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SAint John having in the 17. Chapter v. 1, 2, 3. told us, how he was carried into the Wilderness, by one of the Se∣ven Angels, that had the seven Viols, and how he there saw a Woman sitting upon a Scarlet Beast, full of Names of Blas∣phemy, having seven Heads and ten Horns; and
having in the Vision, related in the 13. Chapter, described this Beast unto us; we are there∣fore in the first place to inquire, what is meant by this Beast with Seven Heads and Ten Horns, that we may be able thereby to know with the more certainty, and with the greater plainness, who this Woman is that is called Babylon the Great, whom the Beast carries.
Nor will it be difficult to understand the meaning and import of this Term Beast, it having been explained in the Visions of Daniel. For that Prophet having in the 7th Chap. v. 3, 4, 5, 6, 7. declared, how that he beheld Four Beasts rising out of the Sea, the first whereof resembled a Lion, the second a Bear, the third a Leopard, and the fourth different from the three former: He adds, that having asked one of the Angels, that stood before the Ancient of Day's, what the meaning of that Vision might be? it was answered him v. 17. that these four Beasts were four Kings, which should arise upon the Earth. So that this Explication vouchsav'd by the Angel unto Daniel concerning the Vision of the four Beasts, do's fully inform us, that this Term Beast in the Revelations of St. John, signifies a Power, àn Empire, a Succession of Kings and Rulers; as the four in Daniel's Visions represented the four Empires, the Assyrian, Persian, Grecian, and Roman, with which the Church of God was concerned; and which four Empires had been before represented by the Image that ap∣peared to Nebuchadnezzar in his Dream, Dan. 2.▪ 31, &c.
The word Beast being then used in the Vi∣sions of Daniel, to denote an Empire, or a Succession of Soveraign Rulers; it can have no other signification affixed unto it in the Visions of St. John, forasmuch as one Spirit inspired both the Apostle, and the Prophet. And this is the more evident, in that Daniel's fourth Beast, is the same with that in St. Johns Vi∣sions, as do's plainly appear by the universal and perfect Agreement that is between the one and the other.
1. Whereas Daniel tells us, c. 7. v. 7. that the Fourth Beast, which is the Roman Empire, and to which he gave no Name, was diffe∣rent from the three former, from the Lion, the Bear, and the Leopard; so St. Iohn repre∣sents the Beast upon which the Woman sitteth, not only as diverse from those three; but as that which there is none that bears any re∣semblance unto; and which (as he says) Rev. 13. 2. had the Body of a Leopard, and whose Feet were as the Feet of a Bear, and his Mouth as the Mouth of a Lion.
2. Whereas Daniel, Chap. 7. 7. says of the fourth Beast, that he had ten Horns. St. Iohn says the same of the Beast, that carried the Woman, Rev. 17. 12.
3. And as Daniel informs us, Chap. 7. 24. that the ten Horns of the fourth Beast were ten Kings, that should arise out of that Kingdom; St. Iohn likewise assures us, Rev. 17. 12 that the ten Horns of the Beast, upon which the Woman sitteth, are ten Kings, which had not then received any Kingdom.
4. Whereas Daniel says, Chap. 7. v. 8. 25.
that the little Horn of the fourth Beast, had a Mouth, speaking great things; and uttering words against the Most High. St. Iohn also say's of the Beast, that carried the Woman, Rev. 13. 5, 6. that there was given unto him a Mouth speaking great things, and that he opened his Mouth in Bla∣sphemies against God.
5. Forasmuch as Daniel tells us, Chap. 7. v. 21. concerning the little Horn of the fourth Beast, that he made war with the Saints, and pre∣vailed against them. St. John say's the same of the fourth Beast, upon which the Woman sit∣teth, Rev. 13. 7. namely, that it was given unto him to make war with the Saints, and to over∣come them.
6. And whereas Daniel declares, Chap. 7. v. 25. that the Saints shall be given into the hands of the fourth Beast a time, times, and the dividing of time; St. John declares also of the Beast upon which the Woman sitteth, Rev. 13. 7. that Power was given unto him, to continue forty and two moneths, which make just three Pro∣phetical years and a half.
7. Lastly, Forasmuch as Daniel says of the fourth Beast, chap. 7. v. 11. that he was stain, and his body destroyed, and given to the bur∣ning flame. St. Iohn declares the same of the Beast that carried the Woman, Rev. 19. v. 20. how that he was taken, and cast into a Lake of Fire burning with Brimstone.
So that after the agreement of the one Beast, with the other, in so many particulars, there is no room left for suspition, but that Daniel's fourth Beast, is the same with the Beast described by St. Iohn, upon whom the Woman
stiled Babylon the Great sitteth; and that all the Revelations of St. Iohn, are nothing else but a continuation of the Prophetical History, which Daniel had begun of the Roman Empire, and of the Church of God.
THe Seven Heads ascribed to the Beast in the Vision of St. Iohn, serve to explain the Vision in Daniel, and do make it clearly ap∣pear, that the fourth Beast, which the Pro∣phet Daniel describes, and which is the same with that described by St. Iohn, can represent nothing save the Roman Empire. For proof of this, we are only to observe the Explication which the Angel gave of that Vision to Saint Iohn, Rev. 17. v. 9. Here is the mind, (say's he) that hath wisdom; the seven Heads are seven Mountains, on which the Woman sitteth. And they are seven Kings, five are fallen, and one is, and the other is not yet come.
These seven Hills, do so plainly point out and characterise the City of Rome, that the Angel could not have more evidently decla∣red it, if he had directly mentioned it; the Terms wherein he represents it, being so a∣greeable to the Character of the City buils upon seven Hills, which is the stile whereby
their own Poets, Ovid, Propertius, Horace and Virgil, do describe it.
Septemque una sibi muro circumdedit Arces. Virg.
Dîs, quibus septcm placuere colles, dicere carmen. Horat.
Septem urbs alta jugis, toti qui praesidet Orbi. Propert.
Sed quae de septem totum circumspicit Orbem Montibus, Imperii Roma Deûmque locus. Ovid.
Accordingly that learned Roman Varro, being speaking of a Festival, called Septimen∣tium, that was dedicated to the Honor of Rome, of which they had made a Goddess; say's, that this Feast took its name from the seven Mountains on which Rome was built. Nor are there any, but who do know these Hills to have been, the Palatine, the Capitoline, the Aventine, the Celian, the Esquiline, the Vimi∣nal, and the Quirenal.
So that from and by means of these Moun∣tains, we come to be assured, that the Beast with seven Heads, according to the exposition given by the Angel, can be nothing but the Roman Empire.
And this is made further evident by the seven Kings, which as the Angel tells us, are also signified by the seven Heads, Rev. 17. v. 10. And there are seven Kings, five are fallen, and one is, and the other is not yet come.
Which seven Kings do most infallibly de∣note the seven Forms of Government, under which Rome hath been, and through which
it hath passed since its Foundation. For it is the Scripture method of expression, to signify by Kings all sorts of Supream Governors. As appears both from the 36. of Genesis v. 31. where Moses having reckoned up the Kings that reigned in Edom, before there reigned any King over the Children of Israel, means no more, than before there was any Sove∣raign Magistrate in Israel; and from Deut. 33. v. 5. where Moses is said to have been King in Ieshurun.
Now the seven kinds of Supream Magi∣strates, by which Rome hath been governed, are Kings, Consuls, Decemviri, Military Tribunes, Dictators, Emperors, and Popes. Five whereof the Angel says, were fallen, and that the sixth, which was that of Emperors, now is, namely, in the time of St. Iohn; but that the seventh was not yet come, forasmuch as the Bishop of Rome was not at that time, what he is since grown up unto by his Usurpations, of being as well the Soveraign Master over Kings and Emperors, as Monarch over the Church.
But we are not yet come to prove the Pope to be meant by the seventh Head, it being necessary before we advance to that, to ex∣plain divers other particulars; so that it is enough for the present, to have shewn, that the Beast with the seven Heads can represent nothing else save the Roman Empire.
THE Lamb, by which our Saviour is represented, is said to have Horns, as well as the Beast; but the signification of the Horns of the one, is somewhat different from the meaning of the Horns of the other. Those of the Lamb do denote the Power of Jesus Christ, and the number seven intimates the perfection of it, Rev. 5. v. ••. So that the Lamb's being represented with seven Horns, is to signify the Fulness of his Power, or, as it is in the language of St. Paul, Phil. 2. 9, 10. His having a Name given him above every name, that at the Name of Iesus every Knee should bow.
But the Horns of the Beast do signify King∣doms and Dominions, as appears by their being applied to such a sense in the Visions of Daniel. Thus the Ram, by which was signified the King of Persia, Dan. 8. 3. is represented with two high Horns, and whereof the one was higher than the other, because the Kingdom of Persia was more powerful than that of the Medes. And accordingly the Angel tells St. Iohn, that the Ten Horns of the Beast, are Ten Kings.
Nor is it of any great moment, whether the number Ten do signify punctually so ma∣ny, it being sufficient to take the word in∣definitely,
for the intimating a considerable number, it being so used elsewhere. And thus it both signifies the great Extent of the Roman Empire, and serves to demonstrate that it is only this Empire, which we have re∣presented in the Revelation; there being no other in St. Iohns time that could answer the vast importance of this Phrase, or at least none that was known, and with which the Church of God had any concernment. And it is by reason of its greatness, that the Sa∣cred Writers call it by the stile of all the World, and of the whole habitable Earth, Luc. 2. 1. Rev. 13. 3, 8. Rev. 17. 18. As if all Na∣tions had been under the jurisdiction of the Roman Emperors.
But whereas there seems to be a contra∣diction in the Explication given by the Angel, in that after he had said, that the Ten Horns of the Beast are Ten Kings, he adds, Rev. 17. 12. that these ten Kings had received no Kingdom as yet, but were to receive power as Kings one hour with the Beast. Seeing if he intend by the Beast, the Roman Empire, as it florished in St. Iohns time; how can he say, that these Kings had received no Kingdom as yet, and that they were only to receive their power at the same season with the Beast. I say, this seeming contradiction in the Explanation given by the Angel, will easily vanish when we shall have expounded the Vision of the Beast with Two Horns. Which before we proceed unto, it is necessary that we explicate that of Babylon the Great.
'TIS not a matter any longer disputed, whether Rome be intended by Great Ba∣bylon, it being acknowledged both by Bellar∣min, and by the most famous Iesuites that have commented upon the Revelation. And Cardinal Perron as well as several others, conclude Peter's having been at Rome, from his having dated his Epistle from Babylon, 1 Pet. 5. 13. Which confession confirmeth all that we have said concerning the Beast with seven Heads and Ten Horns.
So that there remain only two Questions to be decided, whereof one is, whether we are to understand by Babylon, Rome as it was Heathen, or Rome as it is Christian? And after we shall have demonstrated, that it is Rome Christian that is intended by Babylon; the se∣cond Question will be, whether by Babylon, we are to understand Rome as it now is, or as it is to be under the Reign of a certain pretended Antichrist, whom the Advocates for the Pope will have yet to come?
As to the first Question, namely, that by Babylon, as St. Iohn describes ••t, we are to understand Rome Christian, and not Rome Hea∣then; the following Arguments will be suf∣ficient to demonstrate it.
1. 'Tis certain, that the Holy Ghost, in describing the Apocalyptick Babylon, does al∣lude to Babylon of the Chaldees, where the People of Israel were held captive seventy years. Babylon of the Chaldees was a Type of this whereof St. Iohn speaks. And it being of the nature of Types to be of a different con∣stitution and frame, from those things which they typify, and whereof they are Em∣blems; it does necessarily follow, that the Chaldean Babylon being Heathen, this whereof St. Iohn speaks, must be of a Religion dif∣fering from that, and consequently Chri∣stian. And withal, that as the Bondage of the Israelites in Babylon of the Chaldees was Corporal, so that of Christians in the Apoca∣lyptick Babylon must be Spiritual.
2. St. Iohn describes Rome, not as it was under the Emperors, which were the sixth Head, but as it was to be under the seventh Hoad, and under the eighth King, which must necessarly be the Succession of the Popes.
3. The Babylon which St. Iohn describes, Rev. 17. 8. is one that ascended out of the Bot∣tomless Pit, and which is an infernal Power, and contrary to the Kingdom of Jesus Christ, and to his Word: which cannot be affirmed of the Soveraignty of Rome as it was Pa∣gan, in that all the several Governments of this World were ordained by God, Rom. 13. 1. but may very well be said of Rome as it is An∣tichristian.
4. St. Iohn describes Rome, as it was to be after the destruction of the Empire, and its division among Ten Kings, who were to re∣ceive
their pomer at the same with the Beast, Rev. 17. 12. which as it can no ways agree to Rome as Heathen, so the event hath shewed that the Popes grew up to their Domination, at the same time, when thro the subversion of the Roman Empire by the Northern Na∣tions, many Kingdoms were formed out of it.
5. St. Iohn, Rev. 18. 13. describes Babylon as a Merchant, that bought the Souls of men; which is not applicable to Rome as Pagan, it being certain that it never used that abomina∣ble Traffick. It bought Slaves, to serve it self of their Bodies; but it never bought Souls, nor sought to purchase men by money to be of the Heathen Religion; that was never practised but by Rome Christian. It is notori∣ously known, that the Clergy of France, have for divers years advanced a Fond, for the buying the Souls of Protestants, and have drove that Traffick and made Purchases of them in all the Provinces of the Kingdom. So that from this Topick also, it must be Rome Chri∣stian that is the Babylon here meant.
6. St. Iohn foretels, Rev. 18. 2. that Babylon shall be destroyed, and become the Habitation of Devils: But it did not befal Rome Heathen to be destroyed; and when it was taken by the Goths, it was Christian. So that the Babylon here meant, must be Rome Christian, and which for becoming Antichristian, and the Habitation of Devils, is to be utterly de∣stroyed.
7. St. Iohn says, Rev. 19. 3. of the Babylon that he intends, that after its subversion it
shall never be built again, but that it shall be a perpetual desolation. Which forasmuch as it did not befal Rome Pagan, it must there∣fore be Rome Christian, that is the Babylon threatned to be so thrown down, as that She shall be found no more at all, Rev. 18. 21.
8. St. Iohn upon his beholding Babylon Ido∣latrous, and drunken with the Blood of Saints and Martyrs, he was surprised and astonished: when I saw, says he, Rev. 17. 5, 6. that Baby∣lon was become a Harlot, and an Idolatress, and that She was drunken with the Blood of the Mar∣tyrs, I wondred with great admiration. Now he must be under more than a natural blindness, who does not perceive that St. Iohn would not have been astonished, to see Rome Pa∣gan, and as She was in his time, an Idola∣tress and a Murtheress, seeing he had never known her otherwise than with these two Qualities: whereas he had reason to be a∣mased, that the Vision should represent unto him what was to be afterwards, and how that Rome as Christian was to be immerged in Idolatry, and to persecute Christians, for not being Idolatrous as She was. So that there cannot be a more foolish imagination, than by Babylon to understand Rome as it was Hea∣then.
9. Lastly, The Beast and Babylon are one and the same power; so that St. Iohn, Rev. 19. 21. joins the Beast with the false Prophet, which proveth beyond all possibility of ratio∣nal Contradiction, that Babylon, which is nothing else save the Beast, is in truth a Tem∣poral Power, but founded upon a specious
pretence of Religion, and upon the Vicar∣ship of Iesus Christ, and upon St. Peter; so that thereby also it appeareth, that it is She, in whom the Mystery of Iniquity is fulfilled, 2 Thess. 2. 7. Rev. 17. 5.
As for the other Question, whether that seeing Babylon signifies Rome Christian, we are therefore to understand thereby Rome Chri∣stian as She is now, and hath been for many Ages past; or as She is to be under the Reign of a certain Antichrist, whom the Partisans for the Pope will not have to be yet come: I say, that Question will be fully resolved, when we have made it appear, that the Beast with the Two Horns, is the Papal Empire, the Pope, the Eighth King, the false Prophet and Antichrist.
THE Beast, whereof we have hitherto discoursed, and which, as we have pro∣ved, signifies the Roman Empire, may be con∣sidered two ways. First, more grossly and in the bulk, as it comprehendeth all the Seven Heads; and in that sense, it is nothing but a Regency under the seven Forms of Govern∣ment, which Rome hath passed throw since its Foundation, and so it indefinitely and at
large designs the Roman Empire. Secondly, As it is used precisely or strictly to denote the Beast under the seventh Head, which is the Pope, or Papal Power, and so it is represented by the Beast with Two Horns.
'Tis most evident, that it is Rome under the seventh Head, which is the Pope, that is here spoken of; in that it is the Healing of the Wound, which the Beast had received under the sixth Head. For he both speaks of this Wound in the third Verse, and then of the Healing of it by the Beast with two Horns, which is the Papacy, in the 12. Verse.
Now that the Papal Empire is the Seventh Head, or the Beast with Two Horns, will be demonstratively proved, by observing the conformity which is between that Beast and the Papal Kingdom.
1. For whereas the Term Beast, does signi∣fy a Domination and an Empire; it cannot be denied, but that the Romish Church is an Em∣pire, and that it may be stiled the Papal King∣dom, and the Roman Empire.
2. Forasmuch as Horns, according as we have proved, do denote Iurisdictions and Powers; so the Papal Authority comprehends a twofold Power, and two kinds of Domination; one over that which is Temporal, and another over that which is Spiritual. One over this Life, and another over that which is to come. So that the Papal Kingdom must be that which is meant by the Beast with Two Horns.
3. Whereas 'tis said, Rev. 13. 11. that the Two Horns of the Beast, were like the Two Horns of the Lamb. All do know that Jesus
Christ hath a twofold Authority, or two kinds of Soveraignty. One over the Soul, and another over the Body. One over that which is Tempo∣ral, and another over that which is Spiritual. And seeing the Pope boasts of this twofold Authority, under pretence of being the Vi∣car of Jesus Christ; it does therefore follow, that he is the Beast with the Two Horns.
4. And whereas 'tis said, Rev. 13. 11. that the Beast with two Horns spake as a Dragon; 'tis undeniable, that the Pope speaks in the same manner, and not only like the Devil, Matth. 4. 9. assumeth to himself a Right of Disposing of all the Kingdoms of the World, and of for∣bidding men to obey the Commandments of God; but as the calumniating Spirit, he re∣proacheth Gods Word, both by accusing it of falsehood, and by robbing it of its perspi∣cuity, integrity, perfection, sufficiency, and of its Authority, which he challengeth to him∣self.
5. It being said, Rev. 13. 12. that the Beast with two Horns exerciseth all the power of the first Beast, whose deadly wound was healed. This does perfectly agree to the Papal Power. For the Roman Empire, that flourished in St. Iohn's time, having received a Deadly Wound, it became healed thro the application of the Papal Au∣thority, as a Plaister unto it. Now that Wound consisted in two things; in the Subversion of the Pagan Idolatry, and in the Abatement of the Glory of Rome. And the Heathens were wont to observe in their Disputations against the Christians, that as the ancient Religion fell from its splendor, so the Glory of Rome did
proportionably decay. And as the Pagan Ido∣latry became in effect destroyed, by the con∣version of Constantine, and the care of his Successors; so Rome as to its Glory, being first much darkned, and almost extinguished, and then being destroyed by the Goths; tho it came afterwards to be restored, yet it was never honored to be the Residence of the Em∣perors, in that they fixed their abode at Ra∣venna and Millan. These two Wounds seemed to be incurable; but the Papal Soveraignty did perfectly heal them both. For in the room of the God's Worshipped under Paganism; there was set up the Adoration of Angels, Saints, the Consecrated Bread, and of Relicks. So that by this new Idolatry, Panagism became again restored. And withal Rome hath recovered a Glory not only equal unto its former, but greater than what it had; seeing the Pope thro having made it the Seat of his Empire, appears there as the true Successor of the Heathen Empe∣rors, as the Commander of Kings, and as the Su∣pream Pontife, as well as Chief Cesar, who hath united the Priesthood to the Imperial Dignity. In a word, the Pope is the Head of a Senate attired in Purple, and challengeth a Right of Deposing Kings, and of disposing Crowns, and who receives Tribute from all People, and makes himself to be adored, not only with a Civil, but with a Religious Adoration, as the Emperors of old used to be.
Both Blondus and Steuchus, Bishop of Egu∣bium, do ingenuously describe, without being aware of it, how the Wound which Rome had received, is again healed thro
means of the Soveraignty, that is come to be vested in the Pope. The first says,
That the Majesty of Rome is now greater than e∣ver it was, because the Princes of the Earth, do now worship the Successor of St. Peter as perpetual Dictator, that is, as Soveraign Pontife, and as Vicar of the High Priest Jesus Christ. And the other tells us, That if after the Subversion of the Roman Empire, God had not raised up the Papacy, in which the ancient Majesty of Rome is revived, that City had been a Habita∣tion of Brute Beasts; whereas by the esta∣blishment of the Papacy, it hath recovered a grandure very little different from that which it had in the time of the old Empire; seeing all Nations do now no less Reve∣rence the Bishop of Rome, than heretofore they obeyed the Roman Emperors.So that by this it appears, that the Beast with Two Horns, is nothing but the Papacy; forasmuch as the Papal Power hath healed Rome of the Wound she had received under the Emperors, and rendred her again both Idolatrous, and Mistriss of the World, as she was hereto∣fore.
6. Whereas 'tis said of the Beast with Two Horns, Rev. 13. 12. That he causeth the Earth, and them that dwell therein, to worship the first Beast; this agrees also to the Papacy, which causeth that Rome being healed of its Wound, is as much, if not more reverenced, than ever it had been, upon an alledged pretence of having been the Chair and Seat of St. Peter. As the Pagans made a Goddess of Rome Heathen,
by consecrating a Temple, and dedicating a Feast unto her, which they called Septimon∣tium: so Christians do no less make a Goddess of Rome Christian, both by stiling her the Mistriss of the World, and thro attributing to her the Priviledg of Infallibility, that does be∣long to none save unto God.
7. 'Tis further said, Rev. 13. 13. That the Beast with two Horns, doth great Signs and Won∣ders, so that he maketh Fire come down from Heaven. Now all men do not only know, that the Romish Legends are full of the Mira∣cles pretended to be done in the Papal King∣doms, but that the Excommunications which flow from the Papal Jurisdiction are as much dreaded by Princes, who stand in aw' of that Authority, as Fire and Lightning from Heaven. History affords us many Exam∣ples of Princes, who have been ruined by Pa∣pal Excommunications. To this day they for∣bear not to proclaim the Miracles which are constantly wrought in the Papal Kingdom, and the Partisans for the Pope vaunt them∣selves upon them, as marks of the true Church. But this is peculiar to those Mira∣cles, that they are no where done but in the Papal Empire, and that out of the view of Hereticks. Nor are they profitable unto any, save unto those who do esteem them. Nei∣ther is there any of their Wonder-mongers, that have Raised the Dead. They are such Miracles, as do become the Beast with two Horns, that speaketh as a Dragon.
8. 'Tis said, Rev. 13. 14, 15. That the Beast with two Horns, commandeth them that dwell on
the Earth, that they should make an Image unto the Beast which had the Wound; and that it was granted to the Beast, to give Life unto this Image, that it should speak.
Now this Image of the Beast, is nothing but the Soveraign Power of the Pope, as appears from the 14. Chapter v. 9, and 11. where the Description of the Beast is the same with this of his Image. Which would not be, if the Beast with two Horns were other than the Pope. And the being an Image that speaks, shews plainly that it does not differ from the Ori∣ginal, or from that whose Image it is. We use to say of a Picture that is done natural∣ly, and to the life, that it wants nothing but that it cannot speak, and that if it could speak, it would be another Original. None to whom the Papal Authority is known, can be ignorant that the Pope has the same Power, which the Emperors had; the same Throne; the same Soveraign Pontifical Dignity; and that he is worshipped with the same Adoration, and hath as stately a Senate, and as magnifi∣cent a Court. Now the Pope is stiled an I∣mage, and not the thing it self; both because he is arisen to his greatness under a pretence of Religion, and under the Title of being the Vicar of Jesus Christ, and of St. Peter; and because he is also the Vicar of the Emperor, and the Successor of Cesar. And as he is in that Quality an Image of Cesar; so being an Image that speaks, he is cloathed with all the Majesty of the Emperors, and possessed of their whole Authority. Accordingly he will have his Feet kissed as the Feet of the Empe∣rors
were; and will have Kings kneel before him, as they did before the Cesars. For as the Historian notes of the Emperor Caligula, that he had his Feet kissed, so the Poet Ho∣race speaking in one of his Epistles of a Prince that kneeled before Augustus, says, that he ap∣peared before him Genibus minor.
9. 'Tis said, Rev. 13. 15. The Beast with two Horns causeth, that as many as will not wor∣ship the Image of the Beast, should be killed. And this is what we have seen for above these 600. years fulfilled in the Papal Church, thro her delivering those over to the Secular Power to be destroyed, that would not obey her Commands, and in her causing extirpate them by Croisados.
10. 'Tis said, Rev. 13. 17. That no man might Buy or Sell, save he that had the Mark of the Beast. As Dtocletian debarred those from all sort of Commerce, who would not Sacrifice to the Heathen Gods; so we have the like Prohibition in that Bull, which Pope Martin the fifth published against Wicklif. And at this day they will suffer none to live in France, who does not bring a Note under the Curat's hand, of his going to Mess. So that the Ro∣mish Church, is this second Beast with two Horns, the speaking Image of the first Beast, in that she lays the same Prohibitions upon men, that the Roman Emperor did.
11. Whereas it is said, Rev. 13. 17. That the Beast with two Horns hath three sorts of Subjects or Followers. One that bears his Mark; another that carry's his Name; and a third, that hath the Number of his Name. The
Pope hath also three sorts of Adherents: one that beareth his Mark, which is the Ecclesia∣sticks, that are tyed to him by an Oath, and who boast of an indelible Character. Another that carrieth his Name, which is those that do stile themselves Papists, and who do glory in it, as Bellarmin did. The Third sort bear the Number of his Name, and these are they who are ashamed to be called Papists, and account it for an Injury to be so stiled, as the most part do in France. But they call themselves Catholicks, which is a word that hath reference to number, Catholick signify∣ing Universal, and this causeth that the Pope does acknowledg them for his.
12. There remains the Number of the Beast, which is 666. and in order to our being con∣vinced, that this is the Number of the Papacy, we are to observe, that he treats not of the Number of the Beast alone, Rev. 13▪ 18. but also of the Number of his Name; because it comes to be spoken of those who have the Number of the Name of the Beast.
The Holy Ghost doth acquaint those who shall read, that this Name is not kept so hid∣den in reference to where it is to be found, but that they who have wisdom, may be able to discover it. For by telling us, that it is the Number of a Man, we are to count ac∣cording to the manner that men use to do. Here is Wisdom, saith the Text, let him that hath understanding, count the number of the Beast; for it is the Number of a Man, and his Number is six hundred threescore and six.
In order then to find in the Papacy the num∣ber
666. we are after the manner of com∣putation among men, to extract the Cubical Root of that number. For as 144. is in the Book of the Apocalypse the Number of the Heavenly Ierusalem; so 666. is made there the Number of the Beast. And as 12. is the Cu∣bical Root of 144. so if we can but find in the Papacy a number that is the Cubical Root of 666. we need not in the least doubt but that 666. is the Number of the Papal Church.
They call that in Arithmetick the Cubical Root of any specified number, which being multiplied by it self, does constitute that Number, whether it be with a Fraction re∣maining, or without one. Thus 10. is the Cubical Root of a 100. because 10▪ being mul∣tiplied by it self, makes a 100. But if we would seek for the Cubical Root of 55. we can assign no other than 7. and because 7. mul∣tiplied by it self, makes but 49, there must to the making up 55. be 6. added, which A∣rithmeticians stile a Fraction.
And it is worthy of Observation, that the Holy Ghost doth not require us to count the Number of the Heavenly Jerusalem; foras∣much as he hath done it himself, both in de∣claring that it is 144. and in discovering 12. to be the Cubical Root of it. For not being sa∣tisfied to tells us, Rev. 7. 5, &c. that there were 12000. sealed out of every Tribe, he gives us further to understand, that all things relating to the Heavenly Ierusalem, are to be counted by twelve. Thus there are ascribed unto it 12▪ Foundations, 12. Gates, 12 Angels, 12. Tribes, 12000. Furlongs, Rev. 21. 12, &c. and 12.
manner of Fruits of the Tree of life, Rev. 22. 2. And because 12. times 12. make 144. he therefore expresly tells us, that the Wall of the Mystical Ierusalem was 144. Cubits.
This the Holy Ghost hath not done in re∣ference to the Beast; for contenting himself with the having revealed his Number, he doth not discover the Cubical Root of it, but re∣quireth us to search it out. Let him that hath understanding, says he, count the Number of the Beast.
Let us then obey this command, and search out the Cubical Root of 666. and we shall find it to be 25. Because 25. multiplied by it self, makes 625. to which the Fraction of 41. being added, there results the number of 666.
Now it is most evident, that the number 25. is Sacred in the Romish Church, being to be found every where, both in her Hierarchy, and in her Doctrine.
According to Onuphrius, Rome, which is the Seat and Throne of the Papacy, hath 25. Ma∣terial Gates, and as many Mystical Ones, or 25. Churches wherein they do baptize.
According to Baronius, Ciaconius, Pot. Vir∣gil. Onuphrius, and Platina, Rome had at first but 25. Cardinals, 25. Curates, and 25. Parishes.
According to Onuphrius and Lipsius, the Compass and Circumference of Rome is 25. Furlongs.
According to Bzovius, She hath 25. Peniten∣tiaries.
There are in St. Peters Church at Rome, 25. Altars, and the great Altar hath according
to Aug. Rocca a Cross upon it, that is 25. Span high. And if we may believe Baronius and Onuphrius, each side of that Altar is 25. Foot large.
There is also upon all their Altars the number of 25. imprinted, in that the five Wounds Christ are graven upon them in five several places.
There are usually 25. Monks in their Cloi∣sters. And for some Ages they have held their Jubilee every 25. years.
There are 25. Articles of the Papal Faith; for so many the Bull of Pope Pius the fourth containeth.
And the Council of Trent, which gave us the last Summary and account of their Do∣ctrine, was both finished in 25. Sessions, and signed by 25. Archbishops.
So that 25. being the Cubical Root of 666. and this number being found in the Popish Church, running thro all that is Sacred and August, both in their Hierarchy, Doctrine, and Ceremonies; it doth undeniably follow, that 666. is the Number of the Papacy, and by con∣sequence that the Romish Church is the Beast with two Horns.
And as the Number 12. thro being the Cu∣bical Root, and the Foundation of 144. which is the Number of the true Church, giveth us to understand, that the Church of God is founded alone upon the Doctrine of the 12. Apostles: so the Number 25▪ which exceeds twelve by above a half, being the Cubical Root and foun∣dation of 666. which is the Number of the Beast, serves to teach us, that the vast mul∣titude
of Traditions, which are the Basis of the Papacy, should not make us take her for the true Church as the Papists groundlesly pre∣tend; but to look upon her as the Beast with two Horns, and as great Babylon.
If the Reader should now demand, why the Holy Ghost gave the Number 666. for the Mark of the Beast, rather than the Number 625. seeing 25. maketh the just Square Root of 625. without a Fraction, whereas to raise 666. from a multiplication of 25. there must be added a Fraction of 41.
I answer, that if the Holy Spirit had in∣tended to mark out unto us only the Number of the Beast, he would have satisfied himself with the Number 625. but designing to point out unto us also the Number of his Name; it became his Wisdom to give us the Number 666. that so by these two delineations he might the better paint him out unto us, it being evident that the Letters of the Beasts Name, do contain and produce that Num∣ber.
And here likewise we are to attend unto, and serve our selves of the advice of the Spi∣rit, who says, Let him that hath understanding, count the Number of the Name of the Beast, for it is the Number of a Man. Now every one knows, that they were men who at first in∣vented the use of the Letters of the Alphabet in numbring and computing, and who gave to every Letter its value. 'Tis true, the Apo∣calypse is the only Scripture Book, where the Letters are applyed to this use; but that cu∣stom had obtained among the Grecians be∣fore
St. John wrote. The Holy Ghost him∣self declares, that it is the Number of a Man, and by imploying three Letters of the Greek Alphabet to express the Number 666. he doth by his own example teach us to search for this Number in the Name of the Beast. Now the Name of the Beast, as we have already shewed, is the Roman Church and Papal Em∣pire; and in the Greek, which is the Lan∣guage wherein the Revelation was written, the Name of the Roman Church is Lateinos.
For the Roman Church is called, the Latine Church, to distinguish it from the Greek, and its Religious Service is thro the whole Papal Dominion performed in the Latine Tongue. Nor doth the Pope emit his Bulls, nor Briefs, nor Dispensations, nor Excommunications in any Language save the Latine. Now if we take the Letters in the Name Lateinos according to their value in the Greek Alphabet, we shall therein precisely find the Number 666.
| A | 30 |
| A | 1 |
| T | 300 |
| E | 5 |
| I | 10 |
| N | 50 |
| O | 70 |
| Σ | 200 |
| 666 |
What can be said against this computa∣tion? Was it not Ireneus, one of the Holiest, as well as one of the most Ancient of all the Fathers, that made it? One that had been the Disciple of Polycarp, who had conversed with St. Iohn. There may indeed be found some other Greek Names, whose Letters make that Number; but then the other Features of the Image of the Beast, which do all agree to the Papal Church and Kingdom, are not found in any of those other subjects. So that we must necessarily conclude, that the Papal Empire is the only thing which the Holy Spirit had a mind to represent in this description.
Besides, the Holy Ghost hath afforded us more Representations of the Papacy than one, that he might both make it the more di∣scernable, and render those inexcusable that will not know it. In the 13. Chapter he describes it both under the Image of a Beast i. e. of a Power and Empire; and of a Beast with two Horns, i. e. that hath a twofold Iuris∣diction, a Spiritual and a Temporal. Of which twofold Authority all men know that the Papal Kingdom does consist. Tho there be some Popish Princes that cannot bring themselves to confess it, because their Ambition will not suffer them to acknowledg a Master.
But in the 17. chap. he sets it before us under the Portraiture of a Woman; to give us to un∣derstand, that this Kingdom represented by the Beast, is a Church, and a Religious Socie∣ty. For it is the stile of the Prophets, as well as of the Apostles, to speak of the Church as of a Spouse. Nor doth the Holy Spirit describe
it only to us as a Woman, but as a Harlot, and an Adultress; to intimate her Spiritual Adul∣tery, which is Idolatry, and by which she hath violated her Covenant with God. Which is enough to convince the most obsti∣nate Papists, that St. Iohn neither speaketh in the 17. Chapter, nor in the 13. of a Heathen Society; God having never honoured any such with the taking it into Covenant with him. But upon the whole, it appears to be a Christian Society, which thro its Idolatry is become Antichristian.
Nor doth this Portraiture represent her only as a Woman that is an Adulteress, but as a Woman, that is the Mother of Harlots, Rev. 17. 5. to declare thereby the more plainly unto us, that it is the Roman Church which is meant, who calls her self as well the Mo∣ther as the Mistress of all those Christian Churches, that are become Idolatrous as She is.
Moreover, the Holy Ghost represents this Woman, that is the Mother of Harlots, sitting upon many Waters, Rev. 17. 1, 15. to point out as it were with the finger unto us, the Church of Rome, which extendeth and exerciseth her Domination both Spiritual and Tem∣poral, over multitudes of People and Na∣tions.
Finally, he describes this Woman, sitting up∣on a Beast with seven Heads and ten Horns, Rev. 17. 3. that he may tell us thereby plainly, and without shift or evasion, that it is the Papacy and the Papal Kingdom, which is meant, which is risen up in the room, and hath taken
the place of the ancient Roman Empire; Ac∣cording as hath been already demonstrated.
That we may yet better know this Papal Empire, let us take a view of the Image of Gold, Silver, Brass, and Iron, which the King of Babylon beheld in his Dream, and which Daniel expounded unto him. These are the words of the Prophet, Chap. 2. v. 20. The fourth Kingdom shall be strong as Iron; for as I∣ron breaketh in pieces all things, so shall the fourth Kingdom break in pieces and subdue all. That fourth Kingdom is the Roman Empire under Consuls and Heathen Emperors. But Daniel adds, Whereas thou sawest the Feet and Toes, part of potters Clay, and part of Iron: the King∣dom shall be divided, but there shall be in it the strength of the Iron. This Division arrived after the Death of Theodosius. For then the Em∣pire became divided, into the Eastern Em∣pire, and the Western Empire. Now as the Feet are united with Legs; so the Papal King∣dom is united with the Western Empire. For it hath both succeeded to it, and is possessed of all the Soveraign Rights and Majesty of it. The ten Toes of the Feet, answer to the ten Horns, and to the ten Kingdoms, over which the Papal Empire is established, and ex∣tends its Domination.
This Empire, saith Daniel, shall be strong as Iron, and weak as Potters Clay. Which agrees fully to the Papal Kingdom. Upon the one hand there was never an Empire more formi∣dable, as it hath proved towards Kings and Emperors, who have suffered themselves to be rob'd and derived of their Estates and
Dominions, by the meer Force of Papal Ex∣communications. And upon the other hand, there was never an Empire more feeble in that there needs no more to destroy it, but not acknowledg it. Its great weakness appeared in the loss and disaster which the bare Wri∣tings of Luther brought upon it. The Kings who now depend upon it, need do no more to be delivered from its yoak, but to disclaim its Headship.
There is one considerable thing more which Daniel adds in reference to the Feet of the Image, and which no Expositors have rightly understood. The Prophet says, Chap. 2. v. 43▪ that as Iron cannot cleave to clay, so they shall not cleave to one another, but they shall mingle themselves with (or by means of) the seed of men.
Those whom Daniel intends by saying, they shall not join together, are either the two Empires, the Eastern and the Western; or the ten Toes, the ten Horns, and the ten Kingdoms, which be∣long to the Western Empire. 'Tis probable that the Spirit of God designed both, but more especially and principally the latter. And the event hath made it certain, that the Division of the Roman Empire could never be accom∣modated and repaired. For even while it was Christian, it had two Heads, one in the East at Constantinople, and another in the West at Rome. The difference that arose in their Creeds, caused that the Greek Church could not unite with the Latine. Yet these two Em∣pires did sometimes mingle by the seed of men, in that they mutually assisted each other
with Forces. When the Eastern Empire be∣came Mahometan, it was then impossible to unite that Empire with the Empire of the West, which is the Papal. Nevertheless they have mingled by the seed of men, i. e. by the Greeks educated in the Roman Church, with whom the Pope fills the Greek Church, under the Dominion of the Turks. For to this pur∣pose there are Seminaries maintained at Rome, from whence there are Missionaries sent eve∣ry year into the Turkish Empire.
As to the ten Kingdoms represented by the ten Toes; it is certain, that if they minded their interest, they would never unite with the Pope, seeing he hindreth them from being Soveraigns, through challenging to be above them; and yet even they mingle and unite by the Seed of men. Which Seed of men is nothing but the unwritten Word, Humane Doctrines and Traditions, called by the Prophet the Seed of Men, in opposition to the Divine Seed, the Seed of which we are born again, which is the Word of God, 1 Pet. 1. 23. Nor is it any thing save Bigotry in reference to human Traditions, that maketh Kings to mingle and unite with the Pope, as Children with their Father, and causeth them to court him, for obtaining his Favour and Pontifical Benediction.
AFter that we have explained the Vision of the Beast with seven Heads and ten Horns, and that of Babylon the Great, and that of the Beast with two Horns, which is the seventh Head, to wit, the Pope▪ it will be easie to know, who this Eighth King is, of whom there is mention made Chap. 17. v. 11. To this purpose let us first hearken to the Exposition of the Angel, Rev. 17. v. 9, 10, 11. The seven Heads, says he, are seven Mountains and seven Kings Five are fallen, one is, and the other is not yet come. And when he cometh, he must con¦tinue a short space. And the Beast that was, and is not; even he is the Eighth King, and is of the seven, and goeth into Perdition.
He of whom the Angel saith, one is, was the Roman Emperor, who was Master of the Empire in St. Iohn's time. He of whom it is said, the other is not yet come, is the Pope, who was not in the time of St. Iohn, but hath been since the fifth Century. The Angel pre∣dicteth concerning the Elevation of this Bishop to his Grandure, when he cometh, i. e. when he shall usurp the Soveraignty and Do∣mination, that he must continue a short space.
The Pope became Master of Rome, and Temporal Lord over it, when Gregory the second excommunicated Leo the Emperor.
Then saith Sigonius, Rome past from the Greeks by reason of their Heresie about Images, into the hands of the Pope. And for seventy years it re∣mained in the same condition under the Popes, that it had been formerly under the Emperors; and was the subject and Slave of these new Lords. But that Form of Govern∣ment continued not above seventy years; for so saith the Angel, it must continue for a short space.
Afterwards the Soveraignty became di∣vided betwixt the Pope and the City of Rome. For if the Pope was Temporal Lord and Master, Rome was also Lady and Mistriss. And this is exactly what the Angel says to St. Iohn, and the Beast that was, and is not, even he is the eight King. This bears no difficulty, because he adds, he is of the Seven. For seeing the Pope is the seventh Head, and the seventh King, and that the Angel says, that the Eighth King is of the seven, it cannot otherways be, but that he understandeth the Pope as exercising his Domination after two different manners. The first alone, in the quality of Temporal Lord of Rome, and after the manner of the Emperors, whose Seat with all their Rights and Soveraignty he had usurped. The other in conjunction with Rome, which continueth to this day, and hath from the time of Pope Leo the third, in whom the first sort of Do∣mination ended.
'Tis in vertue of this union between the Pope and the City of Rome in their Govern∣ment, that upon the one hand, Rome is reve∣renced as the Chair of St. Peter, as the Mother
and Mistriss of all Churches; the Guardian of Faith, having her Senate made up of Cardi∣nals qualified with the Title of Cardinals of the Roman Church, and by whose Counsel as Affairs are managed, so it is by their votes that the Pope is chosen: and it is from this upon the other hand, that the Pope is wor∣shipped as Successor of St. Peter, as Vicar Ge∣neral of Iesus Christ, the Husband of the Church, as God on Earth, and as Soveraign Iudge of all, and who can be judged by none.
