

2. Again, 2 Thess. 2. there is a more full Prefiguration of the state of the lapsed Church in this point. Verse

8. And then shall that wicked one be revealed, whom the Lord shall con∣sume with the spirit of his mouth, and shall destroy with the brightness of his coming;

9. Even him whose coming is after the working of Satan, with all power and signes and lying wonders,

10. And with all deceivableness of unrighteousness in them that perish; because they received not the love of the Truth that they might be saved.

11. And for this cause God shall send them strong delusion, that they should believe a lie:

12. That they all might be damned who believed not the Truth, but had pleasure in unrighteousness.

3. The description seems to consist of those two parts that are briefly ex∣pressed in the Apocalyps by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that makes, and he that loves a Lie. This wicked one, that is, the Pope with his Clergy, is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lie-maker, whose coming is after the working of Satan the Father of Lies; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 belongs to them all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as if he should say, In all manner of false and counterfeit shows of power, signs and miracles. For he seems to adde by way of farther explanation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in all unjust or injurious deceivableness. The same accusation that seems to lie against them in the Apocalyps, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they repented them not of their thefts. * 1.287

But now the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 follows, viz. the Description of the lovers of these Lies. They are those that perish for want of a sincere love of the Truth that they might be saved. For Hypocrisy is ordinarily at the bottom of those that can be gulled by these Impostours: They not seeking sincerely the Kingdom of God and his righteousness are made a prey to these deceitfull men. As is farther hinted, v. 12. where they are said to take pleasure in un∣righteousness. For this cause God sends them strong delusion, that they may believe lies, that is, all the fabulous Impossibilities of Transsubstantiation, Legendary Miracles, and affrightfull stories of Purgatory. Thus one part of their Church becomes Sotts and Bigots; and the other that behold this Scene of things, though they profess themselves of their Church, become a company of profane Atheists and clancular Deriders of all Religion. So miserably does the Christian Faith go to rack by these Impostures. Nay it is a question whether those that do more superstitiously cleave to them, doe it not rather in a kind of confusion and obstupefaction of mind out of fear and suspicion, then any determinate assurance or firm belief of the things they outwardly profess.

Nor does this Interpretation at all clash with their supposition that ad∣mit that there are sometimes things that happen extraordinarily in that Church. For it is enough that they do so abound with and glory of their Miracles, and that so very few of those numerous stories of them are true at all, and that none of them are true Miracles, but prestigious Juggles of the Devil, that egregious 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Theodoret calls him.

4. To these you may adde Apocal. 13. where the Two-horned Beast, (which is the same with the Pseudo-Prophet and this Man of Sin) is said to doe great miracles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In conspectu hominum, & In conspectu Bestiae; that is, saith Aretas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Oculos hominum praestringens, and accordingly Bellarmine also in∣terprets those words. Which juggle notwithstanding concerns the eyes of the Minde as well as those of the Body. For Transsubstantiation does not make the Bread look to the outward eyes otherwise then usuall, but to the eyes of Faith and Reason; to which their being able to make a con∣secrated Wafer appear to be the very Body and Person of Christ is such a piece of Prestigiousness as has no parallel.

The apparent affectedness of accurate humane Policy, if not worse, in the frame of their Religion, is perstringed in the Vision of the little Horn with eyes: And their Atheism and Infidelity in the general, in those passages of the Revelation, Chap. 21. 8. But the fearfull and unbelieving, &c. and Chap. 22. 15. For without are dogs. Which places in what sense they make to the present Theme, I have already declared in my Idea of Anti∣christianism, and therefore hold it needless to repeat.

5. We come now to the Oppositions to the Branches of the Divine life, Humility, Purity, and Charity. And that against the first of them is plainly that unmatchable Loftiness and Haughtiness, which we have descri∣bed in the afore-named Idea, and which History does every-where com∣plain of in the Bishop of Rome. Which I conceive is very lively set out in that Vision of Ezekiel touching the King of Tyre. For that Tyre is a Type of Rome Antichristian, I have above, I think, made very rational. The words which I had occasion to recite before were these: Son of man, say unto the Prince of Tyre, Thus saith the Lord God, Because thine heart * 1.288 is lifted up, and thou hast said, I am a God, I sit in the seat of God in the midst of the Seas. Is not this the very language which the Pope accepts of, Dominus Deus noster Papa? And that the Seat and Tribunal of the Pope is the very Seat and Tribunal of God? Again, ver. 6. Therefore thus saith the Lord, Because thou hast set thine heart as the heart of God, behold I will bring strangers upon thee, the terrible of the Nations, &c. To set his heart as the heart of God is to have his will in all things. Who has resisted his Will? And do they not make the Will of the Pope a Law? Supremum Numen in terris, at whose beck and nod all things are to be done, right or wrong; nay, they cannot be wrong if he will have them. Which is to make him have an heart like God indeed, not onely an irre∣sistible, but infallible one. Thus high has he clombe in the confidence of his own subtilty and policy.

But the terrible of the Nations shall draw their swords against the beauty of his wisdom, and they shall defile his brightness, saith the Prophet. Which what it is in the literal sense, is easy to understand, and accordingly is appli∣cable to the King of Tyre; and may ex accidenti be also applicable to the destruction of Rome. But it may also have a more Mystical sense; And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they render robustos gentium, may signify nothing else but the zealous and resolute Assertours and Abettours of Truth, then which nothing is more robustious and strong. (Great is Truth and mighty above

all things, Esdras 4.) These stout Champions therefore shall draw their swords against the beauty of his wisedom; that is to say, They shall use the Sword of the Spirit, which is the Word of God, even that Sword that comes out of his mouth that rides on the white Horse, which is unsophi∣sticated Reason and Scripture, against the finely-wrought subtilties whether Scholastick or Politick, and all the plausible and goodly fair pretences of the Pontifician wisedom; and the Glory of the Gospel shall darken the Seat of the Beast, as the Sun-shine obscures or puts out the light of every artificial Fire. Thus shall the Pontifician Power perish from the midst of the Nations.

6. And then as for that more then Imperial Majesty and Splendour in the Pope's Habiliments, it is said of this King of Tyre, Every precious stone was thy Covering, the Sardius, the Topaz and the Diamond: so as it is said of the Whore of Babylon, that she was decked with gold and precious stones and pearles.

Which Pontifician Power though it be prefigured by the image of a Woman in the Apocalyps, the better to set out the Meretricious Mysteries of that Church; yet the Haughtiness thereof, and more particularly that of the Pope, seems also to be typified in the King of Babylon. For is it pos∣sible that any one should doubt but that Babylon being such an acknow∣ledged Type of the Antichristian Church, the Head of this Antichristian Church is likewise typified in the King of Babylon?

7. Let us hear therefore what Esay saith of this exalted Potentate in the fourteenth Chapter. Verse

12. How art thou fallen from Heaven, O Lucifer, son of the Morning! how art thou cut down to the ground, which didst weaken the Nations!

13. For thou hast said in thy heart, I will ascend into Heaven, I will exalt my Throne above the Stars of God, I will sit also upon the Mount of the Congregation in the sides of the North.

How every Nation is weakened by the power of the Pope, we have adumbrated in our Idea of Antichristianism. His ascending into Heaven, stylo Prophetico, and his exalting himself above the Stars of God, which is, the Stars of the greatest magnitude in this Heaven, is as much as his clam∣bering into Imperial Power, and his advancing himself above all the Kings and Princes of the Roman Empire. His sitting upon the Mount of the Con∣gregation, is his sitting in the Temple of God. So that there seems to be a double Allusion, both to the Mount of the Temple of God at Jerusalem, and to the Mountains, or, if you will, some one peculiar Mountain, at Rome, which is the chief City of the Church of Christ. This sitting upon this Mount of the Congregation, or the Church of God, is marvellously coinci∣dent with that Prophecy of his sitting in the Temple of God. Nor is [In the sides of the North] put in for nothing, though a thing of little moment in the letter; for it seems to foretell that the Dominion of the Pope was to spread more notoriously Northward, and we know he could never make any great business of the Southern Churches, the African ever resisting him very stoutly. Besides other considerations, which for brevity I omit.

Ver. 14. I will ascend above the heights of the clouds, I will be like the most High.

That is to say, I will be above all Rule and Dominion, I will be abso∣lute, uncontrollable, infallible, as God.

15. Yet thou shalt be brought down to Hell, to the sides of the pit.

16. They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the Earth to tremble, that did shake the Kingdoms?

The meaning is, Is this the man that did terrifie the world with his dreadful Thunder-claps of Excommunication, and by the great Interest he had in the Princes of the Empire, and by the power of his Clergy, could un∣hindge and dissettle Principalities and Kingdoms, by reason of the blindness and Superstition of the People?

17. That made the world as a Wilderness, and destroyed the Cities there∣of, that opened not the house of his Prisoners?

That is to say, That filled the Empire with intestine Warres by his wicked Incendiaries, and so brought great depopulations and destructi∣ons upon Cities, rather then he would let goe those that he held cap∣tive in this Babylonish or Aegyptian Slavery. Many of whom were most barbarously abused in the close Prisons of the Inquisition, and treated with such Cruelty as exceeds all the Tragick stories of the bloudy and per∣secutive Infidels.

18. All the Kings of the Nations, even all of them lie in glory, every one in his own house.

That is, The Dynasties or Polities of the Nations, the Secular King∣domes and Powers have and shall expire with glory in comparison of thee, and have an honourable Burial and Memorial.

19. But thou art cast out of thy grave, like an abominable branch—as a carkass troden under foot.

The meaning is, That the Pontifician Power shall not expire with any honour at all, but the very Memorial thereof shall be abominable and exe∣crable: it shall not have that Kingly Burial, whose dead Bodies were em∣balmed with Aromatick odours, and Sepulchres adorned with goodly and splendid Artifice; but shall be as a stinking Carkass cast into the high-way, that offends the eyes and nostrills of every one that passes by. So unsa∣voury a stench shall arise from the Records of this bloudy and Idolatrous Antichristian Polity, as is intimated in this last verse.

Ver. 20. Thou shalt not be joyned with them in Burial, because thou hast destroyed thy Land, and slain thy People. * 1.289

That is to say, As thou art a Power distinct from that of the Secular Powers and Potentates of the Earth, so thy Fate shall be distinct and sin∣gular; for thy Memorial shall be accursed, and thy Name an hissing to Posterity. And the reason is also singular, Because thou hast destroyed thy Land, and slain thy People: that is, Because, whereas thou pretendest to be the Vicar of Christ, the Bridegroom of the Church, the Father of Chri∣stendome, Universal Pastour of the Flock; thou hast played the bloudy Butcher, the Thief and Robber, to forage in the Empire, to eat and grow fat, accordingly as it is written, The Thief cometh not but for to steal, and to kill and to destroy: which thou hast enormously done since thy usur∣pation in the House of God, filling the Empire with intestine Broils, Mas∣sacres,

Martyrdomes with Fire and Faggot, with Racks and Tortures and all manner of Cruelties; and this upon thine own Land and People, that is to say, upon Christians, over whom thou pretendest to be Head, nay, the ghostly Father and tender Protectour of them. Wherefore, as thine Outrages have been singular, thy Destruction shall be proportionable, and thine End execrable, and the stench of thy Memory shall fume up into the nostrills of all Posterities for ever and ever.

The reason of this dreadful End of the King of Babylon is the very same with that of the burning of the Queen of Babylon or the Whore, (for they are Types of one and the same thing) And in her was found the bloud of * 1.290 Prophets, and of Saints, and of all that were slain upon the Earth. And truly that last Clause of the Prophecy of the King of Babylon is so pro∣per to the Papal Power, that it belongs to it onely, and not to the King of Babylon. Which is a special pledge and assurance of this higher and more concerning sense of this Prophecy.

10. The height of the Papal power above that of the Emperour is also prefigured in the Whore's riding of the Beast: For certainly the Rider is superiour to the Beast that is ridden. And it is expresly said of the Two-horned Beast, the same with the Whore, That he exerciseth all the power of the first Beast before him.

To these you may adde that Prediction in Daniel, Ch. 7. 24. And ano∣ther King shall arise after them; (which I have above shewed to be the Pope) and he shall be diverse from the first, and he shall subdue three Kings: And he shall speak great words against the most High, and shall wear out the Saints of the most High, and think to change times and laws. Which words plainly imply that extravagant Power that the Pope was to assume to himself, as is easily understood out of what we have already said upon this Text.

11. And lastly, It seems to me also to be very clear, that this enormous Pride of the Pope is prefigured again in Daniel, Ch. 11. 36, 37. Of which two verses I would make this brief Paraphrase.

36.

After the reign of Antiochus Epiphanes, that Type of Antichrist and notorious Enemy of the People of God in the Greek Empire, shall there arise a Rex Sacrorum, or rather a Regal Pontifex, if you will, who with his formed Body Politick, or Ecclesiastical Power, shall prove the very Antichrist indeed, answering in the Roman Empire to that wicked Antiochus in the Greek that immediately preceded it. Which Ecclesi∣astick Prince or Pontifex, finding the stream of Affairs and good For∣tune to carry him along, shall at last exalt himself above every God, that is, every Supreme Magistrate, the Emperour himself not excepted; nay, shall speak stupendious words against the Sovereignty of God him∣self, as if he had power to abrogate or dispense with the Laws of God and Christ, and were himself Supremum Numen in terris. Which Im∣pieties he will prosperously carry on for such a time as Divine Provi∣dence will permit, that is to say, till the time and times and half a time be expired or at the last gasp.

37.

But yet he shall not be a pure Pagan for all this, nor regard the Gods of his Ancestors or Predecessors, (that is, of the Supreme Magistrates of

Rome who reigned there a long time before him) such Deities as Mars, Neptune, Jupiter, Venus, and the like. But this shall be notable in him, that he shall be outwardly a strict Processor of Coelibate himself, and it shall be against his Pontifical Office to marry, and likewife his Clergy shall be tied to the same Laws, that he might thereby the better pro∣mote the Designs of his rampant and insatiable Ambition; which spirit of Pride and Worldliness shall grow so rank in him, that he shall in time cast off the real and sincere sense of all Religion, and care for no God at all, but magnifie himself above all.

12. In the two following verses there is no need of varying from Mr. Mede's Interpretation. For the sense as it respects these foregoing verses is onely this, That by reason of this great Impiety and Irrligi∣ousness of him, or at least of his haughtiness and presumption against the known Laws of God, he will for his own advantage set up the religious worship of Demons, accordingly as we have above expounded it out of Mr. Mede.

CHAP. XVIII.

1. That the truth of the fore-going Paraphrase may be assured out of Saint Paul's Prophecy of the Man of Sin. The three first verses thereof in∣terpreted. Ver. 4. Wherein this Man of Sin exalteth himself above all that is called God, and what it is to shew himself to be God. Ver. 5. The meaning of [to be revealed in his time,] and what that is that with∣standeth. Ver. 7. [The Mystery of Iniquity doth already work] how to be understood, and who th•…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ver. 8. What is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and what the meaning and manner of his destruction; with an intimation of the exquisite Applicability of this Prophecy to the Pa∣pal Power and Imposture. 2. A short Parallel betwixt the little Horn in Daniel and this Son of Perdition.

1. THat this is one assured sense of these two verses of Daniel, that Prophecy in the second Epistle to the Thessalonians will more fully evidence: which has so great affinity with this, that I do not doubt but it points at the same enormous power of this Roman Patriarch and his Clergy with it, and is in a manner a Transcript from it.

1. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, * 1.291 and by our gathering together to him, which I mentioned in my * 1.292 former Epistle.

2. That you be not soon shaken in minde, or be troubled, neither by spirit, nor by word, nor by letter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as from us, as if we had prophesied, spoke, or wrote any thing by letter, no not in that former to you, that could be rightly interpreted to any such sense, as that the Day of Christ is at hand.

3. Let no man deceive you by any means, either by pretence of Inspi∣ration, or by Scripture, or by mis-interpreting any Letter of mine; For

that day shall not come except there come a falling away first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before that eminent Apostasy come, (for so Alcazar inter∣prets the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place) that Lapse into Idolatrous worship which is Rebellion against God and Christ; and that Man of Sin be revealed, the Son of Perdition.

That this is to be understood of that signal Antichrist, is the current Opinion of Antiquity, yea of Alcazar, Ribera, and Bellarmine himself. But we say that this Antichrist will prove the Pope with his Clergy. For it is a ridiculous Defence to excuse it by saying that the Man of Sin must imply one single person; whenas a Man as well as a Woman in the Pro∣phetick style does easily signify not onely a Succession of single men but of a Body Politick by an Henopoeia, and so does here the succession of lapsed Popes with their Clergy, who are called the Son of Perdition, because they are to be destroyed by the brightness of the coming of Christ, and the power and Light of the Gospel. Not by worldly power nor by might, but by my Spirit, saith the Lord of Hosts.

