The fall of Babylon, or, Seasonable reflections on the novelties of Rome with the rise, growth, and final overthrow of Antichrist now at hand, occasioned by the preface to a treatise called Nubes testium, or, A collection of primitive fathers giving testimony to the faith once delivered to the saints, being (as the author stileth it) a full discovery of the sentiments of the ancient fathers in the chief points of controversy at present under debate : written upon the first coming forth of the said treatise (but not permitted to be then made publick) for the benefit of all who abominate the corruptions of the great whore and would not be partakers of her sins of plagues / by B.W.

Introduction.

WHEN I first entred on this Work, I had it in my thoughts to have replied both to Preface and Book, but through a very great and long Indisposition in Health, I was not able to make that speed I intend∣ed in the Design, and was greatly pleased to find my self pre∣vented in several parts of it, by the Learned Pens of those who had so successfully ingaged therein: Nor did I question, (what hath since happen'd) but that a very little time would produce a full answer to every thing that was material, in the whole Collection, though should there not have been a Sylla∣ble more offered in the Controversie, than what the Author had given me occasion to speak to from the Preface, I am apt to think, there would be little reason to boast his Monuments of Antiquity; the Gibeonitish Craft of old Sacks upon their Asses, of old and rent Wine-bottles, of old and clouted Shooes, of old Garments, and dry and mouldy Bread: Joshua 9. 4, 5. whereby ('tis easie to make out the Allusion) those, for whom he writes, are so much concern'd to hide all their Cheats, will be but a poor proof of their coming from a far Country (let me so ex∣press the remote and distant Ages of the Church) unless they bring with them, what the Gibeonites did not, Truth and Sincerity.

For is there not some Standard by which Antiquity it self must be tryed? For however, error can never be quid primum, yet it may be quid antiquum; we know it is as ancient, as the Fall of Man: Nay, more than that, as the Fall of Lucifer: So that the pretence of Antiquity alone, were all granted which is brought for such, would not be sufficient to establish matters in Debate, unless what is urged as antiquum, or what is ancient, be proved likewise to be primum or first, i. e. to be

the same with that Truth, which obtain'd, before the Ancients either glossed on, or witnessed to it; which whither it be or no; will appear by that time we shall have reflected on the Preface.

To begin therefore where the Author doth, viz. That Novelty in Faith is so great a scandal to any that lay claim to the Truth of Christianity, that wheresoever it is effectually proved, there all pretences immediately fall to the ground, and there can be no Truth in that Society, beside the noise of it, and the Name, I am very ready to grant, and shall only consider, that we may come plainly to the matter in Debate, these two things.

1. What Novelty in Faith is?

2. Whether the Collection of the Primitive Fathers giving Testi∣mony to the Faith, once delivered to the Saints, as 'tis here pre∣tended, will justifie those, the Author pleads for, from Novelty?

CHAP. I. What Novelty in Faith is?

1. NOvelty in Faith is, whatsoever is brought in, how early soever it be, contrary to the Rule of Faith, as once deli∣vered to the Saints, i. e. to the Holy Church, as then Establisht in its Purity, and Perfection by Christ and his Apostles: For that is what must be understood by that Phrase, as 'tis found, Jude v. 3. it being the greatest absurdity to imagine, that the Apostle should speak, as he there doth, of his giving all diligence to write unto them that were Sanctified of the common Salvation, or exhort them earnestly to contend for the Faith, which was once delivered unto the Saints, if the necessary Principles of that Salvation, had not been already made common, sufficiently given forth, and pub∣lisht; or the Faith it self not fully delivered, for which they were so earnestly to contend. I am sure St. Paul thought so, when he exhorted Timothy, 2 Tim. 1. 13. to hold fast the form of sound words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the model, or delineation, the short pre∣script, and certain Rule of wholsome Doctrine, he had heard of him, and more at large, in the third Chapter of the same Epistle,