This is what we have represented in the 13. Chapter v. 12. where it is said, That the second Beast excrciseth all the power of the first Beast, and that he causeth them that dwell on the Earth to worship the first Beast. For upon the one side, Rome and her Senate do all they can to maintain the Soveraign Authority of the Pope; and upon the other side, the Pope useth his utmost endeavour to make all men Reverence the Church of Rome, as the Mother of the Christian Faith, and the Mistriss of all Churches. Thence it comes also to pass, that as the Pope is not stiled the Christian Bishop, but the Roman Bishop; so Rome is not called by the name of Christian Church, but by the name of Roman and Apostolick, which is as much as Papal Church. For according to the stile of the Court of Rome, Apostolick signifies the same that Papal doth; so that the Popes Miter, his Slipper, his Mule, his Habit, his Bulls, his Notaries, and in a word, all that relates to the Popes Person, are called Apo∣stolick. There is not one, from the highest to the lowest, that belongs to him, even to
the Buffoons that accompany his Nuncio's and Legats but affects to be so stiled. He that at∣tended the last Legate into France, said to the Dorekeeper of the Playhouse, Io sono il Bouf∣fono Apostolico.
Moreover these two kinds▪ of Govern∣ment, that of the Pope alone, and that of the Pope in conjunction with Rome, are clearly marqued and recorded in History. It was Gregory the second, saith Sigonius, that took a∣way the Dominion of Rome from the Greeks. Gre∣gory the second, saith Onuphrius, being more cou∣ragious than his Predecessor Constantine, took from Leo the Emperor, all that he had left of the Kingdom of the Lombards in Italy: which was done in the year 729. And this Domination of the Pope alone, lasted to the year 798. But then, saith Vignier, certain Citizens being incensed against Pope Leo the third, they did under pre∣tence of restoring Rome to its ancient Freedom, flirr up the people, who seising upon the Pope at a procession put out one of his Eyes, and threw him into prison, whence being delivered by the Duke of Spoletto, and brought to Charlemain, that Prince carried him back to Rome the year fol∣lowing, and reconciled him with the Romans.
This reconciliation being made, the Popes travelled so well for the re-establishment of their lost Soveraignty, that they recovered it, but in conjunction with Rome; having to this purpose setled there before hand the Pri∣macy and Chair of St. Peter; so that if the Pope was from thenceforth respected as the Soveraign Bishop, the Head and Royal Judg of the Christian Church: Rome also was honoured
as the Mother of the Faith, and Mistriss of all Churches.
So that this point cannot be rendred clea∣rer, seeing both the seventh and the eighth King appear so plainly in History, and par∣ticularly in the Popish Historians. Sigonius, Vignier, and Onuphrius do exactly marque the two ways wherein the Popes have exer∣cised their Domination. The first from Gre∣gory the second, till Leo the third, who was so ill handled upon that account, and the second from the re-establishment of that Pope by Charlemain, upon the condition that Rome should Reign in conjunction with him.
THE False Prophet is spoken of in two places of the Revelation. First, in the pouring out of the sixth Vial, Rev. 16. 13. Three unclean Spirits like Frogs, came out of the Mouth of the Dragon, and out of the Mouth of the Beast, and out of the Mouth of the False Prophet. And then in the 19. Chapter, where it is said, that the Beast was taken, and with him the False Prophet, and they were cast a∣live into a Lake of Fire burning with Brimstone. Now this False Prophet is nothing else but the Beast with two Horns, mentioned in the 13. Chapter, but the seventh Head of the Beast with ten Horns, and the eighth King, that are spoken of in the 17. Chap. v. 11.
The Beast with two Horns, is the Pope with his twofold power, the one over that which is Spiritual, the other over that which is Tempo∣ral. The seventh head of the beast with ten Horns, is the Pope, as Successor of the Em∣perors. The Eight King, is also the Pope as he is the Husband of the Roman church, which Rules in conjunction with him over all Chur∣ches of the Papal Communion.
And the False Prophet; is likewise the Pope, as he is a false Teacher, one who seduceth the world by his false Doctrines, and who hath established the most Despotical Empire that ever was in the World, upon the pretence of being the Supream Teacher of the Church. 'Tis true that the word Prophet signifieth usu∣ally one that Fore-telleth things to come; but it is also evident, that in the Scripture it doth sometimes signify only a Teacher. According∣ly St. Paul in his first Epistle to the Corinthians, Chap. 14. useth the Term Prophet to signify meerly a Teacher, or one that Explaineth a Doctrine. And it is in this sense, that the Pope is stiled a False Prophet, which is as much as to say a False Teacher, one that tea∣cheth false Doctrines; because that as they are not Revealed, so they are contrary to all Revelation.
We have already proved in the fore-going Illustrations, that the Pope is the Seventh Head of the Beast with ten Horns; that he is the Beast with two Horns; and that he is the eighth King; so that he is therefore the False Prophet, and consequently Anti-christ Now if it do upon the other side appear, that the Pope is Anti∣christ,
it will from thence follow, that he is the False Prophet, the eighth King, the Seventh Head of the Beast with ten Horns, and the Beast with two Horns. And we will endeavour to give that light to these two Truths, that all who have eyes to see may easily discern them.
That the Pope is Antichrist, appeareth from this, that there is nothing said in the sacred Scriptures concerning Antichrist, but what perfectly agrees to the Pope (1) St. John tells us in the 4th Chapt. of his 1st Epistle, v. 3. that he is Antichrist, who denieth that Iesus Christ is co∣me in the flesh. Now the Papal Doctrine of the Real presence, answereth this Character, in that Iesus Christ cometh not in Flesh upon their Al∣tars, being he is there (according to the doctrine of the Romish Church) after the manner of a Spi∣rit, which hath neither flesh nor bones. There is nothing so August and sacred in the Papal Religion, as their Eucharist, their Host, which they call God, and Christs Body; but a Christ that is not like unto his Bretheren, & a God that is not manifested in the Flesh.
(2) St. Paul speaking of the Son of Perdition, who is the Anti-christ, tells us in the 2d Epist. to the Thessalonians chap. 2d v. 4. that he exal∣teth himself above all that is called God. Now Ru∣lers are called Gods in Scripture, Psa. 82. v. 6. I have said ye are Gods. And the Pope does exalt himself over Kings and Emperors, not only in the quality of Spiritual Father, but in that of Lord of Lords, and of an absolute Soveraign, who disposeth of their Crowns, and giveth them to whom he pleaseth. Of which and a∣cious and lofty attempt, History doth furnish many examples.
(3) St. Paul saith, that the Son of perdition, exalteth himself above all that is worshipped. Now the Sacrament is worshipped in the Church of Rome; and to this end it is elevated by the Priest; Exposed upon their Altars; born about in pro∣cession; carried to such as are sick by the Priest, with a Bell rung before it, whereby to give notice to all that are in the streets and in their Houses, that they worship the Sacrament. But yet the Pope do's Exalt himself above this grand object of the Churches Adoration; in that he Travelleth no where, without the having it carried before him as the chief of his Guard, and with less state than he is born him∣self. Therefore Cardinal Perron stiles the Sacrament the Popes Guard of Defence, so that the March of the Son of God, who is concealed under the vail of the Sacrament, is accomoda∣ted unto and Governed by the Popes necessi∣ties and occasions, and Christs Steps are orde∣red according to those of his Holiness. When the Pope stops, the holy Sacrament must stop also; which is to say, that Christ whom the Angels adore, must wait upon the pleasure, and depend upon the caprices and humours of the Pope. And thus, as belongeth unto the Son of Perdition to do, the Pope exalteth himself above all that is worshipped.
(4) St. Paul tell us, that the Son of Perdi∣tion sitteth in the Temple of God: which cannot be meant of the Temple of Ierusalem, because there hath been no such thing for these sixteen hundred years. And if that Temple were, yet it would not be the Temple of God, seeing ever since the rejection of the Iews, it
is called simply the Temple, and never the Temple of God. Tho it were to be now again rebuilt, and made every way what it was be∣fore the time of Vespasian, yet there would be no reason why it should becalled the Temple of God, forasmuch as since the abolishment of the Levitical Service, God dwelleth no more in Temples made with hands, Act. 7. 48. So that the Temple here meant is the Christian Church, which by the holy Apostles is called the Temple of God. There it is that the Pope sitteth, as is here very well expressed. And there he is shewed as if he were a God. For they speak of nothing, but of the Holy Chair, the Chair of St. Peter, and of the Roman Chair. They use to say, that such a one doth now sit, or that such a one possesseth the Holy Chair. And indeed the Pope sitteth there as a Judg, giving out Decrees and Oracles, as an Infallible Iudg, and as the Soveraign Iudg of Coutroversies. So that the Pope, as the Son of Perdition; sitteth in the Temple of God.
(5) St. Paul says further of the Son of Per∣dition, that he sheweth himself that he is (or as if he were) God. Now the Pope behaveth himself as God, not only because he dispenseth with the Law of God, and as if he were God, requireth obedience to his own Laws under pain of damna∣tion; and because he boasteth as a God to have the Keys of Hell and Paradise; but because upon the day of his Election he is carried into the great Church, and there placed upon the great Altar with the Bible under his feet, and worshipped both by all the Cardinals, and by all the people, with an Adoration that is more than a Civil one.
(6) St. Paul says moreover of the Son of Perdition, that his coming is with all Power, and Signes, and lying Wonders. Which Character of Anti-christ is also as discernable in the Pope as the former are; in that his Authority as well as his Doctrine is founded upon Miracles. Nor is there amy thing else to be met with in their Legends, and in the Lives of those Saints whom the Popes have Canonised. But they are Lying Wonders, and whose falsity is so evi∣dent as to stare us in the face. Forasmuch as the tendency of them, is not to support the Truth of the Gospel, and to bring Glory to God; but to uphold Error, and to give Glory to Creatures. Nor hath St. Paul pro∣nounced any thing concerning the Son of Per∣dition, which more fully agrees to the Pope than this doth. Who can then doubt but that the Pope is the Son of Perdition, and Anti∣christ. The Iews being dazzled and confoun∣ded with the Miracles of our Saviour, they cried out in the 7. of St. Iohn v. 31. when Christ cometh, will he do more Miracles than these which this man hath done. So I cannot but say, that when I consider the Doctrine of Transubstan∣tiation, which robs the Son of God of that Flesh, which he assumed in order to our Sal∣vation; and when I behold the pride of the Pope, not only in exalting himself above Kings and Emperors, but above the very Sa∣crament which they adore, making himself equal to God▪ and causing that they worship him as God; I say that I cannot but declare, that I am ready to cry out with a just astonish∣ment, when the Son of perdition cometh, can he
carry Heresy▪ Pride, Impiety, and Sacriledg, to a greater height, than the Pope hath done.
Finally, the most lofty as well as the most usual Title of the Pope, is that of Vicar of Ie∣sus Christ; and this is what the word Antichrist exactly signifies. In the 13. chap. of the Acts v. 7. Paulus Sergius is stiled in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies Proconsul, or the Vicar of the Consul; the Term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Antichrist, is a word of the same form, so that if one would say in Greek the Vicar of Jesus Christ, he can use no other term, if he would speak round∣ly, than that of Antichrist••s. And therefore the Church of Rome, by calling the Pope the Vicar of Christ, doth thereby declare him to be Antichrist. And she is herein like Bala∣ams Ass, which spake against, and to the re∣proach of his Master. 'Tis true, that St. Iohn does understand by Antichrist, one that is an Adversary of Iesus Christ; but it is withal true, that the Pope cannot stile himself the Vicar of Iesus Christ, without declaring himself to be his mortal Enemy, whatsoever profession he maketh to the contrary. No more than he that is a married man's Rival, can stile him∣self his Vicar, without being his deadly E∣nemy, and without doing him a most bloo∣dy Wrong. So that the Pope, by calling him∣self the Husband of the Church, and by taking to him under that Notion the Title of Vicar of Iesus Christ, is the true Antichrist, the Enemy and Rival of Iesut Christ.
That the Pope is a False Prophet, and a false Teacher, as well as Antichrist, which we
have proved, we need only to observe two Prophesies, one of St. Paul, and another of Jesus Christ, for the clearing of it. St. Paul in his first Epist. to Timothy, 4. chap. v. 1. saith thus, The Spirit speaketh expresly, that in the latter times, some shall depart from the Faith, gi∣ving heed to seducing Spirits, and doctrines of De∣vils; speaking Lies in Hypocrisie, forbidding to Marry, and commanding to Abstain from Meats, which God created to be received with thanks∣giving. Now the Pope does forbid Bishops and Priests to marry; and tho she alloweth both the one and the other to have Concubines, yet he will not suffer either a Bishop or a Priest to be joined to a Wife by lawful Matrimony. He also prohibiteth, and that upon pain of Damnation, the eating of Flesh in Lent and upon Fryday. So that from hence, he is a seducing Spirit, a Teacher of Lies, and a False Prophet.
Iesus Christ likewise says in the 24▪ Chapter of St. Matthew, v. 24, 25, 26. that there shall arise false Christs, and false Prophets, and shall shew great Signs and Wonders, insomuch, that if it were possible, they shall deceive the very Elect. Behold I have told you before, wherefore if they shall say unto you, behold he is in the Desert, go not forth: behold he is in the secret Chamber, be∣lieve it not. He must be under a supernatural blindness, who doth not in this Prophesie of the Son of God, see the Doctrine of the Real Presence, as the Pope teacheth it by his Emissaries. 'Tis in vain that the Papists seek to relieve themselves from this Exposition by flying to the Testimony of the Fathers,
because none of them have taken notice of the Real Presence in this passage, as we pretend to do. For how should the Ancient Fathers observe a thing, of which there had then nothing appeared in the Doctrine of the Church? It being in the beginning of the ninth Age, that Paschasius first brought it upon the stage, and it not being received and au∣thorised by the Pope till in the eleventh. How could the Fathers then, that lived in the first 800. years, divine of an event, for which they had no foundation towards the botto∣ming a Conjecture; seeing from Adam down to this day, there was never any thing seen like it? In a word, the Fathers were not Prophets, and their knowledg was bounded as well as that of other men.
It being so, we are not to wonder, that the Fathers did not understand the meaning of this Prediction of our Saviour, before it came to be cleared by the Accomplishment, which is the only sure Interpreter of Prophe∣sies. But if we do not understand it, after the help of having seen its completion, we shall have no excuse to alledg for our selves. For all the Characters of the Real Presence of Christ's Body, do evidently appear in this Pre∣diction. This Presence as it is taught by the Pope, is invisible; begetteth Adoration; and placeth Christ in a Box (or Cupboard) which the Papists stile the Pix; yea in many Boxes; and is founded upon Miracles. And if all these Characters be found in the Prophesie of our Saviour, what can we desire more towards our being convinced, that Iesus Christ foretold
it as a false Doctrine, that should be advanced by a False Prophet? Now it is apparent, that all these Characters are found in the Doctrine here predicted by our Saviour. (1.) The Presence here spoken of is Invisible; because Iesus Christ tells us, that the false Prophets shall say, Lo, here is Christ; lo, he is there. To what End would he say of the Presence of a true Human' Body, Behold it is here, behold it is there; if it were not to instruct us that this Presence shall be invisible, and according to the manner of a Spirit. For if it were visibly present, there would be no need to be advertised of its pre∣sence. Nor would Iesus Christ have said, Be∣lieve it not. For how would he forbid to be∣lieve a presence of his Body, that should vi∣sibly appear? Would he have us to contra∣dict the Testimony of our own Eyes? (2.) The Advertisement, Behold, he is here, lo, he is there, can be given upon no other design, but to intimate the Adoration that all men should be laid under an obligation unto. (3.) The Body of Christ is according to the Papal Doctrine, shut up in a Ciborium or Cupboard. And this the Greek word here used doth signify. (4.) Nor is the Body of Christ ac∣cording to the Doctrine of the Romish Church, shut up meerly in one Cupboard, which they call a Pix, but in many; which the Term here being in the plural number doth also de∣note. (5.) The Real Presence is built upon Mi∣racles. This every one knows by the many stories which we have of the Hosts having appeared in the Form of an Infant, and that it hath been seen all Bloody. Which our Sa∣viour also foretold, in saying, that they who
should teach this Real Presence, should shew great Signs and Wonders, insomuch that if it were possible, they should deceive the very Elect. More∣over our Saviour forbids us to believe this invisible Presence of his Body; Behold, says he, I have told you before, believe it not. And withal he declares, that the Presence of the Son of man shall be like unto Lightning, which shineth from one end of Heaven unto the other. And forasmuch as he declareth, that they shall be false Prophets, who shall teach this Doctrine, it does necessarily follow, that tho the Pope through putting it into the Romish Creed, and entorcing it by Anathema's, is that very same False Prophet of whom St. John speaks in the Apocalypse.
Nor is the Real Presence of Christ's Body upon their Altars, and that singular Ado∣ration which they give unto the Sacrament, the only false Doctrine in the Papacy, where∣by to prove the Pope to be this false Prophet. But there are many more which serve to give evidence unto it. And particularly that of the Worshipping of Images, than which there can∣not be a Doctrine more notoriously false. 'Tis most certain, that God had forbid three things in his Law; the making Images of things that are in Heaven, or things that are in the Earth; the bowing down before them, and the serving them; see Exod, 20▪ 4, 5. Deut. 5. 8, 9. All which the Church of Rome not only practiseth, but perse∣cutes all those as Hereticks and wicked per∣sons, who do in reference to this matter, both obey the Injunctions of the Law, and imitate the Example of the Jews since the
time they returned from the Babylonish Cap∣tivity.
Is it not a false and an Heretical Doctrine, to apply to the Virgin Mary in order to our being saved, and to invocate her, as the Gate of Paradise, the Fountain of Grace, and the Mother of Mercy? If that Doctrine which over∣throweth the Foundation be a Heresie? Then it cannot be denied but that this is a gross one; in that the Foundation of all Salvation is Iesus Christ alone. Other Foundation saith St. Paul, can no man lay, than that that is laid, which is Iesus Christ, 1 Cor. 3. 11. And St. Peter saith, that there is not Salvation in any other, nor any other Name given among men, save that of Iesus Christ, whereby we may he saved, Act. 4. 12.
Beside, can there be a Doctrine more evi∣dently false, than that of Popery, which af∣firmeth the Mass to be a proper Sacrifice, wherein our Redeemer is every day sacrificed. Seeing the Apostle tells us expresly in the Epistle to the Hebrews, chap. 10. v. 10. that we are sanctified through the offering of the Body of Iesus Christ once for all. And he maketh this difference between the Sacrifices of the Law, and that of our Saviour; that they by reason of their imperfection were dayly offered; where∣as that of our Saviour, because of its being infinitely perfect, was offered but once. And he addeth further in the same place, v. 18. that there being under the Gospel Remission of Sins, there is no more offering for Sin. So that here is enough to make it appear, that the Pope who teacheth Doctrines so notoriously false and Heretical, as these are, can be no
other than that False Prophet, whom the Reve∣lation of St. Iohn threatneth the World with.
IF we should take up with Appearances; we should presently believe, that this Dra∣gon is the Devil; and the rather, seeing he is in the ninth verse called, the Old Serpent, the Devil and Satan, who deceiveth the World. But yet the seven Heads and ten Horns, which the Dragon is here said to have, will not suffer us to doubt, its being the same Roman Empire which is spoken of in the 13. Chap. because they are the same Heads, and the same Horns of the Beast upon which the Woman sitteth in the 17. Chapter. There is this only difference, that the Horns of the Beast upon which the Woman sitteth, are adorned with Crowns, i. e. are Kings; whereas the Horns of the Dragon have not these Marks of Soveraignty. Which doth not prove them to be two different Beasts, and two different Powers; but only that the same Beast and the same Power, is represented in relation to two different Times, and two dif∣ferent Estates.
The ten Horns of the Beast upon which the Woman sitteth, are according to the Expli∣cation given by the Angel, ten Kings, i. e. many Dominions formed out of the Ruins of the Roman Empire. Which serveth to prove that Beast to be Rome and its Empire under the seventh Head, and making profession of the Christian Religion. Whereas the ten Horns of the Dragon are not adorned with Crowns, because they were nothing save bare Pro∣vinces of Heathen Rome under the Emperors. From whence it doth appear, that the Dra∣gon with his seven Heads, and his ten Horns, must necessarily represent the old Roman Em∣pire, and exactly denote Rome under the Em∣perors, who are the sixth Head.
'Tis called by the name of a Dragon, which is a Beast, because it is a Dominion and an Empire. 'Tis stiled Satan and the Devil; by reason of the Devil's being there worshipped under the name of Mars. And from hence we see upon what ground Rome was called Martia, and the City of Mars; namely, be∣cause the Devil was there as the Soul which acted that vast Body. Even as he is called the Serpent in the seduction of the first Woman, because he was as the Soul of the Serpent, and that it was he that spake to Eva, and who seduced her. But the question is, what is meant by the Tail of the Dragon drawing the third part of the stars of Heaven, and casting them to the Earth? They who understand the Scripture-stile of speaking, cannot be detai∣ned a moment by this difficulty. Seeing it
appears in Isaiah, chap. 9. v. 14, 15. and chap. 19. v. 15. that whensoever the Scripture speaks of Head and Tail, it does by Head intend a person of Rule and Authority; and by Tail meaneth a False Prophet. Therefore as the seven Heads signify the seven sorts of Rulers that have Governed Rome; so the Tail signi∣fieth the Lies, False Doctrines, Frauds and Im∣postures, upon which the Papal Empire is ere∣cted. This Kingdom is constituted of Errors, False Worship, and Tyranny. And according to the Language of Isaiah, Tyranny is deno∣ted by the Head, and Errors and False Wor∣ship are figured out to us by the Tail. And this is that, which maketh up the Mystery Ini∣quity.
Dionysius Carthusianus tells us in his Com∣mentaries, that the Tail of the Dragon is An∣tichrist; which is a notion as solid as it is in∣genious. For as the Tail is the End of the Dragon's Body; so Antichrist is the End and Tail of the Roman Power. And after that the Viols come to be poured out, there shall be no more mention, neither of Pope, nor of Roman Empire; neither of Roman Religion, nor of Rome.
As to that which is intended by the third part of the Stars, which the Tail of the Dragon cast to the Earth; we are to know, that the Roman Empire contained about the third part of the World; and therefore that this third part of the Stars do signify all the Rulers and Doctors of that part of the world, that have been drawn away and ensnared by the Papal Superstitions.
THIS Woman whom St. John saw cloa∣thed with the Sun, having the Moon under her Feet, and upon her Head a Crown of twelve Stars, can be nothing but the true Church; forasmuch as this Sun is Iesus Christ, who is called by Malachy, chap. 4. 2. the Sun of Righ∣teousness, and whom St. Paul in the 13. chapt. to the Romans v. 14. requireth Believers to put on. The Moon is the Pedagogy of the Law, which as it was changeable, so the Church hath trampled it under her Feet. This St. Paul plain∣ly intimates, in the second chapt. of the Epist. to the Coloss. For as most of the Legal Feasts, such as the Passover, Pentecost, and the Feast of Tabernacles, depended upon the motion of the Moon; so the whole Legal Pedagogy is ve∣ry well represented by the Moon, as well as all the changeable things of this world, which Believers thro being Citizens of Heaven do despise. The Twelve Stars, with which this Woman is crowned, must signify the Doctrine of the Twelve Apostles, which the true Church maketh her Glory and her Crown. And this in Opposition to the Antichristian Church, which may be said to have the Moon upon her Head, and to be crowned with her. For∣asmuch
as by the establishment of Priests, Sa∣crifices, Altars, Purifications, and Moveable Feasts, she may be said to have revived the Synagogue, rebuilt the Tabernacle of Moses, and set up again the whole Legal Oeconomy. And she may also be said to have the Sun and the Twelve Stars under her Feet; both through her subjecting Jesus Christ to her Priests, who do Sacrifice him, and the Doctrine of the A∣postles, to her unscriptural and invented Tra∣ditions.
The Churches being with Child, and crying, and being in pain to be delivered; represents the Persecutions that She suffered during the first three Centuries. The Man Child, which She brought forth, is not Jesus Christ, as might seem at the first view; because in that sense She must have been the Judaick Church, and not the Christian; whereas this alone is the Subject of the Revelation. But it is Christ Mysti∣cal, the Church formed of those that were Gentiles; which St. Paul in the first to the Cor. chap. 12. v. 12. stiles Christ. And this is the more evident, because this Man Child is di∣stinguished from Michael, v. 7. from the Lamb, v. 11. from Iesus, v. 17. and is said to overcome by the Blood of the Lamb, and to have the Testimony of Iesus.
And whereas it is said, that the Dragon stood before the Woman, to devour her Child as soon as it was born. That is by way of Allusion to the Birth of our Saviour, and the Persecu∣tion he suffered from Herod, who endeavoured to destroy him. So that this Woman is pro∣perly
the Christian Church, which being made up at first of Iews, travailed, and was in pain to bring forth a Church composed of Gentiles.
And forasmuch as it is said of this Man Child, that he was to Rule all Nations with a rod of Iron; the same is promised to all Be∣lievers, in the Epistle directed to the Church of Thyatira, Rev. 2. 26, 27.
And whereas it is said of this Male Child, that he was caught up unto God, and to his Throne; this doth not hinder us from un∣derstanding it of the Christian Church com∣posed of Gentiles. Since as such it was ex∣alted to the Throne of the Empire in the person of Constantine and his Successors; and was delivered from the Persecutions of Pa∣gan Rome. It is an Allusion to the Ascension of Jesus Christ; for the Holy Spirit puts that Honour upon the Church, when he is speaking of her Combats and Victories, as to borrow Expressions which refer to the Combates and Victories of her Divine Hus∣band.
INterpreters are divided about who this Michael should be, who fought with the Dragon. Some will have it to be Michael the Archangel, who disputed with Satan about the Body of Moses, and who durst not bring against him a railing accusation, as St. Jude tells us, v. 9. The same Michael being called by Dan. chap. 10. v. 13. one of the Chief Princes of the People of God. But others will have it to be Christ himself, who in his own person fights against the Dragon.
And this opinion seems to be the truest, because the Victory obtained in this Battel is above the power of a created Angel. The defeat given to Satan and his Angels, in casting them out of Heaven unto the Earth; is a work that belongs properly to none save to Jesus Christ; who as he is here stiled by the name of Angel, because he is the Angel of the covenant, the Angel of the Great Council; so he is called Michael, that is, one who is like unto God, because he is the true God, the Brightness of the Fathers Glory, and the lively and express Image of his Person. And of
whom the Michael spoken of in Daniel was a Type.
We have already shew'd in the foregoing Explanations, that the Dragon is the ancient Roman Empire, or Rome under the sixth Head, which was the Emperors; but called the old Serpent, the Devil, and Satan, because the Devil was as the Soul that enlivened that Empire, and was worshipped in it as a Deity under the name of Mars; so that Rome was surnamed Martia, the City of the Idol-God Mars.
This being laid down, there is no difficulty in the Vision. It being nothing but a Description of the Persecutions which lasted under the Emperors for about the space of three hundred years. It was then that Satan had justly the name of the Accuser of the Bretheren, according as he is called v. 10. For the Christians during the time of 300 years, could not assemble openly, but were forced to keep their Mettings in Dens, or in Woods, or in Holes of Rocks; and were accused of committing there execrable Crimes, and Murders, and of being guilty of Conspiracies against the Government, and of Uncleannesses and incestuous Converses; as doth appear by the Apologies of Tertullian, and other Writers of that time.
And whereas it is said, that the Dragon was cast out of Heaven unto the Earth, and that▪ there was no place found any more for him in Heaven, nor for his Angels: this was verified by the conversion of Rome and her Emperors; because
Paganism being then destroyed, both in Rome, and through the whole Empire, and the Devil being neither any more Worshipped under the name of Mars, nor his Angels, which are they that were his persecuting Emissaries, respected and dreaded as they had been before; there was no place found any more for him in heaven. `For in Rome he had no more a Temple, where he was worshipped, nor were there throughout the whole Roman Empire any more Pagans, who did adore him; so that he is thenceforth accounted of as fallen from Heaven to Earth, according to the Prediction of the Son of God, Luc. 10. 18. I beheld Satan as lightning fall from Heaven.
And forasmuch as St. John farther says, I heard a loud voice saying in heaven, now is come salvation, and the Kingdom of our God, and the power of his Christ; for the Accuser of our Brethren is cast down. This is a description of the joy that was among believers, when they saw Iesus Christ victorious and triumphant over the Dragon; the subversion of Idols; the down fall of paganism; and the Church come out of Caves, Woods, and the Holes of Rocks, and to assemble openly in the very Temples, where the Dragon had been worshipped, and there to worship the true God, Creator and Redeemer.
So that if it be asked, who those Angels of the Dragon are that fought for him; I answer, that they are the Philosophers, the Orators, the Priests of the Idols Gods, and
Magistrates, who made use of all sort of Tricks, Frauds, Outrages of blind Zeal, Violence, Fines, Banishments, Imprison∣ments, and Executions. As upon the other hand, Michaels Angels, are the Pastors and Teachers, who made use of no other Weapons, nor Defence, but that of the Sword of the Word of God, of Faith, of a holy Life, and of Patience. As it is said v. 11. that they overcame the Dragon, by the Blood of the Lamb, and by the word of their Testimony; and they loved not their lives unto the death.
THis Flight of the Woman had been men∣tioned v. 6. where it is said, that after the Man child was caught up unto God, and to his Throne, the Woman fled into the Wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore Days.
But it appeareth by the 14 verse, that this was spoken there by way of Anticipation, and that the Flight of the Woman fell out after the fall of the Dragon, that is, after the de∣struction of Heathenism, and the conversion of the Emperors. Which gives us to under∣stand,
that the Birth of Atichristianism, fol∣lowed soon after the deliverance from the Persecutions of the Pagan Emperors. For ever since the Church decayed in her Purity, the prosperity which She enjoyed under the Christian Emperors having suddenly and in∣sensibly corrupted her. And Platina tells us, that a voice was then heard, Hodie venenum funditur in Ecclesiam; i. e. Poison is now poured forth upon the Church.
Nevertheless, this Flight of the Church did not lye in a change of Place, but in a change of her external State. In a word, it was an Eclipse, rather than a proper Flight; a Darkness, rather than a Retreat; and dis∣covered it in the pride, Covetousness, Lu∣xury, and Dissoluteness of the Churches Guides; and in the Doctrines, Worship, and Ceremonies, which She borrowed from the Pagans.
The Place which God had prepared for her, was a little Corner of that Temple, which is spoken of Rev. 11. 1. when the outward Court was trodden under foot by the Gentiles, that is, by those who had adopted and brought in Human Traditions, and Heathenish Rites and Ceremonies, into the Christian Reli∣gion.
The Two Wings given unto the Woman, to forward her Flight, and to render it the more expeditious and safe; do denote the same thing, that the measuring of the Temple doth in the eleventh chap. For he speaketh here of the same persons, to wit, the Church;
and of the same Time, namely, that which succeeded soon after the End of the Churches Persecution by the Heathen Emperors; and of the same Design, which is the Preservation of Believers, against the Calamities threatned by the Trumpets.
The Wilderness into which She fled, Inti∣mateth unto us the Churches Obscurity, Pover∣ty, and Distress; of which there were diffe∣rent degrees. For at some seasons the Church was not so much as visible, no more than the seven thousand of the ten Tribes were under Ahab and Iesabel, that were unknown to the Prophet Elias.
She fled into the Wilderness with the Wings of an Eagle, as the Church of Israel is said to have been carried upon Eagles Wings, Exod. 19. 4 which both shews the speediness and the safety of her Flight, and that She should remain and be entertained within the Bounds of the Roman Empire. And as the Eagle's being the Arms of the Roman Empire, putteth this out of all doubt; so the Two Wings of the Eagle, do denote the Empire of the East and that of the West, where the Church of God hath been kept hidden, and had been fed, during the time of her Poverty and great Di∣stress.
And She hath been Fed, not with the un∣savoury and poisonous Food of Human Tra∣ditions, and Ceremonies or Doctrines, drawn from the Pagan Religion; but with the sound and wholsom Food of the Word of God. Nor can She be fed with any other
Nourishment; so that this is the same thing with that which is said in the 11. chap. v. 2, 3. viz. that while the Holy City should be trodden un∣der foot by the Gentiles, the Lord should cause his two Witnesses to prophesie a thousand two hundred and threescore dayes, cloathed in Sack-cloth. For this Prophecy of the two Witnesses, is nothing else, save the Bread and Food of the Church, which he speaketh of here. From which it necessarily followeth, that this Flight of the Woman into the Wilderness, is of the same Date with the treading down of the City by the Gen∣tiles, which is mentioned chap. 11. v. 2.
The Time that the Church was to be nouri∣shed in the Wilderness, is expressed by Time, Times, and half a Time. Which amounts to the 1260. dayes of the sixth verse. Nor can this be gainsaid, in that no man can deny but that the Flight spoken of v. 6 is the same with the Flight that is discoursed of v. 14. Now we shall see elsewhere what is meant both by the 1260. Dayes, and by the 42. Moneths, mentioned chap. 13 when we come to exa∣min how long Antichristianism is to con∣tinue.
In the mean while, that which is spoken v. 13. is worth the serious considering. When she Dragon (saith St. John) saw that he was cast unto the Earth, he persecuted the Woman. There had been another Persecution of the Church; for during the time of three hundred years, She had been persecuted by the Pagans▪ but this is a Persecution begun by Christians, or by such who called themselves so. The De∣vil
being through the conversion of Rome and her Emperors, dethroned, and cast from Heaven unto the Earth, he left the Church in Peace. But it was only for a very short time; for he suddenly bethought himself of assaulting her by Error and Superstition. The first Persecution, which was that by Pagans, was open and avowed; but this, which is by the Antichristian Followers of the Beast, is car∣ried on more darkly.
And the Serpent cast out of his Mouth Wa∣ters as a Flood after the Woman, that he might cause her to be carried away of the Floud.
And the Earth helped the Woman, and the Earth opened her Mouth, and swallowed up the Floud which the Dragon cast out of his Mouth.
And the Dragon was wroth with the Wo∣man, and went to make War with the remnant of her Seed, which keep the Commandments of God, and have the Testimony of Iesus Christ.
NOW Doctrine being called, Prov. 18. 4. Waters of the Mouth; this Floud must be a Hellish and Mortal Doctrine, because it is the Serpent who casts it out of his Mouth, to car∣ry away the Woman, and to destroy the Church beyond recovery.
Yet this Doctrine can be none of the Here∣sies, with which the Church was exercised during the first three hundred years, be∣cause the Church is here treated of after the time of the casting down of the Dragon from Heaven unto the Earth: that is, after the conversion of Rome and her Emperors. So that it must needs be some Heresie started after the Flight of the Woman; forasmuch as it is here said, that the Serpent cast this Floud af∣ter the Woman, as being in the pursuance of her upon her Retreat into the Wilderness. Now the Woman (as we have shewed) withdrew into the Wilderness, after the Emperors were turned Christian, in that the Church begun then to decay in her purity.
It must therefore refer to those Errors, which were condemned by the first four Coun∣cils, and especially to that of Arius, who denied the Eternal Godhead of Christ, and taught that he was meerly a Creature made be∣fore all other things. 'Tis true, there had a∣risen some Hereticks before, who had vented the same Heresie in the main; but it is like∣wise true, that they never made such a con∣siderable Body, as to bring the Church into an extream danger.
Whereas the Arian Heresie, by seising and infecting almost the whole Church, had near brought it to pass, that there should be no more a Christian Church, and that there should be no more hope of Salvation. For if Jesus Christ be not a Divine Person, his Death can have no more vertue, than that of Martyrs. It could neither have expiated Sin, nor, that I may say all in one word, have been any ways meritorious; seeing common sense tells us, that a meer Creature cannot merit at the hands of the Creator, who is of in∣finite Majesty.
This Heresie prevailed over the whole Ea∣stern Church; forasmuch as it was approved by five Councils, by that of Tyre, that of Syr∣mium, that of Ariminium, that of Seleucia, and that of Antioch. But at length it was condemn'd and extinguished by the last Council that was held in reference to that matter, which was that of Constantinople under Theodosius the great. After which the Church hath enjoyed rest on that side, and Iesus Christ hath been adored as co-essential with the Father. For since then, there have been no Hereticks owning this He∣resie, that have appeared in any Body For the Socinians are no more a Body, than the A∣theists and Deists are.
The Earth then that helped the Woman, and which opened her mouth, and swallowed up the Floud; were all those Councils that condemn'd the Arian Heresie. They are stiled the Earth, because they are purely a humane Mean, and one which God hath not ordained. For Iesus
Christ hath promised an infallibility to no As∣sembly of men, or if he have, it is to two or three who shall assemble in his Name, and not to all who come together.
If we consider the Heresie of Arius meerly upon that foot; and if we put it into the list of Heresies, meerly upon the account of its being condemned by several Councils; and if we believe that Iesus Christ is in all things equal to God, only because Councils have so determined; this Faith of ours will be but a Humane Faith, and not a Divine. For it is not Divine, but as it hath a Divine foundation; and a Divine foundation is no other thing, save the Soveraign Authority of God, speaking in the Scriptures. I do believe that Iesus Christ is every way equal to his Father, not because Councils have so decreed, but because the whole Scripture doth declare it, even from Moses to St. Iohn, and from Genesis down to the Revelation. The Councils did undoub∣tedly determine well, when they condemned the Heresie of Arius, and in that they asserted the Godhead of our Saviour: but in the mean time their Decree was only so far just and true, as it was conformable to the Word of God. The Councils are therefore no other but a humane Mean, because Infallibility doth not reside in them; but in the alone Word of God, that is the Rule by which they do judg. And forasmuch as they are a human mean, they are the Earth that helped the Woman, and that swallowed up the Flood.
THE Serpent (saith St. Iohn) was wroth with the Woman; and this was upon the finding himself disappointed of that effect which he expected from the Floud which he had cast out of his Mouth, and upon his seeing that the Earth had opened her mouth, and swallowed it up. And being enraged with wrath, he went to make War with the remnant of her Seed, which keep the Commandments of God, and have the Testimony of Iesus Christ But what? was not the Dragon wroth with the Woman, before the Earth had swallowed up the Floud, and before the condemnation of the Arian Heresie? Hath he not alway's made War with those that are of the Seed of the Woman? It is so, nor is the contrary intended here, but it is the Scripture way of speaking, to express the increase of a thing, as if it were the beginning of it. Thus 'tis said 1 Sam. 23. 18. that David and Ionathan made a Covenant, that is, they renewed it, for they had made it before. So St. Iohn tells us in his first Epist. chap, 5. v. 13. that he wrote to those who be∣lieved, that they might believe, i. e. that they
might increase in Faith. So that, that which the Spirit of God would plainly say, is that the wrath of the Dragon became inflamed, and that he went to make a more dangerous war, than he had made before.
But who are this Remnant of the Seed of the Woman, which keep the Commandments of God, and have the Testimony of Christ? Is there any difference betwixt them, and the Church? Is not the Church made up of such, as keep the Commandments of God, and have the Testimony of Jesus Christ? There is the same difference between the Woman, and those who are her Seed, as there is betwixt a Mo∣ther and a Daughter. The Oriental or Greek Church, that had been distressed for about 200 years by the Heresie of Arius, is the Mother: and the Western, or Latine Church, is the Daughter, and the Remnant of the Seed of the Woman. The Bishop of Bitonto used this Distinction in a Sermon which he made be∣fore the Council of Trent. The Greek Church, saith he, is our Mother, to whom the Latin is indebted for all that She hath. And in truth, the Terms, Church, Bishop, Priest, Deacon, Baptism, Eucharist, and Christian it self, are all Greek Terms, and plainly shew, that our Religion is derived from them, from whom we have borrowed the Terms.
They then who are said to be the Seed of the Woman, against whom the Serpent went to make War, is the Latine or Western Church, where the Dragon all along since that time, hath been labouring to accompish the My∣stery
of Iniquity, which was at work in St. Pauls days, 2 Thes. 2. 7. And this is nothing else, save Antichristianism or the Papacy.
But since the time that a Church of God Separated it self, from that, which had re∣ceived the Mystery of iniquity; the Church that so withdrew, is the remnant of the Seed of the Woman. And particularly the Waldenses are this Seed; and whose Separation is acknow∣ledged both by Historians and Inquisitors of the Church of Rome; who speak of the Waldenses as of Christians, who have been Separated from the Roman Church, from the time of Sylvester and of Constantine the great.
Claudius Sesselius, Arch-Bishop of Turin, tells us in a Book which he writ against the Waldenses, that the Sect of the Waldenses took its rise from a most religious person called Leo, that lived in the time of Constantine the great, and who detesting the covetousness of Pope Sylvester, and the immoderate bounty of Constantine, chose rather to embrace poverty, with the simplicity of the Christian Faith, than with Sylvester to be defiled with a Fat and rich benefice; and that all they who were seriously Religious joined themselves to him.
The famous Inquisitor Reynerus Sacco, as he is quoted by the Jesuite Cretzer in his Biblio∣theck of the Fathers, speaks much to the same purpose. Amongst all the sects, sayth he, that either are, or have hitherto been, there is none that hath been so pernicious to the Church of Rome, as that of the Leonists, and that for three Reasons. (1) Because it is she most ancient, and hath conti∣nued
longest. For some affirm, that it begun in the time of Sylvester, and others in the time of the Apo∣stles. (2) Because it hath spread it self farthest, there being no place where it is not to be found. (3) Because they who are of it, have a great shew of piety, live vertuously before men, believe rightly of the Deity, and observe all the Articles of the Creed.