Ver. 4. Who opposeth and exalteth himself above all that is called God or what is worshipped; so that he as God sitteth in the Temple of God, shewing himself that he is God.

That the Bishop of Rome fulfilleth every tittle of this Prediction, any one will see that does but cast back his eyes upon what we have wrote in our Idea of Antichristianism, and what is generally known to all that have sipped but never so little of the History of the affairs of Christendom. For it is plain from thence that he opposeth and exalteth himself above all that is called God, in some eminent way or other. For he opposeth and exalteth himself above Christ, who is very God, in all his Offices, Regal, Sacer∣dotal and Prophetical, as I have abundantly shewn, and therefore conse∣quently above all the Saints. Nay particularly he is set above the Saints and Angels, as Bishop Dounham proves at large in his Treatise De Antichristo, lib. 4. c. 4. And as for the Emperours, he treads on their very necks and makes them his vassals, kicks off their Crowns with his feet, and with his feet sets them on again. So plain is it that this Prince of the Crowning City does exalt himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, above all Powers whatsoever, whether celestial or terrestrial, amongst the latter of which are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Augusti, the Roman Emperours.

An Hint is sufficient; a more full Amplification of his enormous Pride is set down in the above-named Idea, which yet is no more then what is ob∣vious * 1.293 and notorious as well in common Fame as in History. This passage in this verse does so expresly answer to that in Daniel, ch. 11. 36. He shall exalt himself and magnifie himself above every God, that I doubt not but that the Apostle had a respect to that King of Pride there described, and means here the same thing by the Man of Sin.

So that he as God sitteth in the Temple of God, shewing himself that he is God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, Doing and ac∣cepting such things as, if they did rightly belong to him, would demon∣strate that he were God; but by so doing he does ostentare se Deum esse, makes a shew as if he were God. The Temple of God is here either ma∣terially to be understood; and then it is plain how well it fits with the

Pope's receiving honour sitting on the high Altar in S. Peter's Church at Rome after his Election, and his being there adored: or if it be under∣stood Figuratively for the People that bear the Name of Christ and are dedicated to him, here he sits too and rules as God infallibly, uncontrol∣lably, antiquating or dispensing even with the Laws of God himself.

Ver. 5. Remember ye not that, when I was with you, I told you these things?

6. And now you know what withholdeth, that he might be revealed in his time.

That is to say, what hindereth his revealing and shewing of himself to be in the world. For all things are in the confused Potentiality of the Universe, but hid, as a Rose in winter, but appear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in their season. But that which hindered this appearing of Antichrist was, according to the general opinion of Antiquity, the Entireness of the Ro∣man Empire. Till the breaking of the Empire into ten Kingdomes, Anti∣christ was not to be, and, it may be, not to appear, in another sense, till after∣wards. That this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Roman Empire, Alcazar brings in plenty of witnesses out of Malvenda, Tertullian, Chrysostome, Ambrose, Jer•…•…e, Austin, Theophylact, Oecumenius. To which he addes Anselmus, Hay•…•…, Strabus, Thomas, Lyranus, Cajetan, Bellarmine, Suarez and Pamelius.

Ver. 7. For the Mystery of Iniquity does already work; onely he that now letteth, will lett, until he be taken away.

Tertullian and Chrysostome, and most of the Expofitors, as Alcazar does avouch, understand this working of Iniquity in the Apostles time to be onely as a Type and Figure of that which should be under Antichrist; That there was then something either actually in being or a-brewing, that was a previous Representation of the state of the Church under Anti∣christ. Alcazar would have it the Roman Paganism or worship of Idols. But that was no Mystery of Iniquity. But it may be he will say, it may be a Type of that which, when it came, would be a Mystery, and that a won∣derful one, that is, the living Image of Paganism revived in Christianity; and that therefore the future Mystery did work in its Type as well as was in its Type. For the Empire revived into Idolatry is called the Beast that was, and is not, and yet is. The conceit is not altogether extravagant.

But I am more inclinable to think that the Apostle might speak of some∣thing in Christianity already (I mean in the Professours of it) that bore some similitude with that of the great Antichrist that was to appear in his season; that he might intend by this present working of the Mystery of Iniquity some miscarriage in some of the Christians, or some propensions thereto in them, as having got a great smack of the Antichristian Spirit, and particularly of the spirit of contention for Rule and Priority. Whe∣ther Simon Magus may not be here hinted at, I shall consider in its due place.

But this Antichristian heat of Ambition must play at lesser games till the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, till the Roman Emperour most properly so called, namely, he that has his Imperial Seat at Rome, be removed or destroyed; which Series of Casars ended in Augustulus. After which the Pope plai'd his pranks in these Western parts of the Empire, and gleaned much wealth and power

to himself in the ruines thereof; and at last grew visibly to the full pitch and stature of this Man of Sin or Antichrist. Then he was big enough to be seen by them that were not blinde, as it follows in the next verse.

Ver. 8. And then shall that Wicked one be revealed, whom the Lord shall consume with the Spirit of his mouth, and destroy with the brightness of bis coming.

That Wicked one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Lawless one who exalts himself above the Laws of God and Christ, and can dispense with them as he pleases: whose destruction is by the preaching of the Gospel, and by the victorious evidence of Truth; by clear and convictive Reason divulged to the world by such as speak by the Spirit of God, and by a Principle of Life within them. For their mouth is the mouth of God, and their breath as a flaming Torrent to consume the ungodly Deceiver.

The remainder of this Prophecy we have expounded already, and there∣fore need not renew our Exposition in this place. No Prophecy can be more expresly applicable to any Event then this is to the Papal Power and Imposture. The Effect therefore being already in the world, who can doubt but that this is the Prediction of it, especially we having the com∣mon suffrage of Antiquity, that it is to be understood of one that is to ap∣pear after the breaking of the Roman Empire into pieces? If any one ask Tertullian who this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that hindered the revealing of Antichrist, is, he shall have this round answer from him, Quis nisi Romanus Status? cujus in decem reges abscessio dispersa Antichristum superinducet, & tune revelabitur Iniquus: Accordingly as the faithful Servants of Christ have found to their great sorrow and affliction.

2. This Man of Sin therefore is that little Horn with the eyes of a man in it, (both expressions intimating the humane Policy of the Papal Power) that King diverse from the ten, as being an Ecclesiastick Prince, and rising up behinde them, to over-grow them and over-top them by his policy: Whom S. Paul calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lawless man, as Daniel makes him a changer of Times and Laws, as not being content to be kept in and boun∣ded by those that were already, though they were the Sanctions of God and of his Christ. In that Horn also is a mouth speaking great things, and that against the most High, that is, treasonable words against the Sove∣reignty of God and Christ; as this Man of Sin does, this Papal Body, ex∣alting their Head, the Pope, above every thing that is called God or is wor∣shipped. And, lastly, as the little Horn in Daniel is to be burnt by the fiery stream issuing from before that dreadful Judge; so is this Man of Sin to be consumed by the Spirit of the mouth of the Lord, and by the fiery bright∣ness of his coming. Which considerations may assure us, that one and the same Person is aimed at in the little Horn in the seventh of Daniel, and that prosperous King in the eleventh that exalts and magnifies himself above every God; they both agreeing in this present Prophecy of the Man of Sin and Son of Perdition.

So plain is it that this Prophecy is not to be understood of either Cains or Simon Magus, as Grotius groundlesly conceits; whose Opinion I will now examine, because the name of that Authour bears so much sway with some men, otherwise it were scarce worth the pains of perusing.

CHAP. XIX.

1. A summary Proposal of Grotius his Exposition of the foregoing Pro∣phecy. 2. That the coming of Christ in this Prophecy cannot be under∣stood of the Destruction of Jerusalem: 3. Nor Apostasy attributed to Caius, nor he said to sit in the Temple of God, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to fit so well with Vitellius. 4. That Caius his purpose of placing his Scat•…•…e in the Temple was no Mystery of Iniquity, but g•…•…oss Prophaneness. 5. Grotius his ridiculous luxation of the sense of the Prophecy in ma∣king Caius the Man of Sin and Son of Perdition, concealed by Vitellius his standing in the way, and yet upon Vitellius his removal, not Caius, but Simon Magus to be the man revealed and destroyed. 6. That in all likelihood the Story of Simon Magus is a Fiction, and from what Oc∣casion. 7. That if it were true, it is not so applicable, this wicked man Simon being not consumed by the Spirit of Christis mouth, but onely his Coach and Horses. 8. That Grotius makes Paul prophesy of things past, his Epistle being written ten years after Caius his death, with a f•…•…ll Answer to Grotius his first Argument to the contrary. 9. An An∣swer to the second. 10. A Demonstration out of Scripture and Grotius his own Concessions that this Second Epistle was wrote ten years after Caius his death, as also that the fall of Simon Magus from his fiery Cha∣riot was eight years before this Prophecy.

1. THE summe of Grotius his Exposition of this Second Chapter of the Second Epistle to the Thessalonians is this:

First, He interprets the coming of Christ of the destruction of Jerusalem. Secondly, The Apostasy or Falling away and the Revealing of the Man of Sin he understands of Caius Caligula, who indeed was a very impious Emperour, and would have had his own Statue set in the Temple of Je∣rusalem.

Thirdly, The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he will have to be Lucius Vitellius President of Syria, and consequently of Judaea, who was a friend to the Jews, and therefore in his time not so seasonable for Caius to make the motion of setting his own Statue in the holy Temple.

Fourthly, By the working of the Mystery of Iniquity he understands the persuasions of Helicon and other Aegyptian. Impostors who were great with Caius, and were preparing the way to this grand piece of Impiety.

Fifthly, But when he that letteth is taken out of the way, that is, Lu∣cius Vitellius, who as yet hindered Caius from this impious purpose of placing his Statue in the Temple at Jerusalem, then shall that Wicked one be revealed, (who has dealt under-board hitherto with his Conspi∣rators Helicon and the rest) Caius, certainly you will say; no, Simon Magus, saith Grotius.

Was there ever such a ridiculous 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in any serious interpretation of Authors, much less of Holy Scripture?

Sixthly and lastly, But this is because the rest of the Prophecy seems to speak of a Conjurer or Magician, such as Simon Magus was famed to be, whom at Rome, riding in the air with his fiery Chariot and Horses, Peter

by his prayers to Christ made fall to the ground. And thus was Simon consumed by the Spirit of the Lord's mouth, and by the brightness of his coming, as Grotius would have it.

2. This is a brief account of his Exposition, in which there is scarce one sound Joynt. For as for the first, which understands the coming of Christ of the destruction of Jerusalem; Whosoever considers that this Epistle is really the Second Epistle to the Thessalonians, (as I shall hereafter prove) and that in the * 1.294 foregoing Epistle he speaks of the final coming of Christ, which is joyn'd with the Resurrection of the dead and our being gathe∣red together and meeting the Lord in the Air, he cannot, without great violence to the sense of things, but understand this coming of Christ and our gathering together unto him, in this Epistle, of the same time and thing with the other. And still the rather, because of that serious Obtesta∣tion of the Apostle by this coming of the Lord, and also, that they should not be shaken in minde nor troubled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 words that signifie so high, as if they were at their wits ends at the apprehension of the matter, whenas the sacking of Jerusalem could not so much concern them that lived at Thessalonica. And, lastly, [nor by word, nor by letter, as from us] seems to referre to the foregoing Epistle, where the Apostle speaking by an ordinary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if he and the rest then alive should meet the Lord in the air, gave the Thessalonians occasion to apprehend that the day of Judgement would be very shortly: Which mis∣take therefore he rectifies in this present Epistle. Whence it is plain that the coming of Christ is not here understood of the destruction of Jerusa∣lem, but of the last Judgement.

3. And for the second Joynt, it is but weak also, in that Caius could not properly be said to be an Apostate from the God of Israel, fith he was never in Covenant with him. Nor did he set his Statue in the Temple at Jerusalem, which is the chief thing that Grotius aims at; much less did he sit there himself, which the words do plainly import. Nor does 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie to place himself in the Temple of God, but to sit there. So strained is every thing in this Joynt of the Ex∣position.

The third were sense good enough, if the things were agreeable. And yet there seems some little flaw in this too. For if Vitellius were meant and nothing more, it would have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in both places, as being most fit to express a Person by.

4. And for the fourth, It is very improper to call that private and con∣cealed purpose of caius his setting his Statue in the Temple of God at Je∣rusalem a Mystery of Iniquity. For mere Privacy and Concealment does not make a thing presently a Mystery; otherwise every clancular attempt of Theft, Murther or Adultery would be a Mystery of Iniquity. But that is a Mystery which, though it be spoke out in words, is still mysterious in its own nature, and has some depth with it, be it a bad Mystery or good. But this purpose of Caius his placing his Statue in the Temple at Jerusalem is no such thing, but onely a plain and conspicuous piece of Impiety, such as every one would understand at first sight. And there∣fore those places alledged by Grotius, namely, Rom. 11. 25. 1. Cor. 15. 51.

are nothing to this purpose. For those are arduous and profound Mysteries there mentioned, even after they are divulged.

5. What an exorbitant luxation there is in the fifth Joint, I have al∣ready taken notice, and indeed I think it cannot be concealed from any. For who would expect, according to the common tenour of speech, but that when the Apostle had begun his Prophecy concerning the Man of Sin, whom he calls also the Son of Perdition, farther adding that he is to be revealed, and that there are under-hand Preparations making for it, and that onely Lucius Vitellius hinders the revealing of him in his time, which hinderance will be till the said Vitellius be taken away; I say, who would not but expect that the eighth verse, And then shall that wicked one be revealed, whom the Lord shall consume with the Spirit of his mouth, and destroy with the brightness of his coming, (accordingly as he was said before to be as well the Son of Perdition as the Man of Sin) is to be un∣derstood of the same person the Apostle began withall? And yet the Man of Sin and Son of Perdition is Caius, and the wicked Man whom the Lord here destroys (and so is plainly the Son of Perdition in an eminent sense) is Simon Magus. Upon so violent a rack has Grotius set the Text to ex∣tort false answers from it, and to make it accuse Caius and Simon Ma∣gus, that the Pope may escape the suspicion of being taken for Antichrist. Wherein Grotius his either judgment or conscience does very hazardously lie at the stake.

6. And in the last place, now he has gotten to Simon; Though I confess the story is not impossible of his fiery Horses and Chariot, much less his fall to the ground by the prayer of Peter; yet long before I knew this use of it, the Narration ever seemed to me very incredible, though, I think, I believe the being of Spirits and Apparitions as firmly as most do. For it look'd al∣waies to me so like a gambal trick, that I could not but place it among the earlier Legends or pious Fictions of the Church, invented by some idle Mo∣nastick to entertain the credulous and superstitious. So notorious a passage as this happening in the City of Rome could not have been kept out of the Lives of the Caesars, and particularly of Nero; in whose life Suetonius onely has this short indigitation amongst those Theatrick shows, Ch. 12. Icarus primo statim conatu juxta cubiculum Neronis decidit, ipsúmque cru∣ore respersit. Out of which luckless Representation of a Poetical Fiction this Monastick Legend seems to be framed: in which Relators adde & alter what they please; which does derogate much to the credibility of the Story.

7. The most punctual and plausible Narrative D^r Hammond has cho∣sen out of Arnobius. Viderant currum Simonis Magi & quadrigas igneas Petri ore difflatas, & nominato Christo evanuisse: viderant pondere prae∣cipitatum su•…•…, cruribus jacuisse praefractis: post deinde perlatum Brun∣dam, cruciatibus & pudore defessum, ex altissimi culminis se rursum praecipitâsse fastigi•…•…. Now these words [Quadrigas igneas Petri ore dif∣flatas evannisse] agree well with [Whom the Lord shall consume with the breath of his mouth,] (for, as Grotius excellently well & truly, Apostoli sunt os Christi; according to which analogy I have expounded the Vision of the Rider of the white Horse:) But when I see the Horses and Chariot dissipated and consumed, but Simon Magus fall entire, excepting the breaking of his

shins, which, it seems, were afterwards at Brunda so well again, that he could stand on his legs to cast himself headlong from some precipice, nay, goe up to the higher Stories of an House, (for who would have carried him so high, when a lower room would better have fitted a lame man?) I do not understand how the Prophecy is fulfilled in the wicked man himself, which is the proper subject of this Prediction, but onely in his Horses. If this Accident had been aimed at in this Prophecy, doubtless Simon him∣self had been consumed, not his Coach and Horses onely.