v. 14, 15, 16, 17. required him to continue in the things which he had learned, and been assured of, knowing of whom he had learn∣ed them, and that from a Child be had known the holy Scriptures, which were able to make him wise to Salvation, through Faith which is in Jesus Christ: All Scripture is given by inspiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Instructi∣on in Righteousness, that the Man of God may be perfect, throughly furnisht unto all good Works: And St. Peter prefers its Evidence before any Collection of Testimonies whatsoever; for he prefers the Evidence of the written Word before a voice from Heaven, 2 Pet. 1. 19. For we have a more sure Word of Prophesie, whereunto you do well that you take heed, as unto a light that shineth in a dark place, until the day dawn, and the Day-Star arise in your hearts, knowing this first, that no Prophesie of the Scripture is of any private Interpretation, for the Prophesie came not at any time by the Will of Man, but holy men of God spake, as they were moved by the Holy Ghost. To these, we may add St. John speaking of it, As what they, i. e. the Christians had heard from the beginning, 1 Joh. 2. 24. What was the word of life, 1 Joh. 1. 1. what was theTruth, 1 Joh. 1. 8. But we have a better Witness than all these, even our Lord himself promising his Apostles before he left them, that the Spirit of Truth should guide them into all Truth, John 16. 13. i. e. as himself enlarges it, chap. 14. 26. should teach them all things, and bring all things to their remembrance, whatsoever he had said unto them: And as it is in that forecited, Joh. 16. 13. should shew them things to come; which, what was it, but to assure them, that whatsoever was needful to be known either of the Precepts or Mysteries of the Gospel; whatsoever for the comfort of the Church was needful to be foretold, should be th••rowly reveal'd to them: Nothing, that was matter either of Faith or Practice, should be left to uncertainties; the Spirit, which was to come down in so miraculous a manner, as he did on the Apostles on the day of Pentecost, would declare to them the wholewill of God; would not leave them as Orphans, without sufficient instructions in the Gospel they were to Preach, without comfort and assistance in those things they were to suffer as Martyrs for it.

And was not this effectually wrought by him? For

1. What are the Gospels, but the things that Christ did and taught, brought to their Remembrance?

2. What the Epistles written by St. Paul, and others of the Apostles, but the teaching them all things, fully informing them, and by them the Church, in all matters of Faith and good Life, which were less clearly laid down in the Gospels?

3. What the Revelation of St. John, with those other Pre∣dictions scattered abroad in the Writings of the other Apostles, but the shewing them things to come? And if so: If there were so full a discovery of Truth made to the Apostles, that all that our Lord promised herein, was actually made good to them, whilst in their Ministry here on Earth, and by them to the Church, which is, and can be built only upon the Foundation of the Apostles and Pro∣phets, Jesus Christ himself being the chief corner Stone, Ephes. 2. 20. If not only St. Peter, 2 Epist. 3. 2. makes this the whole of the Christian to be mindful of the words, which were spoken before by the Holy Prophets, and of the Commandment of them the Apostles of the Lord and Saviour: But St. Jude himself, (from whom the Author takes the Argument of his Collection, as 'tis to give Testimony to the Faith once delivered to the Saints) v. 17. gives this as his weighty Caution, that they should remember the words, which were spoken before of the Apostles of our Lord Jesus Christ, 'twill leave it beyond all doubt, what 'tis we are to understand by Novelty in Faith, viz. Whatsoever hath at any time, since the Delivery of the Gospel, and Sealing the Canon of Scripture, (for 'tis that, as hath been shew'd, which must contain the Faith once delivered to the Saints) been broacht contrary to the sound Doctrine therein con∣tain'd: For 'tis not a Day, or a Year, or an Age, or indeed, ever so many Ages, make the difference; that's as much a Novelty in Faith, which any way tended to the corrupting of it in the Apo∣stles days, as what hath ever since tended to the same, be it 15 Ages after, or in any Age whatever the World hath to continue.

The Mystery of Inquity which did then already work, when St. Paul wrote to the Thessalonians, 2 Epist. 2. 7. was a Novelty in Faith, as well as when in all the degrees of it, it should be finisht in the time of Anti-christ: And it is but the same Novelty continued, and improved by the Devil, and his Instruments, that hath in every Age set up it self against God, v. 4. i. e. How different soever the ways have been, which it hath wrought; How various soever, and multiform the Errors, which have been levelled against Truth, all are but the several Heads of the

same Hydra, the same Monster multiplying and increasing against all the Endeavours of those, who have at any time set themselves to resist the Innovation, i. e. To contend for the Faith once delivered to the Saints.

Which being observed with respect to the stating what Novelty in Faith is, 'tis to be enquired in the second place,

2. Whether the Collection of the Primitive Fathers, giving Testimony to the Faith once delivered to the Saints, as 'tis here pretended, will justifie that Society, the Author pleads for, from Novelty? Now this will farther branch it self into a two∣fold Enquiry, viz.

1. How far the Authority of the Fathers, simply consider'd, ought to obtain in Matters of Faith? And,

2. How far, allowing the utmost that can be to their Au∣thority, 'twill be for their Service, whom they are here brought to countenance?

CHAP. II. How far the Authority of the Fathers, simply con∣sider'd, ought to obtain in Matters of Faith?