The Frier Belvedoras in his Relation al con∣silio de propaganda fide, & de Extir pandis Hereticis, printed at Turin anno 1636. pag. 37 being excu∣sing himself and those Missionaries that were his companions, why they could not convert so much as one of the Waldenses, do's assign this reason for it, namely, that that Heresie is too firmly rooted there, for any to be able to do good among them, in that say's he, le Valli d'Angrogna sempre ad in omni tempo, hanno havuto Heretici. i. e. they of the Valleys of Angrogna, have been alway's and through all times accounted Hereticks.
So that this Woman is exactly the Church of the Valdenses; which as Claudius Seysellius tells us, did in the person of the forementioned Leo, separate from the Church of Rome in the time of Pope Sylvester and of the Emperor Constantine. There being two Wings of an Eagle given unto her, to assist her in her flight into the Valleys of Piedmont, which lye at the foot of the Alp's. And from thence they were stiled Valdenses long before the time of Peter Valdo, as John Leger hath sufficiently proved in his History. These then are the Remnant of the Seed of the Woman; who as in France they have been stiled Vaudois from the word Vaux that signifies a
Valley; so in the Low Countries they have been called Valons, which is to say, those of the Valleys.
HAving proved in our Fourth Illustration, that Babylon can be nothing else but Rome as professing her self Christian; we are now to consider the Description which the Holy Spi∣rit hath given of Babylon, and to see how that Picture of her doth agree to Rome.
There is such an affinity and so many exact Resemblances, between Rome and Babylon of the Chaldees, that we are not to think it strang, that the Holy Spirit hath given unto Rome the name of Babylon. They were both founded by persons that were Captains over Robbers, and who were great Shedders of blood. Baby∣lon by Nimrod, who is said to have been a mighty hunter before the Lord, Gen. 10. 9. And Rome by Romulus, who as another Cain, murthered his Brother. They were both of
them, the Seats of great Empires. The one, as well as the other, have had Monarchs, who have stiled themselves Kings of Kings. For this Title the Pope doth no less claim, than Nebuchadnezzar did. Both the one and the other have been the Subject of the Visions in the Pro∣phet Daniel. As the Babylonish Empire was the first Beast, and the Head of the Image; so the Roman was the Fourth Beast, and the Feet of the Image, that were part of Clay and part Iron. The one as well as the other, hath kept the people of God in Bondage; Babylon the Israe∣lites, and Rome the Christians. The one and t'other have Killed and burnt such as would not worship their Gods. The one as well as the other have been overthrown, and after their subversion have past from one Religion to ano∣ther; Babylon being become Mahometan, and Rome Popish and Antichristian. Each of them had its Vicar; Babylon her Caliph, who calls himself the Vicar of God, and of Mahomet; and Rome her Pope, who stiles himself the Vicar of Iesus Christ, and of St. Peter. Finally, Heathen Babylon was a Type of Rome Papal and Antichristian; as the Redemption of the Iews from the Babylonish Captivity, was a figure of the Departure of the Reformed from the Com∣munion of Rome. So that we are not to be surprised, that the Holy Ghost should under the name of Babylon, intend Rome. But we must examin all the Lineaments of this Portrai∣ture, that so if it thereby appear that all of them do agree to Rome, we may no longer doubt but that it is Rome which is here signified by Babylon.
In the first place, St. Iohn says, that he saw a Woman. Now as the Church of God is represented under the Idea of a Woman, being the Spouse and Wife of the Lamb; so Rome is also a Church, but▪ She is the Spouse of the Pope, whom we have proved to be An∣tichrist.
(2.) The Woman which St. Iohn saw, sat upon a Scarlet-coloured Beast, full of the Names of Blasphemy, having seven Heads and ten Horns, Rev. 17. 3. And we have already proved, that this Beast is the Roman Empire, Which as it is re∣presented under a Scarlet Colour, because both its Senators and Emperors chose to wear that colour; so the Beast is said to be full of Names of Blasphemy, because the Empire was stiled Eternal, Rome a Goddess, and the Emperors Gods. The Church of Rome sitteth also upon this Beast, because she hath succee∣ded unto, and is possessed of the Majesty of the Roman Empire, and hath revived all its Blasphemies, through calling her self Eternal and Infallible.
(3.) St. Iohn stiles Babylon a Harlot, and the mother of Harlots; which is as much as Idolatrous and the Mother of Idolaters. Now Rome calleth her self the Mother of all Chur∣ches; and as she stands convicted of being Ido∣latrous, by the adoration that she giveth to Bread and the accidents of it in the Eucharist, and the Worship which she rendreth to the Cross, to the holy Virgin, to Images, and to the Pope himself; so all Churches within her Communion, are Idolatrous as she is. Which
proves her to be the Harlot, and the Mother of Harlots, which St. John describeth.
(4.) He further adds, that this Woman sit∣teth upon many Waters. Which Waters the An∣gel explaineth to be Nations; the Waters, says he, which thou sawest, where the Whore sit∣teth, are peoples, Nations, and Tongues, Rev. 17. 15. Now all do know, that Rome pre∣tendeth to have a Right of jurisdiction over the whole World; and in truth She was here∣tofore reverenced by all Europe, as the Seat of the everlasting Kingdom of the Son of God.
(5.) Babylon carrieth in her fore-head a Name Written; MYSTERY. Nor can any deny but that this agreeth to the Church of Rome. For the Pope carried heretofore the Name Mystery upon the Brim of his Myter, which exactly answered to the forehead. Julius the second was he who took it away out of his, and since then it hath been no more used nor seen. And King James the first of great Brit∣tain, having affirmed, that persons who were worthy of credit, had seen the Name Mystery upon the Miter of the Popes that were before Julius the second; the Je∣suite Lessius contenteth himself with bare an∣swering, that we are not to seek for a Mystery in a Mystery. Which is an acknowledgment of the matter of Fact, and a confession that it used to be there. In a word, there is no one thing in the Papal Church, but what is Myste∣rious. The Habit's of the Popes, of the Cardi∣nals, of the Arch-Bishops, of the Bishops,
of the Priests, and of the Monks, are all full of Mysteries, that are wholly unintelligible to the people. Nor doth the Priest use the least Gesture, nor the least Motion at the Al∣tar, or in any part of their Divine Service, which is not Mysterious, and hid from the un∣derstanding of the Vulgar.
(6.) Of what other but of Rome can that be understood which is said of Babylon, namely, that she hath a Golden Cup in her hand, full of A∣bominations and Filthiness of her Fornication? The Scripture doth elsewhere compare Doctrines to Drink, or to diet, that is fit to nourish; so that these Abominations which are in the Gol∣den Cup, are abominable Doctrines; such as the Forbidding Priests to Marry, and the com∣manding to abstain from meat••. The Church of Rome findeth it to be more to her purpose, that a Priest should keep a Harlot, rather than that he should have a lawful Wife; which is an A∣bomination. She imposeth a greater Punish∣ment on them that shall eat Flesh in Lent; & upon Friday, than upon those who commit Adultery and Murther; which is an Abomi∣nation. She taketh away the Cup in the Sacra∣ment, both against the express command of the Son of God, who sayth, drink ye all of it, Matth. 26. 27. and contrary to the practice of the Apostles, and of the whole Church, for the first five Centuries, as themselves do aknow∣ledg: Which is an Abomination. She teacheth that Christ is not really present in the Eucharist, unless it be the Priests pleasure to have it so; and
keth the Presence of the Son of God, to de∣pend upon the Intention of a wretched crea∣ture: which is an Abominable Doctrine. She every day Sacrificeth the Lord of Glory, and offereth him up to the Honor of Saints; which is an Abomination. In brief, all the Doctrines of the Papacy, and all their Worship, are an Abomination, because they all tend to the Worship of the Creature. But the Golden Cup, by means of which she makes the peo∣ple receive and swallow them, is her Infalli∣bility. It is with this that She Guilds over her false Doctrines and her Superstitious Wor∣ship. They do ingenuously acknowledg, that neither Transubstantiation, nor the Sa∣crifice of the Mass, nor the Adoration of the Host, nor the Worship of Images, nor any of their other Doctrines and Errors, are founded on the Scripture, but the Church of Rome having decreed and enjoined them, and She being Infallible, we are to receive them implicitely, and without examination, or other∣way's we are to be eternally damned. By means of this glistering Cup all is submissively received by the deluded people. This serveth to make them swallow down the greatest A∣bominations; such as the prohibition of rea∣ding the Scripture, and of serving God in a language which they understand; and the doctrines of Worshipping the Host, the Cross, the Pope, the with-holding the Cup, and a thousand other Superstitions.
(7)▪ Moreover, it is said of Babylon, chap. 18. v. 7. that She saith in her heart I sit a Queen, am
no Widow, and shall see no sorrow. Which is the very language of the Church of Rome. She stiles her self the Soveraign Lady and Mistris of all Christians; not only of inferior people, but of Princes, Kings and Emperors. And in∣deed She is an Empire; having for her Monarch, the Pope; for her Council the Colledg of Cardi∣nals; for her Castles, Convents; for her Ar∣mies, Monks; for her Governors of Provinces, Bishops and Arch-Bishops; for her Ambassadors, Nuucio's and Legat's; for her Merchants, Priests; for her Merchandises, Dispensations; and for her Revenues, Annates and Benefices. So that it was with good reason, that Gregorius Le••i begun his pleasant History of Pope Sixtus the fifth after this manner. That the Popedom is the most considerable Monarchy, that hath been esta∣blished from the Creation of the World to this day; and that no Princes, whether Idolatrous or Chri∣stians, have reigned more absolutely than the Ro∣man Bishops do; at whose Feet the greatest Poten∣tates have laid down their Scepters and Crowns. So that it may be said, this sodering together of Tem∣poral and Spiritual power, this mingling of things Se∣cular and Religious, this conjunction of the Cross with the Sword, this Union of Body and Soul, and in brief, this Authority over Earth and Heaven, which meet and center in the Popes; have raised and established a Soveraignty, which almost all the People and Princes of the World do reve∣rence.
Withal the Church of Rome saith, I am no Widow: in that She boasts of having a visi∣ble Head and spouse, which is the Pope.
And She say's, I shall see no sorrow; for preten∣ding to be the only Spouse of the Son of God, how can she miscarry; Or how should She be so forsaken as to be able to fall; seeing it is to her alone that Jesus Christ hath made that promise; the Gates of Hell shall not prevail against my Church, Matth. 16. 18.
THese two Actions of Babylon, characta∣rise and mark out the Roman Church. Seeing it is Idolatry that is spoken of, which is Spiritual Adultery, and dissolveth Gods Covenant, as Adultery doth the Covenant of Marriage. Now the Roman Church is guilty of too gross Idolatry, to be any ways able to justify her self. She worshippeth not only the Holy Virgin, in giving her the Titles of the Gate of Paradise, the Queen of Heaven, and the Fountain of Grace; but in advancing her above Jesus Christ, through begging of her in one of their prayers, that she would jure matris imperare, i. e. use the autho∣rity
of a Mother in Commanding her Son. Nor doth she only Adore Images according to the Decree of the second Council of Nice, which is confirmed by the Council of Trent: but she also Adores the Sacrament, which Jesus Christ instituted to be a memorial of his death, and which therefore must be some∣thing else than Christ himself. Nor can she according to her own Doctrine have any assurance either divine or human, that the Bread is the Body of Christ; forasmuch as she cannot be assured of the Intention of the Priest, upon which the whole Consecration doth depend. To which may be added, her Worshipping the Cross, and that with the highest kind of worship called Latria, having to this purpose set apart and assigned Good Friday.
The Doctrine of the Roman Church that leads men to Idolatry, may be justly com∣pared to Wine, and not to water; and to Wine of Wrath, i. e. furious Wine; because they who drink it become intoxicated, and deprived of their senses. So that they not only furiously pursue the Objects of their Superstition, as so many mad men, whom none can hinder or withdraw from it; but they are transported with hatred & rage against all those who do not approve their false and abominable devotion. And it is worth our observing what the difference is, between true Doctrine and false. Whol¦some and true Doctrine, is usually com∣pared to Water, because it rendreth such
as embrace it, meek, gentle, patient under injuries, ready to teach those who are other∣wise minded with mildness; and filled ra∣ther with Pity and Compassion towards them, than transported with hatred. But in reference to the effects of false Doctrine, all is otherwise. For it maketh such as en∣tertain it, violent, cruel, quarrelsom, outra∣gious, ready to assault, and fall upon those that contradict them, and who refuse to fol∣low their example. And therefore it is re∣sembled to Wine, and to Wine of wrath, i. e. heady Wine, that inflameth and distracteth men, and in a word, rendreth them that are possessed with it persecutors to the out∣most.
Nor can the Church of Rome deny, but that she doth after this manner persecute all those whom she calls Hereticks; and for this only reason, because they will not own her to be the Empress of the world, and the Mother and Mistriss of Faith, and acknowledg her Bishop to be the Vicar of Jesus Christ, and the Center of Christian Unity. The Croisado's against the Valdenses and Albigenses, of whose success Bellarmin triumpheth to that degree as to say. that in one only Croisado there were a hundred thou∣sand killed; the Massacres committed in En∣gland, France and the Low Countries, in the forego'ing Age; those perpetrated in Po∣land, the Valleys of Piedmont, and in Ireland within these forty or fifty years. I say, all these do make it but too evidently appear, that the Church of Rome is this Woman, whom
St. John saw drunk with the Blood of Saints, Rev. 17. 6.
The Holy Scripture putteth this honor upon all those that follow sound Doctrine, and of whose Faith the Gospel is the only Rule, as to give them the glorious Title of Saints. Nor can it be gain-said, but that Rome is drunk with the Blood of Saints; forasmuch as all the barbarous Croisado's against the Albi∣genses, and all the Butcheries perpetrated upon Protestants, have been for no other rea∣son, but for their making the Gospel the alone Rule of their Faith. Neither were they per∣secuted and destroyed, but because of their disclaiming Human Traditions, which are the mischievous Fountain of all Errors.
HERE we have a Description of the State of the True Church, and that during the time in which Babylon was drunk with the Blood of the Martyrs. For whereas one might have questioned, whether the Church
was not wholly lost, seeing all the world not only wondred after the Beast, but that they who refused to receive his mark, and to worship his Image, were killed: therefore the Holy Spi∣rit represents a Vision to St. John, in which he might clearly see, that the Church did subsist, in despight both of the Victories of the Beast, of the extent of his Empire, and of the Violence of his Persecutions.
I looked, saith St. John, and lo, a Lamb stood on the Mount Sion, and with him 144000. having his Fathers Name written in their Foreheads; and I heard a voice from Heaven, as the voice of many Waters, and as the voice of a great Thunder. And I heard the voice of Harpers harping with their Harps; and they sung as it were a new Song before the Throne, and before the four living Creatures, and the 24. Elders, and no man could learn that Song, but the 144000. There is no∣thing difficult in this Vision. The Lamb is Jesus Christ. Sion is a Mountain separated from Jerusalem, and is a Figure of the True Church. The 144000. who have the Fathers Name written in their Foreheads, are Believers, who compose the True Church, and who by keeping themselves separated from the Romish Church, have this comfort, that they do en∣joy the gracious presence of their Saviour, as Sacrificed for them, and they will hearken to no other Saviour but him.
He then who would know the True Church, in order to join himself into Communion with it, needs no more, but to consider this Portraiture, which the Holy Spirit hath
vouchsav'd us, and wherein he hath given us six Characters of her, that so we may not be deceived.
First, 'tis said, that they were redeemed from among them, or from among those of the Earth. Now it had been said in the 13. Chap. that all the Earth went or wondered after the Beast. 'Tis then from this Earth, that is from among the Followers of the Beast, that they who constitute the True Church are re∣deemed and separated.
In the second place, they are those who are not defiled with Women; for they are Vir∣gins. Which words cannot be understood of the Romish Ecclesiasticks, without a mani∣fest injury to the Text. Forasmuch as the term Virgin agreeth only to Females; nor is the word in the Original used of any but of those of that Sex. We are not then to take the Phrase in a Literal sense, but in a Mystical; for he speaketh of a Chastity and of a Virginity that is Mystical, of a purity of Soul, that ab∣horreth Idolatry as spiritual Adultery. For they who are Virgins, and who are not defiled with wo∣men, are set in opposition to those whom the Woman hath made drunk with the Wine of the Wrath of her Fornication, that is, with Idola∣try, whereof the Papal Church is manifestly guilty.
(3.) 'Tis said, that they follow the Lamb whithersoever he goeth. Which is as much, as that the Members of the True Church are u∣nited to Jesus Christ by indissoluble Bonds, and that they follow him on Mount Calvary,
as well as Mount Tabor; in a Wilderness, as well as in a Land that flows with Milk and Honey; on the raging Sea, as well as upon firm ground; and as S. Paul says, through ho∣nor and dishonor; through evil report and good re∣port, 2 Cor. 6. 8.
(4) They are those in whose mouth there is found no Guile, for they are without fault before the Throne of God. Which is the language where∣in St. Paul speaketh of the Church, Eph. Chap. 5. v. 25, 26, 27. Christ, says he, loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of Water by the Word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. So that it is not true, that worldly and wicked persons do constitute the true Church.
(5.) They are those who could learn the new Song, that is sung by the 24. Elders, and by the four living Creatures. What Song can this be, which they of the Earth could not learn? Foras∣much as that we do not learn Songs, but in order to sing them; there must be some My∣stery contained under this new Song. We learn not but in order to practise: and they who do not practise, do not know, nor have they learned. So that in a word, this new Song, is the Mystery of denying our selves, and or re∣solving to bear the Cross. Worldlings might learn the Mysteries of Religion, if they would. The Theory doth not exceed their capacity. But to be obliged to deny them∣selves, and to take up the Cross, is unintel∣ligible
to them, or at least that which they will not submit unto and practise.
Finally, they are those who are built upon the Doctrine of the twelve Apostles. Therefore they are said to be of the number of the hun∣dred and forty four thousand, because twelve thousand multiplied twelve times, makes up the number of 144000. Besides, it is a defi∣nite number, put for an indefinite; to shew both that God knoweth all those who are his, and that they cannot be diminished▪ not∣withstanding all the attempts that the Dragon makes against them.
GOD hath not only alway's preserved a number of true Believers, who (as we have already shew'd) never worshipped the Beast nor his Image; but he hath moreover raised up Teachers, who have both openly condemned the Idolatry of the Romish Church, and have exhorted the People to withdraw from her Communion.
And that is this which is here represented in the Vision of the three Angels. Forasmuch
as the Pastors of the seven Churches, are in the second and third Chapters of the Revelation stiled by the name of Angels.
These Angels are represented in the person of him, who appeared the first of the three, with the Everlasting Gospel; because there is no other Rule, whereby to Reform the Church when she is corrupted, nor to re∣store the purity of Gods Worship, when it is degenerated into Superstition. So that the Eternal Gospel is the same with the Reed wherewith the Temple was measured, in the 11. Chap. The Followers of the Beast have alway's used to accuse those of Novelty, that have condemned their Errors. But the Gospel which they preach in its purity, doth fully vindicate them against this accusation; be∣cause it is the same Gospel which was written and preached by the Apostles, and which shall be preached to the consummation of all Ages; and is therefore called the Everlasting Gospel.
There are Three Angels spoken of, to inti∣mate Three different Times, wherein God raised up Teachers, who declared against the Errors and Idolatries of the Romish Church. Now these three different Times were the twelfth, the 14th, and the 16th Centuries.
In the twelfth Age, about the year 1126. there arose Peter du Bruit, and soon af∣ter him in the year 1147. there appeared one Henry of Tholoss, whose Disciples, were cried down for Hereticks under the name of Petro∣brusians and Henricians. Tho' they taught no∣thing
but the Everlasting Gospel, thro prea∣ching against the Sacrifice of the Mass, Tran∣substantiation, Prayers and Offerings for the Dead, Invocation of Saints, the Adoration of I∣mages, the Celibate of Priests, and against other Errors and Superstitions of the Roman Church. In the same Age there arose also Arnoldus de Bress, who upon going into Italy to preach against those Errors, was by the command of the Emperor Frederick Barberos∣sa apprehended, and to gratify the Pope, whose Friendship he sought, burnt in the year 1155. In which year Valdo appeared, who was had in so great esteem, that they who before had been called Arnoldians, Hen∣ricians, and Petrobrusians, are supposed to have gotten from him the name of Valdenses. Tho that is a mistake, forasmuch as long before the time of Valdo, they who made profession of the true Doctrine, had been so stiled from the name of the Valleys of An∣grogna and Piedmont, where the Church of God had been harboured from the day's of Constantin, as hath been already observed.
These Teachers are represented crying with a loud voice, Fear God; because at that season Babylon alone was dreaded; it being the com∣mon language of every one at that day, Who is like unto the Beast? who is able to make war with him? as the Holy Ghost hath marked, Rev. chap. 13. v. 4.
They are farther represented crying, Give Glory to God; because then the Honor due to God, was transferred to Creatures, which ac∣cording
to St. Paul, is a with-holding or a not∣giving Glory to God. For that Apostle being speaking of the Pagans, he accuseth them of not having glorified God, by reason of their gi∣ving that honor to the Creature, which belonged to none save to the Creator, Rom. 1. 21, 23. Moreover, they are here introduced, threat∣ning the men of that Age with the Judgments of God; The hour, say they, of his judgment is come. Which Denunciation was fulfilled in the same Century. For the Quarrels be∣tween the Emperor Frederick and the Pope, filled all Christendom with Civil Wars, and overwhelmed it with Desolation Besides, the Voiage of Louis the seventh into the Holy Land, proved most unhappy; and then Sala∣din towards the end of that Age conquered the Kingdom of Jerusalem, so that all the Christians became defeated and droven out of Palestine.
They are further introduced, preaching the Gospel to every Nation, and kindred, and Tongue, and People, that is through all parts of the Papal Kingdom, which in these Visions is signified by the Kingdom of the Beast. Of whom it is said, Chap. 13. v 7. that power was gi∣ven unto him, over all kindreds, and Tongues, and Nations, and that all who dwelt upon the Earth worshipped him. Which can be meant of no∣thing else, but of the Roman Papal Empire.
In the fourteenth Age about the year 1360. Iohn Wicklif assaulted the Pope, and both cal∣led him Archheretick, Antichrist, the Impostore of the Church; and proved him to be so, by
Scripture, History, and his own Actions. He preached likewise against the Sacrifice of the Mass, against Indulgences, and against the Worship of Images, Relicks, and Saints. The voice of this Angel was so powerful and effi∣cacious, that Edward the third King of Eng∣land, ordained in Parliament, that from thence forward Bishops should not go to Rome for confirmation, but be confirmed at home by their own Metropolitans. This Wicklif upon his withdrawing into Bohemia, had Iohn Hus for his Disciple. Which Hus by the alone power of his Doctrine, drew the Kingdom of Bohemia off from obedience to Rome. And thence it is, that this Angel is introduced crying, Babylon is falling, is falling. Because that was a presage of the falling away of Na∣tions from her, which should ensue in the next Age. John Hus was burnt by the Council of Constance, contrary to the publick Faith, and the safe Conduct, that had been given him by the Emperor Sigismond. And History re∣ports of him, that he should say to his Judges, ye are putting a Goose to death (for so Hus in the Bohemian Language signifies) but a hun∣dred years hence God will raise up a Swan, whom tho ye would never so fain destroy, ye shall not be able. Which Prophecy was exactly fulfilled at the time. For as Iohn Hus was burnt anno 1415. so Luther begun the work of the Refor∣mation by writing against Indulgences, in the year 1515. And tho the Court of Rome did all they could, both to stop his mouth, and to destroy him, yet they could never effect it.
It was therefore in the 16. Century, that the voice of the third Angel was heard, saying loudly, If any man worship the Beast and his I∣mage, and receive his mark in his Forehead, or in his Hand; the same shall drink of the Wine of the Wrath of God, &c. This Angel is Luther, who writ with that strength, and preached with that efficacy, and with such success, against the Errors, Idolatry, and Tyranny of the Church of Rome, that near one half of the Na∣tions and People, who reverenced her as their Mother, and feared her as their Queen, with∣drew from her Communion, and look't upon her with detestation, as the Mother of un∣cleanness and Abominations.
And as Rome could not behold the success of the voice of the third Angel, but with de∣spite and rage; so Believers could not escape suffering a great deal from a power, which saw it self so dangerously weakned by their Separation. This is what the H. Spirit decla∣reth was to be, when he saith, Here is the pa∣tience of the Saints; here are they that ke••p the Com∣maudments of God, and the Faith of Iesus.
But the Holy Spirit in the message directed thereupon to St. Iohn, do's likeway's animate and fortify them against all those evils that Babylon should be able to do unto them. And I heard a voice from Heaven, saying unto me, write, Blessed are the Dead which die in the Lord, from henceforth, yea saith the Spirit, that they may rest from their labours, and their works do follow them. There being no where else and express com∣mand given unto St. Iohn to write, except in▪
the first Chap. v. 19. It serves to shew the great importance of this Doctrine, both in discovering the falsehood of the Romish Do∣ctrine about the State of Dead; about the Worship given unto them; about Purgatory, to which they are adjudged, and about the Mass, which is made use of for fetching them thence; and also for the comfort and encouragement of those who assert the dig∣nity of the Everlasting Gospel, and who are persecuted by the Beast for defending of it.
THese two Visions, do without doubt sig∣nify the Judgments of God, against his Enemies and the Persecutors of his Church. Accordingly Ieremiah useth the similitudes of Vintage and Harvest against Babylon of the Chaldees, Chap. 51. v. 33. The Daughter of Ba∣bylon, saith he, is like a threshing floor, it is time to thresh her: yet a little while, and the time of her Harvest shall come. Ioel also makes use of them both, Chap. 13. 3. Put in the Sicle, saith he, for the Harvest is ripe: come get you down, for the Press is full, the fats overflow, for their wickedness is great. There are some who do think, that the Harvest respecteth and threat∣neth
the Mahometan Empire; but all are a∣greed that the Vintage referreth unto, and threatneth the Papal Kingdom.
As for me, I think it most probable, that both these Judgments do threaten the Papal Empire. And that the Harvest signifies an Initial Judgment, or a Decision as to some one or more particulars; and that this Iudg∣ment was executed by means of the Reforma∣tion which begun in the last Age, thro the Ministry of Luther and Zuinglius. But that the Vintage signifies a definitive Judgment, which shall ruin the Papal Empire beyond recovery, thro a general Reformation, that shall take place in the beginning of the next Age, when the 42. Months and 1260. days will be accomplished.
These two Reformations seem to be pro∣mised by that repetition of the voice from Heaven; Bayblon is fallen, is fallen. However they may be solidly established upon the Hi∣story of the ancient People of God, the Iews. The Children of Israel had a twofold coming out of Babylon of the Chaldees. One in vertue of the Edict of Cyrus, under Zerubbabel and Iehosuah; a second in the virtu of the Edict of Artaxerxes and Nehemiah and Ezra. Now that the Antitype may correspond with the Type, there must be two remarkable Reforma∣tions of the Christian Church, to answer the two deliverances out of the Captivity of old Babylon. The one was about 160. years ago, and was effected by the Ministry of Zwinglius and Luther. The other is to be when God
comes to execute his decree against Rome, and to make her drink the Cup of his fury. Upon the first return of the Israelites out of Captivi∣ty, all they did was to erect the Altar and rebuild the temple: but upon that which was the second, they built the Walls of Ierusalem, which made the re-establishment of the Church of Israel entire and perfect. 'Tis to be much after the same manner in the two Reforma∣tions. In the first, the worship of God was restored: which was like the building of the Altar, and the rearing up of the Temple. But the walls of Ierusalem are not yet restored, that is, the Church of God is not setled in peace and safety. Nor will that be, till the next coming out of Babylon, thro a general & second Reformation.
In a word, the Reformation of the Church, is at present very imperfect. It hath neither the extent, nor that perfection, which it ought to have. Not the Extent; in that it reacheth only towards the west and towards the North. Not the perfection, because the Re∣formed are much divided, and there are many Sects which disfigure the Reformation. But the last Reformation shall be perfect, both in its Latitude and in its purity. In its extension, in that it shall reach into the South and into the East, and to all parts. In its purity, because there shall be no more Sects, no more fondness for parties, no more Quarrels, no more disputes. The Wolf shall dwell with the Lamb, the Lion and the Ox shall feed together, and a little Child shall lead them. They shall not hurt
nor destroy in all the holy mountain of the Lord. For the Earth shall be full of the knowledg of the Lord, as the waters cover the Sea, Isa. 11. 6, 7, 8, 9. Then shall this prophecy of Isaiah be fulfilled, when the Vials of Gods wrath are fully pou∣red out, and when the Lord shall have executed his last judgment against Babylon, which is here expressed by the Vintage.
This judg'ment is denounced in Terms that are certainly Hyperbolical. But yet we have a hyperbole parallel to it, both in the 8 chap. of Isaiah v. 7. and in the 30. chap. v. 27, 28. The words of St. Iohn are these; and blood came out of the Wine-press, even unto the horse-bridles, by the space of a thousand and six hundred furlongs. The meaning of which is this, that there hath not hitherto been so terrible a judgment, as God will bring upon Rome, the Seat of the Papal Empire. And if the Observation of a certain Learned English man be true, that the Ecclesia∣stical State which is called Romania, and which extends it self from Rome to Ancona, and to the Ponds of Verona, be in length two hundred Italian miles; we need not doubt but that this is the place here intended, seeing 200 Italian Miles, make just 1600 furlongs.
He who is said here to appear, like unto the Son of Man, sitting upon a white Clowd, and ha∣ving on his head a Golden Crown; is Jesus Christ; as is evident by comparing the 14. v. of this chap. with v. 13. of the 1. Chap. and with v. 2. of the 19 ch. The Angel that is represented co∣ming out of the Temple, & saying to him that sate upon the Cloud, thrust in thy sickle; is the Church
calling for vengeance. As in Luke chap. 18. v. 7. where it is said, shall not God avenge his own Elect, which cry night and day unto him. Now the delaying to thrust in the sickle, till called upon and commanded; contains an allusion to the custom of the Iews, who were not to put the Sickle into the corn, till the High Priest who was in the Temple had given order for it.
Moreover, this is the very same judgment, with that which is described chap. 19. where the Wine Press of Gods wrath is also spoken of. And the same likewise with that denounced in the Effusion of the Vials; only with this difference, that what the Vintage expresseth in general, the Vials declare in particu∣lar.
IT being the Scripture Stile of speaking, to compare people to waters, and a great mul∣titude of people to the Sea; we need not doubt but that it is the Church of God, that is intended by the Sea here spoken of.
Now the Church of God is stiled a Sea,
because she is an Assembly of people. And she is called a Sea of Glass, in oppo∣sition to other Societies of the world, which are tempestuous and muddy: whereas the Society of Belivers is clean and peaceable, being justified thro the blood of Jesus Christ, and Sanctified by the Spirit of Regenera∣tion.
Fire is mingled with this Sea, because of the afflictions and persecutions, which the Church hath suffered from Babylon.
As for those who had gotten the Victory over the Beast and over his Image, and over his mark, & over the number of his Name, and who stand upon this Sea of Glass, with the harps of God in their hands, and who sing the song of Moses, & of the Lamb. They can be no other than the Confessors, and Martyr's, who died in the faith of the Lord, victorious over all the persecutions of Babylon. And who are here compared to the Israelites, that sung a song to the honor of God, upon their having passed through the red Sea, and seen the entire destruction of their Enemies. And whereas 'tis said, of these conquerors over the Beast, that they stood upon a Sea of Glass; he meaneth no more than their being upon the shore. For it is certain that this phrase upon the Sea, doth else where signify the being meerly upon the Seashore; 1 Kings 4. 20. where the sand by the Sea shore, is spoken of as being upon the Sea. For these blessed Martyrs may be said to be of the Militant Church, for∣asmuch as the Church Militant and Trium∣phant are but one and the same Mystical Body.
Tho in the mean time they be not in the Church Militant; but retired and with∣drawn. For they are not any more upon the Sea, but they are gotten upon the Shore.
THe whole House built upon Mount Mo∣riah is called the Temple; and yet only that Appartment called the Holy of Holies where the Ark stood, was properly the Temple, and which is otherway's stiled the Taberna∣cle of Witness.
The opening of the Temple, which is here spoken of, is an allusion to the Church of the Iews. For under the Reign and Idolatry of Ahaz, the Temple was shut up; but under Hezeki•• the Reformer, it was again opened. So that this is, as if St. John should say, I saw the time of the Reformation, when the Idola∣try and Superstition of Rome, were condem∣ned; and the Truth of the Gospel was publickly preached.
From thence these three things are to be gathered. (1) That the Vials which are mentio∣ned in this 15 chapter, and poured out in the
following, do belong to this state of the Church, wherein Antichrist is made manifest, and wherein there shineth a measure of light in the Church. (2) That the Vials are all contained under the seventh Trompet, seeing we have the same fact that is here mentioned repeated under that, Rev. chap. 11. v. 19. And (3) the Temple is not here Represented open in order to give a passage to the seven Angels that pour out the Vials; but to give way for all Nations to en∣ter in, according as it is said v. 4. that all Na∣tion shall come and worship before God. And this may be collected from v. 8. where it is said, that no man could enter into the Temple, till the seven plagues of the seven Angels were fulfilled. Which plainly shews, that the Temple is there∣fore opened, that there may be a way made for men to enter into it, against whom it had been so long shut.
The Smoak that filled the Temple, answer∣eth to the Cloud that covered the Tabernacle of Moses, and to the Divine Glory which so filled the Tent of the Congregation, that Moses him∣self was not able to enter into it. Exod. chap. 40. v. 34. which thing is also reported of the Tem∣ple of Solomon, 1 Kings chap. 8. v. 10; 11▪ Now as the Cloud was a Symbol' of Gods gracious pre∣sence in the midst of Israel; so the Smoak here spoken of, is a presage of the Lords Return again into his Temple, which he had for so song time abandoned to the Gentiles, i. e. to the fol∣lowers of the Beast, and to the Citizens of Ba∣bylon. chap. 11. v. 2.
'Tis added, that this Smoak caused that no
man was able to enter into the Temple, till the seven plagues of the seven Angels were fulfilled. Which intimateth, that tho the time of the destruction of the Churches Enemies draweth near, and the time wherein the Gospel shall shine bright in the world; yet that the Gospel will not be universally received and followed of all Na∣tions, till after the Subversion of Babylon, which will not be until the Vials have been poured out.
THe Destruction of Babylon is described at length in the 18th Chapter. But whereas Babylon may be taken either for the City of Rome; or for her Empire, which is the Papacy or Popery: the Destruction described in the 18th chap. do's respect her only in the first sense, to wit as She is the Seat of the Beast. According as She is intended in the effusion of the fifth Vial, that is, as She is the Seat of the Papal Kingdom.
For after that the Angel had said, that her plagues shall come in one day, death, and mourning, and famine, and that she shall be ut∣terly burnt with fire, because strong is the Lord God who judgeth her; he then addeth, that the Kings of the Earth, who have committed fornica∣tion,
and lived diliciously with her, shall bewaile her, and lament for her, when they shall see the smoak of her burning; & that the merchants also shall mourn over her▪ because none buyeth her Merchan∣dise any more; and that every Ship-master, and all Sailers in Ships, shall cast dust on their heads, when they shall see the smoak of her burning.
Now who are these Kings, these Merchants, these Shipmasters and these Sailors, that do thus mourn and lament, upon the seeing the subversion of Rome, and the total ruin of her that was both the mother of their Faith, and of all Churches? The Kings, are partly the Cardinals, who do esteem themselves, equal to Princes; and partly Kings themselves and Soveraign's that are Secular. The Masters of Ships, are Archbishops and Bishops. The Sailers, are the inferior Clergy. The Mer∣chants, are the Friers that sell the dispensations, the Indulgences, the Relicks, the Agnus Dei's, &c. and who do vend those Triffles as the most precious of all commodities; ma∣king people believe, that the peace of their consciences and the salvation of their Soul's pend upon them. So that there shall be pa∣pists and Roman Catholicks subsisting after that Rome is destroyed, and who shall wor∣ship that Idol, tho reduced into ashes.
Thus 'tis said in the 16th chap. v. 10. that the fifth Angel poured out his Vial upon the Seat of the Beast, and his Kingdom became full of darkness. The Seat of the Beast is the City Rome, which is now the Seat of the Papal Kingdom, as it was heretofore of the Roman
Empire. But this Kingdom shall subsist for a while, after that Rome it self is destroyed. Forasmuch as it is said, that after the pouring out of the fifth Vial, the Kingdom of the Beast became full of darkness; i. e. sorrowful, de∣jected, full of affliction and mourning; with∣out that pomp and splendor, which it had enjoyed before the effusion of that Vial.
Yea, St. Iohn tells us in the 19. chap. v. 19. that he saw the Beast, and the Kings of the Earth, and their Armies gathered together, to make war against him that sat upon the white Horse, and against his Army: And that the Beast was taken, and with him, the false Prophet, that wrought miracles before him, with which be deceived them that had received the mark of the Beast, and them that worshipped his Image; and that these two were cast alive into a Lake of fire burning with brimstone.
So that it shall be after the destruction of the City of Rome, ere the Papal Hierarchy and the Pope come to be entirely abolished. The Time that is to run out between the one and the other, is not expresly marked by the H. Spirit; no more than the Time wherein Rome is to be destroyed. But in all probability this destru∣ction can not be far off. For of the two signs which are to precede it, we do already see one of them. One of the signes, is the increase and thickning of darkness. Nor is it without a Myste∣ry, that Babylon is threatned with plagues, in the plural number, Rev. 18. 4. It being evident, that the Holy Ghost doth therein allude to the Plagues of Egypt. For it is said of Babylon; chap. 11. v. 8. that she is Spiritually called Sodom and
Egypt. Now as she is stiled Sodom, both be∣cause she hath committed the crime of So∣dom, and is to be destroyed by fire as Sodom was, Rev. 18. 8. So she is called Egypt, both from her having afflicted the people of God, as Egypt did; and because she is to be punished as Egypt was. And as the last plague wherewith the Lord smote Egypt was that of the death of their first-born, so the last save one was that of darkness. Of which 'tis said, Exod. ch. 10. v. 22, 23. that it was so thick, that they could not see one another.
'Tis a long time since the darkness of igno∣rance and impiety, had over-spread the whole Romish Church. Baronius and a hundred other Popish writers, do acknowledg the thickness of it in the tenth age, to a measure and degree that is astonishing. But it was never so gross and palpable as it is at present, nor is it possible that it should be greater. What ignorance can be more infamous, or what Impiety can be more enormous, than that which appea∣reth in the whole conduct of the Roman Clergy against the Reformed in France? They compel them to go to Mass; they compel them to con∣fess; they compel them to Communicate; they compel them to adore the Host, and to eat what they have worshipped, tho they know that the Protestants do not adore it. All which is as much as to say, that Rome will have her God served by hypocrites, and that she doth believe such a service to be acceptable to him. Yea it importeth Romes obliging her pretended Con∣verts, to prophane the most august and Sacred thing in their Religion; which is the heighth
of impiety, and which can proceed from no∣thing but an ignorance as gross and palpable as the Egyptian darkness was. For tho the Gen∣tiles have prophaned the Mysteries of the Jews, and tho the Pagans have Prophaned the Myste∣ries of the Christians; and tho the Mahometans and the Protestants have Prophaned the Myste∣ries of the Papists; yet nothing of all this is to be wondred at, seeing every one acteth there∣in according to his principles, and sutably to that hatred which all men bear to a Reli∣gion that they believe to be false. But for either Christians, or Jews, or Mahometans, or Pagans, and especially the publick Mini∣sters of those Religions to compel their Ene∣mies to prophane the Mysteries of their own Religion, and to expose the object of their Adoration to the contempt of their Adversa∣ries, is a thing that was never heretofore done. 'Tis possible that it might be done by some particular men that were Libertines, & had no Religion; but that Ministers themselves should do it, is a fact whereof we have no example in History. But on the contrary, we find all men to have punished the contempt offered to the Mysteries of their Religion in the most terrible manner that they could. 'Tis on∣ly the Popish teachers & the Emissaries, Bi∣shops, Priests, and Friers of Rome, that are sunk into this excess of impiety, and become guilty of this prodigious profanation, as to make people through force to worship and eat that, which they know in their hearts that they do not worship, but despise and abhor.
And as it is only the Roman Clergy that is sunk into this excess of wickedness; so it is but of late, and this may be said to be the first time, that they have been given up to so horrid a profanation. They were wont alway's here∣tofore to murther those whom they stiled Hereticks, and they counted it both honorable and meritorious to kill them. 'Tis but within these few years that they have altered the me∣thod of their procedure; and that they have cast their pearls before those whom they themsel∣ves esteem for swine, in order to make converts at the cost of what is most sacred and holy in their Religion. This Impiety must undoubtedly flow from a Darkness answerable to that of Egypt, which hindreth Rome from discerning and distin∣guishing between its own Mysteries, and those of its Enemies. And by consequence the last plague, which is that of the death of the first-born, must suddenly follow.
Now the death of the first-born with respect to Rome, will be the loss which she will su∣stain by the falling off of Kings and Princes, who are the first-born of the Earth. Rome will then lose Kings, when they come to throw off her yoak. 'Tis said Rev. chap. 17. v. 16. that Kings shall hate the whore, and eat her flesh. The Flesh of Babylon, is the vast riches of Rome, the Treasures which she sucks out of Kingdoms as a kind of Tribute, the Revenues and Benefices of her Clergy; which Kings shall seise into their own hands, and grow weary of being any lon∣ger Tributaries to her. All know that the King of France, is distinguished from all other
Monarchs, by the Title of Eldest Son of the Church; and it is probable that he will not be the last in throwing off the yoak. And it be∣longs to the most Christian King, to set such an example, rather than to follow it.
Having said that Rome shall perish, after the manner of Sodom and Egypt; I do further add, that she shall also perish after the manner of Babylon; and that this is one of the reasons why she is called by that name. When she comes to see herself stript by Kings, she will endeavour to reduce them to her obedience, by the thun∣ders of the Vatican, and by Papal Excommuni∣cations. But they upon the being thus treated, shall make war against her, to punish her inso∣lence. And shall so besiege and shut her up, that she shall come to feel all the scourages of divine vengeance.