8. Wherefore admitting Grotius his Chronology, who, for his advan∣tage, pretends that this Second Epistle was wrote before the First, and in Caius his reign; you see how distorted, forced, and incompliable his Ex∣position is to the Text, the same falling out here that has in his other mis∣timings of Prophecy. But to sweep all away at once, I say that both these Epistles were wrote about the ninth or tenth year of the reign of Claudius, that is, so many years after Caius his death; and that therefore Grotius makes Paul prophesy of things past. That this is the constant tradition of the Church cannot be denied. But this is not the first time that Grotius has broke all the bounds of modesty, to reach at that which vanishes in his hand in the very grasping of it. I know he has some pretences to prove the Second Epistle written before the First, that he might phansy it written as early as he pleases: but the arguments he draws out do cut his own fingers.

The first is from the Conclusion of this Second Epistle, The Salutation of Paul with mine own hand, which is the token in every Epistle: So I write, viz. The grace of our Lord Jesus Christ be with you all, Amen. This written with Paul's own hand is his Mark or Token in every Epistle. And yet Grotius would from hence infer, that this Epistle was wrote first, because there is no such mark in the fore-going Epistle, there being those alive amongst the Thessalonians that knew his hand already. But I answer,

First, That the fore-going Epistle has this Mark. For does not it end with The grace of our Lord Jesus Christ be with you all, Amen? And this, he said before, is written with his own hand in every Epistle. Wherefore the Mark is equal in both these Epistles.

Secondly, Unless he had sent them some former Epistle with this Mark, they could not argue that this was his by it.

Thirdly, He did send an Epistle before this to them, as appears from Ch. 2. 15. Therefore, brethren, stand fast, and hold the traditions you have been taught, whether by word or our Epistle. Wherefore this Mark can be no demonstration of priority, for so it had been before that other that re∣ally precedes it; which is a contradiction. And Grotius himself does not deny but the Epistle here mentioned was before this, but humoursomly and groundlesly pretends it to be lost, rather then to be the First Epistle accor∣ding to Canon.

Fourthly, This first according to the Canon of the Church is this very E∣pistle mentioned ch. 2. 15. as appears from the subject of this second Chap∣ter, which plainly is nothing else but a clearing up his meaning concerning the coming of Christ, of which he had wrote in the fore-going Epistle, ch. 4. 13. to the end; and ch. 5. 1, 2, 3. where there are such expressions as if the Resurrection and the last Judgment were near at hand, even hanging over their heads.

And therefore, fifthly and lastly, Paul does so solicitously give them notice that this Second Epistle is his, and that they may be sure of it from his known Mark written, as in every of his Epistles, with his own hand, that they might by his authority be quieted, by whose, through the mis∣take of his meaning, they were so perplexed and troubled. So plainly does this Allegation of Grotius make against himself.

9. His second argument for the priority of this Second Epistle is this: That the Christians at Thessalonica were so few when S. Paul wrote, that they did not make a Church or Presbytery, could not make a number suffi∣cient to constitute an Authoritative Church. And his reason is, Quòd homi∣nes non ex regula viventes Apostolus hîc non excommunicari praecepit, quod justi coetûs fuerit; sed vitari, quod jus singulorum est. For answer to which I shall onely set down the words of the Apostle, ch. 3. 14, 15. And if any man obey not our word, by this Epistle, note that man, and have no com∣pany with him, that he may be ashamed: Yet count him not as an enemy, but admonish him as a brother. The words in the Original are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The former occurrs 1 Cor. 5. 11. But now I write unto you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to keep company, if any that is called a brother be a fornicator, &c. with such an one not to eat. Which is an explication of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where Grotius his own Note is, Hebraeis mos erat cibum communem non sumere cum eo qui erat in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with him that was excommunicated. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implies Excommunication, and shews that the Christians in Thessa∣lonica were a Church, as Paul also styled them, when he wrote this Se∣cond Epistle to them.

And for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is there not in the first to the Thessalo∣nians, ch. 5. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and yet Grotius acknowledges that there was then a Church in Thessalonica properly so called. Whence it is plain that he has no reason at all to change the order of these Epistles; and that therefore constant Tradition and the Authority of the Church must take place, and that the Second must be the Second Epistle in the Churche's sense, that is to say, written after the First: As appears also from those innate Arguments I produced in answer to the first Reason of Grotius.

10. But the First Epistle according to Grotius his own acknowledge∣ment was written after Paul had been at Thessalonica; and Paul had not been at Thessalonica before that Synod which was held at Jerusalem by the Apostles, as appears from Acts, ch. 15 & 16. and the whole Series of the History of the Apostles. Nor was this Synod of the Apostles at Jerusa∣lem held till fourteen years after the Conversion of S. Paul, as appears Ga∣lat. 2. 2. where Grotius himself acknowledges that Paul then went up to that meeting. Nihil credibilius reperio quàm notari hîc illud ipsum Pauli iter cujus mentio Act. 15. 2. But after this journey to Jerusalem, Paul chose Silas (that is, Sylvanus) and Timotheus; (as appears Act. 15. 40. & 16. 1.) to be his Companions; whose names are prefixed to the Second Epistle to the Thessalonians as well as to the First.

Wherefore both the Second and the First were written fourteen years 〈◊〉〈◊〉 Paul's Conversion, and consequently about the tenth year of Clau∣dius his Reign, that is to say, about ten years after Caius his death, and

about eight years after Peter had broke Simon Magus his leggs by making him fall from his fiery Chariot. For Grotius, out of Jerome and others, places that miraculous feat in the second year of Claudius. So that he makes Paul prophesy of things past, as well by the Application of Simon Magus his story as the story of Caius to this Prediction touching the Man of Sin and Son of Perdition.

CHAP. XX.

1. The Preeminence of this latter Interpretation above that of Grotius. 2. A summary Proposal of the same. 3. The first part of this Expo∣sition the same with Grotius his, and therefore confuted already; The second enervated. 4. The third confuted, from a further discovery of the improbability of Simon Magus his Story; from his being sufficient∣ly revealed before, and from his not being found to sit in any Temple to receive Divine honours. 5. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not so good Syn∣tax in the present case, nor the wickedness of the Gnosticks a Mystery, but open Impiety and Hostility against the Church. 6. The harshness of interpreting whom, in [whom the Lord shall consume, &c.] of two several Subjects, the one to be destroyed by the breath of Christ's mouth, the other by the brightness of his coming, and that in distinct places and times. 7. That if the History of Simon Magus had been true, and the Application fit to this Prophecy, the most ancient Fathers would not have failed to have hit upon it; And that it might then have been a preludious Type to the great Antichrist to come. 8. Brief Prophe∣tick Strictures touching Antichristian Impurity. 9. The Antichristian Cruelty predicted in the Vision of the King of Babylon and of the little Horn. 10. Also in the slain Witnesses, and in the Two-horned Beast's causing the Ten-horned to kill as many as would not worship the Image of the Beast nor receive his Mark. 11. In the Vision of the Angel with the third Vial; and in the Declaration of the cause of the Whore's Ruine. 12. And, lastly, in the Description of the Whore as drunk with the bloud of the Saints. 13. That all the Members of Antichristia∣nism in our Idea are prefigured in the Prophecies of the Holy Writ so expressly, that so clear an evidence cannot be withstood for ever. 14. That that ample Testimony of the Apocalyps cannot be evaded by the novel Exposition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

1. WHerefore a late Learned Interpreter has with far better judge∣ment pitched upon the Reign of Nero for this exploit of Simon, I mean his riding in the air in a Chariot and horses of fire, that he might apply the story to this Prophecy. Wherein he, making Simon the sole par∣ty concerned, has much the advantage of Grotius, and does thereby avoid that violent luxation of the Text in the eighth verse, which we noted in Grotius his Interpretation. But this varying of the story of Simon, as con∣cerning the time addes further incredibility to the fact: A•…•… though the

Application be ingenious, yet it has so great difficulties as cannot but hin∣der belief in the cautious. But such as it is, I shall first briefly set down, and then examine, that it may more fully appear that there is no Interpre∣tation that can stand in competition with that which the ordinary current of Protestants does agree in; which is usually toward that sense which I have declared.

2.

First then, he, as Grotius, interprets the coming of Christ of the de∣struction of Jerusalem.

Secondly, The Apostasy or Falling away he understands of a Defection from the Faith to the Heresy of the Gnosticks; or else of the Apostles leaving of the Jews, and no longer complying with them.

Thirdly, The revealing of the Man of Sin is Simon his appearing at Rome at what time he rode in his fiery Chariot, together with the Gnosticks persecution of the Christians.

Fourthly, That which withholdeth is the Apostles not giving over to preach to the Jews, nor as yet leaving them as refractary and hopeless.

Fifthly, The Mystery of Iniquity which doth already work is a smo∣thered Opposition against Christ and Christians; and an express re∣nouncing of Christianity, in this Sect of Gnosticks under Simon and Carpo•…•…rates, ready to break out so soon as the Apostles bad adieu to the Jews their Countrey-men.

Sixthly and lastly, The Spirit of God's mouth is the prayer of Peter whereby Simon Magus was cast to the ground; and the brightness of his coming is the destruction of Jerusalem, whereby the persecuting Jews and Gnosticks were overthrown.

3. This is the summe of his Interpretation, which we will briefly run over. Against the first part whereof the same is to be said which was against Grotius his, nor need I repeat it. It alone is enough quite to overthrow both their Interpretations, in the judgment of any unprejudiced Reader.

Touching the second, Grotius averring so confidently that Simon Magus his unhappy Pomp was in the beginning of Claudius his time, which yet this Apostasy must precede, and this latter Interpretation name∣ing no time when this Apostasy happened, makes the Application altoge∣ther uncertain, but if Grotius prove in the truth, impossible. And as for that other sense of Apostasy, I suspect it is unwarrantable. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indeed will signifie as well a Departure simply as a Defection, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a De∣fection onely.

4. The third is the grand Basis of the whole Exposition; but I have already intimated the Incredibility of the Story. Which will be farther suspected by any one that is not over-credulous, if he consider what, in Baronius, is adjoyned thereto, namely, that Peter, by that extraordinary Miracle he did, in bringing down Simon Magus headlong out of the aire by his prayers, was so far from gaining any respect from Nero the Specta∣tour of the Combat, that he was imprisoned for so stupendious an Atchiev∣ment. Certainly if the people, for that Magicall power which Simon Magus vaunted of, honoured him as a God, they would have given much more

honour to him whom they found more powerfull then Simon, who yet called himself the great power of God.

But besides this, Simon Magus could not properly be said to be the Man of Sin that was to be revealed, when this Epistle was wrote; he having even in the beginning of Claudius his time shewed himself an impious Blasphemer by pretending to be a God, and receiving Divine honours at Rome. And there is nothing appears to the contrary but that he continued so wicked from that time to the end of his days.

And then for his sitting in the Temple of God; What Seat or See had he any where? Or what Temple was ever built to him? A Statue in∣deed is said to have been erected to him, but this is in the beginning of Claudius his reign, and therefore before this Prophecy was written. But this Statue is no Temple, and it may be but a fictitious Statue, if Petrus Ciaconius his conjecture be true, that the rise of that story came from an old Pagan Inscription upon a Marble dug up Anno 1574. in the place where this Statue of Simon was said to be, which was Semoni Sango Deo Fidio sacrum, as you may see in Baronius.

5. And for the fourth point; It is not so good Syntax to say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when not a person but a thing is understood. Not to omit, that it seems incredible that, if the Apostles breaking off their compliance with the Jews would bring so vast a mischief, (which they could not but foresee by a Prophetick Spirit, or S. Paul declare it to them) they would ever be drawn to be accessary thereto, by breaking off this compliance, which was so strong a bank against the inundation of Gnosticism and Persecution of the Church.

And touching the fifth; There is somewhat the like exception that was against Grotius his Exposition, that seems to make any thing concealed a Mystery, which is a false notion of the word. For an open and plain Op∣position or Renunciation of Christianity intended, but concealed, (which is the supposed case here) is no more a Mystery then hidden Murther and Adultery, as I said before.

6. And as for the sixth and last; It seems somewhat harsh and strained to understand that execution that is done by the Spirit of the mouth of the Lord to appertain to Simon Magus at Rome, and that destruction wrought by the brightness of his coming to belong to the Gnosticks in∣volved in the destruction at Jerusalem, especially if we consider that there was no Coalition of Simon Magus and the Gnosticks into one Body Politick, but that they seemed rather to descend from the Nicolaitans, as Baronius intimates, and so have no reference one to another. Besides that the Text says continuedly, Whem the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming. Which is no∣thing else but the bright flame and fiery Spirit issuing out of his mouth, ac∣cording to that description in Esdras, and upon one and the same Object, which is this Man of Sin, the same with the little Horn in Daniel, which is after this manner to be destroyed.

7. To all which you may adde, That if the History of what is here applied be true, and that the coming of the Lord be to be understood of the destruction of Jerusalem, and not of the last Judgment; it is a wonder∣full

thing that the first Fathers of the Church, who had a nearer prospect into those •…•…ansactions of the world, could not discern the Completion of the Prophecy in Simon Magus and the Gnosticks, but that we that stand at the farthest distance from the events should be the quickest-sighted in discerning their Applicability to the Prophecy. But I have already intimated enough to shew the improbability that this should be the main meaning of this Prediction of S. Paul. But if I could believe that the condition of Simon and the Gnosticks was in some sense here perstringed, (as I must con∣fess this pious and judicious Interpreter has bid very fair towards the Credibility of it) I should look upon them as a preludious Type to the great Antichrist, and should think that passage [For the Mystery of Ini∣quity does already work] to be understood of them, as it may, though the rest of the Prophecy be in many things unapplicable to Simon, and be∣long onely to the great Antichrist indeed, of whom this Magician may be onely a Type or Figure, and truly not an unsignificant one.

For as he is a Magician, so is that great Antichrist an egregious Sorcerer, and the Head of a numerous Society of Sorcerers and Enchanters.

Again, As Simon gave the name and first example of that wicked fin of Simonie; so these pretended Successours of Peter, both they and their Body Ecclesiastick, have notoriously imitated that example of Simon in buying and selling Spiritualities.

Thirdly, Part of Simon's and the Gnosticks Apostasy was Judaizing while they made a show of Christianity: And how much Antichrist with his Adherents do Judaize in Ceremonies and in boasting of Works and dead Formalities, is conspicuous to all the world.

Fourthly, Simon and the Gnosticks were notorious for filthiness and uncleanness: And so has been the great Antichristian Synagogue, Head and Members.

Fifthly, Though Simon and the Gnosticks were thus grosly obnoxi∣ous in life and conversation, yet they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, extraordinary pre∣tenders to and boasters of the certainty of their Knowledge in the Divinest matters, and great esteemers thereof. And is not this the special Cha∣racter of the Pope and his Church, that they pretend to be even infal∣libly wise and accurately orthodox in knowledge and opinion, but are as foully negligent and as scandalonsly conniving at all debaucheries of life?

Sixthly, Simon and the Gnosticks were opposers and persecuters of the true Church: So is the Papal Hierarchy with the Instruments thereof.

Seventhly, The Followers of Simon polluted themselves with Idols: And so doe the Adherers to the Headship of Rome.

Eighthly and lastly, Simon exalted himself above every thing that is cal∣led God, and received Divine Honours in his own Person upon Earth: Which is also notorious in the Roman Bishop.

So that while such things as these were acting in the world, and by such as made some show of Christianity, S. Paul might well say of that great Mystery of Iniquity. That it is already on foot, that it is in some sense acting already, namely in Simon and his Followers, as a Type and Prelude to the

strange pranks of the great Antichrist, and that there wants nothing but the removing of that great Obstacle at Rome, the Western Caesareate, and then that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 himself, that great Antichrist indeed, will shew him∣self, of whom Simon is but the Figure. See Ch. 18. Ver. 7. This Expo∣sition is something more plausible then that there of Alcazar, (who un∣derstands the Mystery of Iniquity already working of pure Paganism) but whether it may be the chiefest of all, I leave to the judicious to consider.

In the mean time I think I have sufficiently cleared the truth of those main Prophecies in Scripture that concern the enormous Haughtiness and Pride of Antichrist, which is so apparently opposite to the first branch of the Divine life, Humility and Lowliness of Spirit.

8. The next is Purity, whose Opposite is Uncleanness. The Pre∣dictions of the Causes that carry to that Vice I have touched already. But as for the Vice it self, it being so inseparable a Concomitant of Ido∣latry, which is Spiritual Adultery or Fornication, I conceive the Spirit of Prophecy for that very reason was the more sparing in particular Prefi∣gurations or Predictions thereof. But I do not doubt but that it is con∣cerned in that description of the great City, Apocal. 11. And their bodies shall lie in the street of the great City which is spiritually called So∣dom, &c. And how unclean a City Sodom was, no man can be igno∣rant of.