1. AS to the Authority of the Fathers, simply considered, there's nothing more certain, than that that can obtain no far∣ther, than what they speak is agreeable to the Faith they are brought to attest. For, 'tis not to make Faith, or to add to the Articles of it, that they are produc'd; 'tis only to witness to what was once delivered, and if they Speak not according to this word, it is because there is no light in them, Isaiah 8. 20. And if so, 'twill be of little moment on whose side they speak: I say not this to discredit those great names, which have so long been re∣nown'd in the World, let them have all that is due to men of that Exemplary Piety and Abilities they were of, but let them have no more: No more, then themselves ever pretended to, or what in the reason of the thing can belong to them: As for the purpose.

Can we imagine that they ever pretended, or that in Rea∣son, their attesting ought should alter the nature of what they are brought to attest? In the particular matter in debate, will their asserting it make that to be Truth, which before was Error?

Will their asserting that the Invocation of Saints in Heaven is profitable and convenient?

That there's a respect and Veneration due to their Relicts?

Will their asserting that praying for the Souls departed, is ad∣vantageous to them, and was the practice of the Primitive Church?

Will their asserting that in the blessed Sacrament is contain'd the true, real, substantial Body of Christ, the substance of the Bread and Wine being converted into the true substance of Christ's Body and Blood, make all these things to be sound, and Orthodox? if in the mean time from the Letter of Scripture, and the Analogy of Faith therein contain'd, it shall be made to appear that most of these things are highly Superstitious, if not Idolatrous! Or to join Issue on so much of the other heads, as can concern the points of Controversie at present under Debate (if at all it doth con∣cern them)

Will their asserting that Christ built his Church upon Peter, &c. If that were to the ends they pretend, advance Him or his Succes∣sors to any higher Title, or Dignity, than Christ himself gave him in his Gospel?

Will their asserting that Traditions are to be received, &c. though all brought under that head, no way reaches the pre∣sent Controversie about Traditions?

Will their asserting, lastly, that the making the sign of the Cross, the keeping Images of Christ, and his Saints was the practice of the Primitive Church, be a Reason, either why Traditions should be of equal Authority with the Scripture, or the sign of the Cross, or Images should have Divine Honour paid to them? For otherwise, they come not up to what is at present under Debate: Though had they said all this (for I am contented he make the best of his Argument) what is this, or whatever else they would have the Fathers speak for them, if at the same time they speak against themselves? i. e. against what they have deliver'd directly contrary to it, in any other of their writings; And what is much more, against

Christ, i. e. either against the direct Rule of Scripture, or the purity of that Religion themselves so Zealously professed?

This as to the first, viz. How far the Authority of the Fathers, simply consider'd, ought to obtain in matters of Faith? and that can be no farther than they speak agreeably to that Faith they are brought to attest; neither they, nor any men, as St. Paul gives the Rule 1 Cor. 11. 1. being to be any farther followed, than they are the Followers of Christ.

The Author indeed suggests other Topicks, from whence their Authority may be lessen'd, Pref. p. 3. in these words: 'Tis true, it cannot be denied, but many things in the Ancient Fathers are Obscure; their Names have been prefixt to Books, of which they were never the Authors, Additions have been made to some of their Writings, besides the divers mistakes of Transcribers in the Publishing their Works: To which I might add, which alone is more than all this, that Horrible abuse of the Indices Expur∣gatorii, by which so many Additions, Defalcations, and alte∣rations of all sorts have been made in them: But this he hopes to blow away at a Breath, by telling us, that all this and more, (the greater their shame who have contributed to it, and whither they in whose Defence he writes, have not, let Sixtus Quintus, and Clemens Octavus their Editions of the Bible bear witness) may be with Truth affirm'd of the sacred Volume of the Bible, whose Authority notwithstanding stands firm and unshaken, and in spite of all such like Objections, is the pure Fountain of Life: But the Comparison will very little advantage his Cause, till he can shew too.

1. That the Divine Providence is equally concern'd in pre∣serving the Writings of the Fathers intire, as 'tis in preserving the Sacred Volume of the Bible.

2. That there is the same help to be had in comparing the Writings of any Father among themselves, as there is in comparing the several parts of the Bible, as 'tis 1 Cor. 2. 13. in comparing Spiritual things with Spiritual. Or,

3. That there is the same Demonstration of the Spirit, and of Power, going along with the one, as there is with the other; 1 Cor. 2. 4. which, with many others that might be reckon'd up, are all of them very material differences, and such as will no way serve to ease the difficulty under which the Author la∣bours in this matter.