If it shall be objected, that this is contrary to what St. Iohn saith of Kings, namely, that upon the beholding the smoak of her burning, they shall mourn over her. I answer, that when Rome comes to be besieged, fire from heaven will fall upon her, as it did upon Sodom: and that the Kings who had besieged her, will la∣ment and mourn, to find that the immediate hand of God should ravish them of so fine a prey, and so rich a spoil, as that would have been.
I Do ingenuously confess, that I have been as much prejudiced against the modern Millenarians, as against the ancient. Tho there seemeth to me to be as great diffe∣rence between the Ancient and the Modern, as between those who carry a matter too far, and who observe no bounds; and those who are extreamly moderate and sober, and who use all the discretion and softnings ima∣ginable. But in truth▪ after that I had through∣ly examined the vision of St. Iohn, and the juncture of time where the Holy Spirit placeth the Reign of a thousand years, to wit between the destruction of Babylon and all the Enemies of the Church upon the one side, and the War of Gog and Magog, as a fruit of the loosing of Satan, after he had been impri∣soned for a thousand years, upon the other side. I must declare, that I find my self con∣quered, and that I am forced to believe that the Church of God is to enjoy for some Ages an en∣tire and uninterrupted peace here on the Earth. I am confirmed in this opinion, by a vast
number of Prophesies, both of the Old and New Testament, which cannot be expounded without violence offered to them, and are, if I may so speak, so many inexplicable riddles, unless the Church of God be to en∣joy that peace in this world, of which those promises give us assurance. And finding not the least danger in embracing that opinion, I have closed with it without any further hesitation. For what danger can it be, to be∣lieve that the Church of God shall enjoy a thousand years Tranquillity here on the Earth. I do see none, unless it be that the be∣lieving so will give offence to the Orthodox, who are of another mind, and who affirm that the Cross is to be the Banner and Livery of the Church of God thro all Ages. But these very Gentlemen do acknowledg, that the Church had rest and peace during the Reign of Constantine. And there are some who place the thousand years here spoken of, under the Reign of that Emperor. And do understand by them the Tranquillity that the Church en∣joyed from the conversion of Constantine, till the time that She became disturbed and persecuted by the Arrians. So that the Ortho∣dox▪ Antimillenarians do confess, that the Church had at least a twenty years calmness and serenity. Why then should they be of∣fended, that others who are Orthodox, make the peace which the Church is to enjoy, to be of a greater length and duration? And they cannot but own, that the Cross is not essential to the Church of God. It is an acci∣dent,
without which the Church may very well subsist. God can as well sanctify the Church in prosperity as in adversity, in a calm as well as in a tempest. Iob was righteous and rich in good works, in the time of his affluence, as well as in the time of his mise∣ry. And why may it not be so in reference to the Church of God? If the world be to last seven, or it may be eight thousand years, what danger will there be, in allowing the Church of God, one thousand years peace, for the six or seven thousand that She is be in trouble and sufferings?
But let us without prejudice, hearken unto what God saith to us upon this subject, both by the Ministry of St. Iohn, and that of the ancient Prophets. Lo, what St. Iohn tells us, Rev 20.
V. 1. I saw an Angel come down from Hea∣ven, having the Key of the bottomless Pit, and a great Chain in his hand.
V. 2. And he laid hold on the Dragon, that old Serpent, which is the Devil and Satan, and bound him a thousand years.
V. 3. And cast him into the bottomless Pit, and shut him up, and set a Seal upon him, that he should deceive the Nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
V. 4. And I saw Thrones, and they sat upon them, and judgment was given unto them: and I saw the Souls of them that were beheaded for the Testimony of Iesus, and for the Word of God, and which had not worshipped the Beast, neither his
Image, neither had received his mark upon their Foreheads, or in their right hands; and they lived and reigned with Christ a thousand years.
V. 5. But the rest of the dead lived not again until the thousand years were finished. This is the first Resurrection.
V. 6. Blessed and holy is he that hath part in the first Resurrection: on such the second death hath no power, but they shall be Priests of God, and of Christ, and shall reign with him a thousand years.
V. 7. And when the thousand years are ex∣pired, Satan shall be loosed out of his prison.
V. 8. And shall go out to deceive the Nations, which are in the four Quarters of the Earth, Gog and Magog, &c.
The Church of Jesus Christ hath a right to say as Iob did, I know that my Redeemer Liveth, and that he shall stand at the latter day upon the Earth, Chap. 19. v. 25. And that not only to raise and gather together my Bones, which are scattered about the Graves mouth, when he cometh from Heaven with his Glorious Angels, to judg the quick and the Dead, at the general Resurrection: but also to deliver me from the misery wherein I have been in this world, and to cause me to enjoy an entire peace after the destruction of all my Enemies▪ For Iob was as well a Type of the Church of Christ, as of Jesus Christ himself, who is her adorable Head. This is that peace of the Church, which St. Iohn doth here represent, after that he had de∣scribed her sufferings. For he saw her Rising
after the ruin of Babylon, and injoying the gracious presence of her Redeemer, after the imprisonment of Satan, and the conver∣sion of the unbelieving and Idolatrous Na∣tions.
If we will give credit to some Divines, this is the most obscure passage in the Revelation; but this obscurity does arise from themselves, and from three prejudices wherewith they are possessed. (1.) That the world is not to last any long time, because St. Peter says, that the end of all things is at hand, 1 Epist. chap. 4. v. 7. (2.) Thar the opinion of the Millena∣rians, who conceived that Jesus Christ should come from Heaven down here upon the Earth, to converse visibly with his peo∣ple, and to cause them enjoy all sorts of plea∣sures for a thousand years, hath been con∣demned as a carnal opinion tending to sen∣suality. (3.) That the Cross is to be the Li∣very of Christs Disciples through all Ages; because Jesus Christ hath said, if any man will come after me, let him take up his Cross, Matth. 16. 24. and because the Apostles have de∣clared, that through many tribulations we must enter into the Kingdom of God, Acts 14. 22.
But we deceive our selves, if we do be∣lieve the World to be fo near its end; seeing before that the Jews are to be converted; the Kingdoms of the world are to be brought in to Jesus Christ; Babylon is to be destroyed; and who knoweth how long time there is to be, between the destruction of Babylon, and the ruine of her King, and of her Religion;
without reckoning what time there may be to run out from the end of the thousand years Reign to the end of the War of Gog and Magog; and from thence to the consummation of all Ages.
They have reason to disclaim the opinion of the ancient Millenarians, as carnal and ab∣surd: But there is no cause of counting it a carnal opinion, to believe that the Church shall enjoy Tranquillity and Peace for a thou∣sand years, during which time she shall have no visible Enemies, by whom to be oppressed, Antichrist being totally destroyed, and all the Nations of the world enlightned with the knowledg of the Truth. In a word, to believe as is the common opinion now, that the thousand years Reign shall be spiritual, and that it will consist in this, that the number of true Christians shall be greater than ever it hath been, their knowledg more large, their Assemblies more holy, their Love more strong, their Zeal more ardent, and that there shall be a most perfect peace both in∣ward and outward.
Neither hath Jesus Christ, nor have his A∣postles said, that the Cross and Tribula∣tions shall be the Livery of Christians, and the path to Paradise, to the end of the world; nor have they any where declared, that the Church is never to enjoy any long peace here on the Earth. For both St. Iohn and the Pro∣phets, give us ground to hope for such a calm and Tranquillity.
As for St. Iohn, it was not possible for him,
to speak of it in a more express manner, than he hath here done. For after he had foretold the destruction of Babylon, of the Beast, and of the false Prophet, whose rage had wearied the Church with so many persecutions, and for so many Ages; he doth now represent Satan's being cast into prison, that he might not deceive the Nations for the space of a thousand years. How can the Church be persecuted, during this whole time, wherein Satan shall be bound, and the Nations no more deceived, the Papacy being either wholly abolished, or so weakned, that it cannot lift up its head. This peace of the Church is then a natural and an infallible▪ consequence of Satan's being cast into Pri∣son.
St. Iohn further added: I saws, say's he, the Souls of them that were beheaded for the wit∣ness of Iesus, and which had not worshipped the Beast, and they reigned with Christ a thousand years: this is the first Resurrection. This Reign can be nothing, but a State of Tranquillity, and of a profound Peace of the Church; be∣cause it is set in opposition to her state of Bondage, Trouble, and Oppression, during the cruel and bloody Reign of Antichrist.
As to this first Resurrection; it cannot be meant of that from the Grave of Sin, which is the Souls Conversion and Sanctification. For St. Iohn designs it by the Relative This, because of its reference to what he had said. Now he had not spoken one word of the Resurrection from Sin; but had discoursed only of living and Reigning with Christ a thousand
years; and of Thrones that were given where∣on to judg, i. e. to reign; which expresseth a flourishing condition of the Christian Church, and that she is to have sway and Authority over all the world for a thousand years. But it can no way's agree to that Resurrection, which consisteth in Sanctification.
Is it then to be thus, that the Martyrs are to be raised, and to live on the Earth a thousand years with Jesus Christ? It is certain, that this opinion containeth nothing that inter∣feres either with Reason, or with Faith. For this being the only place of the Bible, wherein this particular Resurrection of the Martyrs is spoken of, and that in all other places the general Resurrection is men∣tioned; 'tis most safe, and most agreeable to the Analogy of Faith, as well as most conformable to the Stile of the Prophets, to understand by this Resurrection, the deliverance of the Church from all her Enemies, and her State of peace and Tranquillity. For Afflictions being called a Death, Ezek. 37. 2, 3. Isaiah 26. 14, 19. and 2 Cor. 1. 9, 10. by consequence Deliverance from Afflictions, may be called both a Resurrection, and a first Resurrection, not only because it goes before the general, but because it is a pledg and a forerunner of it. They whom Babylon had condemned to death as Hereticks, were esteemed by her Follo∣wers to be damned, and to undergo the se∣cond Death. But when the Church shall come to be delivered from her Enemies, her Mar∣tyrs shall then be fully justified. And when
she comes to Reign a thousand years, her Martyrs shall then be acknowledged to be happy, and to be Reigning with Christ. Thus it is clear, that they shall be blessed who have part in this first Resurrection. And herein the Martyrs will have a part, because their Honor shall be established, and their Memory universally blessed.
But it may be said, that this seems to im∣port, that all who shall live in the Commu∣nion of the Christian Church during the time of the 1000. years Reign, shall be saved, and that all they who have part in this first Resurre∣ction, shall be delivered from the power of the second Death?
If one should believe so, it would be no Heresie, nor can the will of God concerning this be known by any, nor how far he will extend the effusion of his Grace. It may be that he will then pour out his Spirit upon all Flesh, and that all Christians then shall be really and in truth, a willing People, in the beau∣ties of Holiness, a Holy Nation, and a Royal Priest∣hood. And it would seem as if St. John fa∣voured this opinion, in that he saith not meerly, blessed is he, but Blessed and Holy is he who hath part in the first Resurrection. At the least, we may truly say, that whereas hi∣therto Worldlings and Hypocrites have ex∣ceeded the number of sincere Christians; the thousand years Reign will shew us the con∣trary, and that more than a third part of the seed of the word shall then fall into good and honest Hearts, and shall bring forth eighty and a hundred
for one. Nor is there any thing carnal in this Millenarian opinion; but all doth become the magnificency of the Prophecies, and all is suteable to the wisdom of God, and to the infinite riches of his Grace.
Nor is it St. Iohn alone, who hath promised this Reign of a thousand years; but Daniel and Isaiah have also promised it, tho' less clearly than this Apostle, as there was rea∣son.
Daniel says in his second Chap. v. 35, 44, 45. that the Image which appeared to the King of Babylon in his Dream, was broken in pieces by a little stone cut out of a Mountain, and that this little Stone cut out without a hand, became a great Mountain, and filled the whole Earth. This little Stone is the Christian Church, the Kingdom of Jesus Christ, which is to out-live the destruction and ruin of the Papal Roman Empire, represented by the Feet of the Image; and that after the subversion of all Empires, which are contrary to this of the Son of God, it is to spread it self throw all Nations. This is not yet fulfilled; but it must be before the last day. So that it is the same that St. Iohn meaneth by the first Resur∣rection, and by Reigning with Iesus Christ a thousand years.
The same Daniel says in the seventh Chap. v. 27. that after the destruction of the Roman Empire, represented by the fourth Beast, that the Kingdom, and Dominion, and the great∣ness of the Kingdom under the whole Heaven, were given unto the people of the Saints of the most High,
and that all Dominions shall serve and obey him. This cannot be after the general Resurrection, because then there will be no Dominions; nor hath it hitherto been accomplished; so that it must refer to the 1000 years, whereof St. Iohn doth here speak.
But what can we desire more plain, than that Prophesie of Isaiah chap. 65. v. 17. &c. where God speaketh in these Terms. Behold I create new Heavens and a new Earth, and the former shall not be remembred, nor come into mind. But be you glad and rejoice forever in that which I create. For behold I create Jerusalem a rejoicing; and her peo∣ple a joy. And the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an Infant of day's, nor an old man that hath not fulfilled his day's; for the Child shall die a hundred year old. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not labour in vain, nor bring forth Children for trouble. For they are the seed of the blessed of the Lord, and their offsprings with them. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.
There are many things in this passage of Isaiah, that there can be no room for in the life to come, yea not in an allegorical sense. Nor have they been fulfilled from the time of the Prophet till our day's; so that they are to be accomplished after the first Resurrection; i. e. after the deliverance of the Church from all her Enemies, and during the thousand years in
which she shall enjoy a perfect peace. We can give no sense to these words, whereby to adjust them to the state of the glorified. There will not be from thence an Infant of day's, nor an old man that hath not accomplished his day's. Shall it be in Heaven, that these words are to be ful∣filled, the Child shall die an hundred years old? Or are the following words to receive their completion in the state of Glory; They shall build houses, and inhabite them; they shall plant vine yards, and eat the fruit of them. They shall not la∣bour in vain, nor bring forth for trouble: for they are the blessed of the Lord, and their off spring with them. And it shall come to pass, that before they call, I will answer. If we take these words in a literal sense, as they may without any difficulty; it is then certain, that they are not hitherto ac∣complished, nor hath any thing like unto this been ever seen on the earth. Nor can we affix unto them such a Mystical sense, whereby to shew that they have been fulfilled in a state of grace from the establishment of the Gospel till this time, and much less can such a sense be proved in reference to a state of Glory.
Nor can we avoid the fastning the like Ex∣position upon that other Prophesie of Isaiah, chap. 11. v. 1, &c. And there shall come forth a rod out of the Stem of Jesse, and a branch shall grow out of his roots. And the Spirit of the Lord shall rest upon him. In righteousness shall he judg the poor, and reprove the meek with equity. He shall smite the Earth with the rod of his mouth, and with the breath of his lips shall be stay the wicked. The Wolf shall dwell with the Lamb, the
Leopard shall lie down with the Kid, the Cow and the Bear shall feed together, and the Lion shall eat straw like the Ox, and a little Child shall lead them. They shall not hurt nor destroy in all my holy mountain: for the Earth shall be full of the knowledg of the Lord, as the waters cover the Seas. I dare maintain against the warmest Antimil∣lenarians, that this Prophesie is not yet fulfilled, and that it shall be accomplished on the Earth, after the destruction of Antichrist. The fourth verse does plainly guide to this sense; he shall smite the Earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And it evident, that St. Paul had these words of Isaiah in his thoughts when he wrote the 2d. chap of the 2d. Ep. to the Thessalonians. For after that he had described Antichrist by his principal Characters, he adds, v. 8. the Lord shall destroy this wicked one by the breath of his mouth, and shall destroy him by the brightness of his coming. Of what coming of the Lord doth St. Paul speak? It cannot be of the last. It must be a coming, that may accord what is said by the Apostle, with what is predicted by Isaiah. And whensoever the Iews come to be brought home, and all Nations converted; it will then appear so clearly, that Iesus Christ is come into the world, that if he should descend from heaven unto the Earth, we could not be more convinced. This coming of the Lord will be magnificent and glorious, forasmuch as it will make the Church from that time forward to appear as an Army glo∣rious in holiness, and victorious over all her Enemies.
There are three things promised in this Oracle. The first is, a perfect union of the Iews with all Nations. This is promised under the Embleme of wild beasts, dwelling and fee∣ding peaceably with the Lamb and with the Ox. When was it, that this was seen? In the times of the Apostles, when the Iews and Gen∣tiles were converted by. St. Peter and his fellow Apostles? I do affirm, that there was nothing then seen, save a small pattern of the accom∣plishment of this prophecy. Nor was that the time of the conversion of the Iews, but rather of their rejection. And the peace which ap∣peared then in the Church made up of Jews and Gentiles, was of too short a continuance, to express all the Force and the whole extent of this Union, and of this harmony of agree∣ment, which the Prophecy before us of Isaiah, gives ground to hope for.
The 2d is, an abundance and large diffusion of the knowledg of the true God. This is ex∣presly promised in these words; the whole Earth shall be full of the knowledg of the Lord, as the wa∣ters cover the Sea. From the time of the Apostles till our day's, there hath been nothing seen, that may answer the greatness of this promise. The darkness of Paganism prevailed in the Ro∣man Empire, till Constantine. That of Aria∣nism-followed soon after that of Heathenism. And that of Antichristianism hath reigned for above these twelve hundred years, and is not yet dissipated. Not to speak of the darkness of Mahometanism, which hath spread it self very far. But what? Is this plentiful effusion of
the Knowledg of God, designed only for the Roman Empire? Is not all the Earth the Lords? Are not all Nations to have their share in it? This great Event will come to be seen, during the time of the Millennian Reign.
The third is a great Innocency and a great Harmlesness. This is promised in these words, They shall not hurt nor destroy in all my Holy Mountain; And a little Child shall lead both Jews and Gentils, expressed here by the Wolf and the Lamb, the Leopard and the Kid, the Cow and the Bear, the Lion and the Ox. When was there ever that Innocence and Harmlesness seen among people, that there needed only an Infant to conduct them? Nor can one without being strangely prepossessed, confine it to the time of the Apostles; seeing it is but to take a view of those times, and we shall find them filled with Traytors, A∣postates, and profligate persons, as all Ages have been since. So that the fulfilling of this Prophesie is to be expected under the thousand years Reign. When Christians shall be universally regenerated, delivered from those passions that cause divisions, and re∣deemed from the vices that disturb Societies. Not because there will not be then any wicked person, nor by reason that there will not be any vice; for that is not to be hop'd for but in a State of Glory; but because good men and the fear of God, shall have the same advantage during that happy Reign, that vice and wicked men have had hitherto, over Religion, and over those that have been
vertuous. The more I think upon these words, a little Insant shall lead them, I grow the more into a persuasion, that there shall then be no Tyrants, to govern people with a Scepter of Iron, by the false and villanous Maxim's, either of a Heathenish Policy, as that of Tiberius; or of a Divelish, as that of the Pope; but by the lively and pure Mea∣sures of the Word of God. For God will then abundantly pour out his Spirit upon Young, and upon Old; upon Children, and upon Fathers; upon Masters, and upon Servants, according to the Prophesie of Ioel, chap. 2. v. 28, 29. And all the people of the Messiah shall be then a willing people, according to the promise of the Prophet David, Psal. 110. v. 3. Finally, it is not more evident, that the calling of the Gentiles is promised by the Prophets, than it is certain that the same Prophets have pro∣mised to the Christian Church, a plentiful Knowledg, a great Holiness, a profound Peace, and a long prosperity. These two Articles go generally together in the ancient Prophesies. And both the one and the other of them, is in the New Testament called a Mystery and a Secret. That of the Conversion of the Gentiles is usually so stiled in the writings of Saint Paul: and that of the pure and quiet State of the Christian Church, is called so by St. Iohn, Rev. chap. 10. v. 7. where it is promised, that in the dayes of the voice of the seventh Angel, when he shall begin to sound, the Mystery of God shall be finished, as he had declared so his Servants the Prophets. What Mystery? The Antimillena∣rians
understand that whereof St. Paul speaks 1 Cor. 15. 51. behold I shew you a Mystery, we shall not all sleep, but we shall all be changad. But this Notion is only an effect of their preju∣dice, forasmuch as St. John doth so chara∣cterise the Mystery which he speaketh of, that it can no way's be the same with that whereof St. Paul speaks. For whereas St. Iohn saith, that it is a Mystery, which God had decla∣red unto his Servants the Prophets; there was not one of the Prophets that hath a word of the Change that shall be made in the Bodies of the living at the last day. But all the Prophets have promised, that the Christian Church shall come to be rich in knowledg and holiness, and to enjoy a grand peace on the Earth.
Seeing therefore that these two Articles have usually accompanied one another in the ancient Prophesies; and that they are called Mysteries by the holy Apostles; we are not to marvel that one and the same accident hath befallen them both. And that seeing the Vocation of the Gentiles being a Mystery, was a thing which the Apostles themselves could not comprehend, even after the descent of the Holy Ghost; that therefore the State of Purity, Peace, and Prosperity, which is pro∣mised to the Christian Church, should be a matter now so incomprehensible to the most enlightned and learnedst Divines. And as there were extraordinary Revelations vouchsav'd to the Apostles, to bring them to like and approve the Mystery of the calling of the Gentiles; so it is to be hop'd that God
will make use of some extraordinary revolu∣tion, to cause his servants that are most pre∣possessed with prejudice, to relish the Myste∣ry of the Churches Temporal felicity. And this Revolution will doubtless be the down∣fall of Babylon, the destruction of Mahumeta∣nism, and the conversion of the Jews; which as they make a part of this Mystery, so they are a forerunner of, and an entrance into, this Reign of the thousand years.
It is much at one, whether we are to take these thousand years indefinitely, for a very long time, without determining how long; tho it be a received Maxim, that Times of a broken number are to be taken indefinitely, and those of an Entire number are to be taken definitely. The thousand years is an entire Number, and that of a thousand two hundred and sixty day's is a broken number; so that whereas this last seems to be indefinite, the former would seem to be definite. But whether we take the thousand years, as signifying more, or as signifying less; both the one, and the other, may be concluded from the quality of the number. But I had ra∣ther chuse to say, that the 1000 years do plain∣ly signify a great deal more time, than a man according to the ordinary course of Nature, can live, and more than the Patriarchs lived before the Law, yea more than Methuselah, who tho he lived longest of any that were be∣fore the Flood, yet he reached not to a thou∣sand years.
AS there are three Resurrections spoken of in the Scripture (1) That wrought by the Gospel, Eph. 3. 14. (2) That which is to be at the end of the world; and (3) that which shall be the recalling of the Jews, Rom. 11. 15. So there are three Marriages of the Church to Jesus Christ. The first caused by the Gospel, 1 Cor. 11. 2. I have espoused you to one husband, that I may present you as a chaste virgin to Christ. The third, which is to be solemnised at the End of the world. The second, which shall be celebrated, when the Iews come to be reuni∣ted with the Gentiles, and when Iesus Christ shall Reign after an eminent manner upon the Earth for a thousand years.
'Tis this second Marriage which is spoken of here in the 19. chap. Which Chapter may be called an Epithalamium or a Wedding Song, because St. Iohn say's, that he heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, Alleluja; for the Lord God omnipotent Reigneth. Let us be glad & rejoice, & give honor to him; for the Marriage of the Lamb is come, & his Wife hath made her self ready; & to her was
granted that they should be arayed in fine linnen, which is the Righteousness of the Saints.
The Spouse of this Marriage, is the Christian Church, being filled up with the fulness of Iews and Gentiles. The Iews refused to come to the Marriage of the Son of God, Matth. 22. 2. &c. but they are here represented coming with joy. And that is doubtless the reason, why the Term Allelujah is four times used in this chapter, as a Term familiar unto the Iews, and ordinarily used by them in their Syna∣gogues.
This Marriage is stiled a Supper: blessed are they who are called unto the Marriage Supper of the Lamb, v. 9. Because it is to be celebrated, in the evening of the worlds duration. The Mar∣riage to which the Iews were first invited by their Lord, is called a Dinner, Matth. chap. 22. v. 4. but here at this second Marriage; they are called to a Supper, as being the last Invita∣tion.
The Iews rejected the first Invitation, be∣cause Christ left the Roman Empire in the state he found it; whereas the Iews had strongly hop'd that the Messiah would have delivered them from its domination. And now the same Roman Empire become Papal, doth as much and more keep them off from Christia∣nity, because they cannot imagine that Idola∣ters can be the people of the Messiah; and they have reason for it. But when the Papal Em∣pire, shall come to be destroyed, as it assu∣redly shall upon the Effusion of the Vials, and when the Beast and the False Prophet shall be
cast into the bottomless pit; in a word, when the Papacy shall be abolished with all its Idols; then the Iews will be no longer deaf to Gods call, but will come to the Supper of the Mar∣riage of the Lamb, shall unite with Christians to worship together the God of Abraham, and the Father of our Lord Jesus Christ.
The Church of Rome boasteth herself to be the Church of God, but her vanity therein doth appear after such a manner, that she might blush, if she were capable; being so vastly different from the Church which Jesus Christ acknowledgeth for his Spouse, and which is called here the Spouse of the Lamb. There is as great a difference between the Church of Rome and the Church of Iesus Christ, as there is between Babylon and Jerusalem, be∣tween a Harlot and the Spouse of the Lamb. She discovereth herself by her gaud'ries and costly habit's, which serve for nothing but to gra∣tify the sight and please the senses. The Church of Christ manifesteth her self by an∣other kind of Dress, which is nothing but Righteousness and holiness. For to her was gran∣ted, that she should be arayed, not in purpl' and scarlet, as Babylon, but in fine linnen, which is the Righteousness of the Saints.
ALL Interpreters do agree that this Ierusa∣lem, described Chap. 21, is the Church of God; but they differ in this, that some do believe it to be the Church of God glorified in Heaven, whereas others do take it to be the Church Militant on Earth, but victorious over all her Enemies, and enjoying an universal peace during the 1000 years, which have been spoken of.
This last opinion is the truest. (1) Because the Angel entreth upon this description of the Church of God, as he had entred upon the description of Babylon, chap. 17. 'Tis there said v. 1. One of the seven Angels, which had the seven Vials, talked with me saying; I will shew thee the whore and her judgment. The same is said here, One of the seven Angels, which had the seven Vials, talked with me, saying, come hither, and I will shew thee the Bride, the Lambs Wife. After the same manner that the glory of Babylon is repre∣sented there, is the glory of the Church of God described here; but such as she shall have afier the destruction of her Enemy. 'Tis in the prospect and hope of this, that the Church do's rejoice, Mica 7, 8. &c. Rejoice not against
me, O mine Enemy; tho I be fallen, I shall arise; tho I sit in darkness, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause; then she that is my Enemy, shall be covered with shame, and mine eyes shall behold her troden down as the mire of the streets.
(2) The Church of God is here called the great City, a Title which had been given to Babylon, in the 16, 17, and 18, Chapters. Because the whole Earth went after Babylon, while the Church of God did hardly appear, being brought into a narrow compass, and to a small number: but now Babylon hath abandon'd the field, and appeareth no more; and now the Jews are brought again in, and the fulness of the Gentiles is entred into the Tents of Jerusa∣lem, which being forced to stretch out her curtains by reason of the conversion of all na∣tions, is therefore called that great City. This is exactly the little Stone in the Prophesie of Daniel, which was to become a great Moun∣tain. And this Prophecy is to be fulfilled on the Earth before the day of judgment.
(3) 'Tis said in the 24th verse, that the Na∣tions of them which are saved, shall walk in the light of it, and the Kings of the Earth do bring their glory and their honor into it. Which can no way's be applied to the Church triumphant in heaven; but agrees unto her as she is victo∣rious on the Earth over the fury of the Beast, and as she is in the enjoyment of her Millen∣nian tranquillity. It will be then, that the Prophecy of Isaiah will be fulfilled, chap. 49.
v. 22, 23. Behold I will lift up mine hand to the Gentiles, and set up my standard to the people; And they shall bring thy Sons in their arms, and thy Daughters shall be carried upon their shoulders. And Kings shall be thy nursing fathers, and their Queens thy nursing Mothers; they shall bow down to thee with their face toward the Earth, and lick up the dust of thy feet.
Moreover, the Church of God, as she shall be glorified in heaven, having been described in the beginning of the Chapter, as well as the frightful state of the damned is in the 8th verse, it is evident that in the 9. verse and for∣ward, the Angel describeth a glory of the Church different from that of heaven, which can be no other save that of the Reign of the 1000 years.
Nor is there any doubt, but that this Ieru∣salem which St. John describes, is the very same with that whereof the Prophet Ezekiel hath given a description together with that of the Temple, and that there are very many things in that description, which cannot be perfectly understood, till after the conversion of the Iews.
THe most difficult part would be yet to do, if the ten last Chapters of the Revelation, were not, as I have supposed, an explanation of the Visions contained in the eleven first. So that we must have recourse to the Explica∣tions given in the first part of this work, if
we would clearly see into the meaning of the Visions, that remain to be explained in the second.
v. 2. Behold I saw a Throne set in heaven, and one sate on the Throne.
v. 3. And he that sat, was to look upon, like a Iasper, and a Sardine stone, and there was a Rain∣bow about the throne.
This is a lofty description of the Majesty of God. And his not being named, is an ad∣vancement of his Glory. For God said to Manoah, Iudg chap. 13. v. 18. why askest thou after my name, seeing it is secret, or wonderful. The Iasper Stone, represents the unchangeablness and eternity of his Essence. The fiery Sardine, represents his inaccessible Majesty. And the Rainbow in heaven, signifies the unalterable∣ness of his Covenant.
v. 4. And round about the Throne were 24 Seats, and upon the Seats I saw 24 Elders sitting, cloathed in white rayment, and they had on their heads Crowns of gold.
These are the Pastors and Guides of the Church militant, under the name of the twelve Patriarchs of the Church of Israel, and of the twelve Apostles of the Christian Church; because it was in favour of the Church Mi∣litant that God revealed his Glory and Ma∣jesty to St. Iohn. The Title of Elder is a Title of dignity, whereof also the whiteness of their Garments, and their Crowns of Gold, are marks and indications. And this gives us ground to hope, that they who are Israelites after the Spirit, and who through a true faith
follow the doctrine of the Apostles, shall one day come to be advanced to a glory like unto this.
v. 5. And out of the throne proceeded lightnings, and thundrings, and voices, and there were seven lamps of fire burning before the throne, which are the seven spirits of God.
This is a terrible threatning against the Enemies of Gods Church. The Seven Spirits are the Spirit himself, expressed by the num∣ber seven, which is a Mystical number, and which represents the variety, the unex∣pressible number and the perfection of his Graces.
v. 6. And before the throne there was a Sea of Glass like unto Chrystall.
In the Scripture Waters signify people. And the Sea is a heap of waters. So that this is the Church composed of multitudes of people. But to distinguish her from other Societies of the world that are Muddy & fil∣thy, she is compared to Crystal, which is as well pure, as it is Solid and transparent. She is said to be before the throne, because She is ever under the eye and care of her Creator, who carries her, as the Scripture elsewhere spea∣keth, engraven upon the palms of his hands, Isa. 49. 16.
And round about the throne, were four li∣ving Creatures, full of eyes before and behind.
v. 7. And the first living creature was like a Lion, and the 2d like a Calf, and the 3d had the face of a wan, and the 4th was like a flying Eagle.
v. 8. And the four living Creatures had each
of them six wings, and they were full of eyes within, and they rest not day nor night, saying, holy, holy, holy, Lord God Almighty, which was, and is, and is to come.
These four living Creatures, are beyond all exception the same with those in the Vision of the Prophet Ezekiel, chap. 1. For that Prophet stiles them in his 10 chap. v. 5. Cherubims, which signify Angels. These are then four chief Angels, as they are called in the 10 chap. of Daniel, v. 13. and they are elsewhere called Archangels, as having Angels under them. And thence it is said, Rev. 15. 7. that one of the four living Creatures, gave unto the seven Angels, seven Vials full of the wrath of God who liveth for ever & ever. Which cannot agree but to Arch∣angels. These Archangels are represented by the number four, either with respect to the four parts of the world, according to which the four gates of the new Ierusalem are dispo∣sed, which was represented by the Mystical Temple of Ezekiel: or else with respect to the four Empires, under which the Church of God hath been in subjection and affli∣cted.
In Ezekiel these living Creatures are represen∣ted each of them having the four resemblances of a Lion, of an Ox, of a Man, and of an Eagle; but here each is represented as having but one; because St. Iohn saw them in a po∣sture of standing, whereas Ezekiel saw them in a posture of motion, together with their wheels.
The Lion is an Emblem of invincible cou∣rage.
The Ox is a Symbole of strenth and pa∣tience. The Man of meekness. And the Eagle of promptitude & swiftness. All which serve to declare the qualities of these Angels in their Execution of divine Orders. As their being full of eyes expresseth the knowledg and wisdom wherewith they execute them.
V. 9. And when these four living Creatures give glory, and honor, and thanks to him that sat on the throne, who liveth for ever and ever.
V. 10. The four and twenty Elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their Crowns before the Throne, saying;
V. 11. Thou art worthy, O Lord, to receive glory, and honor, and power; for thou hast created all things, and for thy pleasure they are, and were created.
Here we have the exact form of true Reli∣gion, and of lawful worship. The Mystical living Creatures do adore none but God; the 24 Elders do worship none besides the Lord; it is before him that they do alone bow; and it is only at his feet that they cast down their Crowns. 'Tis to him alone that they ascribe honor and glory, and they themselves assign the reason of it. For, say they, thou hast created all things. Whence is it that the Holy Virgin is not here named, if She be also the object of Religion and of worship? And why ought we not to be content with that form of Adora∣tion, which the Angels of Heaven practice; especially seeing we every day say, thy will be done in Earth as it is in Heaven?
Moreover, the Scope of this Vision, is to as∣sure Christians, that God will be alway's in the midst of his Church, whatsoever Eclipse does befall her, whether by Heresies or by per∣secutions: And that there shall alway's be Be∣livers in the Earth, who shall worship the one only true God, in Spirit and truth, even as the Angels and the blessed do adore him in Heaven.
And I saw in the right hand of him that sat on the throne, a Book written within and without, sealed with seven seals.
And I saw a strong Angel proclaiming with a loud voice, who is worthy to open the Book, and to loose the Seals thereof.
And no man in Heaven, nor in Earth, neither under the Earth, was able to open the Book▪ neither to look thereon.
THis Book can be nothing else but the Apo∣calypse, which containeth every thing remarkable, that was to befall either the
Roman Empire, or the Church of God. It is written within and without, for the same reason because within it containeth the destiny of the Church, and without the fate of the Roman Em∣pire. The form of this Book consisteth in seven leaves rolled after such a fashion, that the second was shut up within the first, and so of the rest. The Seals denote the importance, the Authority, the stability, and the obscu∣rity of the Visions
This darkness is such, that no Creature how honorable soever, could either open the Book or look into it. That is to say, who could so much as imagin the Events which it con∣taineth.
v. 5. And one of the Elders saith unto me, weep not, behold the Lion of the Tribe of Judah; the root of David, hath prevailed to open the Book, and to loose the Seals thereof.
But what no creature could do, Jesus Christ hath done. So St. John tells us at the very entrance, in that he begun by these terms chap. 1. v. 1. The Revelation of Jesus Christ, which God gave unto him to shew unto his servants things which must shortly come to pass. Jesus Christ is here called a Lion because of his Re∣surrection, as he is a little afterward called a Lamb by reason of the sacrifice of his death. And a Lion of the Tribe of Judah, because he sprung from that Tribe according to the flesh. The Root of David, because tho he be tru'ly Davids son according to his humane Nature, he is nevertheless Davids Father as well as his Lord, according to his Divinity.
And I beheld, & lo, in the midst of the Throne, and of the four living Creatures, and in the midst of the Elders, stood a Lamb as it had been slain, having seven Horns, & seven Eyes, which are the seven Spirits of God, sent forth into all the earth.
THis Lamb is Jesus Christ, who tho risen, is here represented as dead before the Throne, to give us to understand, that the merit of his death, is alway's present before God, and that his sacrifice is of an eternal vertu'.
Horns, according to the prophetick stile, signify glory and power, Psa. 75. 10. The Lamb is represented having Seven, which is a Mystick number, to signify that nothing can be added to his glory, and that his power hath no limits. The seven Eyes and seven Spirits, are of the same importance. And do denote an omniscient knowledg, and an immense wisdom, by which he is every where present,
and conducteth all events, as the soveraign Arbiter and Disposer.
V. 8. And when he had taken the Book, the four living Creatures, and four and twenty Elders fell down before the Lamb, having every one of them Harps, and golden Vials full of Odours, which are the Prayers of Saints.
V. 9. And they sung a new Song, saying, Thou art worthy to take the Book, and to open the Seals thereof; for thou wast slain, and hast redeemed us to God by thy Blood, out of every kindred, and tongue, and people, and Nation.
V. 10. And hast made us unto our God Kings and Priests, &c.
Here is the same worship given to Jesus Christ, by the four living Creatures, and by the four and twenty Elders, that in the pre∣ceding Chapter had been rendred to Him who created all things for his pleasure; which shews Christs being acknowledged for the true God by the four living Creatures and by the 24. Elders.
The Harps which they have in their hands, are for the singing the praises of God; and the Vials full of odours, are for the invocating of him, which are the two Acts of Adora∣tion.
These Odours are called the prayers of the Saints, because the Incense offered by the Priests of old, were a Symbole of prayers, as appeareth in the 141. Ps. v. 2. Let my prayer be set forth before thee as Incense.
Some may possibly infer from hence, that the Saints who are in Heaven, do pray for those
on Earth, and that they do present unto God the prayers of such as are here in the world.
But this is to suppose, that the four and twenty Elders are in Heaven, and that the Saints spoken of in this passage, are to be un∣derstood of Souls received into Paradise, or, as men are used to speak in the world, of the Saints that are in Heaven: which is a supposi∣tion without any ground or foundation. For those believers that are in Heaven, are not in any part of the Bible called Saints, but only stiled Blessed. Nor is it said here, that these 24. Elders are Blessed. The Vision is so far from saying this, that it declareth the con∣trary; because the very same persons having Vials full of Odours, do say, v. 10. Thou hast made us unto our God Kings and Priests, and we shall reign on Earth. Which sheweth that they who offer up the prayers of the Saints that are on the Earth, are themselves likewise upon the Earth, and where they hope to Reign. So that the four and twenty Elders, do represent the Pastors and Guides of the Militant Church, who are said to offer up Odours, by reason of their praying publickly for all the Congregations of Believers. And these Pastors are repre∣sented under the number of 24. by an allusion to rhe twelve Patriarchs of the Old Testa∣ment, and the twelve Apostles of the New, as they were in the Vision of the foregoing Chap.
These 24. Elders, and the 4. living Crea∣tures sing a new Song, saying, Thou art wor∣thy to take the Book, and to open the Seals thereof, for thou hast redeemed us, &c. Which words
seem to give light to that saying of Jesus Christ in the 13. Chap. of Mark v. 32. But of that day and hour of Judgment knoweth no man, no not the Angels which are in Heaven, neither the Son of man, but the Father. Then the Son as man knew it not, because he had not of∣fered the Sacrifice of his death, for the satis∣fying Divine Justice; but now he knoweth both the day and the hour, and every thing that shall befal either the Church or the World, because he hath been sacrificed. Which is the reason of the four and twenty Elders saying unto him, Thou art worthy to open the Book, and to loose the Seals thereof; for thou hast redeemed us.
It ought here to be carefully observed, that this New Song containeth the whole My∣stery of Gospel worship. For here we have the death of Christ, which is the foundation of all; we have them whom his death hath redeemed; we have the fruits which believers receive by his Death, namely, the dignity of being Kings and Priests; and we have the Glory which accrueth to Jesus Christ him∣self. For he is thought worthy to know all the Secrets of providence, and to receive the Adoration of all Creatures, low, middle, and high. Which Adoration is here set be∣fore us in a form that is most perfect, and which alone is that where with God is plea∣sed, that which all the Angels with the four and twenty Elders publish aloud, that wor∣thy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and
honor, and glory, and blessing. This is moreover what every Creature in Heaven, and on Earth, and under the earth, and such as are in the Sea, say likewise in their turn: Blessing, and Honor, and Glory, and Power, be unto him that sit∣teth upon the Throne, and unto the Lamb for ever and ever. And the four living Creatures said, Amen, and the twenty four Elders fell down, and worshipped him that liveth for ever and ever.
It is repeated again, because it can never be said enough. All worship that is not con∣formable to this pattern, is unlawful and displeaseth God. Nor can we give the least worship to a Creature, whatsoever degree of glory it hath arrived at, without a depar∣ting from this divine model and falling into Idolatry. Here we have a Sentence that condemneth the worship of the Roman Church, in their addressing their Hymn's and their Prayers to Angels and to Saints.
AS to the Six Seals, of the opening where∣of the sixth Chapter treateth, the four first differ from the two other in two things. One is, that at the opening of the four first there ap∣pear four Horsemen, & four living Creatures.
The other is, that at the opening of these, St. John is called upon, to consider the things which are there declared to be hereafter to come.
There is doubtless some reason for this difference, and this reason is in all probabi∣lity nothing but this, namely, that every one of these four Seals, containeth things which respect the whole course of the prophetick History, both of the Roman Empire and of the Church; which the two following do not.
This reason appeareth to be true, in that in the first Vision of Zechariah, chap. 1. v 8. it is said, that the men which the Prophet saw riding upon red, bay, and white Horses, were those, whom the Lord sent to and fro through the Earth. And in that the four living Creatures signify (as we have proved) the four Arch∣angels set over the four parts of the world, which marketh Universality. And by conse∣quence that the four first Seals, at the ope∣ning whereof they do appear, contain the things that respect the whole series of the History of the Roman Empire and of the Church. Which observation, if we duly at∣tend unto, we shall the more clearly under∣stand the opening of these Seals.
V. 1. And when the Lamb opened one of the Seals, i. e. the first; I heard one of the four living Creatures, (that is, the first) saying, as if it had been the voice of Thunder, Come and see.