Again, those that are excluded out of the Holy City, which is so per∣fectly opposite to this City called Sodom, they are called Dogs, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Abominable, by which, as I have above noted out of Grotius, are understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abusers of themselves with Man-kind. Whoremongers also are named in the same Catalogue. But of these Texts I have spoke sufficiently in my Idea of Antichristianism. In that the Church is said to become a * 1.295 Wilderness, it may be also an Intimation of the excess of those Actions of the Animal life that proceed from Cruelty and Lust. But these Intimations shall suffice concerning this second Opposition to the Divine Life in the branches thereof.

9. The third and last is that which is so conspicuously opposite to that last and best of the three Christian Graces, Divine Love or Charity; and that is the bloudy Antichristian Cruelty against the sincere Servants of Christ. Which is noted in several of those Visions we have already ex∣plained, and therefore we need onely produce them. As first, that con∣cerning the King of Babylon, who was a Type of the Pope. The reason of his Ruine in that Vision is declared to be his barbarous and Antichri∣stian Cruelty. Esay 14. Because thou hast destroyed thy Land, and slain thy People, that is to say, the people of Christendom, the Land over which thou challengest an Ecclesiastick Sovereignty, as being the Vicar of Christ, and yet dost most bloudily murther and martyr his truest and most faithfull Servants.

Again, Dan. 7. The little Horn there, which is a Figure of the same Pontifician Power, is said to make war with and to wear out the Saints of the most High, that is, to consume them and destroy them with perpetual persecutions.

10. A third Presignification is Apocal. 11. concerning the Witnesses. The Beast that ascendeth out of the bottomless p•…•… shall make war against them, and shall evercome them and kill them. And their dead bodies 〈◊〉〈◊〉 lie in the street of the great City which is spiritually called Sodom and Aegypt, where also our Lord was crucified. Which is a description of perpetuall Oppo∣sition and Persecution, taking away from the true Servants of God either their Honours, Offices, Goods, or Lives. So that the real and sincere Church of Christ, which is his Body, lieth (during the treading under foot the Outward Court) like a dead corps without Political life or power, and also dreadfully wounded, all over gore bloud, by the cruel Murthers, Martyrdoms and Massacres of the faithfull Members thereof.

Fourthly, Apocal. 13. the Two-horned Beast is said to animate the Ten-horned, (when he had revived into the ancient Idolatrous form of Paganism) to destroy as many as would not yield obedience to him even in his Idolatrous Commands. And he had power to give life to the Image of the Beast, that the Image of the Beast should both speak, and cause that as many as would not worship the Image of the Beast should be killed; And that no man might buy nor sell, save he that had the Mark or the Name of the Beast or the Number of his Name: that is, As many as would not pro∣fess themselves Roman Catholicks, and thereby Paganize in Christianity, should be famished and starved, and not suffered to live. So great is the Charity of this Tyramical and Antichristian Power towards the true members of Christ. But blessed are the dead that die in the Lord, as it is said in the following Chapter concerning the Martyrdom of those that are murthered by this Pontifician Power.

11. Fifthly, That also is a Record of the Antichristian Roman Cruelty, (for the Vials are poured upon the Beast, the Aegyptian Plagues upon the Antichristian Aegypt) Revel. 16. where the Angel of the third Vial which turns the Rivers into bloud speaks thus; Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. For they have shed the bloud of Saints and Prophets, and thou hast given them bloud to drink; for they are worthy.

Sixthly, As the Ruine of the King of Babylon in Esay, so the Ruine of the Whore of Babylon in S. John is imputed to this salvage and barbarous Antichristian Cruelty, the murthering of the Saints of God. The voice of Harpers and Musicians is heard no more in her, no Crafts-man of any Craft is found any more in h•…•…, the light of a Candle shines no more in her, but she is left to utter darkness and desolation; because in her was found the bloud of Prophets and of Saints, and of all that were slain upon the Earth. Murtherers also are particularly noted in both those Catalogues of them that are without the Holy City.

12. Seventhly and lastly, In the description of the Whore of Babylon, which I have above plainly shew'd to signify the Church (the Roman especially) apostatized into Idolatry, there is express and significant men∣tion made of this odious branch of Antichristianism, this bloudy Persecu∣tion of the true members of Christ. And the woman was ar•…•…ied in purple and scarlet, and decked with gold and precious stones and pearls, having a golden cap in her hand, full of abominations and filthiness of her

For•…•…▪ And upon her forehead was a Name written▪ Mystery, Ba∣bylon the great, the mother of Harlots and abominations of the Earth. And I saw the 〈◊〉〈◊〉 drun•…•…n with the bloud of the Saints and with the bloud of the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 and when I saw her, I wondred with great 〈◊〉〈◊〉.

〈◊◊◊〉〈◊◊◊〉 upon the gorgeous Pomp of the Pope and his Ecclesi∣astick 〈◊〉〈◊〉▪ the Cardinals and other great men, as also on the co•…•…ly and 〈◊◊◊〉〈◊◊◊〉 of their 〈◊〉〈◊〉 Altars and Temples, how this Where 〈◊◊〉〈◊◊〉 with Ornaments, Carpets, and Laces of Aegypt, how 〈◊◊〉〈◊◊〉 perfum•…•…d her bed with Myrrh, Aloes and Cinnamon, with In∣cense 〈◊◊◊〉〈◊◊◊〉 odours; if he have any skill in the Prophetick style, he cannot say but this Prefiguration of the state of the Roman Church is 〈◊◊◊〉〈◊◊◊〉 the 〈◊〉〈◊〉 and richness of it. For thus is Idolatry begun to the world in this golden Cup and costly outside of things.

But this is not the only miscarrlage of this Church, she is also drunk with the bloud of the 〈◊〉〈◊〉 and with the bloud of the Martyrs of Jesus. Grotius his gloss upon this part of the Text is very expressive and signifi∣cant: 〈◊〉〈◊〉 •…•…am 〈◊◊〉〈◊◊〉 despum a•…•…te & evomente sanguinem, ut ebrii 〈◊◊〉〈◊◊〉 saw the 〈◊〉〈◊〉 or enraged Woman foming at mouth with stained froth, and vomiting bloud as drunk dr•…•…s do wine. Which must needs be a wonder to all her Spectatours, that a woman so richly and so gloriously 〈◊◊〉〈◊◊〉 be o•…•… 〈◊〉〈◊〉 •…•…erine and salvage a nature. Which admiration cer∣tainly •…•…ust be •…•…doubled upon them, while they consider how this illustri∣ous. Queen professes herself to be the Catholick Church of Christ and Mo∣ther of Christendom, and yet thus to froth at the mouth, nay, to foul her raiment by impotently easing of her stomack over-charged with the bloud of her own children. But by being thus lavish of the life of her Infants she demonstrates herself not to be that Catholick Mother, but a bloudy and trea∣cherous Harlot, accordingly as the Holy Ghost has inscribed upon her Fore∣head, The Mother of Harlots and of the Abominations of the Earth.

13. Thus have we seen every member of Antichristianism comprised in our Idea, as they are easily found in the Church of Rome, so likewise expresly prefigured in the Writings of the holy Prophets, as appertaining to her, and that there is no eludng o•…•… evacuating so clear and perspicuous Testimonies by any fetches of wit whatsoever; her abominable Enormi∣ties comprehended under those main Heads of Imposture, Idolatry and Bloud-shed being as determinately and legibly set down in these Prophecies, as the transaction of things past in any History. And therefore the truth can be hid from none but such as either have not the leisure to understand the Prophetick style, or are blinded with Prejudice and Interest: Which I believe is so powerfull with some, that it would make them hesitant and Sceptical even in Mathematical Demonstration. But so manifest Eviction in so concerning a Truth as we have here cleared up, I dare confidently pro∣nounce, will not be rooled off for ever.

14. Sure I am, that main Subterfuge that some so usually fortify themselves in, wall fail them, I mean, those words in the very begin∣ning of the Apocalyps, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From which they would infer that no Events but such as were to come to pass within a short time after the Communication of these Prophecies are to be applied to them.

But this Scruple I have, I think, sufficiently answered in my Mystery of Godliness, by intimating that the Inference is as unreasonable as if one upon the report that such a Comedie or Tragedie was to be acted within less then this half-quarter of an hour, should conclude that all the Acts and Scenes thereof would not reach beyond that time: whenas the sense is onely, that the Comedie or Tragedie will begin to be acted within that time. And therefore Cornelius à Lapide, upon these words [Quae oportet fierei citò,] apertly and judiciously glosses thus, Hoc est, quae citò incipient fieri, licèt non citò finientur. And Alcazar upon the same words, Quasi diceret, In hac Revelatione continentur quaedam quae citò oportet fieri, & alia quae non adeò citò implebuntur. And it is Grotius his own note upon them, Alia citiùs, alia seriús. But forasmuch as some of these Series of Visions which reach even unto the end of all things were sud∣denly to be fulfilled, it is said at large touching the Subject of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As I suppose one would say of an Army that reached a quarter of a mile in length, that this Army is at the very gates of the City, whenas onely they that march first in rank are there.

Again, Unless 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signify, which will be shortly a-doing, not finished, it is a perfect contradiction to the nature of some of the things that are foretold; as the Reign of the Saints, and the Ligation * 1.296 of Satan. For the Continuance of these Events is predicted to be a thousand years. Wherefore unless a thousand years be but a short space of time, the Events foretold contradict the very Title of this Prophetick Volume, were that the sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is conten∣ded for. Whence it is manifest that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does not, touching every Event, signify, which shall be finish'd, but which shall be a-doing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Thirdly, For the signification of this Phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how sud∣den, how short a time must it denote? who will define it? For the Pro∣phet Haggai, when he saies, Yet a little while and I will shake the Heaven * 1.297 and the Earth, &c. his Prediction pitches on a time about five hundred years distant from the time of the Prophecy. Whence there is no ne∣cessity of seeking the completion of the Seals and Trumpets in the Destruction of Jerusalem. It is therefore to be understood compara∣tively, a little time, as Grotius also interprets that of Haggai. In which sense I would likewise understand that so-often-repeated saying in the Apocalyps, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Behold, I come quickly: Which I believe has an especial eye to the Sixth Seal; which is described like * 1.298 the Day of Judgment, but is indeed the Overthrow of the Dragon by Christ, and his taking the Roman Empire into his own hands, upon the Conversion of Constantine to the Christian Religion; which was in a good deal less time then five hundred years, and but a very little time indeed in comparison of the great atchievement which was compas∣sed in it.

Fourthly, The first Six Seals, the Fight of Michael and the Dragon, the Inward Court of the Temple; all these Visions, their Events I mean, are finished within a less while then what Haggai calls little.

Fifthly, The Outward Court of the Temple, the Whore of Babylon, the Two-horned Beast, the Ten-horned Beast, the two Witnesses, the Virgin-Company, the Woman in the Wilderness; the Events also of all these Visions are in fieri within less then that time which the Prophet Haggai calls little. The Trumpets also had begun to sound within that time. But the Affairs of the Seven Churches might be of a far earlier Accomplishment, and it may be accomplishable over and over again, they being flying Prophecies, and not so affixed to time and place as they seem, and as the rest of the Visions are. Which Grotius also has obser∣ved. And this I think is sufficient to make good the Title of the Subject of these Prophecies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And no more then this is supposed or rather demonstrated in Mr. Mede's way of interpreting the Apocalyps.

Sixthly, They themselves are fain to interpret some Prophecies of Events that fell out or are to fall out above twice five hundred years from the Prediction. As the * 1.299 loosing of Satan, the Army of Gog and Magog, the Siege of the beloved City, the falling of fire from Heaven upon the Besiegers, the General Judgment, and the like. Which are the more contradictious to their own Hypothesis, because they make no such order or concatenation of Visions as Mr. Mede does. And therefore it will be the harder to make them compliable with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But for the way that I am for, where one thing so handsomely or necessarily hooks in another, the first Thun∣der the seven Vials, the last Trumpet the seven Thunders, the last Seal the seven Trumpets, and the first Six of these Trumpets their Synchronalls, as the first Six of the Seals theirs; the whole Volume of Visions in a manner is so of one piece, and one thing follows ano∣ther so continuedly, that when the first Events begin to appear, the whole Series may well be said to begin or to be a-doing, and if quickly, quickly. So little Repugnancy has Mr. Mede's way with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And lastly, Forasmuch as I have so plainly demonstrated that the A∣pocalyps was not communicated to S. John before Domitian's time, and * 1.300 that therefore this Application of the Seals and Trumpets to the Destructi∣on of Jerusalem is not onely harsh (as any one may see in examining them) but also impossible, the Visions being since that Event; and that therefore those Affairs cannot be of the number of those things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, since they were then past, not future; and that this straining of this phrase is merely for this Exposition's sake, which, if it were seriously stuck to, would make the Apocalyps utterly unintelligi∣ble, and consequently unprofitable to the Church, nay, bring an unspeak∣able detriment thereto, by depriving us of so illustrious a pledge of Divine Providence: I think these things put together are of infinitely more mo∣ment to us for to adhere to that ordinary and ancient Interpretation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which I nominated at first, then to this novell one, that has been but newly started merely for the countenancing such Ex∣positions of the Apocalyps as are not onely extremely harsh and forced, but utterly impossible.

This I hope is even more then enough to remove all prejudice to Truth, that may lie upon any ones mind by reason of the mistaken sense of these words, and inable him without any farther hesitancy to acknowledge the unexceptionable Perspicuity of those Expositions of the Apocalyps I have exhibited to his view.

CHAP. XXI.

1. The marvellous Completeness of the Reformation of the Church of Eng∣land in her Doctrines and Institutes. 2. That she plainly condemns the Invocation of Saints for Idolatry. 3. As also the Adoration of the Host; where our Kneeling at the Communion is vindicated. 4. Her condem∣ning the Worshipping of Images. 5. Her concluding the manner of the Papists worshipping Saints and Images to be plainly the same with that of Pagans. 6. Her free and just censure touching the decking of their Images, and making them Lay-mens Books. 7. How perfectly she has freed us from that Aegyptian yoke we lay under in the time of Popery. 8. The Celebration of Holy-days, the keeping of Lent, and the use of the Surplice in the sense of the Church of England, fully vindicated from all imputation of Superstition or Antichristianism. 9. That the use of the Surplice is not from any grounds at all of Policy in the Church, but pure Charity: with a vindication of the use of the Cross in Baptism.

1. HAving thus clearly set out the true nature or Idea of Antichristia∣nism, as also plainly made good that such an Antichristianism or Antichrist as is delineated in that Idea is that very Antichrist which the Prophecies in the Holy Scriptures do prefigure or soretell, we should now proceed to a more punctual Application of the said Idea and Prophe∣cies to the State of the Church, from such times as it fell into this Antichri∣stian Lapse till this very day. But that being something a more voluminous Design, and less gratefull to my disposition, who take far greater pleasure in the Vindication of an injured Friend then in raking into the unsavoury mis∣carriages of either a Stranger or professed Enemy, I shal satisfy myself, at least at this bout, with that part of Application onely which concerns our Re∣formed Church of England: whereby I do not doubt but to free her from all imputations or suspicions of being guilty of any point of true and real Antichristianism, in any of her Doctrines or Institutes. Whence it will appear how little she is concerned in this free and faithfull delineation there∣of, unless it be to give Almighty God most humble and hearty thanks, who did so graciously assist those noble Hero's with resolution and judg∣ment for the atchieving of so happy and marvellous a Reformation, where∣in nothing is left, no member nor the least joynt or article of that o∣dious and hatefull Image or Idea of Antichrist which we have descri∣bed, no frauds or falsifications of the Gospel of Christ for the Inte∣rest of a worldly Church, and the feeding of the Priesthood by a trade of Lies and Impostures, which would have made any ingenuous man

ashamed to be found of the Order or Profession; whenas how, if no Prophaneness lurk in his soul, he may well deem the Calling an orna∣ment to his person. And that this is not a boast, but a real truth, I s•…•…all briefly make good by running through all those limbs of Antichristia∣nism (whether opposing the Privative, or Positive Ends of the Gospel) which I proposed in my Idea.

2. The first of the first kind whereof was Idolatry, in the Invocation of Saints and Angels, in the Worshipping of the Host, and in the Adoration of Images. Wherein though the Universal Practice of the Church of England does sufficiently clear her from such gross imputations, yet I think it not amiss, for her greater honour, to bring into light her avowed and declared judgment concerning these matters, that all the world may take notice how sound she is at the Core in these weighty points of Re∣ligion.