But 'tis not my business to disparage the ancient Fathers in what they are thus liable to be abused, but rather, and that I am sure is the nearer way to Truth, to Establish the Foundation, on which they and every wise Builder must depend for Strength and Security, and that is, as I before laid it down, as what they are produced for, is agreeable to the Faith they are brought to assert. I proceed to the second Enquiry, viz.

2. How far, allowing the utmost that can be to their au∣thority, 'twill be for their Service, whom they are here brought to countenance?

CHAP. III. How far, allowing the utmost, that can be to the Authority of the Fathers, 'twill be for their Service whom they are here brought to coun∣tenance?

NOW that can be no farther than they,

1. Are a Collection of Primitive Fathers; for those only they are, the Author amuses us with.

2. Speak directly to the matters under Debate, and

3. What they speak of them, is agreeable to that Primitive Truth, which alone can give credit to any Cause: And

1. That they are not a Collection of Primitive Fathers, needs no farther proof, than to consult the Authors own Index, which gives us so many of his Authorities after the 5th Century, the time himself sets in his Preface. p. 4. for what is to be re∣ceived as Primitive. And it may be, there are some others, whose Judgement ought to prevail in this matter, who will not allow that stile to all, whom he there produces, before the first 500 Years of the Church: But it was necessary to amass Testimonies, and be they what they will, they must be called Primitive, though they come down to the 1546th Year after

Christ; an Age, in which I doubt very little either of Primitive Truth or Purity will be found amongst them. As also

2. That they Speak not directly to the matters under Debate, will be clear, by stating

What the Controversies between the Donatists, Gnosticks, Marcionites, Valentinians, and the Orthodox were, with

What those between Vigilantius, Aerius, Berengarius, the Iconoclasts, and those who opposed them were, and

What those are which at present are between them, whom under these names he endeavours to render odious, and those, for whom he writes: In which, at present I am bold to say the Author is not in the least Ingenuous, and if what others have reply'd on the several Heads be not a full satisfaction in the Case, I dare promise (if it be called for, and God shall give me Life,) to shew him wherein he hath mistaken the true state of these Controversies, and most injuriously transferred their Errors to those, whom he insinuates to be meant by such fictions. And then Thirdly, Whether

3. What the Fathers are here produced to speak for them, is agreeable to that Primitive Truth, which alone can give credit to any cause, must be tryed by comparing the Testimonies themselves, with that which in this matter must be the firm, and unshaken Rule to them, and us, i. e. the Faith it self once de∣livered to the Saints, as 'tis recorded, and is to be received, as Divinely inspired in the Holy Scripture: For is it the name of the Writer, or the Reason of the thing; the Honour due to the person of any ever so Celebrated an Author, or the Necessary, and unalterable Truths, with which Faith ought to be supported, must turn the Ballance? And in this I am willing to own the In∣genuity of our Author, who tells us pref. p. 2. that these, i e. the Fa∣thers, are not suppos'd to have had the Assistance of the Divine Spirit, like the Evangelists, and yet some of those he quotes were Popes. (It seems he had forgot the Infalibility some ascribe to them) and Pref. p. 3. that the Authority of the Sacred Volume of the Bible stands firm, and unshaken, and is the pure Feuntain of Life: From whence I frame this short Argument, that if the Bible be the pure Fountain of Life, if the Penmen of it had the Assistance of the Divine Spirit, why should we trouble our selves with lesser Au∣thorities, or why should we not prefer 〈◊〉〈◊〉 that Religion, which

hath no one point in Controversie, with those, for whom this Au∣thor pleads, which is not altered by this first record of Truth, be∣fore that which is so unhappy, as to have no one point in Con∣troversie, which is plainly laid down in, or confirmed by it?

But notwithstanding all this, the Author will still have his Collection to be a convincing Argument of the Doctrine of their Forefathers; and a Test whereby to examine, how far each point un∣der Debate may be truly stampt with Novelty, Pref. p. 4. But, suppose their Forefathers were in Error, will its being their Doctrine make it Orthodox? Or how can that be a Test to ex∣amine, how far each Point under Debate may be truly stampt with Novelty, which it self is not free from Innovation, or at least is wrested to prove that (which I question not will appear to be the Case in a very great measure: When the Testimonies here made use of, shall be more strictly look't into,) to which it was in the first intention of the Writers themselves never design'd?

Nor will it serve the turn what he goes on with Pref. p. 4. viz.