V. 2. And I saw, and behold a white Horse, and he that sat on him had a Bow, and a Crown was
given unto him, and he went forth conquering, and to conquer.
This first living Creature is the Lion, whose Roaring is the most terrible voice of all the noises of Brutes. If the Lion doth Roar, shall we not tremble, saith one of the Prophets. It is compared also to the noise of Thunder, which is the thing of the world that is most frightful to men.
This is exactly the preaching of the Gospel. They who preach it are Boanerges, Sons of Thunder; they carry dread along with them, wheresoever they are heard: Jews and Gentiles were equally frighted at the be∣ginning, and the Papal Kingdom doth dread nothing so much at this day. Which is the reason that the Pope and his Clergy use all the power and industry that they are able, to stiffle this voice in all places; but it is in vain. The Gospel hath been victorious over Iews and Gentiles, and will be so over the Papal Empire.
This is what is promised to the man upon the white Horse, going forth conquering and to con∣quer. For this Man is Iesus Christ, the Lion of the Tribe of Judah, who hath overcome. He established his Gospel through the whole Pagan Roman Empire. The worshippers of false Gods, being pierced by the Arrows of our Saviour, became converted to the Faith. And he will do the same to the Papal Roman Empire.
V. 3. And when he had opened the second Seal, I heard the second living Creature say, come, and see.
V. 4. And there went out another Horse that was red, and power was given unto him that sat thereon, to take peace from the Earth, and that they should kill one another: and there was given unto him a great Sword.
This second living Creature, is the Ox, the Symbole of patience, and of being de∣signed for slaughter; which denoteth the per∣secutions, which believers, who are the Mystical Sheep of Jesus Christ, were to suffer.
And he that sat upon this red Horse, is no other than Satan, the red Dragon, that Mur∣derer from the beginning; who is armed with a Sword, to presage the Blood, which for the sake of the Gospel, and to hinder the victories of Jesus Christ, he should shed through the whole extent both of the Pagan and Papal Empire.
V. 5. And when he had opened the third Seal, I heard the third living Creature say, come, and see; and I beheld, and lo, a black Horse, & by that sat on him had a pair of Ballances in his hand. The word in the Original signifies a Yoak, as well as a Ballance. And that it ought to be here translated a Yoak, the sequel doth de∣monstrate.
V. 6. And I heard a voice in the midst of the four living Creatures, say, a measure of wheat for a penny, and three measures of barley for a penny, and see thou hurt not the Oyl and the Wine. This undoubtedly denoteth a great plenty of all things necessary to the comfort of life. Which sheweth that this Horseman carrieth a Yoak, not a Ballance.
Here is indeed a change from white to black. The first Horseman, who sat upon the white Horse, to wit Jesus Christ, spread the light of his Gospel, in order to establish a spiritual Religion, which consisteth in wor∣shipping God in Spirit and in Truth; as he told the Woman of Samaria, that the time would suddenly come, that there should be a Reli∣gion free from the Yoak of the Ceremonies of the ancient Law, Ioh. 4. 23. But he who appears sitting upon the black Horse, to wit Satan, hath spread darkness of Errors, and hath founded a carnal Religion, that consi∣steth in bodily service, in Jewish and Hea∣thenish Ceremonies, in Altars▪ external Ser∣vices, Washings, Abstinences, Fastings, I∣mages, and Relicks, &c. which hath made a Yoak a thousand fold heavier than all the Ceremonial Observances of the Law, which St. Paul called a Yoak of Bondage, Gal. 5. 1. and which St. Peter says, were a Yoak that nei∣ther we nor our Fathers were able to bear, Act. 15. 10.
This is what fell out under the Christian Emperors. For the Devil seeing that perse∣cutions could not stop the conquests of him that sat on the white Horse, nor hinder the course of the Gospels victories; he took an∣other way, and bethought himself of a new Stratagem. And brought into the Church the Customes and Ceremonies of the Heathen, under the plausible pretence of drawing the Pagans over to the Christian Religion, by means of the conformity of the Ceremonies
of the one with the other. To which the prosperity of the Church at that time did wonderfully contribute, plenty and wealth having so lulled the Pastors into sleep, that while they slumber'd, the Enemy sowed his tares in the Field of the Lord.
'Tis the property of great prosperity to corrupt Souls. Ease and plenty have been always fatal to godliness. Whereas on the contrary, affliction and poverty, have been at all times sure and faithful guards of Reli∣gion. St. Augustin, who lived in the fifth Age, complains that in his time, they despised many of the Commands of the Sacred Scriptures, and that Superstition had universally so prevailed, that if any one had touched the ground with his bare foot during the week wherein he was baptized, he was more severely rebuked, than if he had been drunk; and that the Christian Religion, which God in his mercy would have to be free, and to consist of a very few Ceremonies, was become so loaded with servile burdens, that the condition of the Jews of old, was much more tolerable than that of Christians. Be∣cause the Iews had been subjected to a bondage of the Law of God, but that in the place of this the Christians were brought under bondage to humane Inventions. This is the complaint which that Doctor makes in the 19▪ Chapt. of his 119. E∣pistle to Ianuarius. And this complaint doth most clearly explain that sense which we have given of the Yoak, which he on the black Horse had in his hand.
'Tis the plenty which the Roman Prelates do at this day enjoy, of Wheat, of Wine, of
Barley, and of Oyl, which causeth that eve∣ry thing in their Religion is carnal, and that it is a greater sin to transgress the commands of the Church, than to break the commands of God; & that they who do work on a holy day, or who eat Flesh in Lent, or on Friday, are accounted more guilty, than they who com∣mit adultery, theft, or murther. Before the time of this abundance and prosperity, and before the Reign of Constantin, there was no∣thing of this Yoak known. In adversity they hearkned to the voice of God; but in prospe∣rity they hearken only to the voice of man. Because it is easier to obey man, than God. It is much easier to abstain from some sort of meats, than to forbear the pleasures of luxury; to bow before an Image, and to re∣peat a prayer by rote, and without minding what they say, than to worship God in Spi∣rit, &c.
And therefore the living Creature who said to St. Iohn at the opening of the Third Seal, come and see, appeared under the re∣semblance of a man; because it is certain, that they are humane Inventions and Tradi∣tions, which are the matter, whereof under the Prosperity of the Church, this Yoak is composed.
V. 7. And when he had opened the fourth Seal, I heard the voice of the fourth living Creature, say, come and see.
V. 8. And I looked, and behold a pale Horse, and his name that sat on him, was Death, and Hell followed with him, and power was given unto
them over the fourth part of the Earth, to kill with Sword, and with Hunger, and with death, and with the Beasts of the Earth.
This fallow or pale Horse, upon which Death and Hell, or the Grave sat (for the word in the original signifies most usually the Grave in Scripture) does very justly follow the red Horse with his persecutions, and the black Horse with his Yoak of Humane Tra∣ditions. It being righteous with God to af∣flict and overwhelm those who persecute his Gospel; and to pour out the plagues of his vengeance upon them, who prefer mens commands, to his sacred Laws.
The History both of the Church and of the Empire, give so many examples of this ven∣geance of God, partly by the Sword, partly by Famin, partly by Pestilence, and partly by the inundation of Barbarous▪ Nations, de∣signed here by the Beasts of the Earth; that we need seek for no other Commentary, in order to the understanding of this fourth Seal.
The Eagle, which is the fourth living Crea∣ture, and which appeareth at the opening of this Seal, is a presage of this divine vengeance, forasmuch as it is a Scripture maxim, that the Eagles do gather thither where the Carcass is, Matth. 24. 28.
And if the plagues of God overtake only a fourth part of the Earth, it is an effect of his goodness to spare the greatest part, and there∣by to invite them to repentance.
V. 9. And when he had opened the fifth Seal,
I saw under the Altar the Souls of them that were slain for the Word of God, and for the Testimony which they hold.
V. 10. And they cryed with a loud voice, saying, how long, O Lord, holy and true, dost thou not judg and avenge our Blood on them that dwell on the Earth?
V. 11. And white Robes were given unto every one of them, and it was said unto them, that they should rest yet for a little season, until their fellow Servants also, and their Bretheren that should be killed as they were, should be fulfilled.
At the opening of this Seal, there appea∣reth neither Horse, nor living Creature, as there did at the opening of the former; be∣cause there is nothing new here, this Seal being only an Explication of the Second, of that of the red Horse, which presaged the persecutions of the Church. So that this Vi∣sion stands in no need of an Interpreter, be∣cause it only represents the sufferings of those, who had been killed for the Word of God, and the Glory wherewith they are crowned in Heaven, together with the efficacy of the voice of their Blood, which cryeth as Abels's did.
It is nevertheless true, that the same Seal does foretel the sufferings that were to come, as it had expressed the sufferings that were past. For the Martyrs having demanded, how long Lord ere thou avenge our Blood? It was an∣swered unto them, that they should yet rest for a little season, until their fellow Servants also, and their Bretheren that should be killed as they were,
should be fulfilled. So that as the complaint of the Martyrs, expresseth the persecutions of the Church under the Pagan Emperors; the answer is a prediction of the sufferings, which the Church was to undergo, under the Papal Antichristian Kingdom.
Moreover, we may here observe, who it is that is a true Martyr, They are those who are slain for the Word of God. So that this Title cannot be denyed to Protestants; because it is only out of hatred to their Religion, that they are killed. Nor are they put to death for any other cause, but for the Word of God, and for the holding that their Religion is cer∣tain, supported by a Soveraign and Divine Authority, & full and sufficient for Salvation. And is not the maintaining the rights and perfections of Gods Word, a maintaining of Gods cause? Is it not to die for Jesus Christ, to suffer death because they will not consent to the injuries which the Papists do to his Gospel?
V. 12. And I beheld when he had opened the sixth Seal, and lo, there was a great Earth-quake, and the Sun became black as sackcloth of Hair, and the Moon became as Blood.
V. 13. And the Stars of Heaven fell unto the Earth, even as a Fig tree casteth her untimely Figs, when she is shaken of a mighty wind.
V. 14. And the Heaven departed as a Scrowl when it is rolled together, and every Mountain and Island were moved out of their places.
V. 15. And the Kings of the Earth, and the great men, and the rich men, and the chief Captains,
and the mighty men, and every Bondman, and every Freeman hid themselves in the dens, and in the rocks of the Mountains.
V. 16. And said to the Mountains and Rocks, fall on us, and hide us from the face of him that sit∣teth on the Throne, and from the wrath of the Lamb.
V. 17. For the great day of his wrath is come, and who shall be able to stand?
There appeareth not here any Horseman, nor any living Creature, no more than there did at the opening of the fifth Seal; and the reason is, because what is concealed under this Seal, extendeth not through the whole course of the History of the Roman Empire, and of the Church of God. Seeing that which is comprehended under this Seal, is only one of the Revolutions that was to be∣fall the Roman Empire. There were three changes to overtake it. By the first, it was to pass from Paganism to pure and uncorrupted Christianity. By the second, it was to pass from pure and simple Christianity, to a Chri∣stianity mixed and corrupted; which is no other thing but Antichristianism or Popery. And by the third, it is to pass and return from Christianity corrupted, and from Pope∣ry, to a Christianity that is pure, and freed from all the Errors and Superstitions of Anti∣christ. This last change will be under and up∣on the effusion of the Vials; and the Refor∣mation that was made the last Age, is a sample and earnest of it. The Second was to appear under the Trumpets. And the first was
that which came to pass under this sixth Seal.
In all the changes, there is spoken of the Heaven, of the Sun, of the Moon, of the Stars, of the Sea, of Earthquakes, of the removing of Mountains; because it is the stile of the Pro∣phets, to express Revolutions which fall out in the world with reference to Religion, in terms that agree to a change in the whole Universe. Thus the Apostle St. Peter, Act. 2. 14. &c. applyeth the Prophecy of Ioel, to the esta∣blishment which God begun to give unto the Christian Religion by the pouring forth of the Holy Ghost. In that day I will pour out of my Spirit upon all Flesh, and on my Servants, and on my Handmaidens, and they shall prophesy; and I will shew wonders in Heaven above, and signs in the Earth beneath, Blood and Fire, and Vapours of Smoak; the Sun shall be turned into darkness, and the Moon into Blood.
'Tis not probable, that the Holy Spirit should omit that memorable change, which befel the Empire when the Emperors were no more Heathen Persecutors, but Christian Favou∣rers of the Gospel, which if it be not compre∣hended under this Seal, there is not the Foot∣step or mention of it in the whole Revela∣tion.
And withal, that Event doth accord the best of the World with this Vision. For if the Enemies of Christs name appear here a∣stonished, desperate, hiding themselves in the Mountains, and crying to the Rocks, fall on us, and hide us from the Wrath of the Lamb; all
this accordeth admirably with the Event. For History recounts unto us, how the Judg∣ments of God, fell after a terrible manner upon the five last Heathen Emperors, who had persecuted the Christians with an un∣bridled rage. Diocletian and Maximian volun∣tarily laid down the Imperial Dignity, being pressed to it by the sole remorse of their Consciences, which gave them no quiet. Maxentius was thrown headlong from the Milvian Bridg into the Tyber, and in that ve∣ry place where he had laid an Ambush for Constantin. Maximin, who had pulled out the Eyes of Christians, lost his own Eyes by a disease that was as loathsome as it was pain∣ful, and Lieinius was murthered by the Gar∣rison of Thessalonica. After that Constantin was arrived at the Empire, all the Edicts against the Christians were repealed; the Christian Religion was established by publick Autho∣rity; the Idolatrous Temples were either pulled down, or consecrated to the service of the true God; their Altars were over∣thrown; and the Heathens being stript of all Honors, were sent into the Villages, from whence they came to be stiled Pagans, that is, Inhabitants of the Villages, a Title by which the Christians had been denominated before.
After these things, I saw four Angels standing on the four corners of the Earth, holding the four Winds of the Earth, that the Wind should not blow on the Earth, nor on the Sea, nor on any Tree.
And I saw another Angel ascending from the East, having the Seal of the living God: and he cried with a loud voice to the four Angels, to whom it was given to hurt the Earth and the Sea.
Hurt not the Earth, neither the Sea, nor the Trees, till we have sealed the Servants of our God in their foreheads.
IF those four Angels be good Angels, then the withholding the four Winds, must be something likewise that is good. And that they are good Angels, appeareth from thence, because the Angel that had the Seal of the living God, spake unto them as Angels of God. Hurt not, says he, the Earth, neither the Sea, nor the Trees, until we have sealed the Ser∣vants
of our God in their Foreheads. For he doth not simply call them the Servants of God, as he would have done, had he been speaking to Angels of Satan, but he calls them the Angels of Our God; thereby ac∣knowledging them for Angels, who toge∣ther with himself could say, Our God, which the evil Angels do not say, neither can they.
We must therefore inquire, what good thing this is, that the with-holding of the Winds doth signify. And without doubt it signifies Peace and Tranquillity, forasmuch as the Wind is that which troubleth the Sea, and agitateth the Air. The holding of the four Winds, doth then signify an universal Peace in the Empire, and in the Church; nor can it be denied, but that there was such a Tranquil∣lity, during the Reign of Constantin. For neither was the Church persecuted during his Reign, nor was the Empire molested with any War, either intestine or forraign, after the tragical death of Licinius.
But what damage could an intire and u∣niversal Peace bring to the Church? It is certain, that such a blessing could not directly and of it self, do any hurt; but it produced a great deal of mischief, by accident, and through the abuse that was made of it. The calm, which the Conversion of Constantin procured to the Church, corrupted her. For the Christian Emperors having heapt riches and honors upon the Church, She became carnal, She opened a gate to Heresies, to Su∣perstitions,
to Idolatry, and to Tyranny; so that at last She is become that Babylon, upon which the Vials of Gods wrath are to be poured forth.
This corruption will be seen, both in its Birth, in its Growth, and in its Fulness under the Trumpets. But yet so that this general cor∣ruption of the Christian Church could not hinder, but that God preserved a certain number of true Worshippers, as a Remnant of his Grace. And this is the Remnant, which the Angel that had the Seal of God, decla∣reth unto the other Angels, that he was going to mark, in order to their being preserved from the general corruption, as so many Lots in Sedom, and as so many Daniels in Ba∣bylon.
And that this was not a created Angel, but the Angel who was the Creator, to wit, Je∣sus Christ, there is no cause to question. For he could be no other, than he who is cal∣led the Angel of Gods Council, Isa. 63. 9. the Angel of his Covenant, Malach. 3. 1. and He who is called the Eternal, Gen. 18. 31. It is He indeed who hath the Seal of God, whereby to mark the Elect: and this Seal is the Holy Spirit, which he giveth unto us, 1 Joh. 3. 24. 1 Joh. 4. 13. that whereby, as St. Paul saith, we are sealed unto the day of Redemption, Eph 3. 30. So that this Angel can be none else but the Son of God, because it is he alone who sendeth the Spirit, Joh. 16. 7. and who knoweth all the Sheep whom the Father had given unto him, Joh. 10. 14.
And I heard the number of them which were sealed: and there were sealed 144000. of all the Tribes of the Children of Israel. V. 5. Of the Tribe of Judah were sealed twelve thousand; of the Tribe of Ruben, &c.
WE have in the 16. Illustration of the first Part, assigned the Reason why the Elect are designed by the number of 144000. so that all which remaineth to be done here, is to enquire why there are twelve thousand said to be sealed out of every Tribe. And this is first, because the Church of Israel is the Stock, and the Christian Church, made up of Gentiles, is the Graft, inoculated into that of Israel. Whence it is that Christians are called by St. Paul, the Israel of God, and Israel after the Spirit. Israel is the Father, and Christians are the Children, who bear their Fathers Name. Secondly, it is to shew, that however impla∣cable the wrath of God against the Jews may seem to be, even after it hath been avenging it self upon them (as I may say) for these six∣teen
hundred years; yet he hath not forgot∣ten them, but will one day call them, will take away the Vail of Moses that is upon their heart, and which hindreth them for acknow∣ledging Jesus Christ, and he will convert them Joseph did not reveal himself to his Bretheren the first time that he appeared to them. Iesus Christ carried it after the same manner, the first time that he came to the Jews. He came to his own, but his own received him not. But Ioseph discovered himself to his Bretheren at the second time, when he came among them; and that interview was full of endearedness; his Bretheren continued with him, and had the best part of the Land of Egypt assigned them to dwell in. It will be after the same manner, when Christ shall manifest himself the second time to the Jews; he will enrich them with the light of his Grace, and heap upon them his blessings. For as St. Paul speaketh after one of the Prophets, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Iacob, and so all Israel shall be saved, Rom. 11. 26. The honor which God doth the Children of Israel, in designing the Elect of God by the names of their Tribes, is a confirmation of this pre∣diction of St. Paul and of the Prophet.
These sealed ones, are the same with those spoken of Chap. 14. v. 1. with this difference notwithstanding, that they are mentioned there, in order to be praised for having been faithful to the Lamb, while all the inhabitants of the world went after the Beast; but they
are here spoken of before hand, in token that they were to be preserved from the gene∣ral corruption that was foretold, and which was threatned by the Trumpets.
They weary themselves in vain, who go about to seek for a reason, why there is no mention here of the Tribe of Dan. Seeing tho it be not mentioned in this place, yet it is both mentioned, and that first in the 48. of Ezekiel, where he treats of the new division of the Land of Canaan; and in the enume∣ration which the Prophet makes of the Gates of the new Jerusalem, which is at the bot∣tom the same which St. Iohn describes Chap. 21. where there is one Gate for the Tribe of Dan. This observation serveth to overthrow all the reasons, which are alledged for this omission. Nor are we to seek for any other reason of it, but this, that the Holy Spirit would retain the number of twelve, because of a reference to the twelve Apostles, as hath been already suggested in the forementioned Illustration.
And whereas it is said, that the 144000. are sealed in their Foreheads; that implieth, that the Elect shall make an open profession of the Doctrine of the twelve Apostles, who are the twelve Patriarchs of the Christian Church. They are in their Hearts sealed of the Spirit, but outwardly they have no other Mark, save that of the profession of the pure Doctrine of the Apostles. By the Mark that is in their Hearts, they are known of God; and by that in their Foreheads, they are known of men.
After this I beheld, and lo, a great multi∣tude, which no man could number, of all Nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white Robes, and Palms in their hands.
And they cried with a loud voice, saying, Salvation to our God which sitteth upon the Throne and unto the Lamb.
And all the Angels &c.
Saying, Amen: Blessing, and Glory, and Wisdom, and Thanksgiving & Honor, and Power, & Might be unto our God for Ever and Ever. Amen.
And one of the Elders answered, saying unto me, what are these which are arayed in white Robes? and whence are they?
And I said unto him, Sir, thou knowest. And he said to me, these are they which came out of great Tribulation, and have washed their Robes, and made them white in the blood of the Lamb.
Therefore are they before the Throne of God, and serve him day and night in his
Temple: and he that sitteth on the Throne shall dwell among them.
They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat.
For the Lamb, which is in the midst of the Throne, shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their Eyes.
THis multitude that could not be num∣bred, are the companions of those Souls, who cried under the fifth Seal, How long O Lord, before thou avenge our blood? and white Robes were given unto them; and it was said unto them, that they should rest yet for a little sea∣son, untill their fellow servants also, and their bretheren that should be killed as they were, should be fulfilled, chap. 6. v. 10, 11.
These Martyrs are represented innumerable, and there are two reasons intimated for it. First, because they were of all Nations, kindreds, people, and Tongues. 2ly, because they were come out of great Tribulation. And this great Tribulation, is so called from the long dura∣tion of it. Nor could it be otherway's, for that it was to continue as long as the Papal Kingdom, namely two and fourty months, or a 1260 day's, which are 1260 years, as we shall afterwards see.
They are represented clothed in white Robes, as they under the fifth Seal were; to intimate both their dignity and their Joy. But besides this, they are represented standing before the
Throne and before the Lamb, with Palms in their hands; whereas they under the fifth Seal were represented under the Altar, and without Palms. The reason of that difference is this, because under the fifth Seal, the Enemies of the Martyrs had the upper hand of them, and persecuted their memories to that degree, as to dig their bodies out of the ground, and to throw their ashes into the wind, as accoun∣ting them an abominable crew; whereas in the place of that, these here, (their great Tribulation's being finished, and the 1260 years expired, and the Beast and the false Prophet being cast into the bottomless pit;) are represented standing before the Throne of God, and with Palms in their hands, as con∣querors over all their Enemies. They shall be acknowledged blessed in Heaven; and such who after the End of this Tribulation shall be found on the Earth, walking in their faith, shall Reign with Christ a thousand years.
So that the Holy Spirit doth by way of An∣ticipation describe here the felicity of the Church of God on the Earth, (whereof we have spoken upon the Subject of the first Re∣surrection) that the terrible calamity which is to be represented under the Trumpets, might not discourage believers, being streng∣thened and fortified before hand by a promise of the victory, which the Church shall at last obtain over her Enemies.
The Prophet Isaiah hath promised the same happiness to the Church of Israel. For he hath said, chap. 25. v. 8. that God will wipe away
tears from off all faces. And he hath said chap. 41. v. 10. that they shall not hunger, not thirst, neither shall the heat nor Sun smite them.
'Tis likewise to the Church made up of Iews and Gentiles, that the Holy Spirit doth here promise the same felicity. The Terms used by Isaiah, do equally agree with the happi∣ness in Heaven for the Souls of the Martyr's; and with the happiness on Earth, for those who shall have part in the first Resurrection, and who shall Reign a thousand years.
And when he had opened the Seventh Seal, there was silence in Heaven about the space of half an hour.
And I saw the Seven Angels which stood before God, and to them were given seven Trum∣pets.
AFter that the Idolatry of the Roman Empire was overthrown, and after that the Chri∣stian Religion was established by publick Au∣thority, and that an end was put to persecu∣tion; St. Iohn saw heresies and superstitions breaking in upon the Church. But this did not
come to pass immediately; there was a space before, that had the face of a peace or truce. In a word, there was a a short intervall: That is it, which had been already represented by the holding back of the four winds, whereof we have spoken in the fifth Illustration; And it is the same which is represented by the silence, mentioned here at the opening of the 7th Seal. For when no wind blows, there is a general calm: And a great silence in the Air, which is called Heaven in Scripture. But in this place, Heaven signifies the Church; and Silence denoteth the peace that was established under the Reign of Constantin. Called a Silence for half an hour, because that peace continued only for a few years. So that if the holding the winds from blow∣ing, signifies a general peace; the Silence for half an hour, marks the short while that it lasted.
And I saw the seven Angels which stood before God, and to them were given seven Trum∣pets.
And another Angel came and stood at
the Altar, having a golden Censer, and there was given unto him much incense, that he should offer it with the prayers of all Saints upon the golden Al∣tar, which was before the Throne.
And the Smoke of the Incense, which came with the prayers of the Saints, ascended up before God out of the Angels hand.
And the Angel took the Censer, and fil∣led it with fire of the Altar, and cast it into the Earth; and there were voyces, and thundrings, and lighnings, and an Earthquake.
TRumpets were used under the Law for two uses! One was for War, and to encourage the people to fight. The other was for peace, and to stir up the people to a holy rejoicing. Those spoken of here are of the first sort.
The Seven Angels, are the denouncers of those Evils, which God was to pour out upon the Church, to punish her decay in zeal and Charity.
The other Angel, who stood before the Golden Altar with a Golden Censer, is Jesus Christ, that appeared in the 7. Chap. with the Seal of God, and appeareth now as a Priest with a Censer, that is to say, as an Intercessor. And his Intercession appeareth here with two different effects, one for his people, in obtai∣ning their prayers to be accepted, and his giving value to them is figured by incense. The other, against false Christians, upon whom he scattereth fire from off the Altar. This is the fire of division, whereof Christ speaks
Luke 12. 49, 51. I am come to send fire on the earth. Suppose ye that I am come to give peace on Earth? I tell you nay; but rather division.
'Tis said, that this fire was taken off the Al∣tar: because it was to be kindled in a Church destitute of zeal and charity; and because this fire of division was to be about Religion, as the subject of it, and by reason that Jesus C••rist was to be the cause of it, or at least the pretence.
The voices, thundrings, lightnings, and Earthquake, that ensued upon the Scattering of this fire, do plainly represent the strifes, quarrels, and troubles, which under the Reign of Constantin and his Successors, broke out among the Bishops and Pastors. Who being given up to covetousness, luxury and ambition, raised such troubles, as shook the Christian Religion, and opened a door to An∣tichristianism, which did appear under the Trumpets.
And the seven Angels which had the Seven Trumpets, prepared themselves to sound.
And the first Angel sounded, and
there followed hail and fire mingled with blood, and they were cast upon the Earth, and the third part of the Trees was burnt up, and all green Grass was burnt up.
WE find not in History any change that befell the Church, so near to the with∣holding the winds, and to the Silence for half an hour, i. e. so near to the peaceable Reign of Constantin, which either more opened a door to Antichristianism, or which better corre∣spondeth to this Hail, to this fire, and to this blood, caused by this first Trumpet, than that so much noted Heresie of Arius.
(1) Arianism begun to lift up its head under the Reign of Constantin. The Church had no sooner peace, than the Devil let loose this Heretick to trouble her.
(2) This Heresie infected the whole Em∣pire. The world, saith St. Ierom, trembleth and is amased to see it self become Arian. It lasted near three hundred years. Many Councils were as∣sembled to stop its course. And it was in these Councils, that the Bishop of Rome laid the foun∣dation of that Supremacy, which made him afterward to be considered and feared, as the Head, the judg, and the absolute Monarch both of the world and of the Church.
(3) The hail, the fire, and the blood, do admirably agree to that Heresie. 'Tis called Hail, by reason both of its violence and of the noise which it made, and, because of the barrenness and coldness which it begot in mens hearts, out of which it drove away
godliness and charity. 'Tis stiled Fire, be∣cause of the contentions which it kindled, And it is called Blood, by reason of the bloody persecutions which it raised. And whereas she third part of the Trees and every green Herb, are said to have been burnt up; it is because more than one half of the Pastors, who are designed by Trees, and the generality of the people, sig∣nified by all green Grass, were infected with it.
And the second Angel sounded, and as it were a great Mountain burning with fire, was cast into the Sea, and the third part of the Sea be∣came blood.
And the third part of the Creatures which were in the Sea and had life, died, and the third part of the Ships were destroyed.
'TIs certain, that Mountains do in the lan∣guage of the Prophets signify the King∣doms of the Earth. Thus Mount Sion signifieth the Church, which is the Kingdom of God.
And thus 'tis said Isaiah chap. 2. v. 14. that the day of the Lord shall be against all the high Moun∣tains; that is, against all Nations tho' never so fierce, and against all Kingdoms how powerful soever.
So that this burning Mountain thrown into the Sea, cannot be better explained; than of the Nations of the Goths, Visigoths, Ostrogoths, Vandal's, and Gepid's, that under the Reign of Valens about the year 378. broke in like an inundation upon the Roman Empire, destroyed Rome; and who abolished the very Name of the Roman Empire in the West, about the year 547.
These Nations are stiled a burning Moun∣tain, because of their violence, and of their swiftness.
This Mountain was cast into the Sea, because it was an effect of the wrath of God, that these Nations broke in upon the Roman Em∣pire, which was a great Sea, a heap of ma∣ny peoples, which the Scripture useth to ex∣press by waters.
Now this burning Mountain is not said to dry up the Sea, tho that be the proper effect of fire; but it is said to have caused the third part of the Sea to become blood; the H. Spirit having a respect to what is here signified by this Mountain, namely, the fierce and bloody humour of these Nations, who drowned a part of the Roman Empire in blood, infected the people of this Empire with Errors, and destroyed a part of its Cities, designed here by Ships.
And the third Angel sounded, and there fell a great Star from heaven, burning as it were a Lamp; and it fell upon the third part of the Rivers, and upon the Fountains of Waters.
And the Name of the Star is called Worm-wood; and the third part of the waters became Worm-wood; and many men died of the waters, because they were made bitter.
SEeing Jesus Christ hath in the first chap. v. 20. expounded the seven Stars which he had in his right hand, to represent Pa∣stors; it must necessarily be, that by the Star spoken of here, some Bishop or Pastor should be intended. And forasmuch as it is a great Star, it must be a great Bishop that is design∣ed, and the Pastor of some Church which men esteem'd to be the most eminent. So that this Bishop, is without doubt he of Rome; who from the very beginning was lookt upon as above others, by reason of the City which was the Seat of the Em∣pire, and consequently the Lady and Mistriss of all other Cities. This was the ground of the precedency granted to that Bishop, as ap∣pears
both by the Council of Calcedon, and by the second Council of Constantinople.
Among the Bishops of Rome, Gregory the first is particularly here represented by this great Star. And that not only because he was stiled great, but because he truly fell from Heaven, through abandoning the care of heavenly things, to pursue and cleave to those of the Earth. This we may the rather believe, because he gives this account of himself in the fifth Epistle of his first Book, wri∣ting to Theotista, the Emperors Sister. Under the Colour, says he, of a Bishoprick, I am sunk into the world; and am become more enslaved to the cares of the Earth, than ever I was when but a Laick person. Since I was outwardly advanced, I am in∣wardly fallen. And I bewaile my own state, as being thus driven from the presence of my Creator. He writ the same to Anastasius Bishop of An∣tioch; namely, that he was so depressed by the load of multiplicity of affairs, that he could not raise his mind to heavenly things.
The fall of this Gregory the Great does yet more appear, in that it was he who changed the Service of the Church, into that which from his name is called to this day the Grego∣rian. 'T was he likewise who most blasphe∣mously equalled the four first Councils to the four Gospels; and who in his four Books of Dialogues brought the belief of Purgatory into the Church.
But we are to take care, that we do not restrain our selves only to one Bishop. This great Star is to be taken as representing colle∣ctively
all the Bishops of Rome, since they first begun to depart from the Truth, and from Christian Humility. And indeed before Gre∣gory the Great; Mark, who was elected Pope anno 335. did so highly exalt the Rights of the Sea of Rome, that he had the confidence to write to the Bishops of Egypt, in these pro∣phane words, that follow. The Roman Church hath forever been without a Spot, and through the Grace of God and the protection of St. Peter, forever shall be so. For, says he, the Lord spake thus to the Prince of the Apostles; Peter, I have prayed for thee, that thy Faith do not fail. Julius I. took upon him by his own meer Authority, to re-establish several Oriental Bishops that had been justly deposed. Liberius by subscri∣bing to the condemnation of St. Athanasius, subscribed to Arianism, which drew upon him the curses of St. Hilary. After the death of Liberius, Damasius, and Ursicinus, caused such an effusion of blood by their struglings for the Roman Chair, that Ammianus Marcel∣linus, a Heathen Author reports, that in the Temple where the Election of Damasus was held, there were 137. slain at one time. The greatest persons among the Heathen coveted the gran∣dure of the Popes; so that the Pagan Pretex∣tatus being designed Consul, offered to Dama∣sus to turn Christian upon condition that he might be made Pope. Siricius who succeeded to Damasus forbid Ecclesiastical Persons to marry, shame∣fully perverting to that purpose the words of St. Paul, Rom. 8. 8. they who are in the flesh, con∣not please God. After Gregory I. Boniface III.
assumed the Title of Universal Bishop. Boniface IV, who succeeded to him, consecrated the Pantheon to the blessed Virgin, and to all the Saints; having been before a Temple dedi∣cated to Cybele and to all the Heathen Gods. And the Monastick life became so highly va∣lued and advanced under all these Popes, that they taught it to be the true Evangelick way of living, and the most sure means of salva∣tion. These Doctrines together with others added by the Bishops of Rome, and which they either themselves invented, or else authori∣sed and decreed; made them to be this Worm∣wood, that hath corrupted the saving Doctrine, and which hath rendred all the Waters of Grace, and the Fountains of Salvation, bit∣ter.
And the fourth Angel sounded, and the third part of the Sun was smitten, and the third part of the Moon, and the third part of the Stars, so as the third part of them was darkned; and the day shone not for a third part of it, and the night likewise.
THE wo denounced by this fourth Trum∣pet, hath two Characters. The one is Error and Superstition; in that the Fountains of light are so strangely changed. The other is Violence and Force, because these Sources of light are smitten. For the Term of Smi∣ting is often used in the Scripture to signify killing and destroying. As in Deut. chap. 4. v. 46. Ios. chap. 8. v. 22. 1 Kings chap. 15. v. 29. and elsewhere.
These two characters do perfectly agree to the Religion of the Mahometans. The Error in it is most palpable, in that it denieth both Christs Divinity, and the merit of his death, and in that it promiseth such a felicity in the life to come, as can be pleasing to none, save unto Souls sunk into sensuality.
And its Violence is so well known, that all who have heard of Mahomet, do know that that Impostor boasted the being sent by God with a Sword, to force the belief of his Religion. And the event was according, for within the space of 40. years after Mahomets death; his four Successors, Ebubeker, O••hmar, Osman, and Haly, whom they stile Gods, four sharp Swords, planted that abominable Religion by force of Arms, in Syria, Palestine, Egypt, Mesopotamia, Persia, Africk, Barbary, and Numi∣dia.
It was in the year 622. that Mahomet published his damnable Errors, which is another cha∣racter, whereby to adjust it with the Wo or this fourth Trumpet. For the Bishop of Rome was already fallen under the third. These are
the two Enemies of the Christian Religion; the one a hidden Enemy, and the other an a∣vowed. The one established himself as a Fox, the other as a Lion. The one assaulted Re∣ligion in the West; the other in the East. The Bishop of Rome begun to fall away in the fourth Age; Mahomet appeared in the seventh. His abominable Religion followed the fall of the Roman Bishop; as the Wo of the fourth Trumpet followeth the Wo of the third.
And the fifth Angel sounded, and I saw a Star fall from Heaven unto the Earth; and to him was given the Key of the bottomless Pit.
And he opened the bottomless Pit, and there arose a Smoke out of the Pit, as the smoke of a great Furnace; and the Sun and the Air were dark∣ned, by reason of the smoke of the Pit.
WE have seen the Fall of the Bishop of Rome under the third Trumpet. The fifth discovereth unto us the growth and the accomplishment of the Mystery of Iniquity.
For this is the same Star which St. Iohn had called great, and of which he had said, that it was already fallen from Heaven.
The Key is a Symbole of Power and Au∣thority. When the Nations were to be brought out of Idolatry into which they were plunged as into a bottomless pit, and to be introduced into the Kingdom of Heaven; Iesus Christ gave to St. Peter the Keys of that Kingdom. And it was that Apostle, who first made use of those Keys, when he preached the Gospel to Cornelius, who was a Gentile. But now when the same Nations are to re∣turn to Idolatry, the Key of the bottomless Pit is given to the pretended Successor of St. Peter by the Dragon, Rev. chap. 13. v. 2, 4.
The Bottomless Pit being opened with this Key, which the Bishop of Rome received from the Dragon; there came forth a smoke out of the Pit, as out of a great Furnace, and the Sun and Air were darkned.
The Sun is Jesus Christ. The Air is Reli∣gion. For Jesus Christ is the Sun of Righteous∣ness; and Religion, which consisteth in Do∣ctrines, Worship and Ceremonies, is with respect to Salvation, what the Air is with respect to the Animal life, which no longer endureth than while we suck in and breath out the Air.
Nor can it be denied, but that the Bishop of Rome hath darkned the Sun of Righteousness, in that he hath assumed to himself all the Of∣fi••es of our Saviour, his Kingship, his Priest∣hood, and his dignity of Supream and infal∣lible
Teacher. And in that he hath added the Sacrifice of the Mass to the Sacrifice of the Cross; and humane Satisfaction to the merit of Christs Blood, which is the price of our Re∣demption.
Neither can it be gainsaid, but that he hath darkned the Air of Religion, by a mix∣ture of Heathen Ceremonies, with those which Jesus Christ had ordained. Such as Al∣tars, the different Habits of Priests, Agnus Dei's, Chappelets, Scapularies, Holy Water, Abstinences, and Fastings.
Finally, he hath corrupted the Discipline and Government, which fence and preserve Reli∣gion, by changing it into a Monarchy, like unto that of Earthly Princes, contrary to the express Declaration of our Saviour to his Apostles; The Kings of the Gentiles exer∣cise Lordship, but ye shall not be so, Luks 22. 25. And also contrary to the advice of St. Peter, whose Vicar and Successor he vainly boasts himself to be. For he enjoins Ministers to feed the Flock of God, and not to carry it as being Lords over God's Heritage, 1 Pet. 5. 2, 3.
This Change was not all made at once, but by little and little. The Smokt came not all out of the bottomless Pit at one and the same time, but successively and by degrees, answerable to the nature of the Mystery of Iniquity, which hath established it self by fraud and subtility.
Before Gregory I. about the end of the se∣cond Century, Victor, upon the subject of what day Easter should be kept, was so rash as to
excommunicate all the Churches of Asia, as if he had been the Soveraign Master of all Churches. Upon which account, St. Ireneus rebuked him according as he deserved. Siri∣cius condemned the Marriage of Priests, abu∣sing to that end the words of St. Paul, They that are in the Flesh, cannot please God; as if by being in the Flesh, the Apostle had understood the state of Marriage. Boniface III. Succes∣sor of Gregory I. challenged the Title of Uni∣versal Bishop, which Gregory had condemned in Iohn Bishop of Constantinople, as the Title of the Forerunner of Antichrist. Boniface IV. consecrated the Pantheon to the Holy Virgin, and to all the Saints, which the Pagans had dedicated before to Cibele the Mother of the Gods. And the Controversie about the Worship of Images grew so hot in the eighth Age, that Pope Gregory the second excommu∣nicated the Emperor Leo for opposing it. In the ninth Age, Paschasius the Monk of Corby was the first that taught the Corporal Presence; but Rathramu writting against it by the com∣mand of Charles the Bold, the question re∣mained undetermined. But the Truth beco∣ming darkned by the Smoke that arose out of the bottomless Pit in the tenth Age, which Baronius stiles an Age of Iron and Lead, and which all Writers acknowledg to have been an Age of Ignorance and Darkness, it came to be decided in the eleventh Age by Nicolas the second. Who made it be pre∣scribed to Berenger in his Retractation, that be∣lievers did not only eat Christ Sacramentally,
but that he was really broken by their teeth. In the same Age, Gregory the seventh made come out of the bottomless Pit, these propo∣sitions mentioned by Baronius, Anno 1076. num. 31. namely, that the Pope of Rome alone hath Right to be called Universal. That all Princes ought to kiss the Popes Feet. That his name only should be mentioned to the Churches. That he hath an Au∣thority to depose Emperors. That without his command no Council ought to be called General. That no Book, nor Chapter, ought to be held for Canonical, without his Authorisy. That he may discharge Subjects from their Oath of Allegiance. And many other such as these, which Baronius calls Dictata Papae Out of the same Pit came forth the Adoration of the Holy Sacrament, under Pope Houorius the second. The Feast of God, or of Corpus Chri∣sti, under Pope Eugenius the second. Auricular Confession, under Pope Innocent the third. The first Crusado, with promise of forgiveness of all their sins, under Urban the second, Anno 1095 The first Jubilee, with a promise annexed to it, of universal pardon to all that should go to Rome, and visit the Churches there, was instituted by Boniface the eighth Anno 1295. Finally Eugenius the third, about the year 1149. did ordain that the Decretals collected by Gra∣tian, should be read and explained in the Schools Which Decretals treat of nothing, save of the Power of St. Peter, and of the Pope; of the excellency of a Monastick life; of Celibate; of Transubstantiation; of the Mass, and of such like Doctrines, which are this
Smoke arisen out of the bottomless Pit, by which the Sun and the Air have been dark∣ned.
And there came out of the Smoke Lo∣custs upon the Earth, and unto them was given power, as the Scorpions of the Earth have power.
And it was commanded them, that they should not hurt the Grass of the Earth, neither any Green thing, neither any Tree, but only those men which have not the Seal of God in their Fore∣heads.
And to them it was given that they should not kill them, but that they should torment them five moneths: and their Torment was as the Torment of a Scorpion, when he striketh a man.