Touching therefore the Invocation of Saints, That she does apertly condemn it, appears in the Book of Articles, where she calls it a fond thing, * 1.301 vainly invented, and grounded upon no warrants of Scripture, but that it is repugnant to the Word of God; so far is it from being grounded thereupon. And the second part of the Homily concerning Prayer is wholly spent in proving, That we are to address our Prayers to none but to God him∣self: Where there are excellent Arguments to that purpose, and where she does plainly declare that Christ is our onely Mediatour and Advocate; as also she does in the Liturgie, for the cutting away all pretence for the praying to Saints, and does smartly and at once conclude, That Invo∣cation is a thing proper to God, which if we attribute unto the Saints, it soundeth to their Reproach, neither can they well bear it at our hands. Which is equipollent to the judging of it Idolatry. For what is Idolatry but the doing that worship to a creature which is proper to God? And therefore she compares it with the Pagans offering sacrifice to Paul at Lystra. And how the receiving of Divine honour must re∣dound to the reproach of what-ever Creature receives it, I have abundant∣ly * 1.302 noted elsewhere.

I shall onely urge one place more, which is very explicit and of great weight. The argument runs thus: Invocation or Prayer may not be made without faith in him on whom we call, but we must first believe in him be∣fore we can make our prayer unto him; whereupon we must onely and solely pray unto God. For to say we should believe in either Angel or Saint or in any other living Creature, were mere horrible Blasphemy against God. This is a very remarkable passage, and a Demonstration that the Invocation of Saints and Angels is flat Idolatry, it so plainly implying the acknow∣ledgement of that Excellency which is proper onely to God. Nor can our holy Mother the Church be thought to deem it less Idolatry for calling it Blasphemy, since all Idolatry is so, and is several times called so in Scripture, * 1.303 as I have noted in his due place.

3. Now for the second, The worshipping of the Host, which supposes the Bread trans substantiuted, she is most declaredly against both the Opinion and Practice. As in the Book of Articles; Trans substantiation cannot be pro∣ved * 1.304 by Holy Writ, but it is repugnant to the plain words of Scripture, over∣throweth

the nature of a Sacrament, and hath given occasion to many Super∣stitions. Whence she rightly and demonstratively concludes that the Sa∣crament is not to be carried about, lifted up, nor worshipped. For there is none that can worship the Host, upon presumption that it is Christ to whom Divine worship is due, but he is ipso facto an Idolater, as I have proved elsewhere more at large. And again in the same Book she does ex∣presly declare, That the Sacrifices of Masses, in the which it is commonly * 1.305 said that the Priest does offer Christ for the quick and the dead, to have remission of pain or guilt, are blasphemous Fables and dangerous Deceits. The truth of which is easy to be understood out of what we have written in our Idea of Antichristianism touching Idolatry and the Abuse of Christ's Person and Office in this enormous Errour.

And in the Homily concerning the Sacrament she expresly taxes the Popish Masses with Idolatry, imputing it to the ignorance of the nature of the Lord's Supper. What hath been the cause of this gross Idolatry but the Ignorance thereof? what has been the cause of this mummish Massing but the Ignorance thereof? And a little after; Let us therefore so travail to understand the Lord's Supper, that we be no cause of the decay of God's worship, of no Idolatry, of no dumb Massing, of no hate and malice, &c. To all which you may adde what is annexed, in our Liturgie, at the end of the Communion, viz. That the Sacramental Bread and Wine remain still in their very natural substances, and therefore may not be adored, (for that were Idolatry to be abhorred of all faithfull Christians:) And the natural Body and Bloud of our Saviour Christ are in Heaven, and not here; it be∣ing against the truth of Christ's natural Body to be at one time in more places then one. Which Rubrick is interserted in our Liturgie with unexceptionable Judgment and Fidelity, and does fully reach the end of its Intersertion. For no man, I think, can be so grosly ignorant or so openly malicious as to pretend that, after this so plain Declaration of our Church, either himself or any one else can become guilty of Idola∣try by that humble posture of Kneeling at the receiving of the Sacra∣ment.

4. And lastly, touching the Adoration of Images, there can be nothing more seriously protested against by any Church then this enormous wick∣edness is by ours. To omit how she has perstringed them in the Book of Articles, she does expresly bind the worshippers of them under a curse in her Liturgie, in the Form of Commination, Cursed is the man that maketh any carv'd or molten Image to worship it. And in her Homily against the Peril of Idolatry, with a passionate, but unexceptionable and judicious, zeal she does copiously inveigh against the very having of Images in Churches, I mean such as are in any capacity of being worshipped; nay against the very making of the Image of God or any of the Persons of the Holy Trinity, yea of Christ himself, forasmuch as he is truly God, contending that no Image can be made of Christ but a lying Image, (as the Scripture pecu∣liarly * 1.306 calls Images Lies;) for Christ is God and Man. Seeing therefore for the Godhead, which is the most excellent part, no Image can be made, it is falsly called the Image of Christ. Wherefore Images of Christ be not onely Defects, but also Lies.

Nor does she stick here, but urges the argument, and truly not without judgement, against the Images of Saints, whose Souls, the most excel∣lent part of them, can (saith she) by no Images be represented and expressed.

But concerning the having such Images in Temples, she doth with an holy Jealousy peremptorily contend and inculcate that it is plainly against the Second Commandment, adding this reason, For they being set up, have been, be, and ever will be worshipped, and thereupon become abomi∣nable Idols, nothing different from those of the Heathen; they being made of the same matter with them, and men having the same conceits of the Saints they are made to, and of their offices, as the Heathen had of their Deities, they worshipping them also with the same Rites and Ceremonies. And to shew they have the same opinion of their Saints that the Pagans had of their several Gods, she compares such Saints as are made Guardians of Kingdoms to their Dii Tutelares, such as Belus was to the Babylonians, Osiris and Isis to the Aegyptians, Vulcan to the Lemnians; the Guardian Saints of Cities to their Dii Praesides, such as Apollo was to Delphos, Mi∣nerva to Athens, Juno to Carthage, and Quirinus to Rome; and, lastly, their Templed Saints to Jupiter in the Capitol, and Diana in the famous Temple of Ephesus.

And touching one and the same Saints having Images in several places, she parallels our Lady of Walsingham, our Lady of Ipswich, and our Lady of Wilsdon, to Venus Cypria, Venus Paphia, and Venus Gnidia; to their Sea-Gods, Neptune, Triton, Nereus and Venus, S. Christopher, S. Clement and the Blessed Virgin; to Vulcan and Vesta, Gods of the Fire, S. Agatha. And then intimating that, as in ancient Paganism the Affairs of Love, of War, of Diseases in men and beasts were assigned to several Deities, so to several Saints in the Popish Religion, she at last breaks out into this zealous Exclamation, Where is God's Providence and due honour in the mean time? who saith, The Heavens be mine, and the Earth is mine, the whole world and all that in it is. I give victory, and I put to flight. Except I keep the City, the Watch-man waketh but in vain that keepeth it. Thou, Lord, shalt save both man and beast. But we have left him neither Heaven, nor Earth, nor Water, nor Countrey, nor City, Peace nor War to rule and govern; neither men, nor beasts, nor their diseases to cure: That a godly man might justly for zealous Indignation cry out, O Heaven and Earth and Seas, what madness and wicked∣ness against God are men fallen into! What dishonour doe the Crea∣tures to their Creatour and Maker! namely, in reposing a religious trust in those Saints they invoke to these purposes, which can belong to none other but God himself.

5. And as touching the manner of their worshipping these Images and Saints; What meaneth it (saith she) that they, after the manner of the Gentile Idolaters, burn Incense, offer up gold to Images, hang up crutches, chains and ships, legs, arms, and whole men and women of wax be∣fore Images, as though by them or Saints (as they say) they were delivered from Lameness, Sickness, Captivity or Shipwreck? Is not this COLERE IMAGINES, to worship Images, so earnestly forbidden in God's Word?

And a little after, more fully and vehemently, Wherefore when we see men and women on heaps to goe on Pilgrimages to Images, kneel before them, hold up their hands before them, set up Candles, burn Incense before them, offer up gold and silver unto them, hang up ships, crutches, chains, men and women of wax before them; attributing health and safeguard, the gifts of God, to them or the Saints whom they represent, as they rather would have it; who, I say, can doubt but that our Image-maintainers, agreeing in all Idolatrous Opinions, outward Rites and Ceremonies with the Gentile Idolaters, agree also with them in committing most abominable Idolatry?

Truly, for my part, I must confess I do not at all doubt of it; and therefore from such passages as these and several other of the like nature scattered up and down in this excellent Homily of our Church concerning Idolatry and Images, do think it an easie Task to prove such a state of the Church as is here described to be the very Image of the Beast foretold in * 1.307 the Apocalyps, as any man may discern out of my foregoing Discourse.

But I will give my self the trouble of transcribing one or two more pas∣sages: as that upon that famous Act of the good King Hezekias in brea∣king a-pieces the Brazen Serpent, (when once abused to Idolatry) though set up by the special commandment of God, and so mysterious a Figure of our Saviour himself. How think you (saith she) would that godly Prince, if he were now living, handle our Idols set up against God's command∣ment directly, and being Figures of nothing but folly, and for Fools to gaze on, till they become as wise as the blocks themselves they stare on, and so fall down like dared Larks in that gaze; and being themselves alive worship a dead stock and stone, gold or silver, and so become Idolaters abominable and cursed before the living God?

6. And again, Now concerning excessive decking of Images and Idols with painting, gilding, adorning with precious vestures, pearl and stone; what is it else but for the farther provocation and enticement to spiritual Fornication, to deck spiritual Harlots most costly and wantonly? Which the Idolatrous Church understands well enough. For she being indeed not onely an Harlot, (as the Scripture calleth her) but also a foul, filthy and withe∣red Harlot, (for she is indeed of ancient years) and understanding her lack of nature and true beauty, and great loathsomness which of her self she hath, doth, after the custome of such Harlots, paint herself, and deck and tire herself with gold, pearl, stone, and all kinde of precious Jewels, that she shining with the outward beauty and glory of them may please the foolish phantasy of fond Lovers, and so entice them to spiritual Fornication with her. Where it is most manifest that the Church of England doth (and that with truth and judgement) intimate, that that apostatized Church of Rome is prefigured in the Type of the Whore of Babylon, accordingly as I have above demonstrated in this present Treatise. And answerable to this just Censure is that which we may reade in the following Page: Sure∣ly, the Prophet Daniel in the eleventh Chapter declareth such sumptuous decking of Images with gold, silver and precious stones; to be a token of Antichrist's Kingdome. Wherein undoubtedly allusion is made to those words of the Prophet, And a God whom his Fathers knew not shall he * 1.308

honour with gold and silver, and with precious stones and pleasant things: which is consonant to that sense we have * 1.309 above delivered of that Prophecy.

And as touching that ordinary pretence for Images, that they are the Lay-mens Books; she doth roundly rebuke the Sophistry of so fond a Plea. But away for shame with those coloured Cloaks of Idolatry, of the Books and Scriptures of Images and Pictures to teach Idiots, nay, to make Idiots and stark Fools and Beasts of Christians. Do men, I pray you, when they have the same Books at home with them, run on Pilgrimage to seek like Books at Rome, Compostella, or Jerusalem, to be taught by them? Do men light Candles at Noon-day to their Books? Do they burn incense, offer up gold and silver and other gifts to them? And a little af∣ter; Wherefore call them what they list, it is most evident by their deeds that they make of them no other Books nor Scriptures then such as teach most filthy and horrible Idolatry, as the Users of such Books daily prove by continually practising the same. O Books and Scriptures in the which the devillish School-master Satan hath penned the leud Lessons of wicked Ido∣latry for his dastardly Disciples (the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Apocalyps) and Scho∣lars, to behold, reade and learn, to God's most high dishonour, and their most horrible damnation!

And at last she, winding up towards a Conclusion, determines thus: True Religion then and pleasing to God standeth not in making, setting up, painting, gilding, clothing and decking of dumb and dead Images, (which be but great Puppets and Babies for old fools in dotage and wicked Idola∣try to dally and play with) nor in kissing of them, capping, kneeling, of∣fering to them, incensing of them, setting up candles, hanging up legs, arms, or whole bodies of wax before them, or praying and asking of them or the Saints things belonging onely to God to give. But all these things be vain and abominable and most damnable before God: all such not onely bestowing their money and labour in vain, but with their pains and cost purchasing to themselves God's wrath and utter indignation, and ever∣lasting damnation both of body and Soul. And a little after; Wherefore God's horrible wrath and our most dreadful danger cannot be avoided with∣out the destruction and utter abolishing of Images and Idols out of the Church and Temple of God: Which to accomplish, God put in the minds of all Christian Princes. Amen.

Thus freely, zealously and judiciously does our Church of England condemn the Roman Religion of gross Idolatry in all those Points which I have nominated in my Idea; nor has she left or appointed any Usage or Ceremony that bears any similitude, or has any affinity with that hainous Crime. So clear is she from this First part of Antichristianism, which is the polluting of the Church of Christ with a Pagan-like Idolatry.

7. And now concerning that Second part of Antichristianism, opposite to the Second Privative end of the Gospel, which was the Removal of that Yoke of Judaical Institutes and Ceremonies, in lieu whereof Antichrist brings in an heap and lurry of Superstitious Opinions, Rites and Ordinan∣ces, which prove a load more intolerable not onely then the Law of Mo∣ses but the Tyranny of Aegypt itself; I demand, has not the Church of England, by the appointment of the Royall Power of the Nation,

freed us from this miserable bondage? Whose patience is now set on the Tenter-hooks by attending of dumb shows or •…•…ish Masses, (as they are rightly called in our Book of Homilies) wherein the Unintelligibleness of the Tongue administers no life nor devotion to the hearer? Whose limbs are now tired out with long Superstitious Pilgrimages, exiled from Wife and Children, to salute a dead Statue or Image at Rome, Compa∣stella or Jerusalem? Whose Soul or Body injured by rash and foolish Vows of either Sacerdotal or Monastick Coelibate? or whose Wives or Daughters abused by the Hypocritical Professours of the same? Whose bosome broke open and rifled by extorted auricular Confessions, to the sport of a Profane or Hypocritical Priest, and to the clandestine prejudice of the Penitent? Whose minde besotted or distracted by the secure be∣lief or unavoidable dissettledness in incredible and even impossible Opini∣ons? Is any modest Matron now dismay'd with that Melancholick conceit, that she is big with a Child and Devil at once, and that that soul Fiend (whose proper place is Hell) as often as she is pregnant, must kennel in her womb? Is any man made such a Sot as to creep into a Monk's Coul to shelter himself from the wrathful presence of God; or to kiss the Tail of an Ass, to be reconciled to his triumphant Rider? For in some place (saies that Homily) is the Tail of the Ass which our Lord Jesus Christ sa•…•…e on, to be kissed and offered unto, for a Relique; breaking out thereupon into this just and zealous Exclamation, O wicked, impudent and most shameless men, the devisers of these things! O silly, foolish and dastardly Daws, and more beastly then the Ass whose tail they kissed, that believe such things! Where I cannot but again note how fitly these Idolatries and Superstitions are resolved into a dastardliness and cowardliness of Minde, and how correspondently to the description of those who are ex∣cluded the Holy City in the Apocalyps; whose first character is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fearful, (not in regard of that fear which seizes the faint-hearted in warre, but of those affrightments that befool men in Religion) and is as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men whose spirits are cow'd and intimidated by the power of Superstition.

But to proceed, or rather to break off, for it were both tedious and un∣necessary to repeat all those Particulars I have insisted on in the Descripti∣on of this limb of Antichristianism.

Their crouching to exorcized Cros∣ses; Their having the light of Reason extinct or drown'd in Holy-Wa∣ter or enchanted Oils; their eyes dimm'd or dazled with the Histri∣onical Pomp of the masking Vestments of their Priests, and their Faith abused to the imagining a wonder-working virtue in them by their be∣ing enchanted or consecrated, as also in several other exorcized Mate∣rials; The unseasonable trouble of Extreme Unction, and the nasty be∣smearing the tender Nose and Ears of the Infant in Baptism; The vex∣atious colluctations betwixt the injured Body and illaqueated Consci∣ence about abstaining from meats; The Numerousness and Superstition of the Observations of Saints-days; The stripping of the Souls of men of the most comfortable fruits of Christ's Suffering, making them be∣lieve that his Satisfaction reaches not to the sheltering them from the Punishment of sin, but from the Guilt onely; and lastly, The affrighting

them out of their wits by that hideous Figment of an Hellish Purga∣tory, and excoriating their Bodies by barbarous and Pagan-like Proces∣sionary Flagellations:

I demand concerning these, and what-ever else looks any thing like either an Antichristian Imposition or Imposture, (be∣longing to this Second limme of Antichristianism) whether the Care and Fidelity, whether the unbiassed Judgement and Piety of our Royal and Reverend Reformers have not quite cast them out as the dirt and dung of Superstition.

8. I but you will say, we do still celebrate Saints-daies, and do still keep Lent; Surplices are still worn, and the Cross in Baptism still in use. But to these I easily and briefly answer: For the charge is slight and tri∣vial, and cannot reach to the least touch of Antichristianism.

For as for the Saints-daies in our Church, they are neither many, whereby the Observation of them may become burthensome, nor are they Idolatrously or Superstitiously observed; there being no Religious wor∣ship done to the Saints, no Temple nor Altar dedicated to them, nor Prayers directed to them, but onely an honourable mention made of their Vertues for our Christian Imitation. In which thing our Church is very explicite, joyning authority with S. Austin, and declaring, That nei∣ther Temples nor Churches ought to be builded or made for Martyrs or Saints, but to God alone; and that there ought no Priests to be appointed for Martyr or Saint, but to God alone: as you may see in the second part of the Homily against Peril of Idolatry. And he that reads what order she gives for the keeping of these Festivals, in her Constitutions and Canons Ecclesiastical, will but betray his Impiety in gain-saying so Religious a Purpose. For her Injunction is that these Daies be kept in hearing the * 1.310 Word of God read and taught, in private and publick Prayer, in acknow∣ledging their offences to God and amendment of the same, and in recon∣ciling themselves charitably to their Neighbours where displeasures have been, in oftentimes receiving the Communion of the Body and Bloud of Christ, in visiting the poor and sick, using all godly and sober Con∣versation.

And now concerning Lent; that our Church puts a snare upon no mans Conscience in difference of Meats, is plain out of what we meet with in that eminent Prelate Bishop Jewel, in The Defence of his Apology, (a * 1.311 Book appointed for every Church by publick Authority) where he cites that excellent saying out of Tertullian, Deus ventre non colitur, nec cibis quos Dominus dicit perire, & in secessu, naturali lege, purgari. Nam qui per escas Dominum colit, prope est ut Dominum habeat ventrem suum. He whose Religion is so carnal, is but a degree above them that make their Belly their God. And in the same Page he speaks from himself and in plain English, We weigh not the choice of Fish or Flesh, but the burthen of the Minde, and the snare of the Conscience. The Church herself also doth declare in the Homily of Fasting, That there is no Holiness at all in Meats, and that it is in itself indifferent whether Lent be kept by eating of Fish, or by abstaining from all manner of food till night, and then to eat without any choice or difference of meats; and that keeping of Lent by abstinence from Flesh is grounded merely upon Policy, and thereupon

appointed by the Magistrate for the increasing of Victuals, Beeves and Sheep, for the greater plenty, and better provision for the Poor, and fur∣nishing out our Navies, and for the enriching the Sea-coast-Towns by Fishing, and making them more populous, and better provided for to re∣pulse the Enemy at any Invasion. Which is a very honest and solid ac∣count for our celebrating Lent by abstinence from Flesh-meats and feed∣ding on Fish, and devoid of all Popery and Superstition.

And thirdly, touching the Pompous Histrionical Vestments of Priests, no man can condemn them more heartily or deride them more wittily then our Church hath done in the third part of that never-sufficiently-commen∣ded Homily against the Peril of Idolatry: where, having noted how La∣ctantius compared the Idols of the Heathen to the little Puppets that little Girls used to play with, and that the said Idols were but great Puppets for old Fools to play with; Our Churches (saith she) stand full of such great Puppets wondrously decked and adorned, garlands and coronets be set on their heads, precious pearls hung about their necks, their fingers shine with rings set with precious stones, their dead and stiff bodies are clo∣thed with garments stiff with gold. You would believe that the Images of Men-Saints were some Princes of Persia-land with their proud Apparel; and the Idols of our Women-Saints were nice well-trimmed Harlots tem∣pting their Paramours to wantonness. Whereby the Saints of God are not honoured, but most dishonoured, and their godliness, soberness, chastity, con∣tempt of riches and of the vanity of the world, defaced and brought in doubt by such monstrous decking most differing from their godly and sober lives. And then comes in what concerns the Priest; And because the whole Pageant must throughly be play'd, it is not enough thus to deck Idols, but at the last come in the Priests themselves likewise decked with gold and pearl, (that they may be meet servants for such Lords and Ladies, and fit worshippers of such Gods and Goddesses,) and with solemn pace they pass forth before these golden Puppets, and fall down to the ground on their marrow-bones before these honourable Idols; and then rising up again of∣fer up odours and incense unto them, to give the people an example of double Idolatry, by worshipping not onely the Idol, but the gold also and ri∣ches wherewith it is garnished. What can be more expresly against these Histrionical Ornaments then this?

I but you will say, what is this to the Surplice? Truly, it is a thing of so little moment, that I had almost forgot it. Why? what Antichristianism do you espy in that, provided it be white and clean? Is not the very Wife of the Lamb in the Apocalyps said to be * 1.312 araied in fine linen clean and white? And do you think that the Prophetick style would adorn the Spouse of Christ with such an Habit as in the letter were a special badge of Antichrist? Wherefore it is evident that there is neither Superstition nor Antichristianism simply in wearing a white garment, though there be no garment but may be superstitiously used, and as superstitiously rejected. To consecrate, exorcize or enchant Vestments for the Priests to wear, as is practised in the Apostatized Church, were indeed a palpable piece of Su∣perstition; or to place any Holiness in them: But this is a thing openly protested against in our Church, who plainly declares in her Constitu∣tions

Ecclesiastical concerning prescribed Apparel, That her meaning is * 1.313 not to attribute any holiness or special worthiness to the said garments, but that they are enjoyned onely for decency, gravity and order.

9. And truly for to suspect this kinde of Ornament in our English Clergy to serve for either gratifying their Pride, or for an out-side recom∣mendation of them to the People, that they may the more securely want those more requisite and essential Ornaments of the Minde, is a very weak and groundless surmize. For how can they be thought to pride themselves in such a Garment, or phansy themselves recommendable to the people by such an Ornament as they generally imagine foul and soiled by having been so many Ages worn by that Woman of Apostasies? Wherefore look as narrowly as you will, you cannot espy those Antichristian sins of Pride and Hypocrisie lurking in any the closest fold of this snowy Vest∣ment. Which did it not look so bright as to the blinding of your eyes, you might instead of Antichristianism discover the choicest Christian Gra∣ces wrapt up in the use of it, I mean those of Charity and Humility.

For undoubtedly our Heroical Reformers did not, as is the use of some, act out of peevishness and spight, and please their own humour and im∣petuosity of spirit; but as being part of the chast Spouse of Christ, the true Apostolick Church, the Mother of us all, deals as a Mother with all those that profess themselves in any sense Children of Christ's Church, and therefore would not have them divided more then needs. Whence it is that, out of a spirit of Charity and tender kindness, she has in some things in themselves indifferent humbly condescended to symbolize with that lapsed Lady of Rome, to bring off her abused Paramours to the pure Wor∣ship of God. Which Condescension, as is well known, took good effect for some space of years, and the Catholicks joyn'd in publick Prayers and Service with us; till that Woman sitting on the Seven Hills (who at every turn discovers herself not to be the Mother, but the Harlot that makes nothing of having the Child divided) forcibly rent off the English Roman Catholicks from so reasonable and Christian a Communion. And yet for all this does not our Church cease to use this charitable Courtship and sweet Condescension toward them still, to win them off to such a Worship as is every way as graceful as their own, but without the Poison of either Superstition or Idolatry.

Which while I consider how long it has been, without the least effect upon the Catholicks of this Nation, I must needs think him either dull∣sighted or unjust that will not acknowledge also a third Christian Vertue in our Mother the Church of England, superadded to the former, I mean an impregnable and invincible Patience; she having not all this time fal∣len either into that Complaint in the Prophet, All day long have I stretch∣ed * 1.314 forth my hands unto a disobedient and gain-saying People; or into that Resolution of the Apostles, wearied out by the Refractariness of the Jews, Seeing you judge your selves unworthy of everlasting life, lo, we turn * 1.315 unto the Gentiles.

Lastly, as touching the Cross in Baptism, there is much-what the same reason as of this last, saving that the use thereof was more early in the Church, whence it becomes more venerable for its Antiquity, and is

therefore retained upon that account, as also for the significancy of the Ce∣remony: but without the least reproach to the Sacrament it self, it being acknowledged perfect and complete without it. I will also adde that it is now as seasonable as ever, the Passion of our Saviour being so much un∣dervalued and trode under foot by a new generation of men that Paganize in their Hearts, though they cant in the language of Christians. But we need not be over-solicitous in this point, there being so ample satis∣faction offered to the scrupulous in the Book of Ecclesiastical Constituti∣ons. * 1.316 And therefore we will now proceed to those parts of Antichristianism that oppose the Positive Ends of the Gospel. Wherein there is so little Difficulty, that it will be no hard task to dispatch with like brevity as in these former.

CHAP. XXII.

1. The diametrical Opposition of our Church to that part of Antichristia∣nism which would subvert the Regal and Prophetick Offices of Christ. 2. As also to that which strikes at his Sacerdotal Office. 3. That she holds nothing against those other sacred Titles of Christ, the Truth, Life, Light, &c. 4. A demonstrative Vindication of Episcopacy from the Imputation of Antichristianism, out of the Apocalyps. 5. What an Establishment that Book is, if rightly understood, to the Crown and Church of England. 6. That no Papal nor Presbyterian Power is of right above the King, no not in causes Ecclesiastical. 7. The judge∣ment of our Church thereupon. 8. The peculiar glory of our Church that she is so perfectly free from all Frauds and Impostures. 9. Her freeness from Pride; 10. From Antichristian Impurity, 11. And from Cruelty. 12. Her Reformation an eminent Speciminal Comple∣tion of the Prophecy of the Resurrection of the Two Witnesses. 13. The usefulness of this Vindication of her for the suppressing of Po∣pery and Schism.

1. I Demand therefore concerning those three known Offices of Christ, Regal, Sacerdotal, and Prophetical, is not our Church very faithful and sincere in this point, and not at all guilty of such opposings and un∣derminings of them as I have specified in my Idea of Antichristianism? Does our Church pretend to be Infallible her self, or so much as connive or consent to the pretended Infallibility of others? Nay, has she not plainly declared, That general Councils (for asmuch as they be an Assem∣bly * 1.317 of men whereof all be not governed with the Spirit and Word of God) may erre, and sometimes have erred, even in things pertaining to God: and that therefore things ordained by them as necessary to Salvation have neither strength nor authority, unless it may be declared that they be taken out of the Holy Scripture? And in the fore-going Article she does af∣firm, That it is not lawful for the Church to ordain any thing that is con∣trary * 1.318 to God's Word written, and that she may not so expound one place of Scripture that it be repugnant to another; and finally concludes,

That although the Church be a Witness and a Keeper of Holy Writ, yet as she ought not to decree any thing against the same, so besides the same ought she not to enforce any thing to be believed for necessity of Salvation. To which effect she also speaks in another Article touching the Sufficiency of * 1.319 Holy Scriptures. Holy Scripture (saith she) containeth all things necessary to Salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an Ar∣ticle of Faith, or be thought requisite or necessary to Salvation.

And again to the same purpose doth she speak in that excellent Exhorta∣tion to the reading and knowledge of Holy Scripture: where with all earnestness she invites every one to the diligent perusing thereof, decla∣ring, That in Holy Scripture is fully contained what we ought to doe, and what to eschew, what to believe, and what to love, and what to look for at God's hands at the length; and tells us the best way for under∣standing of them, in a Paragraph worthy to be written in letters of Gold, toward the end of the first part of the Homily. And in reading of God's Word (saith she) he profiteth not most always that is most ready in turning of the Book, or in saying of it without-book, but he that is most turned into it, that is, most inspired with the Holy Ghost, most in his heart and life altered and changed into that thing which he readeth; he that is daily less and less proud, less wrathful, less covetous and less desirous of worldly and vain pleasures; he that daily (forsaking his old vicious life) increa∣seth in Vertue more and more.

And in the second part of the said Homily she heartens her Sons against those discouragements and stumbling-blocks, which that false and trea∣cherous Church casts in their way, of pretended difficulty and obscurity; exhorting them to pray to God for Assistence in reading the Scriptures; assuring them that if they be sedulous and serious, what they are at a loss in, God will either send some pious and knowing person (as he did Philip to the Eunuch reading the Prophets) to instruct them, or that Himself from above will give light into our minds, and teach us those things that be ne∣cessary for us, and wherein we be ignorant: farther adding out of S. Chry∣sostom, That humane and worldly wisdom or science is not so needful for the understanding of Scripture, but the revelation of the Holy Ghost, who in∣spireth the true meaning into them who with humility and diligence do search therefore.

And lastly, she concludes, That none be enemies to the reading of God's Word but such as either be so ignorant, that they know not how wholsome a thing it is; or else be so sick, that they hate the most comfortable medicine that should heal them; or so ungodly, that they would wish the people still to continue in blindness and ignorance of God. How diametrically opposite this Genius of our Church is to that Antichristian Spirit I have described in his opposings and underminings of the Regal and Prophetical Offices of Christ, is obvious for any man to discern who listeth but to compare them.

2. And now for his Sacerdotal Office, which is injured and affronted in multiplying Mediatours, in pretending to offer up the very Body of Christ in the Mass, and in derogating from the virtue of that Sacrifice himself made for the sins of the world, as if it reached not to the Punish∣ment,

but to the Guilt onely, and that every man must satisfie for himself in imposed mulcts and penances, either here or in Purgatory. As for the first, we have already proved it to be contrary to the Doctrine of our Church. And that one Article, part whereof I have cited already against Transsubstantiation, will assure us of her rejection of the two latter. The offering of Christ once made (saith she) is that perfect Redemption, Pro∣pitiation and Satisfaction for all the sins of the whole world, both origi∣nal * 1.320 and actual; and there is no other Satisfaction for sin but that alone. And then it follows, Wherefore the Sacrifices of Masses, in the which it was commonly said that the Priest did offer up Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables and dangerous deceits. See also the Article of the Justification of Man, and the Homily of Salvation and Good Works. But this is so notorious a Doctrine in our Church, that I need not insist any further upon the proof of her avowing of it.

3. As for the Oppositions against the other Titles of Christ specified in the sixth Chapter of the second Book of my Idea of Antichristianism, it is manifest that our Church is not concerned therein. For we traffick not in Legendary Lies and false Miracles, against the Sacred Title of Truth; nor desire to keep the people ignorant of the Scriptures, and to hold them in darkness, against the Sacred Title of Light; nor trespass against the Sa∣cred Title of Life, by making our Religion consist of dumb shows and heaps of dead Rites and Ceremonies; nor derogate from the Divinity of Christ, by giving Religious worship to Saints and Angels; nor offend against his Paternity, by making his Children a company of stocks and stones, and by taking away the judgement of discretion from them, and forcing them to believe as the Church believes, right or wrong, with Scripture or against it; and are so farre from injuring the life of any Child of God by any captious and wicked Sanction, that we profess nothing re∣quisite to Salvation but what is plain in Scripture, as appears from what has been already produced out of the Articles of the Church. Which alone will also vindicate her from any imputation of the following points of An∣tichristianism against the Peace of Christ's Kingdome. And for absolving Princes from their Oaths, what Church, unless that of Rome, ever preten∣ded to so blasphemous a Power?

4. The next Antichristian Opposition, and which occurrs in the next Chapter, is that against the Divine Life in general. Such as Idolatry, and all manner of Superstition, dumb Shows, speaking in an unknown Tongue, sub∣stituting silly Penances instead of real Repentance and Amendment of life; all which our Church is so plainly and professedly against in her Articles and Homilies every-where, and so acknowledgedly, that I will not give my self the trouble of Citation. Some not so well minded may peradventure be over-inclinable to imagine the Episcopal Office and Revenues to have a greater propinquity with that Hypothesis at the end of this Chapter then any indifferent man can possibly judge. For he must be very ignorant of the Constitution of Christendome that does not plainly discern that in that Hy∣pothesis it is the Papal Hierarchy that is perstringed and adumbrated: which is done again more fully and particularly in the ninth and tenth Chapters.

For, for my own part, though I do not know the accurate values of the several Bishopricks of this Nation, yet considering the largeness of their Dioceses and the great burthen as well of care as expensiveness in consci∣entiously executing the Function, truly I cannot imagine them so great but that the weight of the Office will weigh down every-where the value of the Revenue, and we reade in the Gospel that * 1.321 the work-man is worthy of his hire. And concerning the Office and Dignity itself, it cannot sink into my minde, that that Order of the Church which was instituted and in pra∣ctice in those Ages thereof which were Symmetral, can with any face or conscience be judged Antichristian. And that the Church was Symmetral for about four hundred years after Christ, is a demonstrable Consectary from my Joint-Exposition, and that Joint-Exposition so convincingly evi∣dent, that no Interpretation of any Scripture can be more.