And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.
And the Shapes of the Locusts were like unto Horses prepared unto battel, and on their Heads were as it were crowns like gold, and their faces were as the faces of men.
And they had hair as the hair of women, and their Teeth were as the Teeth of Lions.
And they had breast-plates, as it were breast-plates of Iron, and the sound of their wings
was the sound of Charots of many Horses running together.
And they had Tails like unto Scorpions, and there were stings in their Tails, and their power was to hurt men five montht.
And they had a King over them, which is the Angel of the bottomlese Pit, which name in the Hebrew Tongue is Abaddon, but in the Greek Tongue hath his name Appollyon.
THE Locusts which St. John describes in this Chapter, do represent in general all Monks, Fryers, and that both for their num∣ber, and for their uselesness. For we ob∣serve at the first sight these two qualities in Locusts; first, that they are in great number; secondly, that they are unprofitable, and do more hurt than good. Which agreeth per∣fectly to all the Orders of Monks and Fryers. But the Holy Spirit had principally in his view the Society of Jesuites, as the most exquisite and the most powerful, and that which maketh greatest noise in the world.
Naturalists do observe, that Locusts con∣tain in them the properties, or at least the fi∣gure and something of the shape of ten chief Animals. (1) The Face of a Horse. (2.) The Eyes of an Elephant. (3.) The neck of a Bull. (4.) The Horns of a Hart. (5.) The Breast of a Lyon. (6.) The Belly of a Scorpion. (7.) The Wings of an Eagle. (8.) The Thighs of a Camel. (9.) The Feet of an Ostridg. (10.) The Tail of a Serpent.
The like may be said of the Iesuites, that
they comprehend in their Order all the quali∣ties of other Fraternities. (1.) They take the vow of Chastity. (2.) The vow of Poverty. (3.) The vow of Obedience. (4.) The vow of going to the Turks and Indians in the na∣ture of Apostles. (5.) They are Doctors. (6.) They are Preachers. (7.) They are Confes∣sors. (8.) They are Priests. (9) They are Missionaries. (10.) They are Casuists.
'Tis true, that they do not oblige them∣selves to any particular abstinence, as other Orders do; but in recompence for this, what∣soever there is among other Orders, it is found in the Society of Jesuites in a more eminent de∣gree, which makes them to be distinguished from all others. For example, they do so take the vow of poverty, that there is scarce∣ly any Prince in Europe who hath so much money as they. Which makes them so power∣ful in the Councils of all Potentates, not only Papists, but also Protestants. They do so vow Chastity, that there are many of them married in England and elsewhere, in order the better to compass their Ends. They do so vow Obe∣dience, that they may forsake the Society after the first Vow; and this Right they have by the funadmental Law of their Order.
Whosoever considereth the great privi∣ledges of the Jesuites, will not question but that it is their Society which is the principal Scope of this Vision. For by the Bulls of Pope Pius V. and of Gregory XIII. they enjoy all the priviledges granted to the four Men∣dicant Orders. By another Bull of Gregory
XIII. they do enjoy all the Rights and grants wouchsav'd to all other Religious Orders. By a Bull of Paul III. they have power to give Ab∣solution from all sins, even without excep∣ting those that are reserved to the holy See. By another Bull of Gregory XIII. they have power to sing Mass both before day & after it is noon. By another Bull of Paul III, it is allowed them to have portative Altars when they travel, that they may celebrate Mass in all places, even in such as are interdicted by the holy See. By another Bull of Paul III. they have Authority to pardon all Sins, to such as shall one whole day in a year pay their devotions in the Churches of the Society, tho they say but one Pater Noster and one Ave Mary. By another Bull of Gregory XIII, they are permitted to practise physick. And which is much more singular, the General of the Je∣suites is another Pope; being stiled by the So∣ciety the Vicar of Jesus Christ, as well as the Pope himself. And upon the day of his Election he is Adored as well as the Pope, both by all the Jesuites who are present at the Election, and by all other persons who are there assisting, to whom he Vouchsaveth his hand to be ki∣sed. So that all this sheweth, that if the H. Spirit hath by the Locusts represented the Monks, as is extreamly probable, yet he more especially intended the Jesuites, as being the Order that is most priviledged of all, and which hath furthest advanced the Monastick power.
But we must exactly consider all that St.
Iohn hath said of these Locusts of the bottomless Pit, that we may thereby see whether it may be reasonably applied to the Iesuites For if that can be, there will be no room to doubt, but that the Iejuites are the Locusts here designed.
(1) 'Tis said of the Locusts, that they came out of the bottomless pit, that is to say, from Hell: and this doth immediately raise in our minds thoughts of the Society, whose Theo∣logy can have no other Author, save him who reigneth in the infernal Pit. It appeareth by their licentious Morality, that the Name of Iesuite is a prophanation of that Iesus. For they have given the world sufficiently to un∣derstand, that there are these abominable Maxims taught in their Society and in their Schools, whereby it is rendred lawful to com∣mit the most horrid crimes. Besides, they maintain a more particular devotion for the holy Virgin, than others do; and are the most zealous defenders of the Idolatrous worship that is given her in the Romish Church. The Monks in general are great avouchers of this false devotion; but the Jesuites distinguish themselves from all others, by the excesses which they practise in this unlawful Wor∣ship; they have for their Mother Jesus Maria, which is a solemn declaration of their making that holy and blessed Creature, copartner with the eternal Son of God in divine honors. And when it was thought needful a few years ago' to check the Superstition of the people by-a Book Intituled, wholsome Advices to the Indiscreet Worshippers of the Holy Virgin; it was
a Iesuite that immediately stept up to rebuke those who would have reformed that abuse. Father Cresset of the Society, hath signalised the Devotion of the Order by his Book writ∣ten upon that occasion.
(2) 'Tis said of these infernal Locusts, that they were like unto horses prepared for battel. The Horse is a warlick Creature. And the Jesuite Orlandinus who hath written the History of the Society, tells us, that it is composed of Hero's, of such as are the flower of Chivalry, the braves of war, and who are born with casks upon their heads.
It nigrum campis agmen.
(3) 'Tis said of the Locusts of the bottomless pit, that they have on their heads as it were Crowns of Gold. All Priests wear a Crown, which the Canonists prefer as much above those of Kings, as Gold is above lead. But that of the Iesuites is esteemed by them, far beyond that of all others. Thence it is that they despise all Epis∣copacies, only they will put that honor upon the Cardinals Hat as not to refuse it.
(4) 'Tis said of these Infernal Locusts, that their faces were as the faces of men. And are there any in the world, who are more courteous, more meek, more kind, than the Iesuites are in shew and appearance? What sweetness, what humanity, what love appeareth in their Countenances, in their manner and in their language?
(5) But it is said, of the Locusts of the bottomless
pit, that they had breast-plates of iron. All who have had to do with the Jesuites, know that their hearts are covered with Corslets. They find by experience that they are as hard and inflexibl' as Iron; and that when their interest is concerned, they have neither pity upon Widow nor Orphan.
(6) 'Tis said of these Locusts, that they had hair as the hair of Women. Which signifieth the flatteries and carresses, by which they cajole those that are young and such as are wealthy. In a word, their adulations are like unto those of women. But in this there is something monstrous, that after the H. Spirit had given unto the Locusts the faces of men & of men of war, he should also give them the hair of a woman. Thus these Locusts are of an Ambiguous Sex. And there is the like ambignity in the Society of the Iesuites. 'Tis not known, whether they be Monks, or whether they be not. Pasquier reports, that upon their being asked by the Parliament of Paris what they were; they an∣swered, they were tales quales, i. e. they were something between both, they were either the one or the other. So that according to their own Answer, they are a kind of Herm••∣phrodites like unto these Locusts, partly men, partly women; Men by their faces, women by their Hair. In their profession they are of the number of the Religious; but in their Practice they are Secular; being Bankers, Merchants, States men, Souldiers, Presbyterians, Pre∣latists, Quakers, and in truth all that men can say, and every thing that it is possible to be.
(7) 'Tis said of these infernal Locusts, that they had Teeth as the Teeth of Lions. And the Iesuites have something resembling this, and equivalent to it. For you may sooner pull the prey out of the Lions Teeth, & from be∣tween his Paws, than recover that out of the Iesuites hands whereof they are once pos∣sessed.
(8) 'Tis said of these Loeusts of the bottomless pit, that they make a noise with their wings, as if it were the noise of Chariots of many horses running to Battel. Sabellicus reports, that the General of the Cordeliers offered Pope Pius II. that provi∣ded he would make war against the Turk, to furnish him with thirty thousand Souldiers out of that order, and this without any hindrance to the Service which they are bound to perform in their Convents. Judg then Reader, what the General of the Jesuites is able to do, their Houses being so full and numerous. And what the Pope may expect from a Society, who both know so well the Art of Ingeniers as they made appear in the beginning of this Age, by the mine which they laid under the Parliament House in England, whereby to have blown up the whole Royal Family & the Senate of the King∣dom: and who have insinuated and wrought themselves into all Princes Councils, are vastly rich, have those in all places who are Pensionaries to them, and who by the Maxims of their Morality, can Inspire the Barriers, the Chastells, and the Ravailac's, to rid them of Kings, when they find that their designs are inconsistent with theirs.
(9) 'Tis said of these Infernal Locusts, that they had Tails like unto Scorpions. Tail in Scrip∣ture signifieth a Teacher, one that teacheth false Doctrine, Isaiah chap. 9. v. 15. The Ie∣suites indeed are Teachers, but whose doctrine is false, and a manifest subversion of the whole Morality of Jesus Christ. There is no pollution, nor Crime, which they have not warranted by their famous Rules of the Do∣ctrine of probability, and of directing the Inten∣tion. Do but observe some of the Maxims of the Iesuitick Morality: Such as, that to ly with a married Woman, is not adultery, provided the Husband do consent unto it. That bare Fornication is no Sin. That a woman is not guilty of murther, in forcing her self to miscarry. That a Son may lawfully kill his Father, in order to injoy his Estate, &c. The Doctrine taught by the Iesuites, resembleth very well the Tails of Scorpions, whose sting is mortal.
(10) 'Tis said of the Locusts of the bottomless pit, that in those days, i. e. while they Reign, men shall seek for death, and shall not find it, and shall desire to die, and death shall flee from them. Which is as much as to say, that these Locusts shall be insupportable; and that the Evils which they cause, shall be beyond all reme∣dy; and that they shall force the people over whom they have power, to curse the day of their birth, as Iob did when his patience was put upon the utmost trial. And it may be said in general, that the Iesuites have imposed such a yoak both upon the publick and upon parti∣cular persons, that life is become very disa∣greeable
and uneasie. They who know that Famons Society, will find nothing that is hy∣perbolical in this description; but that every thing is literally true. The Iesuites do by their carriage strangely provoke and enrage men; for while they are officious and adulatory be∣yond what one can say, they are in the mean time mischievous and wicked to the highest degree. They are the plague of Families and Estates, and yet none can secure their Fami∣lies and Estates from them: men dread them, and flee from them, as much as they can; but notwithstanding all endeavours to avoid them, they are found every where. They insinuate and intrude into all places, and mingle themselves in all companies and af∣fairs. Wo to them that trust them. They are a pot of iron, and in comparison of whom all others being but earthen pitchers, who can∣not avoid being broken into shivers, if they rub against and justle with them. But we may ascribe to the Iesuites, the art of giving a home blow, witness the invention of the new perse∣cution, whereby all France is rendred Catholick in three months time, and the Protestants are reduced to a condition of desiring death. In all former persecutions, they inflicted death, & men sought to avoid it: but in this death is desired, & they refuse to grant it. In those they made Martyrs; but in this they make Hypocrites. An Invention worthy of the Iesuites, who are justly esteemed for great Masters in hypocrisy.
(11) 'Tis said of these infernal Locusts, that they had a King over them, which is the Angel of
the bottomless pit, whose name in the Hebrew is Abaddon, but in the Greek Appollyon. The Ie∣suites have also a King, whom they vow to obey implicitely in all things. This King is the Pope. The Holy Spirit clearly expresseth him by the Term Abaddon. For this Abba sig∣nifieth Father, as well as that of Pope doth. But the Holy Spirit makes him an Abaddon, an Appollyon, which signifieth destroyer. This King of the Locusts, is an Idol, who will de∣stroy all that worship him. And this is to wor∣ship him; to believe him Infallible, and to ren∣der him a blind obedience, and which knows no limits.
(12) Finally, it is said of these Locusts of the bottomless pit, that their power was to hurt men five moneths. If the Holy Ghost had mentioned this only once, we might have thought that it was only a bare allusion to natural Locusts, which do neither make a noise nor do appear save from May till September. But the Holy Spirit not being satisfied with the mentioning of it at the beginning of this description of the Locusts, v. 5. but repeating it again at the end, v. 10. he do's thereby inform us, that he in∣tendeth more than a bare Allusion, and that he would hereby mark out unto us, the time allotted and prescribed to the Iesuites, for them to exercise their power in, and in which they are to be so formidable every where in the world.
This Time is designed by five Moneths; which are without doubt of the same nature with the fourty and two mon'ths, which make
up the duration of the Beasts Kingdom, and which shall be proved to be prophetick mon'ths, whereof each amounteth to thirty years. According to which exposition, five mon'ths signisie one hundred and fifty years; for∣asmuch as five times thirty make 150. 'Tis already more than 150 years since the Iesuites have been in the world. But it is not the dura∣tion of that Society from its first Institution to its End, that is here treated of. That alone which is here intended, is the Time that their power should continue. And if you ask what po∣wer? I say, that to torment men. Now they re∣ceived this power but from the Pope; The Pope did not give it unto them, other∣way's than by the Bull by which he confirmed their Society. Nor was this Bull granted till the year 1540, that Pope Paul III. Emitted it in the mon'th of October. 'Tis in the vertu' of this Bull, that the Iesuites have had esteem, and that they have authority to do all the mis∣chief, that they have done within the bounds of the Papal Kingdom. From whence it may follow, that they shall not be in a condition to torment men for above three years from this time For being now in the year 1687. there are 147 years run out, since the date of the Bull of Pope Paul III; So that there seem to remain but three years until their having ac∣complished their five prophetical Mon'ths, and until their having exercised their power of Tormenting men for 150 years.
But if any in order to lessen the probability which is in this conjecture, shall object, that
there have been at least 23. Bulls. published in favour of the Iesuites, from the year 1540 until the year 1598, and that by five Popes, namely Paul III. Iulius III. Pius IV. Pius V. and Gregory XIII. and that the power to Torment was not given unto the Iesuites at once, but successively aud by degrees, each Bull advancing their priviledges; And that therefore we cannot define the precise time, when this power be∣gun, so as to be able to determine from thence when it shall end. I answer, that none of the following Bulls, having derogated in any one priviledg from the first Bull, it is but rea∣sonable that we should fix and take up at the first which was granted in the mon'th of October 1540; forasmnch as it was that which established the Society, and which is the foun∣dation of all the other Bulls.
It seems impossible, either to destroy, or to weaken the power of these Locusts; in that they have so strongly established themselves in the Courts of all Princes. Nor is there any appearance, that Monarchs should attempt it, seeing they imploy them in their affairs of State, as well as in those which relate to their Consciences. But nothing is impossible to God, who is the Protector of Kings, and who holds their hearts in his hand. He hath marked out unto the Iesuites the duration of their power. And it shall not exceed five mon'ths conti∣nuance, which is the same with that of 150 years. It is withal extreamly probable, that God will make use of Kings for destroying the power of the Locusts, as he will serve him∣self
of them for the subverting of Babylon, and as he had imploy'd them for the ruin of the Templers; who were not near so much hated, as the Iesuites are; and whose vast Revenues was the greatest reason that Princes had, to rid themselves of them, and to seise their Estates. The Crimes whereof they were ac∣cused, were but in truth a pretence.
It may yet be objected against this exposi∣tion, that the Locusts arose out of the bottom∣less pit under the fifth Trumpet, and that it is more than five prophetical Mon'ths, more than 150 years from the sounding of the fifth Trum∣pet to the Sounding of the sixth under which we now are. And by consequence, that the Iesuites are not the Locusts, seeing they did not appear till under the sixth Trumpet. So that the five Mon'ths of the duration of the power of the Locusts, must be ill apprehended and ill explained.
I answer, that if the two and forty Mon'ths of the continuance of the Beasts Kingdom, amount each of them to thirty years, as shall be demonstrated in its place; we are not to question but that these five prophetick Mon'ths, being indisputably such as they are, must con∣stitute 150 years.
'Tis true, that there is a great deal more than an hundred and fifty years to be allowed for the course of the fifth Trumpet, to the sixth, under which we live, and under which the Iesuites came into the world. But we laid this down as a foundation at first, that all Monks and Fryers are represented by the Lo∣custs,
as there is no part of the Character of the Locusts, but which agrees to them all. And tho' the Iesuites be risen above 300. years after the Cordeliers and the Iacobins; yet it doth not follow, that they ought not to be ranked with those Orders that sprung up be∣fore; seeing they all make but one Body of Regulars, and are all equally both the Crea∣tures, and the Supporters of the Pope. And the reason why the Holy Spirit had the Je∣suites chiefly in his aim, is because they are the accomplishment of this new Pharisaism, the top of the Mystery of Iniquity, and the last as well as most powerful Buttress of the Pa∣pal Empire. Luther called them in this sense, ultimus Diaboli crepitus. Besides, seeing of all the Fraternities, that of the Iesuites hath had the greatest power to do hurt, and have done the greatest damage to the Christian Religion: we are not to doubt, but that they are princi∣pally intended in this Prophecy concerning the Locusts.
Which nevertheless is so to be under∣stood, that the ruin of the Jesuites, will draw along with it that of all the other Monks and Fryers. For that measure of Evil which the whole Body of the Monks and Fryers hath done, being consummated by those mischiefs, which the Iesuites have added thereunto; partly as Politicans in States, whose councils they have animated; partly in the Church, under the quality of Doctors and Directors, through corrupting the Consciences of men, and infecting the Air of Religion, by their
damnable Morality; it must needs be that the whole Monastick Body perish at one and the same time in respect of their power.
And the sixth Angel sounded, and I heard a voice from the four horns of the golden Al∣tar, which is before God.
Saying to the sixth Angel which had the Trumpet, loose the four Angels, which are bound in the great River Euphrates.
And the four Angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to stay the third part of men.
And the number of the Army of the Horsemen were two hundred thousand thousand: and I heard the number of them.
And thus I saw the Horses in the Vi∣sion, and them that sat on them, having Breast-plates of fire, and of ••acinct, and brimstone; and the heads of the Horses were as the heads of Lions, and out of their mouths issued fire, and smoke, and brim∣stone.
By these three was the third part of men
killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.
For their power is in their mouth, and in their Tails, for their Tails were like unto Serpents, and had heads, and with them they do hurt.
And the rest of the men which were not killed by these plagues, yet repented not of the works of their hands, that they should not wor∣ship 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 Murders, nor of their Sorceries, nor of their Fornication, nor of their Thefis.
WE do here see the growth and progress of the Mahometan Religion, which be∣gun under the fourth Trumpet; as we have seen under the fifth Trumpet the growth of Popery, that begun under the third.
The River Euphrates, the four Angels that are loosed, the dreadful number of Horse∣men, the Breast-plates, the Fire, the Smoke, the Brimstone, the Heads, the Tails, the Pro∣gress, the Murders, and in a word, all the particularities which appear under this sixth Trumpet, do evidently shew, that it is the Mahometan Religion, and the Eastern Empire, invaded by the Turks, that are here intended. And the reason also, which is here assigned, why that Empire fell into the hands of the Turks, doth further confirm it.
(1.) The Turks being setled in Persia, they must cross Euphrates, before they could
make any conquests on this side, or ren∣der themselves Masters of that of the Ro∣man Empire, whereof Constantinople was the Seat.
(2.) Their Armies appear here to be made up of none, but of Horse. Thus the name Perse signifies a Horse. To which the Holy Spirit did doubtless allude. As in the Visions of Daniel the King of Grecia is stiled a Goat, because the Grecians were called Aegiades, which is to say Wild Goats. 'Tis certain that the Holy Spirit does often make allusions to the names of persons and of people. And in truth, the Turks have often come into the Field, with Armies of two or three hundred thousand Horse.
(3) The number of four is Mystical in the Mahometan Religion, as the number seven is in the Revelation. When the Turks had past Euphrates, they established four Sultanies. That of Cesarea in Cappadocia; that of Aleppo; that of Damascus; and that of Antioch. Ma∣homet boasted that he had four Councellors; two from Heaven, viz. Michael and Gabriel; and two from the Earth, namely Ebubeker and Othmar. There were four false Teachers con∣curred to the making of the Alkoran; Iohn of Antioch, an Arian; Barra of Persia, a Iaco∣bite; Sergius a Nestorian Monk; and Solam a Iew, who was an Astroleger. Mahomet left behind him four Successors, whom he called the four cutting Swords of God, to wit Ebu∣beker, otherways called Abdalla, Osman, Oth∣mar, and Haly. Which four Successors, begot
four Sects in the Mahometan Religion. There are four Religious Orders among the followers of that false Prophet; the Gemaliers, the Der∣vis, the Calenders, and the Torlaquis. In a word, the number four is to be found in their Fasts, in their Ceremonies, in their Testaments, in their Marriages, and almost in every thing. Which so plainly answering to the four An∣gels loosed in the Euphrates, leaves us no room to doubt but that the Holy Spirit had a de∣sign in this place to represent the Mahometan Religion, and the Turkish Empire, as pos∣sessing the place of the Oriental Roman Em∣pire. And forasmuch as both the name of fourth, and that of Mahomet, meet in the pre∣sent Grand Seignior; I do not know but that this Mystical number of his Religion, may presage his Empire to be near an end, and that he shall be the last Turkish Emperor.
The Breast-plates of Fire, of Jacinct, and of Brimstone; denote the gross darkness, and the loathsome silthiness of the Turkish Reli∣gion. A Religion that can relish with none, save such as are sunk into all sensuality, and which could be invented by none, but by those that were prophane and wicked.
The Tails like unto Serpents which had heads, represent the Mahometan Teachers, clothed with the power of being Judges. In the 9. Chap. of Isaiah, v. 15. the Head signifies a man of Authority, and the Tail signifies a false Trea∣cher. Now the Turkish Doctors or Priests, are the Supream Judges in all causes, as well ci∣vil as Religious. 'Tis said, Their power is in
their mouth, the better to discover these to be the Mahometans, in that their power, when they have to do with carnal and sensual Chri∣stians, consists in the seducing vertu of their carnal Doctrine.
The Fire, the Brimstone, and the Smoke, do questionless relate to Powder used in guns; which the Turks made both use of sooner and after a more terrible manner, than Christians generally did. For a German Monk having invented it (and it was an invention beco∣ming the Cloister) he discovered it to the Venetians, and they communicated it to the Turks. And the Turks being greedy to extend their Conquests, made hast to put it into practice, which succeeded to them according to their desires. Calcondyla reports, that Ma∣homet II. being besieging Constantinople, cau∣sed Canon to be cast of so extraordinary a bigness, that there needed seventy couple of Oxen, and two thousand men to draw one of them.
(7.) The Third part of men killed, intimateth the Progress and Spreading both of the Tur∣kish Empire, and of their Religion; which re∣united all their different principalities in the person of Tangrolipix. To him succeeded Asan in the year 1059. just about the time that Pope Gregory VII. raised the Papacy to the highest top of grandure. And it was this Asan that rendred himself Master of all the Coun∣tries from the City of Laodicea in Syria, even to the Hellespont, of Antiochia, of Cappadocia, of Bithynia, of Lycia, of Pesidia, of Lycaonia,
of Paphlagonia, of Galatia, of both the Celi∣cia's, of Pontus, and of Anatolia. And from that time the Sultans have alway's advanced their conquests, and have destroyed the Roman Empire in the East, having made Con∣stantinople, which was formerly the Imperial Seat of it, to be that of the Turkish and Maho∣metan Empire.
(8.) It was upon the Christians that the Turks made all their Conquests; and of this the Holy Spirit gives such a reason, as might serve to open the eyes of the Papists, because it convinceth them of being guilty of Idola∣try. This accusation the Papists do account the most sensible injury that can be done them; but it is a condemnation that they must bear. For saith the Holy Spirit, The rest of the men that were not killed by these plagues, re∣pented 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. At whose cost was it, that the Mahometans erected their Empire? Against whom were they the Scourges of God, for the punishment of their Idolatry? It was not against the Heathens; for there were none such within the whole extent of the Eastern Roman Empire. It was at the expence of Christians, that the Turks extended both their Empire and their Religion. And therefore seeing the Holy Ghost decla∣reth, that the punishing the Idolatry of Chri∣stians, was the reason of loosing of the four An∣gels in the River Euphrates to commit so many
Murders; it is from thence evident that the Christians, who were subdued, were Idola∣ters; and also apparent wherein their Ido∣latry consisted. Namely, in this, that they worshipped Devils, and Idols of Gold, of Sil∣ver, of Brass, of Stone, and of Wood. Nor can it be denied but that the Roman Church is guilty of the same crime.
If it shall be said, that the Roman Church doth not worship Devils, as those mentioned in the Text are said to have done. I answer, first, that the word in the Original is Demons, which signifieth properly inferior and lower Gods; Gods who are Mediators between men and the Supream God: which is a Title liberally given to the Saints in the Church of Rome. And in which sense the Word used in this place, ought necessarily to be expounded, seeing there were never any Christians that made profes∣sion of worshipping Devils; neither could the very Heathens be said to do that, forasmuch as Devils were wholly unknown among Pa∣gans. I answer secondly, that all Religious wor∣ship given to a Creature, is judged by the Scripture to be rendred to Devils. This ap∣peareth fully Ps. 106. v. 37. where it is said, that they sacrificed their Sons and Daughters unto Devils. The Roman Church does believe that She worshippeth God, in worshipping Images of Gold, of Silver, of Brass, of Stone, and of Wood; but the Prophets do instruct us by the example of the Israelites, that this Worship is given to Devils. They sottishly flatter and deceive themselves, in distin∣guishing
betwixt an Idol and an Image; fora•• much as the Greek Term Idol, signifieth the same, that the word Image doth in our vulgar languages. Moreover, they who were killed by the Turks, worshipped not Devils. They only did, as the Roman Church doth towards her Images of Gold and Silver, &c. Yea She doth worse, than those Oriental Idolatrous Christians did. For she worshippeth as God the Sacrament; which must therefore necessa∣rily be a Creature, because it is a Sacrament; and which cannot be Jesus Christ, because it is Instituted by him. For that which is Insti∣tuted, must necessarily be something diffe∣rent from him that Ordains it.
And I saw another mighty Angel come down from Heaven, clothed with a Clowd, and a Rain-bow was upon his Head, and his Face was as it were the Sun, and his Feet as Pillars of Fire.
And he had in his hand a Little Book Open, and he set his right foot upon the Sea, and his left foot on the Earth.
THe Rain-bow which appeared upon the Angels Head, doth place Him out of
the rank of created Angels, and gives us to understand that this is the Angel of the Covenant, the Angel who is the Creator, of whom there is mention at the opening of the Seventh Seal, namely, Iesus Christ. And whereas it is added, that his Face was as the Sun, and his Feet as Pillars of Brass; that is a demonstration that he is the same with him, who revealed himself to St. Iohn in the first Chap. to wit, the Son of God.
He appeareth having in his hand a Book open. Which Book is not that of the Apo∣calypse; but that of the Holy Scripture in gene∣ral. For the Six Trompets having represented the spoil, which popery had done in the We∣stern Church, and Mahometanism in the Eastern; this Vision doth foretell, how this ravage shall be repaired by the preaching of the Gospel. For this is an open Book, to all such as do in sin∣cerity seek to be instructed in what it revea∣leth, and who seek for nothing besides what is there: If our Gospel be hid, saith St. Paul, it is hid to them that are lost, whom the God of this world hath blinded, 2 Cor. 4. 3, 4. Mahometa∣nism, and Popery, have shut this Book, by exacting a blind Obedience, by forbidding the examination of their Doctrine, and by interdicting people from reading of the word of God. But the time will come, that this divine Book shall be opened, and when all men shall be allowed to read it, in order to the Reforming those abuses, which through the impudence of Mahometanism in the East, and the craft of the Papacy in the West, have aboun∣ded in the Church.
And he set his right Foot upon the Sea, and his left foot upon the Earth.
And cried with a loud Voice, as when a Lion roareth: and when he had cried, Seven Thunders uttered their voices.
And when the Seven thunders had uttered their voices, I was about to write; and I heard a voices from heaven, saying unto me, Seal up those things which the seven Thunders uttered, & write them not.
ACcording to the Stile that the Scripture useth to speak in, the Earth signifies the East, and the Sea signifies the West; that is, the Isles and countreys that ly near unto the Sea. The Roman Empire was divided, into that of the East, and into that of the West. So that when it is said, that Jesus Christ being come down from heaven, Set his feet, the one upon the Sea, and the other upon the Earth; the mea∣ning is, that he took hold of these two Em∣pires, in order to make the light of his word
shine there, and to establish in them the pu∣rity of his worship.
Moreover, according to the Scripture stile, whensoever the Earth and Sea are spoken of, the Earth is named before the Sea; but here the stile is changed; and the Sea is both men∣tioned first, and Iesus Christ sets his right foot upon the Sea. Which is as if he would assu∣redly tell us, that he will make the light of the Gospel break out in the West, sooner than in the East; and that he will begin the work of Reformation in reference to Popery, sooner than in reference to Mahometanism. This the Event will clear. And what we shall see fall out in the West, in relation to Popery, will be an Earnest of what we may expect will come to pass in the East, in relation to Maho∣metanism.
The great Cry of the Angel, as when a Lion roareth, doth threaten all the Enemies of the Gospel alike; and the seven Thunders, do pre∣sage their total ruin. The great cry was heard in the work of the Reformation; but the entire destruction of the Enemies of the Gospel, is put off till another time, namely, until under the Effusion of the Vials. And this is the rea∣son, why St. Iohn is forbid to write the things declared by the seven Thunders, because there was a considerable space of time to elapse, between the cry of the Angel that was heard at the Reformation, and the time of pouring out of the Vials. For that the Seven Thunders are the same with the seven Vials of the 16th Chap. appeareth evidently from this, in that
the Thunders do necessarily signify the Judg∣ments of God by which his Enemies are to be overwhelmed; and in that the seven Vials do denote the same thing. According as it is said chap. 15. v. 1. that the seven Vials are the seven last plagues, by which the wrath of God is consummated.
And the Angel which I saw stand upon the Sea, and upon the Earth, lifted up his hand to heaven.
And sware by him that liveth forever and ever, who created heaven, and the things that therein are, and the Earth and the things that therein are, and the Sea and the things which are therein, that there should be Time no longer.
But in the day's of the voice of the seventh Angel, when he shall begin to sound, the Mystery of God shall be finished, as he hath declareth to his Servants the Prophets.
IT must needs be, that what is treated of under the 7th Trumpet, is both great, a∣gainst all appearances to the contrary, and a thing hard to be believed; because it is nor
only called a Mystery and a Secret, but because to render it credible, the Lord would give assurance of it by an Oath.
But this withall do's give us to understand, that it is not the last Resurrection, nor that Trumpet of the Arch-Angel, which is here spo∣ken of (to be done under the sound of the Seventh Trumpet) is to be understood. It must then be the 1000 years Reign, as hath been already shewn, and that which consisteth in the destruction of Babylon, in the calling of the Iews, in the reuniting of Iews and Gen∣tiles, and in that renowned State on Earth, which the Prophet Isaiah hath promised to the Church in his 62 Chap. that these great things, & which seem to be above all Belief & above all Imagination, are here meant & intended. For indeed, who of the Papists, can imagine, that Rome and her Religion are to be destroyed; & how few Protestants, can believe, that the Jews are to be united with the Gentiles, and that the Church of God shall have an intire peace on the Earth for many ages? Never∣theless, this is that Mystery which the Angel hath promised with an Oath, shall be fulfilled soon after the sounding of the seventh Trumpet. And this is the Reason why he declared, that there shall be time no longer; that is, there shall be no more a deferring and a delay, but that the seventh Angel shall have no sooner finished to sound the seventh Trumpet, than that we shall see the consummation of the Mystery of God.
And the voice which I heard from heaven, spake unto me again, and said, Go, and take the little Book which is open in the hand of the Angel which standeth upon the Sea, and upon the Earth.
And I went unto the Angel, and said unto him, Give me the little Book. And he said unto me, Take it and eat it up, and it shall make thy belly bitter, but it shall be in thy Mouth Sweet as honey.
And I took the little Book out of the Angels hand, and ate it up, and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
And he said unto me, thou must pro∣phesie again before many people, and Nations, and Tongues, and Kings.
ST. Johns taking the little Book from the An∣gel, representeth those whom the Lord shall raise up to re-establish the purity of divine worship through preaching of the Gospel.
'Tis for this, that St. Iohn took the Book out of the hand of the Lord; because it is the Lord who gives Ministers thei•• Mission, nor are they to go, till they have received it from him; according as he himself told the Apostles, go, teach all Nations, teaching them to observe all things whatsoever I have commanded you, Matth. 28. 19, 20.
It was also for this, that he not only took the Book, but that he eat it up; because no one is properly a holy Minister, if he be not full of the Word of God, and if he be not pos∣sessed of all Truths through having well me∣ditated upon them.
This Book meditated upon and well under∣stood, produceth necessarily two effects. One is a consolation, that ravisheth the Soul, through the knowledg of the Mysteries of sal∣vation, and the hope of an happy eternal life. The other is, the mortification of the flesh by that Law which God hath prescribed, of denying our selves, and of dayly taking up the cross. St. Iohn expresseth these two effects, when he saith, that he found the Book sweet in his mouth as honey, and that it made his belly bitter.
Therefore Luther, and all those others, who have travelled in the work of the Re∣formation, have executed the order which the Angel gave here to St. Iohn; Thou must Prophesie again before many peoples, and Na∣tions, and Tongues, and Kings. The Term to prophesie, signifies not only the foretelling things to come, as if this order had respected
only St. Iohn; but it signifies likewise to In∣struct, to teach, to preach the Gospel; in which sense the word to prophesie is applied in the 1 Cor. chap. 14. v. 24. &c.
And there was given me a Reed like unto a Rod, & the Angel stood, saying, Rise, & mea∣sure the Tewple of God, & the Altar, & them that worship therein.
But the Court which is without the Tem∣ple, leave out, and measure it not; for it is given unto the Gentiles; and the Holy City shall they tread under foot forty and two Months.
HEre we have represented unto us the Re∣formation of the Church. For this is the execution of the Order, which St. Iohn had received: Thou must prophesie, i. e. thou must preach the Gospel afresh to many peoples, Na∣tions, Tongues, and Kings. And St. Iohn, as hath been observed, represents therein all those whom God was to imploy in that great work.
For the Execution of this commission,
there is given unto St. Iohn a Reed like unto a Rod, and there is an Angel saying unto him. Rise, and measure the Temple of God, and the Altar, and them that worship therein. This Reed, is the Word of God, called a Rod or a Scepter, Ps. 45. v. 6. and a Rule, Gal. 6. 16. Because neither errors nor manners can be otherway's refor∣med, than by the application of the word of God; which condemneth both Errors and vices, and lay's before us what we ought to believe, and what we ought to practice. As often as the Church of Israel was Reformed, it was done by the application of no other Rule. Iosiah and Hezekiah made use of no other, no more did Ezra and Nehemiah.
There is here an Allusion to the 40. chap. of Ezekiel v. 5. &c. where the prophet received Order to measure the Temple, to assure him of the deliverance from the Babylonish Capti∣vity. And Iews as well as Christians are agreed, that the Temple described by Ezekiel, is not the Material Temple of Jerusalem, but that of the Messiah, which neither is, nor can be any other, than his Church, which St. Paul calls the Temple of the Lord, 2 Cor. 6. 16. And conse∣quently this is the Temple, which is to be re∣established, by the destruction of Antichri∣stian Babylon; that so there may be a corre∣spondence between St. Iohn and Ezekiel.
He is commanded to measure both the Temple aud the Altar, because there is nothing in the Church, but what stands in need of being Reformed. Since all Nations have been made drunk with the Wine of Babylon; both Reli∣gion
and manners; Faith and Worship, Head and Members; in a word, every thing ought to be measured; every thing stands in need of Reformation.
The Court without the Temple trodden under foot by the Gentiles is the Christian Church, but become Antichristian by its Idolatry. The Gen∣tiles, that is to say, the Pagans, are represented treading, that is frequenting the outward Court of the Temple; because almost all the Cere∣monies of the Roman Church are borrowed from the Heathen. And for this cause also, it is called the Court without, which was no part of the Temple. For the Roman Church is not properly the Temple and Church of our Lord; it is but the outward Court, where the Gentiles have liberty to come. Whereas it is given in command to leave the outward Court out, it is as much as the enjoyning all those who are measured and Ruled by the Word of God, and who are elsewhere called the Sealed of God, to withdraw and actually separate from the Church of Rome, and to make a Society apart, in order to their worshipping God according to his word. So that is the very same com∣mand, with that given Rev. 18. 4. Come out of Babylon my People.
Babylon ought to subsist 42. Months, after that the outward Court of the Temple is gi∣ven to the Gentiles, that they may tread the holy City under foot so long; but of that time we shall speak in another place.
And I will give power unto my two Wit∣nesses and they shall prophesie 1260 day's, cloathed in sackcloth.
These are the two Olive Trees, and the two Candlesticks standing before the God of all the Earth.
And if any man 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.
These have power to shut Heaven, that it rain not in the days of their Prophecy: and have power over waters to turn them into blood, and to smite the Earth with all plagues as often as they will.
THEY who by the two Witnesses do under∣stand the old Testament and the New, have not hit the meaning of this place. They have not come home to the sense; but they have touched a little on the side of it. The word of God is the Testimony; for it is fre∣quently so called Psa. 119. So St. Paul stiles
also the Gospel 1 Cor. chap. 2. v. 1. But they who profess the Truth, and are the defenders of it, are properly the Witnesses here spoken of. They who since the birth of Antichristia∣nism, have cried against its Errors and Idola∣try. And we must observe, that these Wit∣nesses are stiled also Candlesticks, which is the Title given by Jesus Christ to the seven Churches is the Epistle which he writ to them Rev. 1 20. Nor is it strange that he speaks only of two Witnesses, altho he be speaking of a numerous Society, seeing in all language both divine and humane great Bodies of men do make but one Mystical person. Thus the Israelites are considered in Hosea as one Woman. Thus likewise all sincere Christians are stiled in the Revelation the Lambs Wife, and all false Christians are called the great Harlot. And the Historian Florus represents the whole Roman people as a man that had past through the diffe∣rent Stages of human life.
These Witnesses are precisely two, neither more nor less. They are not fewer, that their Testimony may be sufficient; they are not more, through an Allusion to the History of the ancient people of God, whose conduct had been committed two, to Moses & Aaron, to Iosuah and Caleb, to Elijah and Elisha, to Zero∣babel and Jehashua, to Ezra and Nehemiah, to Haggai and Zechariah. And they are withal said to be two, in Allusion to their Testimony; the old Testament, which beareth witness of Christ to come; and the new Testament, which testisieth of Christ as come. They are more∣over
stiled two, because the Christian Church, which had subsisted in the Valleys of Angrogna and Piedmont from the time of Sylvester and Constantin, became at last divided into two Branches that are called Protestants, as if you would say Attestants and Witnesses against the usurpation of the Church of Rome; and these two are the Calvinists and Lutherans, who to∣gether make up one and the same Body with those that were stiled the Waldenses and the Albigenses.
The Sackcloth in which these two Witnesses prophesied for 1260 days, which is the same time with that designed by 42 Months; signi∣fieth the contempt and persecution, which the Defenders of the Truth underwent all that time, from and by the Antichristian party. Nor was there any kind of injuries and vexa∣tions, which was not put in practice, to weary them and to stop their Mouths. They were called Berengarians, Stercorists, Walden∣ses, Albigenses, Leonists, Petrobrusians, Hen∣ricians, Wicliffists, Lollards, &c. as they are now stiled Lutherans, Zuinglians, Calvinists, Sacramentarians, Hugonots, Hereticks, Schis∣maticks, &c. And to these reproaches, there were added Fines, Confiscations, Imprisonments, Banishments, and Condemnations to death. But if they were treated with that contempt and rage by the Antichristian Church; the Angel of the Covenant, who hath given them in com∣mand to Measure the Temple, and to leave the outward Court of the Temple out; will both advance their honor, and avenge the outrages
that they have suffered, when he comes to pour forth the plagues of his wrath upon their persecutors.
The Holy Spirit do's ascribe unto these two Witnesses, the vertue and power of Moses and Elijab, of turning waters into bliod, and of shut∣ting heaven. The Heathens used to accuse the primitive Christians, of being the Cause of all the Calamities that befell the Empire. And in one sense they had reason for it, seeing the motive to Gods inflicting Civil wars, Fa∣mine, and Pestilence upon them; was to pu∣nish the Empire, for the miseries that they made the Church to suffer. The case is the same in reference to these two Witnesses, to whom God says as he did to Jeremiah, chap. 5. v. 14. I will make my words in thy mouth fire, and this peo∣ple wood, and it shall devour them.
Finally, whereas these two Witnesses are cal∣led two Olive Trees, and two Candlesticks standing before the God of the Earth; it is an Allusion to the 4th Chapter of Zechariah, where it is said, that he saw a golden Candlestick standing between two Olive Trees, which distilled down oyl into the Candlesticks. The Candlestick there, represents the Church; and the two Olive Trees, repre∣sent Zerobabel and Iehoshua, by whom the Church of Israel was then conducted. So that Ministers who Teach the pure word of God, are the Olive Trees of Zechariah; and the Flocks that hearken unto and obey them, are the Candlesticks.
And when they shall have finished their Testimony, the Beast that ascendeth out of the bot∣tomless pit, shall make war against them, and shall overcome them, and kill them.