5. Whence I cannot but wonder that any true Son of the Church of England should be so shie of the Apocalyps, or so fearful of it, that they durst not touch it without a pair of Mittens of Grotius his making, for fear it should bite them, that is to say, unless it be unfolded, or rather folded up, in Grotius his fond and groundless Explications. For there is not any Book in the World that makes more for the establishment of the Crown and Church of England then this Holy Book of the Apocalyps, if rightly and solidly understood. A thing which that wise and sagacious Prince, King James of blessed memory, had discovered betimes, and accordingly made use of it against the Usurpations of the Church of Rome. And truly I finde nothing in the Apocalyps, though the style seems Mysterious and Aenigma∣tical, but what is very rational, and look upon it as the most faithful and Philosophical writing that ever was penned. A tast whereof we have in that Catalogue of the evil characters of them that are excluded the Holy City; wherein bloudy and inhumane Zeal, as also vain and imposturous Superstiti∣on, is so plainly perstringed. The former in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Murtherers; the latter in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Sorcerers, Exorcists or Enchanters; and lying Legendists; and in fearful intimidated spirits, that are superstitiously inclined to submit to the delusions and lies of such shameless Deceivers. These doth our faithful Redeemer of Souls, who deals bonâ fide with Man-kinde, to rescue their abused minds from the Tyran∣ny and burthen of Superstition, note with a mark of Infamy and Condem∣nation. So fast a friend is the Lord Jesus to Humanity, to Equity, to Truth and Reason.

6. And not to insist upon those passages of the Apocalyptick Visions that imply it, (which are more then one or two either) there is the greatest Equity and Reason in the world that every Christian Prince should next under Christ be Supreme Head over all that part of his Church over which he is King or Sovereign, over Clergy as well as Laiety, in Causes Ecclesiastical as well as Civil; and that not any Papal or Presbyterian Power should be above him, as our English Episcopacy does most justly and professedly submit unto him. For why should any Clergy-men expect of a Prince who has received like precious Faith with themselves, to fall in his Power by becoming a Christian? Which is as unjust, as it were ridiculous to phansy that every proper man should be bound

to remit so much of his natural stature as would make him goe lower then the Priest that baptized him. For Christianity does not take away Nature nor Power, but rightly employs it.

Could any of the Pagan Emperours, think you, have been brought over to the Christian Faith, if the Bishop of Rome would have laid claim to the Headship of the Empire so farre as it became the Church of Christ? or would they not have suspected the preaching the Kingdome of Heaven a trick of the Priests, to make themselves Lords of the Earth? No certain∣ly, a Prince once become Christian, that is, a Believer and Professour of the Apostolick Faith comprised in the Word of God in those plain and gene∣rally-confessed Points of our Religion, is a Person so Sacred, that nothing can mount above him for Headship in his own Dominions. For the anoin∣ting of the Spirit whereby we believe to Salvation is infinitely more holy then any external Sacerdotal oil whatsoever. Why may not then so sacred a Fountain be the Head and Influencer of the whole Church? Or whether is Christ greater as he is Priest or King of Saints? Or who had the preeminence in the Polity of the Jews, the Kings or High-Priests of Israel? And was not that Polity a Type or Figure of the Church of Christ?

The plain Law of Christ is indeed immutable, and it ought to be so; no man upon earth may dispense with one tittle thereof. But for autho∣rizing Interpretations, Opinions, and the Rites and Ceremonies of Reli∣gious Worship, either this is in a Christian Prince's power, and not in the Priest's, or else his Kingdome and safe administration thereof is not in his power. For all these things, according to the Eternal Law of Na∣ture and of Reason, are to be in the hand of him that is Supreme Gover∣nour, and it is a contradiction to his Supremacy if it be not so. For he that holds the rains of the Souls of men rules their whole Persons; and the strongest rains are those of Religion. And therefore if any Power distinct from the Kingly pretend to the right of ordering the affairs of Religion farther then his allowance and liking, that Power is really the King, and the King himself a precarious Power, to be blown about and blown out of his Throne by the false breath of these pre∣tenders to the Headship of the Church, as often and as violently as they please.

Wherefore as the plain and confessed Law of Christ is immutable; so what is doubtful and merely Ritual is to have its interpretation, change or continuance at the judgement and discretion of every Christian Prince, who has most justly and necessarily the power of accommoda∣ting such things to the peace, composure and prosperity of his King∣dome. Nor have the Ecclesiastick Powers any right in an immutable and essential manner to affix to the Christian Religion any thing that is not expresly and declaredly comprised therein according to the Di∣vine Authority of the Scriptures. For it is an high wrong to that Religion which is to be Everlasting and Universal, to be bound and fettered with either Rites or Opinions that are but Temporary or Topical; or that the Errours and Mistakes of dark Antiquity should become as a Law of the Medes and Persians to more serious and

clear-sighted Posterity; or what was fetched up upon some transito∣ry emergency, that all the importunities and necessities of after-Affairs of the Church, or any parts thereof, should not be able to conjure it down again, for the making the Gospel more freely to run and be glorified.

7. And therefore most apertly and judiciously has our Church decla∣red in her Homily of Fasting, That God's Church ought not neither may it be tied to any order now made or hereafter to be made and devised by the authority of Man, but that it may lawfully for just causes alter, change or mitigate those Ecclesiastical Decrees and Orders, yea recede wholly from them and break them, when they tend either to Superstition or to Impiety, when they draw the people from God rather then work any edifi∣cation in them. And in the Book of Articles she again plainly asserts, That it is not necessary that Traditions and Ceremonies be in all pla∣ces * 1.322 one or utterly alike; for at all times they have been diverse, and may be changed according to the diversity of Countries, Times, and mens man∣ners, so that nothing be ordain'd against God's Word. And lastly, in the close of that Article, Every Particular or National Church hath authority to ordain, change and abolish Ceremonies or Rites of the Church ordained onely by Mans authority, so that all things be done to edifying. Which Affairs of so dispensable and changeable a nature, if they could be ordered by a power distinct from and independent of the Supreme Power of any Christian Nation, and affecting and relishing a private Interest of their own, what wilde commotions and confusions might they cause in a Christian State, while they gore and spurre up the Ass to goe that way where he sees the Angel of the Lord with a drawn sword to drive him back?

Wherefore it is most safe and just that in all preter-Essentials to Chri∣stian Religion, the Supreme Magistrate in every Christian Nation have the allowing or disapproving of them; and that no Rites nor Opinions pass into Decrees, but by his Authority; that the Priesthood may not be able (as they ought to be so faithful to their Prince as not to be willing) to teach or decree any thing against his Interest whose Subjects they are, or against the Safety, Peace and Prosperity of the whole State of which they are but part, and therefore ought to have no power to doe any thing indepen∣dently of the Prince, who is the Common Father of his whole Countrey, and whose Interest is the good and welfare of all: Who therefore must needs be the Head of the Church over all Causes and Persons as well Ec∣clesiastical as Civil, (as our Church does plainly acknowledge,) that vital Influence may indifferently flow from him into all the members of his Dominions.

But this is a point that might have been more seasonably deferr'd till we came to the Antichristian Opposition to the first branch of the Divine Life, which is Humility, and which the superlative Pride of the Papal Supremacy does so apparently affront. But that there is not the least smutt of Antichristianism in Episcopacy itself, I have already abundantly evinced.

8. Now concerning those Oppositions that be made against Faith, the

Root of the Divine Life, our Church is so plainly free from: them (as any one may perceive that pleases but to recount them) that it is enough merely to intimate so much. Onely I cannot let go this seasonable op∣portunity of triumphing in her behalf, in that she is so throughly reformed from that notorious, though subtle and slim, piece of Antichristianism, I mean that Self-ended Policy in those Doctrines and Practices which are so many in the Church of Rome and so profitable, and yet Our Heaven∣directed Reformation has perfectly refined us and cleansed us from them all. The consideration whereof must needs make our Mother the Church of England look very lovely and amiable to every ingenuous and discerning eye, who cannot but bless God for that due judgment and faithfulness which he put into our Royal and Reverend Reformers; and must be a great satisfaction to every honest Priest or Minister of our Church, that he neither feeds himself nor the people with Lies, after the manner of the Roman Priesthood, nor puts one morsell of bread into his mouth filched from the Laiety by fraud and imposture, and that as he labours in the Gospel, so he lives by the Gospel, and not by Figments and cunningly∣devised Fables.

9. Those Oppositions also against that Divine Grace of Humility, which are specified in the ninth, tenth and eleventh Chapters, that our Church is cleared from them, it is more apparent to any one that considers them then that I need give my self the trouble of particularly making it out. The Pope's Supremacy is not onely declared against but sworn against, as is very just and right. And though there be peculiar Habits for Clergy-men, yet, as I have noted above, our Church does professedly declare there is no Holiness in any such things, but that they are for decency and distinction. And distinction betwixt Laiety and Clergy is as ancient as Christianity it self, and runs through not onely part but all those Symme∣tral Ages of the Church. So manifest is it that there is not left in the frame of our English Church any thing of its own nature Antichristianly opposing that Heavenly and Christian Grace of Humility. But if we come to take view of Persons, who can help it but that a Lay-man may be proud as well as a Clergy-man, and a Presbyter as soon as a Bishop? So that all would be Antichristian upon this score.

10. And it is as evident that there are none of those Oppositions against that celestiall Grace of Purity (noted in the twelfth Chapter) to be found in our Church. And not so onely, but I think we may without vanity (provided it be done with humble thankfulness to Almighty God, who inspired our Heroical Reformers with such exquisite prudence and judg∣ment) glory in that excellent and fit constitution of things in our Univer∣sities: Where none are tied up to the Vows of Coelibate, nor confined to separate and solitary cells, to be shewn disguised in some uncouth habit, with circumcised crowns and moaped or bloated looks, as they are wont to shew strange Animals through their several grates at the Tower; but live under more free and manly Laws and ingenuous Exercises, without either the lash or hypocrisy of Superstition, and are appointed to spend their time in such things as may adorn their Souls with real Knowledge and

Vertue: where also there is an honest and frugal Provision made for them that list to lay their Bodies as well as bury their Minds in the dust of an Academie. Which, if either Nature or some Diviner power has fitted them for it, they may doe with honour; and if they be weary of a single life, they may leave the University when they will, without the least reproach. Which ingenuous and Christian freedom, in my judgment, is infinitely to be preferred before the Superstitious Slavery and Hypo∣crisy of the Roman Monasteries, where people are caged up and impri∣soned like so many Captives of the King of Babylon, or so many Bond-men or Bond-women of that Mystical Pharaoh, to work out imaginary stuff to fill the Churche's Treasury of Merits, which are vended for ready money to encrease the Revenue and to support the Pomp of this magni∣ficent Tyrant of Aegypt.

11. Lastly, Concerning those most Antichristian Oppositions against that transcendent Grace of Charity; Our English Church is so far from opposing it, that she is exemplary in it, condemning the Doctrines and Practices of that worst of Churches no more then needs must, and courting the adverse party to her Communion by all lawfull accommodations and compliances in her publick Service, if by any means she may gain some of them over to the Truth. Whereas, on the other side, that imperious Wo∣man on the Seven Hills sits like a Queen, to whom every one must bow, but she neither bend nor condescend to any thing, but stands as stiff as a Marpesian Rock for the maintaining her own Humour and Inte∣rest, though never so point-blank against the Eternal Laws of God and Right Reason.

Then for that bloudy and butcherly Decree of killing of Hereticks, namely, such as hold against the Tenents of that Church, though those Tenents of this Church be plainly repugnant to express Scripture; How contrary to this Antichristian and Diabolical Spirit is the Doctrine of our Church of England, who, as I have above noted, has declared, That no * 1.323 Church has authority to decree any thing against Holy Writ, nor to enforce any thing to be believed for necessity of Salvation besides it, as you may see in the Book of Articles.

Nor can they justly frame any excuse for their abominable Cruelty from the Sanguinary Laws of this Realm against Priests and Jesuites. For what a vast difference is there, when the one suffer as Traitors to their Liege Sovereign, the other because they will not be Traitors and Rebels to God and the Lord Jesus Christ? for every Idolater is so. And no man can submit to the Church of Rome but he must ipso facto submit to Idolatry.

12. Verily while I consider what an honest and faithfull Spirit breaths in the Book of Homilies and other Writings of our Church, and how exquisitely and perfectly we are set free from all that Imposture and Wickedness that can properly be styled Antichristian, by the wise management and solid and sound judgment of our renowned Refor∣mers, and how that men of this Integrity of mind and soundness in the Faith were then advanced into Power in Church and State by

the Sovereign Authority; I cannot withhold from declaring that I do not at all doubt but that the Reformation of our English Church into such a condition as I have briefly represented, was one eminent Speciminall Completion of the Prophecy of the rising of the Two Witnesses, and of that Voice from Heaven (that is to say, of the Sovereign Power) saying unto them, Come up hither. For every tittle of the Prophecy is exactly applicable to the Event, as any one may find that will try. Besides that so notable a providence as the Protestant Reformation is no-where prophesied of, if not in that Vision. For the Vials are none of them within the Sixth Trumpet, as the Vision of the Witnesses is, but all within the Seventh, as I have above plainly enough proved: nor they expressive of the first Reformation in the chief Circum∣stances thereof, nor any Vision else save this of the Resurrection of the Witnesses.

Nor know I any thing that should make a man hesitate, unless it be that the Witnesses are said to be raised up after three Days and an half, that is to say, three Times and an half, whenas our Reformation fell within these Times, namely, in the last Half of a Time. But no Ob∣servation can be more trivial then this; That the designation of Time divided into parts, unless some intimation determinate it to one sense, may signify either such a space of time fully finished, or else expiring in the last division thereof. As if one should say, Post triduum mortis resurrexit Christus, no man can understand that of Christ's being dead three entire days. And so, Aliquot post menses, may as well be rendred Within some months after, as After some months. And the Seventy do expresly translate that in Genesis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.324 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whenas the genuine sense is, within three months, cùm tertius mensis ageretur, as the Marginal Exposition has it in Vatablus. Whence it is evident that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does not imply the time fully run out, but that the last part thereof must then be current. And so it is in this Prophecy, our Reformation happening in the last Half-Time or Half-Day. So easily is this Scruple removed: And therefore the Ap∣plication so fit to the Event, that I doubt not but this Vision was a Prediction of it. Which therefore should make our Reformation the more Sacred, and awe men off from either violently tearing it in pieces, or more hiddenly and obliquely corrupting it by foisting in any old out-cast ware disallowed and rejected by our Pious and Judicious Reformers.

13. But this is a Mantissa cast in over and above the bargain. I had before finished my task, which was briefly to prove (and, if I mistake not myself, I have done it clearly and convincingly) That the Hea∣ven-inspired Prudence and Judgment of the Royal, Heroical and Re∣verend Reformers of our Church of England have purged her and cleansed her from what-ever Doctrine or professed Practice may rightly and properly be deemed Antichristian, and that she holds nor injoyns any thing that is contrary to the truly Catholick and Apostolick Faith. Which just and seasonable Vindication of her joyntly considered with

our free and faithfull Description of the true Nature and Idea of Anti∣christianism, such as we have demonstrated to be predicted in the Pro∣phecies of Holy Scripture, will not fail, I hope, to prove for ever a Sove∣reign Remedy or safe Preservative of her against those two hatefull and destructive diseases of the Church of Christ, Popery and Schism. Which good effect of our labours God of his infinite mercy grant, for the onely Merits of the Lord Jesus. Amen.

The End of the Second Part.

Notes

• * 1.1

  1 Ep. 2. 18.
• * 1.2

  Amos 5. 25.
• * 1.3

  See Idea Anti∣christ, book 2. chap. 6. sect. 6.
• * 1.4

  Jer. 2. 27.
• * 1.5

  Rev 9. 5, & 10.
• * 1.6

  Vers. 15.
• * 1.7

  Rev. 9.
• * 1.8

  See Mr. Mede's Comment. Apo∣calypt. upon Chap. 9.
• * 1.9

  Apocal. 9. 15.
• * 1.10

  Dan. 7.
• * 1.11

  2 Thess. 〈◊〉〈◊〉.
• * 1.12

  Rev. 11.
• * 1.13

  Rev. 19.
• * 1.14

  Rev. 6. 〈◊〉〈◊〉.
• * 1.15

  Revel. 6. 9.
• * 1.16

  Rev. 11. 8.
• * 1.17

  1 Cor. 10.
• * 1.18

  2 Ep. ch. 〈◊〉〈◊〉. 13.
• * 1.19

  2 Esdr. 13. 38.
• * 1.20

  Revel. 21.
• * 1.21

  Revel. 5. 1.
• * 1.22

  Chap. 1. 4.
• * 1.23

  Chap. 6. 4.
• * 1.24

  In his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 2.
• * 1.25

  Wisd. 8.
• * 1.26

  Chap. 14. 12.
• * 1.27

  Book 2. chap. 10.
• * 1.28

  Chap. 65. 7.
• * 1.29

  Chap. 20. 27, 28.
• * 1.30

  Vers. 20.
• * 1.31

  Ezek. 33. 8.
• * 1.32

  Onirocrit, c. 103.
• * 1.33

  Onirocrit. 249.
• * 1.34

  Chap. 6. 3.
• * 1.35

  Artemidor. lib. 4 c. 84.
• * 1.36

  Esay 51.
• * 1.37

  Chap. 29.
• * 1.38

  Topic. l. 1. c. 14.
• * 1.39

  Matth. 3. 11.
• * 1.40

  Gal. 3. 3.
• * 1.41

  Chap. 7. v. 16.
• * 1.42

  Hieroglyph. lib. 29.
• * 1.43

  Lib. 1. Hie∣roglyph. 25.
• * 1.44

  Esay 66. 22.
• * 1.45

  Cassandr. Consult. Art. 7.
• * 1.46

  Psalm 119. 105.
• * 1.47

  Revel. 2. 28.
• * 1.48

  Chap. 22. 16.
• * 1.49

  Lib. 2. Hie∣roglyph. 1.
• * 1.50

  Joh. 12. 28, 29.
• * 1.51

  Prov. 17. 14.
• * 1.52

  Prov. 30. •…•…0.
• * 1.53

  Rev. 6.
• a 1.54

  Parallelism 1. Agreement 1.
• * 1.55

  Par. 1. Agr. 2.
• a 1.56

  Paral. 2. Agr. 2.
• b 1.57

  Paral. 2. Agr. 2.
• c 1.58

  Parall. 2. Agr. 1.
• a 1.59

  Par. 1. Agr. 3.
• b 1.60

  Par. 1. Agr. 4.
• a 1.61

  Par. 1. Agr. 5.
• a 1.62

  Par. 1. Agr. 6.
• a 1.63

  Par. 〈◊〉〈◊〉. Agr. 7.
• b 1.64

  Par. 2 Agr. 1.
• a 1.65

  Par. 2. Agr. 3.
• b 1.66

  Par. 2. Agr. 6.
• c 1.67

  Par. 2. Agr. 7.
• d 1.68

  Par. 2. Agr. 8.
• a 1.69

  Par. 2. Agr. 3.
• c 1.70

  Par. 2. Agr. 5.
• a 1.71

  Par. 1. Agr. 8.
• a 1.72

  Par. 2. Agr. 10.
• b 1.73

  Par. 2. Agr. 4.
• a 1.74

  Par. 2. Agr. 9.
• b 1.75

  Par. 2. Agr. 7.
• a 1.76

  Par. 2. Agr. 11, 12.
• a 1.77

  Par. 2. Agr. 13.
• a 1.78

  Par. 2. Agr. 14.
• b 1.79

  Par. 2. Agr. 15.
• c 1.80

  Par. 2. Agr. 16.
• a 1.81

  Par. 1. Agr. 7.
• a 1.82

  Par. 2. Agr. 17.
• a 1.83

  Par. 1. Agr. 9.
• * 1.84

  Chap. 5. Sect. 9.
• * 1.85

  Chap. 5. Sect. 9.
• * 1.86

  Rev. 12.
• * 1.87

  See Chap. 3. Sect. 6.
• * 1.88

  All Seven crowned, Apoc. 12. one of the Seven woun•…•…ed, ch. 13. the suc∣cession of all Seven, ch. 17. Which are all the pla•…•…es where the Heads of the Beast are mentioned.
• * 1.89

  Revel. 17.
• * 1.90

  Revel. 17.
• * 1.91

  Ch. 3. Sect. 7.
• * 1.92

  Ch. 9. Sect. 9.
• * 1.93

  Par. 1. Agr. 7.
• * 1.94

  Paral. 1. Agr. 1.
• * 1.95

  Paral. 1. Agr. 2.
• * 1.96

  Paral. 2. Agr. 2.
• * 1.97

  Par. 2. Agr. 2.
• * 1.98

  See my Idea of Antichrist. Book 2. Ch. 5. Sect. 2, 3.
• * 1.99

  See Idea of An∣tichristianism, Book 1. Ch. 16. Sect. 2.
• * 1.100

  Par. 2. Agr 〈◊〉〈◊〉.
• * 1.101

  Par. 1. Agr. 3.
• * 1.102

  Par. 1. Agr. 3.
• * 1.103

  Molin. Var. Lib 5. c. 17.
• * 1.104

  Cha. 8. Sect. 2.
• * 1.105

  V. 13. 14.
• * 1.106

  Par. 1. Agr. 4.
• * 1.107

  Chap. 6. Sect. 14.
• * 1.108

  Chap. 11. v. 8.
• * 1.109

  Saturnal. lib. 3. cap. 9.
• * 1.110

  2 Thess. 2. 7.
• * 1.111

  Paral. 1. Agr. 5.
• * 1.112

  Apoc. 13. 11.
• * 1.113

  1 Cor. 11. 1.
• * 1.114

  De Temp. No∣viss. lib. 2. c. 17.
• * 1.115

  Paral. 1. Agr. 7.
• * 1.116

  Paral. 2. Agr. 1.
• * 1.117

  Esa. 8. 1.
• * 1.118

  Paral. 2. Agr. 5.
• * 1.119

  Paral. 2 Agr. 5.
• * 1.120

  Exod. 3. 14.
• * 1.121

  Chap 11. Sect. 13, 14, &c.
• * 1.122

  Paral. 2. Agr. 3.
• * 1.123

  Paral. 2. Agr. 6.
• * 1.124

  Paral. 2. Agr. 7.
• * 1.125

  Paral. 2. Agr. 8.
• * 1.126

  Paral. 2. Agr. 3.
• * 1.127

  Paral. 2. Agr. 5.
• * 1.128

  Ecclesiastic. 30. 4.
• * 1.129

  Apocal. 17. 10.
• * 1.130

  Verse 11.
• * 1.131

  Verse 12.
• * 1.132

  Verse 13.
• * 1.133

  Part 2. Ch. 5.
• * 1.134

  Paral. 1. Agr. 〈◊〉〈◊〉.
• * 1.135

  Par. 2. Agr. 10.
• * 1.136

  Paral. 2. Agr. 4.
• * 1.137

  Par. 2. Agr. 9.
• * 1.138

  Par. 2. Agr. 7.
• * 1.139

  Par. 2. Agr. 11.
• * 1.140

  Par. 2. Agr. 12.
• * 1.141

  Par. 2. Agr. 13.
• * 1.142

  Par. 2. Agr. 14.
• * 1.143

  Par. 2. Agr. 15.
• * 1.144

  Par. 2. Agr. 16.
• * 1.145

  Par. 1. Agr. 7.
• * 1.146

  Vers. 30.
• * 1.147

  Act. 2. 23.
• * 1.148

  Apoc. 18. 7.
• * 1.149

  Acts 9.
• * 1.150

  Par. 2. Agr. 17.
• * 1.151

  De Antichrist. lib. 6. cap. 4.
• * 1.152

  Me•…•…eorolog. Cosmic. lib. 4. cap. 3.
• * 1.153

  Apocal. 1 8.
• * 1.154

  Annal. lib. 1.
• * 1.155

  Book 5. Ch. 16. Sect. 8.
• * 1.156

  Paral. 2. Agr. 9.
• * 1.157

  Par. 2. Agr. 1•…•….
• * 1.158

  De Antichri∣sto, lib. 1. cap. 7.
• * 1.159

  Lib. 1. cap. 28. Thes 7.
• * 1.160

  A. Gell. Noct. Attic. lib. 13. cap. 12.
• * 1.161

  Liv. lib. 8.
• * 1.162

  De Magistr. Roman. c. 16.
• * 1.163

  Liv. lib. 3.
• * 1.164

  De Mag. Rom. c•…•…. 8.
• * 1.165

  Liv. lib. 6.
• * 1.166

  De Magistr. Rom. cap. 22.
• * 1.167

  Lib. 9. Epist. 71.
• * 1.168

  De Curaendis Grac. Affect. Sermon. 8.
• * 1.169

  〈◊〉〈◊〉. lib. 6. cap. 8.
• * 1.170

  Chap. 12. Ver. 5. Sect. 5.
• * 1.171

  Hist. Natur. lib. 1. cap. 7.
• * 1.172

  Cum Fruges Cererem, Vi∣num Liberum dicimus, genere nos quid•…•…m scr∣monis utimar usitato; sed ec∣quem tam a∣mentem, &c. De Natura Deorum, lib 3.
• * 1.173

  See Book 2. Chap. 21. Sect. 5, 6.
• * 1.174

  Aeneid. lib. 〈◊〉〈◊〉.
• * 1.175

  Ovid. Fast. lib. 2.
• * 1.176

  Eleg. lib. 1. 3.
• * 1.177

  De Invent. re∣rum, lib. 5. c. 1.
• * 1.178

  Fastor. lib. 2.
• * 1.179

  Aeneid. lib. 2.
• * 1.180

  Aeneid. 6.
• * 1.181

  Fastor. lib. 5.
• * 1.182

  Fastor. lib. 5.
• * 1.183

  Lib. 1. Eleg. 8.
• * 1.184

  Lib. 2. Eleg. 〈◊〉〈◊〉▪
• * 1.185

  De rerum In∣vent. lib. 5. ca. 2.
• * 1.186

  Lib. 5. cap. 2.
• * 1.187

  Fastor. lib. 4.
• * 1.188

  〈1 line〉〈1 line〉.
• * 1.189

  〈1 line〉〈1 line〉
• * 1.190

  De rerum In∣vent. lib. 5. ca. 2.
• * 1.191

  Polydor. de In∣vent. rerum, lib. 5. cap. 2.
• * 1.192

  Pers. Satyr. 3.
• * 1.193

  Aeneid. 11.
• * 1.194

  Mystery of Godliness, Book 3 Ch. 13.
• * 1.195

  Claudian. de •…•…aptu Proser∣pinae, lib. 1.
• * 1.196

  De rerum In∣vent. lib. 6. c 11.
• * 1.197

  Oros. lib. 7. cap. 6.
• * 1.198

  Sect. 4.
• * 1.199

  Apoc. 17. 〈◊〉〈◊〉.
• * 1.200

  Apocal. 17. 13.
• * 1.201

  Vers. 16.
• * 1.202

  Apoc. 17. 14.
• * 1.203

  Apoc. 18. 4.
• * 1.204

  Histor. Natur. lib. 30. cap. 1.
• * 1.205

  Apocal. 17. 10.
• * 1.206

  See Mystery of Godliness, Book 5. Ch. 15. Sect. 2.
• * 1.207

  Apoc. 17. 10.
• * 1.208

  Mystery of Godliness, Book 5. Ch. 16. Sect. 9.
• * 1.209

  See Preface Sect. 7, 8, 9.
• * 1.210

  Apoc. 18. 4.
• * 1.211

  〈◊◊◊〉〈◊◊◊〉
• * 1.212

  Apocal. 11.
• * 1.213

  Apocal. 12.
• * 1.214

  Apocal. 12. 15.
• * 1.215

  Apocal. 13. 2, 3.
• * 1.216

  Apoc. 11. 12, 14, 15.
• * 1.217

  Vers. 2, 3.
• * 1.218

  Vers. 18.
• * 1.219

  Apoc. 6. 9.
• * 1.220

  Apoc. 5.
• * 1.221

  Apoc. 11. 15.
• * 1.222

  Apoc. 7. 9.
• * 1.223

  Chap. 21. 9.
• * 1.224

  Chap. 11. 15.
• * 1.225

  Joh. 12. 31.
• * 1.226

  Apoc. 10. 3. 4.
• * 1.227

  Apoc. 18.
• * 1.228

  Apoc. 15. 1.
• * 1.229

  Apoc. 15. 3, 4.
• * 1.230

  Vers. 5.
• * 1.231

  Apoc. 13. 5.
• * 1.232

  Chap. 14.
• * 1.233

  Apoc. 20. 3.
• * 1.234

  Apoc. 11.
• * 1.235

  Ver. 17.
• * 1.236

  Apocal. 12. 1.
• * 1.237

  Vers. 2.
• * 1.238

  Vers. 5.
• * 1.239

  Vers. 14.
• * 1.240

  Matt. 3. 3.
• * 1.241

  Chap. 7. 6.
• * 1.242

  Ver. 8.
• * 1.243

  Apocal. 14. 1.
• * 1.244

  Vers. 3.
• * 1.245

  Prov. 14. 10.
• * 1.246

  Apocal. 14. 4.
• * 1.247

  Ver. 7, 8, 9.
• * 1.248

  Book 5. Ch. 16. Sect. 5.
• * 1.249

  Apocal. 9. 15.
• * 1.250

  Apoc. 9. 20, 21.
• * 1.251

  See Book 1. Ch. 12. Ver. 3. Sect. 4.
• * 1.252

  Book 1. Chap. 18.
• * 1.253

  Psal. 106. 2•…•….
• * 1.254

  Chap. 12.
• * 1.255

  Dan. 12. 7.
• * 1.256

  Apoc. 10. 7.
• * 1.257

  Dan. 12. 9.
• * 1.258

  Book 5. Ch. 15. Sect. 2.
• * 1.259

  Dan. ch. 11. v. 36, 37, 38, 39.
• * 1.260

  Book 1. Ch. 17. Sect. 4.
• * 1.261

  Apocal. 11 8.
• * 1.262

  Book 1. Ch 4. Sect. 5.
• * 1.263

  Apocal. 15. 2.
• * 1.264

  Ver. 19
• * 1.265

  Ver. 4.
• * 1.266

  Ver. 9▪ &c.
• * 1.267

  Zechar. 4. 6.
• * 1.268

  Apocal. 6. 4.
• * 1.269

  Book 5. Ch. 15. Sect. 4.
• * 1.270

  Book 5. Ch. 17. Sect. 8.
• * 1.271

  Matt. 11. 12.
• * 1.272

  Book 5. Ch. 17. Sect. 8.
• * 1.273

  Dan. 2.
• * 1.274

  Dan. 2.
• * 1.275

  Dan. 7. 24.
• * 1.276

  Mat. 19. 8.
• * 1.277

  Heb. 4. 12.
• * 1.278

  Heb. 4.
• * 1.279

  Ch. 27. 29, &c.
• * 1.280

  Apoc. 9. 20, 21.
• * 1.281

  Esay 23.
• * 1.282

  See the Ap∣pendix to the Defence of my Philosophick Cabbala, Chap. 5. Sect. 3.
• * 1.283

  Apocal. 9. 21.
• * 1.284

  Esay 23.
• * 1.285

  Book 7. Ch. 7. Sect. 2, 3, 4.
• * 1.286

  Esay 23. 17.
• * 1.287

  Chap. 9. 21.
• * 1.288

  Ezekiel Chap. 28. 2.
• * 1.289

  See Homily a∣gainst Rebel∣lion, part 〈◊〉〈◊〉 & 6.
• * 1.290

  Apoc. 18. 24.
• * 1.291

  2 Thess 2.
• * 1.292

  1 Thess. 4. 17.
• * 1.293

  Idea of Anti∣christianism, Book 2. Ch. 11.
• * 1.294

  Ch. 4. v. 15, 16, 17.
• * 1.295

  Apocal. 12.
• * 1.296

  Apocal. 20.
• * 1.297

  Ch. 2. ver. 6.
• * 1.298

  Apoc. 6 1•…•…, 13, 14, 15, 16, 17.
• * 1.299

  Apocal. 20.
• * 1.300

  See Chap. 2.
• * 1.301

  Article 21.
• * 1.302

  Book 1. Ch. 12. Ver. 3. Sect. 4.
• * 1.303

  Book 1. Ch. 5. Sect. 11.
• * 1.304

  Article 28.
• * 1.305

  Article 31.
• * 1.306

  Homily a∣gainst the Peril of Idolatry, Part 3.
• * 1.307

  Apoc. 13. 14.
• * 1.308

  Dan. 11. 3•…•….
• * 1.309

  Ch. 10.
• * 1.310

  Canon 13.
• * 1.311

  Part 2. Ch 14. divis. 1.
• * 1.312

  Chap. 19.
• * 1.313

  Canon 74.
• * 1.314

  Rom. 10. 21.
• * 1.315

  Act. 13. 46.
• * 1.316

  Canon 30.
• * 1.317

  Article 2•…•….
• * 1.318

  Article 20.
• * 1.319

  Article 6.
• * 1.320

  Article 31.
• * 1.321

  Luk. 10. 7.
• * 1.322

  Article 34.
• * 1.323

  Article 20.
• * 1.324

  Ch. 38. 24.