And their dead Bodies shall lie in the street of the great City, which spiritually is cal∣led Sodom and Egypt, where also our Lord was crucified.
And they of the People, and Kindreds, and Tongues, and Nations, shall see their dead Bodies three day's and an half, and shall not suffer their dead Bodies to be put in graves.
And they that dwell upon the Earth shall rejoice over them, and make merry, and shall send gifts one to another, because these two Prophets tormented them that dwelt on the Earth.
THis Beast is the same with that which arose out of the bottomless pit, having two horns, described Rev. chap. 13. v. 11. &c. It is said also of the first Beast that arose out of the Sea, and which is described Rev. chap. 13. v. 1. that he should make war with the Saints and
overcome them; but not that he should kill them▪ as it is of the Beast mentioned here, of whom it is said, that he shall slay the Witnesses.
But whereas 'tis said, that the Beast shall kill the Witnesses, when they have finished their Testimony▪ this is not to be understood absolute∣ly, as if they were not to be overcome and slain, till after the 42 Months, or the 1260 days, which the Reign of the Beast is to conti∣nue. But when they are about to finish their Sachcloath Testimony; and when the Beast, be∣ginneth to fall, and when the Witnesses appear in some degree of honor, through the Refor∣mation's being supported by publick Autho∣rity; then the Beast growing inraged and tran∣sported with fury, shall make war with them, overcome them, and kill them.
So that this War, is different from that which had been during the time of the Wit∣nesses prophesying cloathed in Sackcloth That is said to have been made against them as cloathed in sackcloth, because there was no So∣vereign Prince who did then protect them, or gave them liberty to bear their Testimony. But this War is made against them after they have put off their Sackcloth, and while they are countenanced in their Profession of the Gos∣pel by the Edicts of Soveraign Rulers. In that their Enemies made use of Massacres and Gibbets, and put the Witnesses actually to death; in this they neither use Massacres nor Gibbets, but suffer them to live; only they put them to a civil & Spiritual death, as hath been done to the Protestant Churches in France, Savoy, &c.
I call that a Civil Death in those Churches, that they have no more Pastors; that they can no more assemble neither publickly nor privately, neither in secret nor apart; that they can no more sing Psalms, nor read the Word of God; that they dare neither stile themselves Protestants, nor Reformed, nor Hugenots. For when a witnesses mouth is shut, that he can no more plead for the Truth, that is such a kind of death as may be termed a Civil Death.
I call that a Spiritual Death in those Chur∣ches, to be forced by the violence of armed Troops, and by Dragoons, sent forth as Missio∣naries by the great Dragon, compelled to ab∣jure the Reformed Religion, to enter into the communion of the Roman Church, and to practise their Worship. The present State of the Churches in France, &c. is then a Captivity which the Holy Spirit representeth to us, under the Image and Emblem of a Death. So the Prophet Hosea stiled the Babylonish Cap∣tivity, in that he says, chap. 6. v. 1, 2. Come, let us return unto the Lord; he will revive us, and we shall live in his sight. And the Church being in that Captivity, is introduced speaking in the same manner, Psal. 85. 6. Wilt thou not, O Lord, revive us again; that thy people may re∣joice in thee? In a word, the Valley which Eze∣kiel saw chap. 37. v. 1, &c. covered with bones, was nothing save an Image of the Jews being captive in Babylon.
And in truth, the death of the Churches in France, &c. is of a nature answerable to the
Resurrection, that is here promised to the Witnesses, and which signifies no other thing but their re-establishment. Which is the rea∣son why 'tis said, that their Bodies lie unbu∣ried. For that is as much as to say, that the Beast was not able to put them into Graves, because the Favourers of the Reformation hindred it, and that they remain unburied, that they may the more readily be restored. The change of the Expression in the Text, doth both favour and strongly support this Exposition. For when the Holy Ghost is speaking of their Enemies, he saith, that the Inhabitants of the Earth shall rejoice over the Witnesses that are overcome and slain; but when he speaketh of those that favour and uphold them, he saith, that they of the people, kin∣dreds, and tongues, and Nations, who shall see their dead bodies, shall not suffer them to be put in∣to Graves.
But what is that to say? will not suffer them to be put into Graves? For the better under∣standing of it, we are to observe all that the Beast was to do against the Witnesses. (1.) It is said, that the Beast shall make war with them. That is, the Church of Rome, or the Papacy, shall make war against the Protestants. This the Event hath made evident. 'Tis five or six and twenty years since this war begun. As soon as the peace of the Pyrenees was con∣cluded, the Romish Clergy, and the Iesuites took the field, and begun with the Church of Montauban, whose Colledg and Senate they put down. In a few years after, all the Chur∣ches
in the Kingdom, saw themselves be∣sieged, and threatned to be destroyed by a terrible battery of Edicts and Declarations. But that they might not make too much noise, they fell upon them by degrees, and attack'd them one after another. The first assault was against Ministers Habits; the next against An∣nexes; after that against the Bells in their Temples; then against their Buryings; next against Children that had attained to the age of seven years; then against Midwives. It would make a large Volumn to recount all the Edicts and Declarations. But their main Engin was the matter of Summons, by which they com∣pelled them to produce the Titles by vertu of which they enjoyed the publick exercise of their Religion in their respective places. This was a proclaimed War. The Table of Commissioners for execution of the Edict of Nantes, the Magistrates of Justice, the Par∣liaments, and the Council, were the Field of Battel, where the Beast appeared fighting a∣gainst the Witnesses.
(2.) 'Tis said, that the Beast overcame the Witnesses. This hath been seen litterally ac∣complished, when the Churches were de∣prived of the Liberty of their Worship, ei∣ther by the Judgment of the Commissioners; or by the Sentence of the Magistrates, or by Arrests of Parliament, if so be that any fled to the Council; at last, all without excep∣tion were condemned by the Edict of Fontainbleau, which repealed that of Nantes.
(3.) 'Tis said, that the Beast shall kill the
Witnesses. We have declared already that the death here intended, is a Civil and Spiritual death. Which consisteth in this, that the Re∣formed Congregations are suffered no more to assemble, neither publickly, nor privatly; and that they are not permitted to read the Word of God, nor any Book of the Reformed Religion. And in this, that all they of that Religion, are compelled by the Violence of Souldiers to abjure their belief, and to pro∣mise to enter into fellowship with the Church of Rome, except it be such that were able to make their escape out of the King∣dom, and some Prisoners who hitherto stand it out.
(4) Whereas it is said, that the dead bodies of the Witnesses were not buried, because the kindreds, Tongues, People, and Nations would not suffer it; this must be some mercy and blessing that is promised unto them, in order to comfort them under their state of death.
There is not one thing, which they who are dead, would more desire, provided they could speak, than to be put into graves, as esteeming it a favour and an honor. And thence it is that by the Laws of Nations, Traitors and horrid Malefactors, are de∣prived of the honor of burial, and of rest in a grave. The Spirit of God threatned one of the Kings of Israel, that he should be buried with the burial of an Ass, Ierem. 22. 19. which is as much as to say, that he should not have the honor of a grave. And if the Holy Spi∣rit had said, that they who had slain the Wit∣nesses,
would not suffer them to be buried; there would have been no cause to doubt, but that the denial of Sepulture by those murde∣rers, were to be expounded as a continuance of their fury, and to be interpreted for an addition of punishment, and for something accounted worse than death. But seeing they are not those who had killed them, and who are designed by Inhabitants of the Earth, that would not suffer their bodies to be buried; but they are the Kindreds, Tongues, Peoples, and Nations; it is evident, that it must be some great benefit, that is procured for them by these Kindreds, Tongues, Peoples, and Nations, which is obtained in despight, and to the great regret of those Inhabitants of the Earth who had killed them.
But how is this, that the not being buried, is a benefit and advantage to the Witnesses, whom the Beast had killed, and for the Pro∣testant Flocks, whom the Romish Church hath scattered? I dare say, that before the Publica∣tion of the Edict of Fontainbleau, for Repea∣ling the Edict of Nantes, we could not have conceived, nor have in the least compre∣hended this State of the Witnesses lying dead without being put into Graves. But that Trans∣action which hath astonished all Europe, hath reflected so much light upon this Article; that I am perswaded, that as the death of the Witnesses is fulfilled in the extinction of all the Protestant Churches in France, &c. so the State wherein these extinguished Churches do now continue, giveth us to see the ac∣complishement
of this that is here said, con∣cerning the Bodies of the Witnesses, lying in the street of the great City, without being put into Graves.
There are three sorts of Catholicks among the new Converts. Some go willingly to the Mass. These are such as have not tasted the good Word of God; Children of this world; Lovers of Earthly things; Ready to become Turks, by the same way that they are be∣come Papists. There are others who go not at all to Mass, but abhor it as a prophana∣tion of the holy Supper of our Lord. There are a third sort who do indeed go, but at the same time they testify that they do it through being forced, and pray heartily to God, being resolved to depart the Kingdom if they can find way of escape, which they un∣cessantly seek for. And the number of these being doubtless the greatest, it may be said, that the Reformed are not buried, because the greatest part practise that which they do, with regret; and have the Mass, and all which doth attend upon it, in the same ab∣horrency that they had them heretofore. For I do account those who willingly go to Mass, to be dead and buried altogether; nor is there any hope of their return. But for those who go with repugnancy and sorrow, tho they be dead, yet they are not buried, and there is cause to hope that they shall suddenly rise. They are dead in the esteem of those who have compelled them, and who reckon upon them as good Catholicks, whom they
shall in time bring to what they would have them. But they are not put into Graves; they are not yet infected; there is some hidden spark of life in them, which will speedily manifest it self. This spark of life consisteth in the sorrow they are under, for what they are forced to do, in a more ardent love to their Pastors than heretofore, and in those prayers which without ceasing they make unto God for their restoration.
And to say all that I think on this subject. So long as there remain of those seeming Converted, and forced Catholicks in France; it cannot reasonably be said, that the pretended Heresie of Calvin is extinguished, or that the Witnesses are burried. The Witnesses do yet appear, as Bodies not interred, and exposed to be seen; and are look't upon by the Papists themselves as dead; of some they are lookt upon with pity, of others with horror, and of all with mistrust. If the Popish Clergy had been hearkned unto, who are animated by that murdering as well as lying Spirit; we should have seen the revival of St. Bartho∣lomew's day for the burying of those Witnesses, whom they have killed, and for the final extirpating of the pretended Heresie. For they do see, that there is no other way to compass their End. Their inclination to Massacre appeareth in the cruel treatment which they use towards those seeming Con∣verts, who to repair the injury they have done, when they come to die, refuse to par∣take of the Popish Sacraments, whose dead
bodies the Priests cause to be drag'd along the streets, and thrown on the Dunghils. We may very well say, that the rage of Pa∣pacy hath no bounds; seeing after they have murdered the Consciences of these new Con∣verts, they persecute their very Carcasses, not only without shame, but without fear of being reproached for their inhumanity. This murdering Spirit which animates the Clergy, induceth them to demand of the King, or of his Council, a general Massacre, that they may thereby hinder the Heresie, which they have extinguished, from recovering life and strength again. But the Kindreds, Tongues, Peoples, and Nations, will not suffer, that the King should consent to a general Massacre; for either the seeing the prejudice which that violent Counsel would do to his State, & the advantage which that effusion of Blood would give his Enemies; or the fearing to provoke his Neighbours against him; makes that his Majesty will not hearken to those Sanguinary Sollicitors for the burying of the Witnesses.
We are carefully to observe the place, where the Witnesses are to be overcome, killed, and left without burial. It is, saith the Text, in the Street of the great City. This observation obviates an Objection, that may be made a∣gainst what we have alledged in our affir∣ming the Extinction of the Protestant Churches in France, to be the putting the Witnesses to death. For some may say, are the two Wit∣nesses no other save the Reformed Churches in France. The Church of England, the Churches
of the United Provinces, those of Piedmont, those of Switzerland, those of Germany, &c. are not all these Churches of the number of the Witnesses, as well as those of France? Yes, with∣out doubt? But neither the United Provinces, nor the Cantons, nor Swedland, nor Denmark, nor Hess, nor Saxony, nor Brandenburgh, are Streets of the great City. The Pope receiveth no Tribute from thence, nor hath he any power in any of them. Neither is there any place, except Piedmont, where the Papists have begun to make the like War, as they have done in France. As for England, I know not if it may be sayd, that it is become a Street of the great City, because that Popery's being reestablished on the Throne in the Per∣son of the King, who declared himself a Roman Catholick upon his coming to the Crown. Nor do I know whether we are not to expect the effect of that secret Plot of which there hath been a rumor in that Kingdom for these twenty years, before we can tell whether the prophecy about the death of the Witnesses be fulfilled; and before we can particularly determin the time of their Resurrection. But the word used here in the Greek do's deliver us from that Entanglement. For the Text not speaking of places, but of one place; doth thereby seem to inform us, that the Witnesses are not to be killed any where else, save in that place or Street which the Text doth design. Which seems beyond all contradiction to be France, in that we see the Witnesses Killed there, & not put into Graves.
And after three day's and an half, the Spirit of Life from God entred into them; and they stood upon their feet; and great fear fell upon them which saw them.
And they heard a great voice from Hea∣ven, saying unto them, come up hither, and they ascended up to Heaven in a Cloud, and their Ene∣mies beheld them.
And the same hour was there a great Earthquake, and the tenth part of the City fell; and in the Earthquake were slain of men seven thou∣sand: and the remnant were affrighted, and gave glory to the God of Heaven.
IF the 1260 Days signify 1260 Years, as shall be proved in another place; then there is no reason for the understanding the three days & an half wherein the Witnesses lie dead for three Natural day's. So that it is three years and a half, that the Witnesses are to con∣tinue dead, and without being put into Graves. After which time they shall rise, and shall ascend into Heaven.
This Resurrection and Ascention of the Witnesses doth import two things. First, That the Re∣formed Churches shall be reestablished, and that in such a manner, that the hand of God shall signally appear in it, because there is none besides God who can raise the Dead. 2ly, That they shall be setled in a more Advanta∣gious State, than they were before; even as the life which Christ had after his Resurre∣ction, surpassed that in glory which he laid down on the Cross. That is the meaning of the Allusion, which the Holy Spirit maketh here to the Resurrection and Ascention of our Saviour, while he is speaking of the reestablishment of the Church. Because their death was in this like unto that of Jesus Christ, that they were killed and extinguished by Roman Souldiers, even as our Lord was. For this is a Fact as remarkable as it is notorious, that they are the Prelates who have let loose the Kings Troops against the Reformed Chur∣ches; and that they are the Curates who have removed them from such of the Reformed as have come to begg it under promise of ab∣juring their Religion. So that the Death of the Witnesses bearing so great a resemblance to the death of Jesus Christ, their Resurrection shall also resemble his.
All that is here said concerning the reesta∣blishment of the Protestant Churches, is to be considered with attention. (1) 'Tis said, that the Spirit of life from God entred into the Witnesses. This Spirit of Life, is certainly set in opposi∣tion to that Spirit of Death, which killed them.
Now what was that which killed them? It was the fear of men, the dread of misery; apprehension that they should never see an End of their torments, and the Violence they were under from the Soldiers. It was that fallacious and ensnaring Reasoning, which they every day heard from the Mouths of their persecutors. Stand out as long as you please; When we have devoured you to the bone, you must at last obey. Flatter not your selves with hope of any ease; the King will not suffer himself to be contra∣dicted. He who could take Cambray and Luxem∣burgh, will he be withstood by a Hugonot Dog? Nor shall ye be suffered to depart the Kingdom. What fools are ye to suffer your selves to be de∣voured? ye may be eased of the Dragoons, by the bare saying of one word. Say only, I do obey the King, and for the rest you may believe as you will. Do you think, that the King would have you dam∣ned? He purposeth to reform the Church of France, as soon as he hath reduced and united all his Subjects. Do ye not know what he hath done already against the Court of Rome? You will suddenly see other mat∣ters. Will you be they after all, who shall alone make head against the King; and rob him of the Title of Conqueror and of Victorious. Do you not see that all do submit; that young and old, poor and rich, Noble and Ignoble, Learned and Ignorant, throughout the whole Kingdom do comply? This was that Spirit of Death that entred into the Witnesses. It was this blast or tempestuous Wind, that hath scattered and overthrown all the Protestant Churches of France.
And in probability, the Spirit of life from
God that shall enter into the Witnesses, will be a way of Reasoning that is contrary to this. For example; what have we done, unhappy crea∣tures that we are? How great is our crime? We are gone over to a Religion that cannot be good; for∣asmuch as its Ministers, Bishops, and Priests have let loose the Kings Troops upon us, and that it is they who are the Authors of all the robberies, violences, blasphemies, and impieties, which the Souldiers have committed in order to pervert us. And seeing the Bishops and Priests will have forced Consciences, they cannot be the Ministers of God, who requireth the heart, and a willing people. Nor can they be the Ministers of Christ, because they have taken from us the only means of Instruction by depriving us of the Holy Scriptures, together with all Books tending to piety. What can that Religion be worth, which reduceth the whole of Religion to the Mass, where we understand nothing, and where our Eyes are filled with certain ceremonies, of which we comprehend nothing, save that they wor∣ship an object in which we see nothing that is Ado∣rable; and where they commit that affront against the Son of God, as to hale him from his throne of glory, to put him into the hands of wicked persons, and into the Mouths of blasphemers. Can that Re∣ligion be good where we hear not a Sermon, wherein they do not demand the assistance of the Holy Spirit but by the intercession of the blessed Virgin; which is both a plain Idolatry, and expresly condemned by those words of our Saviour; I will pray the Fa∣ther, and he shall send you the comforter; and no man cometh to the Father, save by me. Besides, they do perform nothing of what
they promised us. We are not suffered to believe as we would. They have not Reformed one abuse. They give us no rest, neither as to our bodies, nor as to our Consciences. They joined fraud to violence, which are the two Characters of Antichrist, whereby to seduce us. Come, let us give glory to God. Let us depart out of Babylon. God will bless our Endea∣vours, and either deliver us out of our captivity, or give us strength to glorify him by our sufferings. This in all likelyhood, is the Spirit of life from God, that after three years and a half will enter into the Witnesses.
(2) 'Tis said, that the Witnesses stood upon their feet. This is as much as to say, that they shall come to acknowledg their crime; shall forbear to go to the Mass; that they shall take courage; that their zeal shall revive; that they shall Serve God according to his Word; that they shall assemble first in secret, then publickly, without fearing any more either the Bishops, or the Curates, or the Souldiers, or the Dragoons, or Misery, or death.
(3) 'Tis said, that great fear fell upon them which saw them. We are not to doubt, but that the Holy Spirit do's by them that saw them understand, the Authors and Executioners of the persecution. For the other Papists have scarce medled in it. It hath been only the Clergy, and the Bigots of the Court and of the Parliaments, who interested themselves in persecuting the Churches while they stood, and who do now make merry upon their dissipa∣tion. And they are the persons, upon whom
fear will fall, when they shall come to see the scattered congregations gather again. Nor shall they recover from that dread, because the Court will be no more inclined to hearken to them; but on the contrary, all that will be done there, shall tend to the mortifying of them, and to the re-establishing the Chur∣ches.
(4) 'Tis said, that the Witnesses heard a great voice from heaven, saying, come up hither; and that they ascended in a cloud. I am much deceived, if this doth not signify, that God, who is the Master of hearts, shall change the heart of the King and of his Council, and that we shall see a Revolution in France, of a con∣trary nature to what hath been seen in En∣gland. As in the year 1685▪ we saw Popery mount into the Throne of great Brittain; so after the three years and a half of the Witnesses lying dead, we shall see the Reformed Religion get upon the Throne in France. We have not been much surprised to see the re-establishment of Popery in England, because it is long since it was known what judgment the Duke of York was of; but we shall be extreamly surprised at the re-establishment of the Reformed Chur∣ches in France, because we know the King to be of opposite Sentiments to them. But as it is the King of France who contributeth most to the Glory of the Papacy; So it shall be the King of France, that shall contribute most to its ruin. It was a Louis XII who in the last age threatned to destroy the Romish Church, per∣dam Babylonis nomen. And it shall be a Louis
who will execute the threatning of that gene∣rous King. The God of heaven and Earth, the King of Kings, who has the hearts of Kings and of people in his hand, raiseth in us this hope, because it is further added in the Prophecy:
(5) That the same hour there was a great Earth∣quake, and the tenth part of the City fell. It may be doubted whether this Earthquake may come to pass according to the letter. But it is most certain, that Earthquakes in scripture, signify great alterations that fall out in States. And to bring no other example save one that relates nearly to this matter. Whosoever re∣members that Earthquake which was in France, when the King returned from the Py∣renees after the Treaty of Peace and the con∣summation of his Marriage; and considers the great alterations which have since fallen out in that Kingdom, not only in reference to Religion, as well Popish as Reformed, but in re∣ference to Justice, to Policy, to the Finances, and to War; will no longer question, but that the Earthquake, which is to be after the Witnes∣ses have lyen three days and a half dead, doth promise as surprising a change in France as to all those regards, and an alteration where∣with all the world will be contented, ex∣cept it be the Clergy, the Monks, and the Je∣suites.
Some will doubless ask, what reason I have to understand France, rather than any other Kingdom, by this tenth part of the City, which is to fall after the Eartquake? My reasons
are these. (1) I presuppose that the City here spoken of is Babylon, or the Papal Empire, or the Romish Church, which is the Empire of Antichrist. This Truth we have already pro∣ved. (2) I presuppose that France is One of the ten Horns of the Beast; One of the ten King∣doms that were to be formed out of the ruins of the Roman Empire, according to Daniel, and which was to begin at the same time with the Beast, according to St. John, that is, to begin with the Papal Empire. This is evident in History. (3) I presuppose France is one Street, and one part of the City, i. e. of the Papal King∣dom. Nor can any deny but that the Gallican Church, or the Church of France stiles it self by the Title of the Catholick Apostolick Roman Church; that the Pope Reigns there over what is called Spiritual; that he hath there his Mi∣nisters and Agents; that he receiveth Annates from thence; and that there is no Arch-Bishop or Bishop in France, but who receives his Mis∣sion and Authority from the Pope. (4) I sup∣pose that France is the most beautiful and glo∣rious Kingdom of all those Kingdoms which are Tributary to the Pope. They do so ac∣count it, by calling the King of France the most Christian King, and the eldest Son of the Church. And it is worthy of remark, that even in St. Johns time, France was by way of excellency stiled the Province; because of all the Provinces of the Roman Empire, France which was then called Gaul, was the best and the most powerful. This is so certain, that the name do's yet remain, and is attri∣buted
to the Southern part of France, which is stiled Province, from the latin, Provincia. It being therefore said in the Text, that the tenth part of the City fell; the Holy Spirit did questionless intend by that expression, the most excellent part of all? So that it is from thence very natural to understand France by the tenth part of the City. Lastly, we have al∣ready observed, that it is not said that the two Witnesses were killed, and that they lay un∣buried in the places or Streets, in the plural number, but in the Street of the great City, in the singular; which is as much as to say, a Popish Kingdom marked out by way of excel∣lency. And therefore seeing the Holy Spirit had the most excellent of all the Popish King∣doms in his Eye; and seeing we have seen the death, which in so surprising a manner hath befallen the Witnesses in France; we may without any difficulty conclude, that it is France, which is this tenth part of the City that is to fall.
(6) 'Tis said, that the tenth part of the City shall fall. This may at the first view appear a dreadful prediction against France. But yet it is not so. For we must observe, that this threatning, is not as it would at first seem, denounced against the tenth part of the City, but against the City it self. Because as that is the alone cause of the death of the two Wit∣nesses, so that is also the object of Gods ven∣geance. 'Tis then the City, the Papal Kingdom, which is to receive a terrible loss, by the fal∣ling away of France. Whereas France it self
will increase both its strength and Glory, by that falling off and withdrawing. So that upon the whole, I do not doubt, but that it is the conversion of that beautiful Kingdom, which is promised in this place.
And that which confirmeth me the more in this conjecture is what followeth, name∣ly, that there, i. e. in the tenth part of the City, which was to fall by an Earthquake, there shall be slain of men seven thousand, and that the remnant shall be affrighted, and give glory to God. In which words we have two Events repre∣sented unto us, whereof the one is▪ very dif∣ferent from the other; both of them worthy of observation. The one is an effect of the ven∣geance of God; the other an effect of his Mercy.
The first event, is the death of seven thousand names of men. Which is a figure, where seven thousand names of men, are put for seven thou∣sand men of name, that is, of quality, repu∣tation, and dignity. These Men of Name are doubtless, either the Doctors, who make a great deal of noise in France, in the Sorbone, in the Society of the Oratory, in the Society of the Jesuites, and among the Clergy; or else persons of quality, who are distinguished from others by their birth and by their ho∣nor. The Number of seven thousand, de∣notes an indefinite number, but very consi∣derable. And the death of these men, will be a death parallel to the Death of the Witnesses; that so like may be returned unto them for like. For that the same shall be rendred unto Babylon, which She rendred unto Sion, is both
threatned in the Prophesies of Isaiah, and in the Revelations of St. John; Isa. 14. 6. Rev. 18. 6.
Not that these seven thousand men, shall be compelled by the fury of Missionary Dragoons to abjure Popery, and to embrace the Re∣formed Religion. For that is not the way by which the Reformed Religion planteth it self in the hearts of men. That is a method only sutable to the Popish Religion, and to the Mahometan. But the meaning is, that they shall no more dare to write, or to speak in favour of Popery against the Reformation; that their Societies shall be put down, and that they shall banish themselves out of the Realm, upon their not finding it to be their interest to continue; all which will be a death unto them. But we may take the words of the Text litterally and without a Figure. Seeing there shall be killed seven thousand names of men, that is, there shall be no more of that kind of Doctors who are distinguished by their Societies and Fraternities, no more Monks, no more Jesuites, and it may be no more Arch-Bishops, no more Abbots, and no more Car∣dinals in the Kingdom.
The 2d Event marked in the Prophecy, is that the remnant shall be affrighted by the resur∣rection and ascention of the Witnesses; i. e. by seeing the reestablishment of the Reformed Churches, and shall give glory to God. Which questionless denoteth unto us the conversion of all those people, who belong to France. For there is nothing by which God is more eminently glorified, than by the conversion
of men. And that expression of their giving glory to the God of Heaven, deserveth to be re∣marked. Why is it not said, they shall give Glory to God; why to the God of Heaven? This beyond all contradiction, strikes at them who put themselues in the place of God. Every one knoweth the Station, which the Pope and the Roman Church, hold in all parts of the Papal Kingdom. They make a God of the Pope, and of the Church, both in ascribing to them the glorious Attribute of being Infallible, which appertaineth to none but to the Deity; and in making the Au∣thority of the Church the Foundation of the Faith of Christians. But this is a perishable Divinity, a God of the Earth, a false God; from which men shall turn to the God of Heaven, the living and true God, whose Word shall then be the alone Foundation of Faith. 'Tis well known how they have made the great Louis a God, through their compelling Protestants to change their Religion, for this only reason, because it was the Kings Will to have it so. But affairs will alter; and all France shall give Glory to the God of Heaven. They shall give to Cesar the things that are Cesar's; but not the things which belong to God. Yea Cesar himself shall give glory to the God of Heaven.
If what we have said in reference to the Resurrection of the two Witnesses, and of that which is to ensue thereupon, be no more than a Conjecture, as we will give it no other Title; yet it may be affirmed, that it is a
conjecture accompanied with great probabi∣lity, and that there is some Foundation for it. For if we dare not say, that St. John fore∣told the Event, which is actually come to pass; we may say, that such a thing is fallen out, which may be called both the death of the two Witnesses, and their lying without being put into Graves. Seeing what we have seen befall the Reformed in France, does exactly answer to the Terms of the prediction. And if the death of the Witnesses be what we have explained it; then it cannot be denied, but that all which we have said in reference to their Resurrection, is a conjecture that hath a Foundation and a probability.
As to the Time when we are to see their Resurrection; there is no doubt but that we are to reckon from the period, at which their death fell out. And it may be said with great appearance of truth, that the Edict of Fontain bleau, which repealed that of Nantes, (that was the Foundation of the Liberty of the Reformed) was the fatal stroke which gave the Witnesses their death. For the Edict of Fon∣tain bleau declareth that of Nantes to be now useless, seeing there remain but few Prote∣stants to be converted to the Catholick Religion, and they hope these will be soon reduced as others have been. Forasmuch then as the E∣dict of Fontain bleau was registred towards the end of October, 1685. and that it speaks of the extinction of the Reformed Religion, and of the Protestants, (which was that foretold by St. John under the death of the two Witnesses)
as a thing done, and that what remained of them were not to be reckoned upon; we may then very probably say, that upon coun∣ting the three years and a half from the foremen∣tioned October, the Witnesses shall again rise, and the Reformed shall be re-established.
The second Wo is past, and behold the third Wo cometh quickly.
And the seventh Angel sounded, and there were great voices in Heaven, saying, the King∣doms of this World are become the Kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever.
And the four and twenty Elders which sate before God on their Seats, fell upon their faces, and worshipped God, saying;
We give thee thanks, O Lord God Al∣mighty, which art, and wast, and art to come; be∣cause thou hast taken to thee thy great power, and hast reigned.
And the Nations were angry, and thy wrath is come, and the time of the dead, that they
should be judged, and that thou shouldest give reward unto thy Servants the Prophets, and to the Saints, and them that fear thy Name, small and great, and shouldest destroy them which destroy the Earth.
And the Temple of God was opened in Heaven, and there was seen in his Temple the Ark of his Testament; and there were lightnings, and voices, and thundring, and an Earthquake, and great hail.
ALtho this be the seventh Trumpet, yet it can no way's be the last Judgment that is spoken of here, as it might seem to be at the first view. For the pouring out of the seven Vials is to be followed with the destru∣ction of Babylon, and that is to be followed with the conversion of all Nations, and with the Reign of a 1000. years. After which shall come the War of God and Magog. And all these things being to go before the Judgment of the last day, it is not possible that that should be the subject of this seventh Trumpet, un∣der which the seven Vials are to be poured out.
Nor do the 24. Elders say, that the time of Judging the quick and the dead was come, but they only speak of the Dead, which sheweth that is not the Judgment of the last day that is spoken of, where the Living shall be judged as well as the Dead And withall 'tis here said, that the Kingdoms of this world, are to become the Kingdoms of Jesus Christ; which admirably agrees to the Millennian Reign, when all Nations shall be converted; but
no way's agreeth to the last Judgment, when all Kingdoms shall come to an End.
We must therefore by the Term Dead, un∣derstand the Church of God, but as afflicted by reason of the War which the Beast was to make against her for the space 1260 years, ere he came to be destroyed. For Afflictions are in the Scripture stiled a death, 2 Cor. 1. 10. and 2 Cor. 11. 23. And by the Term to judg, we are to understand to deliver. In which sense David say's to God, Ps. 35. v. 24. Judg me according to thy rightoousness, that is, deliver me, because he addeth, and let not mine Enemies rejoice over me. To which purpose there are many other places in the Scripture. Because therefore the Church shall be deli∣vered from all her Persecutions, at that time when Babylon comes to be destroyed, and the Kingdoms of this world brought in to Jesus Christ; it is here said upon the arrival of these two great Events, that the Dead shall be judged.
But if we have a mind to retain the natural signification both of the Term Dead, and of the Term judged; the sense will be, that when Babylon shall be destroyed, and the Kingdoms of this world converted to Jesus Christ; then the Martyrs shall be judged, and have justice done them through the whole extent of the Papal Empire. Whereas they are now ac∣counted of as damned Hereticks, they shall be then reckoned and esteemed blessed, and to have died true Martyrs. So that this is exactly the first Resurrection, whereof we have
spoken in the Illustration about the thousand years, and of the judgment which is there mentioned.
The opening of the Temple, which this Se∣venth Trumpet promiseth, accordeth fitly with the Sense that we have given. Under the Reign of Ahaz, when the Apostacy was Universal, the Temple was shut. But when a Reformation came to be made by Hezekiah, the first thing that was done, was the opening of the Temple, 2 Chron. 29. 3. Thus the My∣stical Temple, which had been shut up under the Reign of Antichrist, shall be opened, and the worship of God shall be restored. And which is worthy of our observation, 'tis not said that a new Temple was built, but that the ancient Temple was opened. So that the Church, which is the Mystical Temple, hath in despight of the attempts of Antichrist alway's subsisted. That which we are to see in the great and general Reformation, which the Se∣venth Trumpet promiseth, is not a new Church, but a re-establishment of the old.
As for the Ark, which was seen at the open∣ing of the Temple; it may be either consi∣dered as a figure of Iesus Christ, or as containing the two Tables of the Law of God. With respect to the first; the sight of the Ark, signifies that Jesus Christ, who had been obscured during the Reign of Antichrist, through an addition of copartners with him both in offices and in the work of Redemption, and through the joi∣ning another sacrifice to that of his death, shall be perfectly revealed to all the world as
the word represents him, when once the Kingdoms of the Earth are converted and brought in. With respect to the second; the Sight of the Ark signifies, that the Word of God, the reading whereof had been forbid∣den by Antichrist, as of a Book dangerous and hurtful to Salvation, shall be put into all mens hands, and every one shall be allo∣wed, and have full liberty to read it and me∣ditate upon it.
Moreover, the Sight of this Ark, does also fore-tell and promise the Conversion of the Iews. For the Ark having been lost since the Capti∣vity in Babylon of the Chaldees; the Sight of it do's promise, that when Gods people shall be delivered out of Antichristian Babylon, that the Iews shall be converted and re∣called.
The opening of the same Temple is spoken of chap. 15. v. 5. as we have observed in the 20th Illustration of the 1st part. But there are two differences between the opening of the Tem∣ple in that place, and the opening of it in this. One is, that the Ark doth not appear there, as it doth here; because at the first Re∣formation, the Iews were not Converted, as they shall be at the second The other is, be∣cause the Smoke that proceeded out of the Temple upon the first opening of it, hin∣dred all from coming into it, because the time of the conversion of all Nations was not then come; whereas upon the opening of it now, and that time being come, there is mention of no smoke whereby any should be indred to enter.
Finally, the Lightnings, the Voices, the Thundrings, and the great Hail, which ac∣companied this opening of the Temple; com∣prehend the third Wo, which was not to arrive till under the Seventh Trumpet, and which design nothing else save the judgments that are to be inflicted through the pouring out of the Vials.
THere are some who think the fifth Vial is poured forth, and consequently that the four first are likewise poured out; and this be∣cause of that conformity which seems to ap∣pear betwixt the fifth Vial that denounceth Darkness, that is to say, some great disaster to the Seat of the Beast, and between that which befell the Papal Empire, from the time of the great Schism, till the time of the Council of Constance, which put an End to that Schism. Seeing the Seat of the Beast was during that whole time as it were smitten, and his King∣dom was become full of darkness, through the great decay of the Papal Authority, which Decay of Authority was much increased by the Reformation that begun under the Popedom of Leo X.
But this Reason is not of that strength, as
to perswade me, that the fifth Vial was at that time poured out. Forasmuch as the Affli∣ction signified by Darkness, which befell the Papal Empire through the Reformation begun by Luther, hath not been so great as to answer fully the force of the Terms used in reference to that Vial, namely, that the Kingdom of the Beast was full of darkness, and they gnawed their tongues for pain, Rev. 16. 10. Besides, it was only the Seat of the Beast, it was the City of Rome which is the Beasts Seat, that was af∣flicted by Luthers Reformation; but the Papal Kingdom, was not so afflicted; on the Con∣trary, great part of that Empire rejoiced at the Reformation. Whereas it is to be observed, that it is not said that the Seat of the Beast, but that the Kingdom of the Beast, was full of dark∣ness. So that the fifth Vial doth as once threa∣ten both Rome and its Empire with another Affliction that shall befall them; when the general Reformation shall be accomplished; when all the Western Nations shall come to be delivered from the Papal Tyranny, and to be perfectly inlightned with the Light of the Gospel. And therefore the fifth Vial is not poured out, nor by consequence the two last.
'Tis expresly said, chap. 15. v. 1. that the Seven Vials, are the seven last plagues, and that by them the wrath of God is consummated. Now against whom is it consummated? Without doubt, it is against Babylon, against Rome and the Papacy, against the Kingdom of Antichrist. And the wrath of God cannot be said to be
consummated, until that prophecy, chap. 18. v. 20. be fulfilled; Rejoice over her, thou Hea∣ven, and ye Holy Apostles and Prophets; for God hath avenged you on her. And a mighty Angel took up a stone like a great milstone, and cast it into the Sea, saying, thus with violence shall that great City Babylon be thrown down, and shall be found no more at all. This Oracle is not yet fulfilled. Babylon is yet standing. The Kingdom of An∣tichrist doth yet continue. From whence it does at the least follow, that the last Vial is still to be poured out, and as I may say, that there is not one drop of it yet fallen.
But the same do's appear as evidently in reference to the sour first, as it do's in relation to the three last. For besides that, it is said of them all in general, that they are the last plagues, and the consummation of the wrath of God against Babylon; St. John further tells us. ch. 8. v. 13. that he heard an Angel flying thorow the midst of Heaven, saying with a loud voice, Wo, wo, wo to the Inhabitants of the Earth, by reason of the Trumpets that are yet to sound. And chap. 9. v. 12. after the sounding of the fifth Trumpet, St. John adds, one Wo is past, and behold there come two Woes more here∣after.
One of these two Woes fell undoubtedly out, under the sixth Trumpet, under which Mahometanism and the Turkish Armies de∣stroyed the whole East. And therefore the third Wo must come to pass under the seventh and the last Trumpet.
St. Iohn accordingly declareth expresly,
chap. 11. v. 14. that the second Wo is past, and behold the third Wo cometh quickly. And after that, he immediately subjoins, that the seventh Angel sounded, and that there were great voices in heaven, saying, the Kingdoms of this world are become the Kingdoms of our Lord and of his Christ, and he shall Reign for ever and ever. This is a wo for the Papacy, but it is a happiness for the Church of God. For it is exactly the general Reformation, which shall comprehend in it the conversion of the Jews, of the Mahome∣tans, of the Pagans, and of the Papists; and the uniting of all Sects of Christians into one be∣lief, and into one Worship, together with the final End of the Papal Kingdom. Whence it uncontroably follows, that all the Vials being contained under this third Wo, they are yet to be poured out. Forasmuch as we are this year 1687. still under the sixth Trumpet, and are groaning under the pressures of the second Wo. Which over and aboye all the Massa∣cres that were seen in the former ages, hath made us to see in this age, the two Sack∣cloth Witnesses overcome and killed by the Beast.
So that here we have a new proof that all the Vials from the first to the last, are yet to be poured out; forasmuch as the Vials are no other thing but the seven Thunders, which are spoken of Chap. 10. And indeed the Thun∣ders are seven in number, as well as the Vials are. And as the Thunders do signify the judg∣ments of God against the Enemies of the Church; so the Vials do signify the same,
in that by them the Wrath of God is to be consum∣mated. Moreover, the things threatned by the Thunders, are delayed from being executed until the sounding of the Seventh Trumpet. For St. Iohn tells us, Chap. 10. v. 4. that being about to write, he heard a voice from Hea∣ven, saying, Seal up those things which the seven Thunders uttered, and write them not. Why was this? Because they were not to be executed, until the Mystery of God should be finished, which is not to be till under the Seventh Trumpet. For the Mystery of God, is the bringing in of all Kingdoms to Jesus Christ, the conversion of all Nations, and the uniting of all Chri∣stians; from whence that peace of the Church shall arise, which is to continue during the thousand years that Satan is to be bound. And if there be any difference betwixt the Vials and the Thunders, it consisteth only in this, that the Thunders are the denunciation of the Judgments of God; and that the Vials are the execution of them. For tho the Thunders were heard by St. Iohn under the Sixth Trumpet, yet they were not to be executed till under the Seventh, under which it is that all the Vials shall be poured out.
I do know, that there are famous Wri∣ters, who pretend to demonstrate the effu∣sion of most of the Vials, as already past; by that conformity which they observe in Events with the Terms that exptess the E∣vils, which each Vial doth contain. But that conformity doth not necessarily prove that they are all poured forth, nor indeed that any
part of them is; what hath been now said proves the contrary in a manner that comes near to demonstration. All that agreement does only prove, that they shall be poured out in their proper times, and that of this we are not to doubt, seeing what is already come to pass, is an assurance of what is to ensue. So that what fell out in the time of Luther, tho' conformable to the prediction about the ruin of Babylon, does not serve to prove that Babylon is entirely fallen; but is as it were an Earnest put into our hand, whereby the total fall of it is promised unto us, and which is to be a pledg of the full pay∣ment of all that is promised us in reference thereunto.
Forasmuch then as it is certain, that not so much as one of the Vials is yet poured forth; it becometh us in point of Wisdom to affirm nothing dogmatically in the expounding of them.
That which may be affirmed as certain and indubitable, is, first, that as the Trumpets declared the manifestation of Antichrist, and his advances in the establishment of his Em∣pire, together with the rise of the Mahometan Religion, and the growth of the Turkish Em∣pire; so the Vials shew the fall and ruin of these two Enemies of the Christian Religion.
Secondly, That when the Vials come to be poured out, there shall be no long distance between the pouring nut of one of them, and the effusion of the rest. Because it is said in the 10th Chapter v. 6. that the Angel sware
that there should be time no longer. That is to say, that there should be no more delay; that the Judgments of God shall overtake the Beast, without any respit betwixt one and another; and that the seven Thunders shall break forth, and fall as it were close and near together. And consequently, that the Vials, which are nothing but the seven Thunders, shall be so poured out, that be∣fore the pouring forth of the first be ended, the second shall begin, and so the rest.
Thirdly, That there shall be scarce any di∣stance of time, betwixt the sounding of the sixth Trumpet, and the sounding of the se∣venth. Seeing 'tis said, chap. 11. v. 14. The se∣cond Wo is past, and behold the third Wo cometh quickly. For we are to observe, that this is not said in the prediction of the two first Wo's, under the fifth and sixth Trumpets. All that is there said, is only that they shall come; but this quickly is not added save in the prediction of the third Wo. Whence we may conclude, that the seventh Trumpet shall immediately follow the Resurrection of the two Witnesses. Whose Death, as it fell out in 1685. so their Resurrection shall ensue within three years and a half from that time, because the three days and a half, wherein they are to lie dead, being prophetick days, are equivalent unto so many years. And then, in a short time after the Resurrection of the Witnesses, whom the Beast hath kil∣led, we shall see the arrival of the third Wo, that is to avenge the Lambs Wife, for all the
evils which the Mother of Harlots hath made her to suffer.
Nor ought we to forget, that the Term in the Original, which signifieth a Vial, signi∣fieth also a Cup; in which sense the Term is undoubtedly here used. For besides, that it is the Judgments of God, which are here treated of, and which are expressed in the Scripture by the word Cup, as appeareth both Ps. 75. v. 8. and by the prayer of our Saviour, in his Agony, Let this Cup pass from me, Matth. 26. v. 39. I say, besides this, it is evident, that the vengeance wherewith Babylon is threatned, is expressed by the same Term, Rev. chap. 18. v. 6. Reward her even as she re∣warded you, and double unto her double, according to her works; in the CUP which she hath filled, fill to her double. So that the Cups of God's Wrath, are set in opposition to the golden Cup with which Babylon made drunk the Nations of the Earth. Babylon's Cup is full of the furious Wine of her fornications, Rev 17. 2. These Cups which are to be poured out, are full of the wrath of Almighty God, by which he will make her desolate.
I will again repeat, that seeing these Vials or Cups contain Judgments yet to come, and which cannot be explained from the Events, as hath been done in expounding of the Visions of the Trumpets; that therefore I design not to speak otherway's, than by way of Conjecture. This is a deference which should be pay'd to the Author of Prophe∣sies▪ Howsoever we shall see what may be
best alledged, and what carrieth the greatest probability, by having our eye upon remem∣bring the Explanations that have been already given.
And the first Angel went, and poured out his Vial upon the Earth, and there fell a noisome and grievous sore upon the men which had the mark of the Beast, and upon them which worshipped his Image.
The Earth upon which the first Vial fell; is the Antichristian Church, the Christian Church become Earthly; which is no longer constituted of those that are Citizens of Hea∣ven, as the true Church of Jesus Christ is; but is made up of worldly persons, who have nothing else in their aim, but to satisfy their ambition, avarice, and carnal desires. These will be fretted and grieved, to see the loss of their Church Revenues, and to be deprived of the means of gratifying their Iusts. This vexation and sorrow, which is the noisome and grievous sore upon them, will increase their rage against the Church of God. They who have the mark of the Beast, represent the Clergy, the Prelates and the Priests, who are not only distinguished by their Habits, and shaving their Crowns; but who likewise boast of an indelible Character, that is to say, of a mark which nothing can efface. These who wor∣ship the Image of the Beast, signifie the false zea∣lots,
who are intoxicated with the belief of the Infallibility of the Romish Church, as the ancient Romans were with the Eternity of Rome, which they stiled the Eternal City. These are the Bigots who are transported with a blind zeal, the Ignorants who are swallowed up in Superstition, and who yield a greater and a more submissive obedience to their Guides, than that which God requireth of his People. For God doth not require a blind Obedience, which is that which they do render to their Clergy.
And the second Angel poured out his Vial upon the Sea, and it became as the Blood of a dead man; and every living Soul died in the Sea.
The Sea is the Papal Kingdom in its utmost extent; not only the countrey whereof the Pope is Soveraign, but likewise all those Princes, who acknowledg him for their Spi∣ritual Head and Father. This Empire shall become as the Blood of a dead Man, so that every Soul which liveth in it shall die. That is, the Government of Popish Princes shall grow so in∣tolerable, that their people shall not be able to endure their Yoke. As the Fish cannot live in waters, which are turned into Blood.
And the third Angel poured out his Vial upon the Rivers and Fountains of Waters, and they became Blood.
And I heard the Angel of the Waters say, thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.
For they have shed the blood of Saints, and Prophets, and thou hast given them blood to drink, for they are worthy.
The Rivers and the Fountains, are beyond all peradventure the Doctrines wherewith they nourish Souls. The Doctrine of the Romish Church is a Doctrine of Blood against all those whom they account Hereticks. And it is very probable, that the same Doctrine shall prove bloody against themselves. And that their Maxims, such as, that Faith is not to be kept with Hereticks; that men are to be compelled to go to Mass, because it is written, compel them to come in; and that it is lawful to do evil, that good may come of it; together with others of that kind; shall one day serve to make their members arm against, and tear one another. And by that means, like shall be returned un∣to them for like.
And the fourth Angel poured out his Vial upon the Sun, and power was givrn unto him to shorch men with fire.
And men were scorched with great heat, and blasphemed the Name of God, which hath power over these plagues; and they repented not, to give him glory.
This Sun is in all likelyhoood the Ottoman Emperor, who is the Sun of the Eastern Em∣pire. For as the fourth Trumpet raised and established him, so the fourth Vial shall shake him, and pull him down. The Subjects of that Empire shall be mortally afflicted; but instead of being thereby converted, they shall blaspheme the Name of God, through not acknowledging his providence as the Supreme and righteous cause of their Judg∣ments.
And the fifth Angel poured out his Vial upon the Seat of the Beast, and his Kingdom was full of darkness, and they gnawed their tongues for pain.
And blasphemed the God of Heaven, be∣cause of their pains and their sores, and repented not of their deeds.
There is nothing here dark, provided it be true that the Beast is the Papal Empire, ac∣cording
as we have proved, and that Rome is the Seat of this Empire, as all men do see. So that it is the City of Rome, which is here threatned by God with an eternal and irre∣coverable Ruin. Or rather, this is the exe∣cution of that denunciation, contained in the 18th Chap. and which we have explained in the first Part. Rome is threatned to be de∣stroyed as Egypt, as Babylon, and as Sodom. This fifth Vial shews us the fulfilling of all this. Rome being destroyed, the Beasts King∣dom becomes full of darkness. Which in the Scri∣pture signifies Sadness and Mourning. 'Tis easie to apprehend the dejection which the Papal Empire will be under, and the affli∣cation that they will be in, who have the Mark of the Beast, his Name, or the Num∣ber of his Name, when they see that Rome is no more. 'Tis said, that they shall gnaw their tongues, and blaspheme the God of Heaven; i. e. they shall complain, that God is wan∣ting in making good his promises, namely, that Rome should not perish while the world stood, and that she should be alway's the Lady and Mistriss of all Churches, of Faith, and of Religion. Which is a horrid blasphe∣my; for where hath God promised any such priviledg to the City of Rome?
And the sixth Angel poured out his Vial upon the great River Euphrates, and the water thereof was dried up, that the way of the
Kings of the East might he prepared.
And I saw three unclean Spirits like Frogs, come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the False Prophet.
For they are the Spirits of Devils, working miracles, which go forth unto the Kings of the Earth, and of the whole World, to gather them to the bat∣tel of that great day of God Almighty.
Behold I come as a Thief, blesseth is he that watcheth, and keepeth his Garments, lest he walk naked, and they see his shame.
And they gathered them together into a place, called in the Hebrew Tongue Armageddon.
The sixth Vial destroyeth the Empire of the Turks and their Religion; which the sixth Trumpet had advanced to the highest pitch of its grandure. For the River Euphrates does undoubtedly signify the people of that part of the world; as its being dried up de∣noteth the End of their Empire and of their Religion. After which there will be nothing to hinder, either the King's of the East, who shall be enlightned and converted, or the Iews, who are there dispersed in great num∣bers, from marching into the West, to help to finish the destruction of the Beast. 'Tis re∣markable, that the Prophet Isaiah doth in the place where he promiseth the conversion of the Iews, stile them Kings, which as it hath a reference to the Millennian Reign, so it in∣duceth to a belief, that the Iews are these Kings who are here spoken of. The prospe∣rity
of Mahometanism and Popery hath kept back the Iews from the Christian Religion, which those two Religions have so much dis∣figured. But when through the destruction of Rome, they shall behold the Seat of the Beast overthrown, and when they shall see the Kingdom of the Beast become full of dark∣ness, & the great River Euphrates dried up, then they will open their eyes and be converted.
The Conversion of the Jews, is unquesti∣onably promised in this place, in that St. Iohn useth an expression like to what Isaiah useth chap. 11. v. 15. where their conversion is pro∣mised. For if St. Iohn speaks of the drying up of Euphrates; Isaiah sayth, that God will shake his hand over the River. Moreover, it is plainly in favour of the Jews, that St. Iohn useth the Hebrew term Armageddon.
And there came three unclean Spirits like frogs, out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the Mouth of the false Pro∣phet. Who can doubt but that these are the spiritual Fathers of the three Orders of Monks, who have made most noise and have done must hurt, namely, the Jacobin's, the Corde∣liers, and the Jesuites? Are not these Spiri∣tual Fathers? Do they not depend upon the Pope as upon a Deity? Doth not the command of that false Prophet, send them to the East-In∣dies, to America, and to all places? Are they not troublesome and importunate, as the Frogs are? and are not the Mansions where they are Cloist'red, nasty and stinking like the dirty pudles?
When the Pepe shall find himself threatned with a total ruin, he shall send to all parts, he shall hunt out these three Orders of Ghostly Fathers in order to assemble all his forces. But this rendevouz is said to be in a place called Armageddon, because they toge∣ther with all the Enemies of the Church, shall there irrecoverably perish; as the Nations that were execrated and excepted from par∣don, for having made War against Israel.
Moreover, what we have said concerning these three unclean Spirits, doth not interfer with, nor lessen the probability of the Con∣jecture which we made about the Monks being the Locusts. For we have not said that the Monks are to be totally abolished before the effusion of the 6th Vial; but all we have said was, that the power which was given them to tor∣ment men five Mon'ths, shall come to an End within an 150 years signified by five prophetick Mon'ths, counting from October 1540. when the first Bull was emitted for the establishing the Society of Iesuites, who are principally designed by the Locusts, as being they who have advanced the Monastick Order to the highest pitch of their power. But this doth not hinder, but that both they and the other Monks and Friers, shall make a last effort to uphold their own power and that of the Papacy, about the time when the Sixth Vial shall come to be poured out.
And the seventh Angel poured out his Vial into the Air; and there came a great voice out of the Temple of Heaven, from the Throne, saying, It is done
And there were Voices, and Thunders, and Lightnings; and there was a great Earth∣quake, such as was not since Men were upon the Earth, so mighty an Earthquake and so great.
And the great City was divided into three parts, and the Cities of the Nations fell, and great Babylon came in remembrance before God, to give unto her the Cup of the Wine of the fierceness of his Wrath.
And every Island sled away, and the Mountains were not found.
And there fell upon men a great Hail out of Heaven, every stone about the Weight of a talent; and men blasphemed God because of the plague of the Hail; for the plague thereof was exceeding great.
We have already observed in the Explica∣tion of the fifth Trumpet, that the Air signifies Religion. But there it signified Religion dark∣ned by the Smoke which came out of the bot∣tomless pit; whereas here it signifieth Religion it self, which was begotten by that Smoke, namely the Papal and Antichristian Religion. For it shall be drove away as Smoke by this last Vial. Then there was the Voice of the Angel heard, saying, it is done; that is, the
Mystery whereof there was mention chap. 10. v. 7. namely, the Mystery of the total ruin of the Papacy; of the Conversion of the Jews; of the reduction of all the Kingdoms of this world to Jesus Christ; and of the universal peace of the Church.
As this will be the greatest and the most happy Change that ever was seen in the world, therefore it is not only said that there shall be Lightnings and Thunders, but that there shall likewise be a great Earthquake, such as was not since men were upon the Earth. For Earth∣quakes, as we have already taken notice, sig∣nify always in Scripture a change that shall fall out in the world in reference to Reli∣gion.
And therefore there was both an Earth∣quake at the gioing of the Law, and at the publi∣cation of the Gospel; because by that the Iu∣daick Religion was established, and by this the Christian. So that we are not to be surpri∣sed, to find in this prediction a greater Earth∣quake, than ever had been before seen from the beginning of the world; because the Iews are now to be recalled, the Mahometans are to be converted, all Nations are to be Enlight∣ned with the splendor of the Gospel, and the Papacy is irrecoverably to be destroyed.
The Division of the City into three parts, threatneth the Papacy, which is this great City, with three plagues of the Wrath of God. It hath been already observed, that Rome, which is the Seat of the Papal Empire, shall be destroyed by three different Judgments of
God; to wit, as Sodom, as Egypt, and as Ba∣bylon; And the same shall befall the Papacy, which shall be subverted by three means which we do not yet know.
The Prophet Daniel says, that after the fourth Beast, which representeth the Romam Empire, shall be slain, and after that his body shall be given to the burning flame; that then the Dominion shall be also taken away from the other Beasts; and that after the Image, by which the Empire of the world are represented, shall be broken into pieces, the other Beasts shall have domination no more, chap. 7. v. 12. chap. 2. v. 44. That is the very same which St. Iohn fore-tells in this place; and every Island Fled away, and the Mountains were not found. For by Islands are understood Commonwealths, & King∣doms are meant by Mountains. All which is as if he should have said, that there shall be no more any State, neither Republick, nor a Kingdom, but what shall be governed by the holy-Laws of the Gospel, and which shall be a Theocracy, as the State of Israel was un∣der the Government of the Judges.
So that this here is not the last and Uni∣versal Iudgment, no more than that chap. 11. v. 18. but it is the particular Judgment of Baby∣lon, that is the Antichristian Empire, which the peace of the Church shall follow.
The Hail of an extraordinary bigness, that shall fall at the effusion of this last Vial', can no way's agree to the last judgment, foras∣much as that being the day of the Resurre∣ction of the Dead, no Hail shall fall to kill
men. Whereas it is here said, that the Hail fell upon men, that unquestionably signifieth, the overwhelming them by reason of their ob∣duration. For it will come to pass, that some men upon their seeing the vengeance of God against Babylon, and against its Empire, will instead of being converted, break forth into blasphemies. These hardned men, are such as have no sense of Religion, but are tied to Babylon by the bonds of gain, and by the alone chains of interest. There are at this time a great number of these, who savour nothing of the word of God, who have no more knowledg than Babel of the Christian Religion, and yet they pass in the Church of Rome for great Devoto's. They are the men of this complexion that shall be overwhelmed by the Hail of the seventh and last Vial.
This Hail may be very well said to threaten the rich and innumerable Benefices of the Ro∣man Clergy. For the vast riches of the Prelates and of the other Ecclesiasticks, being the strong Buttresses of the Papacy; the loss of their Re∣venues, may very well be one of the Means, which God in his providence will make use of to destroy and abolish them. For this is the property of Hail, to destroy Revenues; and the Papacy being adhered unto only for its riches, when it comes to be stript, the whole world will abandon it, which will cause its ruin.
THE Holy Spirit marketh the duration of the Reign of the Beast in five several places. In the 11. Chap. v. 2. 'tis said, that the Gentiles shall tread the Holy City under foot forty and two Mon'ths. And in the 3d verse of the same chapter, 'tis said, that the two Wit∣nesses shall prophesie a thousand two hundred and threescore days clothed in sackcloth. And in the 12 Chap. v. 6. 'tis said, that the Woman fled into the Wilderness, where she had a place pre∣pared of God, to be fed there 1260 days. And in the 14th verse of that Chapter, She is said to be there fed, for a Time, Times, and half a Time. And chap. 13. v. 5. 'tis said, power is given unto the Beast to continue forty and two Mon'ths. From all which we are to observe,
(1) That the 42 Mon'ths, and 1260 Day's are one and the same thing. Because accor∣ding to the Greeks, whose language the Reve∣lation was written in, every Mon'th contained thirty day's, and 42 times thirty make 1260.
(2) That one Time, Times, and half a Time, are one year, two years, and half a year, which making three years and a half, amoun∣teth just to sorty and two Months; and to 1260 Day's.
(3) That whereas it is expresly said, that power was given unto the Beast to continue 42 Months; this declareth his Duration, during the Time that the Gentiles shall tread the holy City under foot, and during the Time that the Woman shall be in the Wilderness, where she is to be fed, while that the Witnesses prophesie clothed in Sackcloth.
(4) That the 1260 Days, are not to be ta∣ken literally for common Days, but Mystically for so many years. This we cannot doubt of, when we have considered, that Days are ap∣plied so in the Books of the Prophets. In the 4th Chap. of Amos v. 4. the Prophet bids them bring their Sacrifices and Tyths after three Days, i. e. after three years, as our Translation rendreth it. And in the 9th of Daniel v. 24. the seventy weeks are put for Weeks of years, which make 490 years. And in Ezek. chap. 4. v. 4. 5. God saith to the Prophet, Lie upon thy left side, and lay the iniquity of the house of Israel upon it, according to the number of the days that thou shalt lie upon it, thou shall bear their Iniquity. For I have laid upon thee the years of their ini∣quity, according to the number of the days. I have appointed thee a day for a year.
According then to the Style of the Pro∣phets, which is that of St. John in the Apoca∣lypse, the Reign of the Beast is to continue 1260 years. And this is a definite Number, because broken Numbers are in the Scripture put al∣way's for definite Numbers, as well as they are so used among the Latines and the Greeks.
So that it is certain, that the Reign of Anti∣christ, which is the same with that of the Beast, is to last 1260 years, and neither more nor less.
The Doctors of the Romish Church, pretehd that this Reign shall endure only three years and a half. And it is their Interest to defend that opinion, that they may thereby with∣draw the eyes of men from the Pope. But in this they commit two gross mistakes. (1) In that they take the 1260. days of Saint Iohn for natural day's; whereas they should understand them of Mystical days, according to the custom of the Prophets, which we have proved. (2) In that they suppose that Antichrist will be only a single person; where∣as he is a Succession of persons that make war against the Gospel of Jesus Christ.
This the alone passage of St. Paul in his second Epistle to the Thessal. chap. 2. is suffi∣cient to demonstrate. The Papists are at an accord with Protestants, that the Son of perdi∣tion, who sitteth in the Temple of God as God, and who exalteth himself above all that is called God, is Antichrist. Now this Son of perdition is not considered by St. Paul as a single person, but as a Succession of persons in one and the same Seat. This doth evidently appear, by the op∣position which the Apostle makes betwixt the Son of perdition, and him who hindred him from appearing, whom he designeth by him who now letteth. All are likewise agreed, that St. Paul intends by him that letteth, the Roman Emperor: but now by that Emperor, he could not design one Emperor personally, but
he understood all the Emperors collectively that were to succeed, till the time that they gave their room to the Son of Perdition. And in the same manner is the Son of per∣dition to be taken. He is not to be under∣stood personally, but collectively, for all those who should successively possess that Seat.
And why should they be unwilling that Antichrist should signify the Antichristian Empire under a Succession of so many Heads; seeing according to themselves the Name of St. Peter, designeth all the Popes and the Pa∣pal Empire? That verse of Pope Gregory VII. is generally known.
Petra dedit Petro, Petrus Diadema Rodolpho.
And why is it, that since the time of Ser∣gius II. when the custom begun of the Popes changing their Names on the day of their E∣lection, no one Pope hath assumed the name of Peter? There can be no other reason as∣signed for that conduct, but that all the Popes, in the quality of Supream Bishops, pretend to be Peter. And that therefore it would not on∣ly be a needless, but an useless and an absurd thing to take upon them the name of Peter. For it is to the Popes, as that of Pharaoh here∣tofore, which was a common Name to the Kings of Egypt.
IT seemeth long to Protestants, and to a great many others, that they do not see the End of the Beasts Reign. And they have reason to be weary, seeing the Tyranny of old Babylon was not near so severe to the Children of Israel, as that of new Babylon is to them. Therefore they do earnestly en∣quire when the Reign of the Beast began, that having discovered when it commenced, they may know how to mark when it shall end.
The Spring of Nile was unknown for ma∣ny Ages, and furnished occasion to the warm disputes of Philosophers. But it is at last dis∣covered by Travellers, and all those Disputes are ceased. It is much the same, about the beginning of the Antichristian Empire, or the Beasts Reign. The Learned are divided a∣bout it. Some have placed it in Gregory the Great; others in Boniface that succeeded him; and a third sort have raised it to the eleventh Age, and have sought for it in Gregory VII. Yea there are others, who do assert it to be as unknown, as the Source of Nile was heretofore.
But I do think that I have discovered it,
by a Voyage I have made through the Lands of Antiquity; that is, by means of the light of the Sacred Scriptures, and through the assistance of History. And that I might suc∣ceed in this undertaking, I have made the following observations.
(1.) That the Antichristian Empire, or the Reign of the Beast, consisteth in three things. In Errors in Doctrine, in Idolatry in Wor∣ship, and in Tyranny in Government.
(2.) These three corruptions did not steal into the Christian Religion together and at once, but separately, and one after another. Error was the first that crept into Christianity. Ido∣latry followed Error. And Tyranny thrust it self in under the favour of Error and Idolatry.
(3.) The Time which St. Paul fore-tels of the falling out of an Apostacy, 1 Tim. 4. 1. is the time of the manifestation of Antichrist. Now that Apostacy hath two Characters. One is the forbidding of Marriage. The other is the the commanding to abstain from meats, created to be received of them that do believe.
(4.) St. Paul having drawn the portraiture of Antichrist, whom he stileth the Son of Perdition, 2 Thess. chap. 2. he addeth, v. 6. Ye know what withholdeth, that he might be revealed in his time. Now the Apostle could understand nothing by that which withholdeth but Heathe∣nism; for the Bishop of Rome could not raise himself to any grandure, so long as the Em∣pire continued Pagan. The Apostle subjoi∣neth, For the Mystery of Iniquity doth already work; only he who now letteth, will let, until he
be taken out of the way. By him who letteth he plainly intends the Roman Emperor, who so long as he continued Pagan, hindred Antichrist from declaring himself; but as soon as he became Christian, suffered him to rise and advance; partly by the immoderate bounty he exercised towards the Bishop of Rome; part∣ly by increasing his Authority, instead of leaving it within the bounds which he found it; partly by granting him the Title of Su∣pream Bishop; and lastly, by withdrawing from Rome, and yielding that place to that Bishop, through his retirement to Ravenna and Milan.
(5.) From the time that Constantin, the first Christian Emperor, begun to hold Oecume∣nick, or general Councils, which were consti∣tuted of the Bishops of the whole Empire; these Councils contributed to the Exaltation of the Bishop of Rome. So that Gregory I. spake accor∣ding to his interest, when he said, that he had the same regard for the 4. Councils, viz. of Nice, Constantinople, Ephesus, and Calcedon, that he had for the four Gospels. Which was a plain Blasphemy, and very suteable to Antichrist.
(6.) St. John delivereth the Explication which the Angel gave of the Vision of the 17th Chapter v. 12. in these Words: The ten Horns which thou sawest, are ten Kings, which have received no Kingdom as yet; but receive power as Kings one hour with the Beast. For we are not to seek for these Kings in the Eastern Empire, that continued until the Turks be∣came Masters of it, which is something more than two hundred years; but we are
to seek for them in the Western Empire. And the reason of it is, because there were not several Kingdoms formed out of the ruins of the Eastern Empire, as there have according to the Terms of the Vision been formed out of the Western. We are not to confine our selves positively to the number of ten; see∣ing that number is taken indefinitely in the Revelation. Thus chap. 2. v. 10. the tribulation of ten days that is spoken of, is to denote a long persecution. All that is essential to be re∣marked is, that these ten Kingdoms, or So∣veraignties are formed out of the ruins of the Western Empire. Which Daniel says posi∣tively, chap. 7. v. 24. as well as St. John, who from the Angels Interpretation of the Vi∣sion, saith, that the ten Kings receive their power in the same hour with the Beast.
After these observations from Scripture, it will be of advantage to consider the follow∣ing matters of Fact, which are all expresly recorded in History.
It was in the fourth Age, that the Fasts & Ab∣stinences of the Montemists came to be received in the Church of Rome: And in that Age Pope Syricius condemned the Marriage of Priests.
It was in the fourth Age that Pope Mark wrote Letters to Anastasius and to the Bishops of Egypt, in these words; The Church of Rome hath always been without afault, and through the grace of God, and the protection of St. Peter, for ever shall be so. Which words favour both of Idolairy and of Blasphemy.
'Twas in the 4th Age, that the 2. first Coun∣cils
of Nice and Constantinople were held, as those of Ephesus and Chalcedon were kept in the fifth. And although as these Councils did not greatly exalt the Bishop of Rome, we may truly say, that they opened a way, and ser∣ved as a Bridg to the following Councils, which have made it their business to advance the Pope to what he is at this day.
'Twas in the fourth Age, that the Emperors embraced the Christian Religion, that they were so liberal to the Bishop of Rome, and that they stript themselves of the dignity of Su∣pream Pontiff in favour to him. From the time of Iulius Cesar they had always retained it, that they might thereby render their per∣sons sacred and inviolable. 'Twas the Em∣peror Gratian that surrendred it, and since that time none of his Successors have claimed it.
'Twas in the fifth Age that the Emperors withdrew from Rome, and chose Ravenna and Milan for their residence.
'Twas in the beginning of the fifth Age, that the Western Empire was destroyed by the Barbarians, and that, out of the ruins of it, they formed several Soveraignties in Germa∣ny, Gaul, Spain, and Italy.
'Twas in the fifth Age, that in order to al∣lure the Pagans to Christianity, the Church espoused many of their Ceremonies; such as the Invocation of Saints, the Worship of Images, the Veneration of Relicks, and Prayers for the dead.
'Twas in the beginning of the fifth Age, that Pope Innocent I. defended the Right of Appeals to the Sea of Rome.
Finally, it was in the fifth Age, that the Con∣troversy between Pope Leo 1. and other Bi∣shops, about the matter of Appeals, was in the most solemn and authentick manner, that the Bishop of Rome could desire, ended and determined in his favour. When the two Emperors Theodosius and Valentintan granted unto him, and issued out an Edict in the fol∣lowing terms: We by this perpetual Edict, have ordained, that no Bishop, whether they be of Gaul, or of any other Provinces, shall contrary to the ancient customs attempt any thing hereafter, without the Authority of the venerable Pope of the Eternal City. But that whatsoever the Autho∣rity of the Apostolick Sea shall ordain, shall be submitted to by all others as unto a Law. So that whosoever of the Bishops having appealed, shall neglect to appear at the Tribunal of the Roman Bishop, shall be obliged to appear before the Go∣vernor of the Province where he lives; provided always, that whatsoever things our Sacred Prede∣cessors have granted to the Church of Rome, shall be unchangeably and universally preserved.
We need go no farther in order to seek for the birth of the Antichristian Empire, or to find the fatal Date where the 1260. days or the 42. Months, of the continuance of the Beasts Reign doth begin. For in what is already mentioned, we find every thing that goes to the constitution of Antichristianism, namely, Error in Doctrine, Idolatry in Worship, and Tyranny in Government. Forasmuch as we find the Roman Church at that time guilty of Forbidding Marriage, and of Commanding
to abstain from Meats, which are the two cha∣racters of the Apostacy fore-told by St. Paul. And because we find her defiled with prayers for the dead, with the Worshipping of Images, with the Invocation of Saints, with the venera∣tion of Relicks, and brought into a subjection to a Bishop, who was by an Imperial Edict established Soveraign Judg of all other Bishops within the Circle of the Roman Em∣pire.
That Edict was published anno 445. in fa∣vour of Leo I. and of his Successors. It is then in that year at the soonest and at the la∣test also, that we are to fix the fatal Epoche of the birth of the Antichristian Empire, and consequently may hope to see the End of it, in the year 1705. For if unto 445. which was the year of the Edict of Valentinian and Theodosius, there be added 1260. the total will be 1705. And if from 1705. there be substracted 445. the Remain will be 1260. which is the time of the duration of the Beasts Reign.
The Historian Florus hath considered the Roman Empire passing through the different Ages and periods of human life, and ac∣cording to that Idea, he hath marked the Birth and Infancy of that Empire under Kings; its youth from Brutus and Collatinus, who were the first Consuls till the time of Appius Claudius; its Manhood from Appius Claudius till the time of the Emperor Augu∣stus; and its Old Age from Augustus till the time of Trajan, under whose Reign that
Historian lived, and under which he says, that the Empire, tho' verging to a decrepitness, bestirred it self as if it had been grown young again.
We may very rationally form such an Idea of the Papal or Antichristian Empire. But we may according to the Scripture go a little further than the Historian Florus hath done, and ascend to the very Conception of this Anti∣christian Kingdom. For it was conceived in the time of St. Paul; because he writes to the Thessalonians 2 Ep. chap. 2. v. 7. that the Myste∣ry of Iniquity did then work. It was then as an Em∣brio and a Foetus; but it began to stir in the second Century, when Victor the Bishop of Rome, upon a very frivolous occasion, namely, about the day on which Easter should be kept, Excommunicated the Churches of Asia; but he was too feeble to continue and justify what he had done. After the conversion of the Emperors, who chose to bring heathenish Superstitions into the Church in order to facili∣tate the conversion of the Pagans; Antichristia∣nism▪ begun to acquire considerable strength, and strove to come into the world and to shew its head. Especially when Pope Mark in the 4th age wrote those bold and blasphe∣mous letters which we have mentioned, and when Innocent I▪ made that bold effort in refe∣rence to the matter of Appeals, whereof he claimed to be Judg. But yet Antichristianism did not openly appear nor come abroad, be∣cause it had not the assistance of the Secular power to midwife it into the world. It was
then born and came into the world, when the two Emperors Theodosius and Valentinian came in to its succour; and when by an Edict, wherein these two Emperors joined and ex∣erted their Authority, the Bishop of Rome was established Soveraign Judg of all Bishops.
Since that Edict, it hath been always grow∣ing. Its Infancy was from Leo I. until Boni∣face III, who improving the favour of the Emperor Phocas, boldly assumed the Title of Universal Bishop, which his predecessor Gre∣gory I▪ durst not challenge, because that Iohn Bishop of Constantinople had taken it before him. Its youth was from Boniface III, until the time of that famous Hildebrand, called Gregory VII, under whose Popedom it arrived at its manly State. For to this day there was never a Pope more haughty, nor a Tyrant more terrible, than he was. He brought Henry IV. to come and demand pardon of him in the Castle of Canoss, where he made him attend three whole days without shewing the least regard to his dignity, and when he had admitted him to audience, treated him with the like haughtiness, that the most ab∣solute Master would treat the meanest dome∣stical Servant. Its Manhood extended from thence until the time of the great Schism which endured 50 years, and was at last ended by the Council of Constance in the year 1415. And then began its Old age, which is now so far advanced, that it may be said to be decrepit, and extreamly feeble, and to have as it were one foot in the Grave.
And when the thousand years are ex∣pired, Satan shall be loosed out of his prison.
And shall go out to deceive the Nations, which are in the four quarters of the Earth, Gog and Magog, to gather them together to Battel; the number of whom is as the Sand of the Sea.
And they went up on the breadth of the Earth, and compassed the Camp of the Saints about, and the beloved City: and fire came down from God out of Heaven and devoured them.
And the Devil that deceived them, was cast into the lake of fire and brim-stone, where the Beast and the false Prophet are, and shall be tormented day and night, for ever and ever.
THe destruction of Gog and Magog being not to arrive until after the imprison∣ment of Satan for a thousand years, and till after the Millennian peace of the Church, we cannot discourse of it otherway's than by conjecture.
This prediction is unquestionably the same with that of Ezekiel. For there hath not hither∣to
been any Defeat like unto that, which Ezekiel chap. 39. relates concerning Gog and Magog, which he representeth to be such, that they shall be seven Months in burying their dead Bodies; and that the fire in which their Arms are burnt, shall last seven years. v. 9, 12. Since Ezekiels time until this day, there hath been seen nothing proportionable unto it, nor any thing in the whole known world that comes near it. This then being a Sealed Prophecy, we must wait for the sense of it till it come to be accomplished. Nor will it be fulfilled until after Satans Imprisonment and the Chur∣ches rest for a thousand years; and until after the ruin of the Beast and the false Prophet, who are in this Vision supposed to be in the lake of fire and brimstone. So that it is highly probable, that St. Iohn doth only repeat the prophecy of Ezekiel.
For as Ezekiel doth not relate the Destru∣ction of Gog and Magog, until after he had described the Resurrection of the Church of Israel; so St. Iohn doth not treat of this Af∣fair, till after the description of the Church's re-establishment, and of her peace for a 1000 years.
And as Ezekiel represents the people of God, before they came to be assaulted by Gog and Magog, as a People that were in the enjoyment of an entire peace, that dwelt void of fear, and who had neither Walls, nor Gates, nor Barrs, and who without being troubled lookt after their Herds and their fields; so St. Iohn do's in the same man∣ner
represent the Peace of the Church, before the breaking out of the War which Gog and Magog were to be ingaged in.
Finally, As Ezekiel, after he had recounted the Defeat of Gog and Magog, describes the Mystical Temple, and with that finisheth his Prophesie; so St. Iohn, after he hath recited the destruction of Gog and Magog, describes the same Temple which Ezekiel had described, and which is nothing else save the Church and Mystical Temple of the Son of God, and with that he finisheth his Apocalypse.
If it be demanded, who these Gog and Magog are? I answer, that it appears by Eze∣kiel, that they are a people on the north of Ju∣dea, as the Tartars and Scythians are. And in all likelihood they and others sprung from them, are the people, who being deceived by Satan loosed out of his prison, shall raise the most dangerous War against the Church, that she ever met with; and that therefore God shall deliver her after a more illustrious manner, than ever he had done before.
And I fell at his feet to Worship him;
and he said unto me, see thou do it not: I am thy fellow servant, and of thy Brethren that have the Testimony of Jesus; Worship God: for the Testi∣mony of Jesus is the Spirit of prophesie.
SEeing the Angel reproveth St. Iohn, for having east himself at his feet; it must needs be that that Apostle had therein done amiss. Otherwise the fault were in the Angel in rebuking that as a sin, which was an action that ought not to have been blamed. Which is a thing that we are neither to say, nor to think, of an Angel of light.
But what was this fault of St. Iohn? Can we say that he failed in reference to the Law and to matter of Right? Certainly this Apostle was sanctified to the knowledg of the Truth, by that Spirit which inspired him in his divine Writings; yet sanctification being not perfect save in heaven, there is no danger in confes∣sing him to have been liable to infirmities, and the rather because he himself saith, 1 Epist. chap. 1. v. 8. that if we say that we have no sin, we deceive our selves, and the truth is not in us:
Nevertheless, seeing that if St. Iohn had failed in matter of Right he must have been guilty of Idolatry; a thing he was not capable of committing, neither as he was a Iew by his birth; and less as he was a Christian, who had received a greater measure of the light of Grace; and least of all as he was an Apostle that had preached against Idolatry, and who had shut up his first Epistle with that Exhorta∣tion, Little children, keep your selves from Idols:
it is therefore safest to say, that he failed in matter of Fact, and that being struck with the luster of the Angel, he took him for one of the Persons of the Godhead; for which the Angel doth rebuke him.
And what the Angel saith in his reprehen∣ding of him, do's plainly favour this ac∣count. See thou do it not, say's he, for I am thy fellow servant, and of thy Brethren that have the Testimony of Iesus: Worship God. The Angel saw that he took him not for a Crea∣ture, but for the Creator. For he doth it in the same manner, that St. Paul and Barnabas reprehended the Lycaonians, Act. 14. 15. when they would have sacrified to them as unto Iupiter and Mercury; why do ye these things? we also are men of like passions with you.
The Relapse of St. Iohn into the same fault chap. 22. v. 8. for which he was again rebuked; do's invincibly prove that his sin was a faileur in matter of Fact. For who can with any probability believe, that St. Iohn would have worshipped a creature, if he had known him to be such? or who can think but that if the Angel had thought so of him, he would have rebuked him with greater severity than he did? Where∣as even upon that miscarriage, he conten∣teth himself with producing the same rea∣son a second time, thar he had alledged unto him before.
That which the Angel addeth; for the Testimony of Iesus is the Spirit of Prophecy;
is nothing but an Illustration of the reason which he had assigned for not suffering St. Iohn to worship him; namely, that I am thy fellow Servant. For it is all one as if he should have said, the Testimony of Iesus, which is in thee, as an Apostle, is the same thing with the Spirit of Prophecy that is in me. We are equal, and therefore you de∣ceive your self, in taking me for an object which ought to be worshipped.
The Bishop of Rome is not so Scrupulous as the Angel was, nor do's he carry it after that manner; forasmuch as upon the day of his Election, he suffereth himself to be set upon the high Altar; where he is wor∣shipped by all the Cardinals, and by all the people. By which we come to know, what agreement there is between the Bishop of Rome, and an Angel of light. And that there is a great deal more betwixt him and the Angel of Darkness, that had the impudence to require of Iesus Christ, that he should fall down and Worship him.
〈1 page duplicate〉〈1 page duplicate〉AFter that we have explained all the Visions of the Apocalypse; we are not to forget to inquire the Reason, why Jesus Christ judged it convenient, to direct it together with the Epistles, particularly to the seven Churches, of Asia, Ephesus; Smyrna; Pergamus; Thyatira; Sardis; Philadelphia; and Laodicea.
There is unquestionably a Mystery in it, that Jesus Christ should direct this divine Book to Seven Churches, neither to more, nor to fewer. For (1) the number seven is a Mysterious Number through this whole Book. It signifieth the universality & the fulfilling of all Times; as appeareth by the consideration of the seven Seals, the seven Trumpets, and the seven Vials. Because that number denoteth the whole Train of things, which the Seals, Trumpets▪ and Vials, fore-tell are to come to pass till the very destruction of the Antichristian Empire.
(2) Christ appeareth having in his hand Se∣ven Stars, which are the Seven Pastors of the Seven Churches, aud walking in the midst of Seven Candlesticks, which are the Seven Chur∣ches that we have mentioned. But why Seven? Doth he not promise to be the Protector but
of these seven Pastors, and the Overseer and Defender but of these Churches?
(3) There is a Conformity between that Vision in the first Chapter, and those of the seven Seals, and of the opened Book. For we there find the same pomp, the sound of a Trum∣pet, and the glorious presence of our Saviour in the midst of his Church. And withal, he appeareth there walking in the midst of the seven Candlesticks, and sitting in the midst of the four living Creatures and the 24. Elders. By which conformity we are given to under∣stand, that this first Vision is of equal weight, and of an equal extension with all the other. And that this of the Seven Churches reached to the End of the world, as all the following together do.
(4) Jesus Christ saith to St. John. v. 19. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Which is as much as if he had said, write, not only things which concern the Churches that are mentioned, and which ought to be instructed as these are; but which also concern all Churches to the End of the world, and whereof the seven that are named are a model and Type.
(5) The Epistles which Jesus Christ dire∣cteth to the seven Churches, do contain Instru∣ctions and Reprehensions, which agree unto and exactly express all the different and se∣veral conditions, in which the Christian Church will be found until the end of the world.
The State of the Church of Ephesus, doth lively represent the condition of the Primi∣tive Church, where Truth prevailed, and where at the last, the decay of Charity be∣came a disposition and a step to a more dole∣ful State. Whosoever well considers what is said to the Church of Ephesus, will therein find the condition of the primitive Church, pain∣ted forth to the life.
That of Smyrna, represents the State of the Church during the fourth and fifth Ages; wherein Arianism had the upperhand; and wherein the Orthodox were outragiously persecuted. That is the Tribulation of ten days, wherewith Smyrna is threatned; not the ten persecutions, of which that of Diocle∣tian was the last.
That of Pergamus, hath a reference to the time when Antichrist sitteth in the Temple of God, and when the Church of God is hard∣ly visible, through her dwelling, as the Church of Pergamus did, where Satan had his Throne.
That of Thyatira, hath a great conformi∣ty to the condition of the Church, when An∣tichrist both begun to fall, and begun to raise himself again. According to the Te∣stimony given by our Saviour to that of Thyatira, Thou hast not the Doctrine of Jeze∣bel, and thou hast not known the depths of Sa∣tan.
That of Sardis, hath a resemblance to the Reformed Church, degenerating and falling into corruption of manners. Thou hast a name
that thou livest, and art dead. Yet thou hast a few names, which have not defiled their Garments.
That of Philadelphia, is a protrature of that of the Church when She shall be perfectly Reformed; when Sion shall be perfectly re∣established; when the alone Key of David shall open and shut; when the voice of Iesus Christ shall be perfectly followed; and that both with respect unto manners, and to faith. This is the State wherein the Church will be during the time of the Millennian Reign, whereof we have before spoken.
Lastly, that of Laodicea, is a Mirour wherein we may behold the State of the Church towards the End of the world. When zeal shall have become cold, Charity scarce to be found, and corruption shall abound and be universal, and thereby draw upon the world that Deluge of Fire, which shall give a renovation unto it.
These Reflections do shew us the reason, why the Lord directed the seven Epistles, and all the Visions of the Apocalypse of St. Iohn precisely to the Seven Churches.
But it is matter of surprise, that Iesus Christ hath made no mention▪ nor spoken one word of the Church of Rome, nor of the Pope. How comes it to pass, that he forgets his Vicar, and the Mother of all Churches, which either have been, or are to be to the end of the world? How comes he to be unmindful of the Apostolick Sea; of the Seat of Infallibility; of the alone Fountain of all lawful Vocation and Mis∣sion, and of the Centre of Religion? For seeing
the Lord, the Son of God, is not man that he should lye, or the Son of man, that he should repent; it is the more remarkable that he should have forgot, (in a Book purposely writen, to mark out the destiny of the Church, and to distinguish her from Babylon) points, which according to the Roman Catholicks, are fundamental, and such as men cannot be igno∣rant of without hazarding Salvation. So that now it is not possible, that the Church of Rome should be what She pretends. O that God the Father of Mercy and Light, would remove from the hearts of men, the vail of prejudices and passions, that all Chri∣stians may come to see the danger of main∣taining Communion with the Romish Church, the necessity of Reformation, and the Conformiry of the Worship, which Protestants render unto God, with the sacred and inviolable Rule of the Gospel.