That to suspect them in any of the following Points, wherein so many of them agree, speaking as it were with one Mouth, to suspect them in things for which Antiquity never question'd them; which no Church, or Prelates then in being, or succeeding, ever Censured, or Condemn'd them; to suspect them in things, which never any Man yet in all the intervening years has Preach't against, or publickly disown'd, but what has been branded, as an Innovator; to suspect them I say in these Points, is to proceed with Passi∣on, rather than Reason, and to pass sentence not according to the merits of the thing, but as the Cause, and Party require.

1. For, 'tis not the speaking of so many with one Mouth, were that granted, that can exempt them from suspicion, if what they speak do not do it, i. e. If that it self, which is the matter in tryal, be not agreeable to the Faith once delivered to the Saints. And then

2. As to their never having been question'd by Antiquity, neither by any Church or Prelate then in being, 'tis sufficient to observe, that many of the Corruptions in the Fathers (a matter very easie to be proved) were foisted in, long after the times in which the Authors flourisht, and therefore 'tis unreasonable, they should have

then been called in question, preach'd against, or publickly disown'd: As also,

3. That de facto, the points, which they are here brought to maintain, have been Preach'd against, and publickly disown'd, the Corruptions which were so foisted in, have been discover'd and exploded, and for their being branded as Innovaters who did it, 'twill very little advantage the Cause of them who so branded them, unless it shall appear, that what they did herein, was agreeable to that Faith they pretend to defend: For if all that was herein done, was but the holding the Truth in Unrighteousness, Rom. 1. 18. a powerful possessing themselves of the outward shew, and name of Christianity, and an uncharitable Anathematizing all, who would not run with them, this will give them but small Reason to triumph in the Case, unless it be so, to be Intitled to the Character of Anti-christ; for to him it belongs to oppose, and exalt himself above all that is called God, 2 Thessal. 2. 4. to think none equal to him, none fit to be listen'd to, or tolerated in the Church, who cannot submit all to his Infallible Chair. But upon the same account must Christ himself have been an Innova∣ter, his Apostles and Disciples thus branded too, because what they taught was contrary to them, who were in Moses's Chair, and thereby possest of the Right to Teach, and Comment on the Law; 'tis not mens being Censured or Persecuted is the Evidence of their being Innovators, for then what would become of the Blessedness our Lord declares to belong to such? Matth. 5. 10, 11. Nor will it on the other hand free others from the Imputation, that they are able to carry it with a high hand, to Censure, and Condemn all who dissent from them, for then what would become of the Woes our Lord denounced too against the Scribes and Pharisees? What of the blot of Hypocrisie, he so often char∣ges them with? Matth. 23. 13, &c.

But still there's a farther scruple troubles the Author, and 'tis what I confess my self to have had chiefly in my Eye, when I began these Animadversions: Now thus he frames it, Pref. p. 4.

Had Christ or his Apostles foretold us of a total Eclipse his Church was to suffer for a thousand years, that the assistance of the Holy Ghost was to be wanting to the Faithful, their Overseers and Prelates, from the year 500 to 1500; and that in all this time, there was to be neither Reason, nor Zeal, nor Knowledge, nor

Conscience, nor care of Salvation in any of the Believers, for them, nor their Children, I should then with ease begin to suspect the Corruption both of Faith and Fathers in this miserable time, and receive neither the one nor the other, but upon a good Reformation.

To which it may be replied,

1. That 'twas not necessary a total Eclipse of the Church should be foretold, &c. to the inferring of that Corruption of Faith, and Fathers, which may here be suppos'd.

2. That had a total Eclipse obscured the Church, be it ever so great, yet an Eclipse doth only hide, not destroy the body that suffers it; that 'twas not necessary, that it should proceed so far as that there should be neither Reason, nor Zeal, nor Knowledge, nor Conscience, nor care of Salvation in any of the Be∣lievers for them, nor their Children: For as in Israel, when the Prophet thought that he had been left alone, there were seven thousand which had not bowed to Baal, 1 Kings 19. 18. So here too, how universal soever the Apostacy might seem, there might be still left of those, who were not revolted from the Purity of the Gospel, as 'tis Revel. 7. 8. no fewer than one hun∣dred forty four thousand Sealed.

3. That (seeing he will put it upon us to make it out) a very great Eclipse there was, the Church, at least a great part of it, was to suffer. And to that I shall add, (that I may say what may satisfie his Curiosity in the Point)

When this was to be?

How long 'twas to continue?

How to clear up again?

Which if I shall be able in any degree to demonstrate, I hope it will open their Eyes, who have been hitherto in the Cloud, and shew another sort of Evidence, than any Collection of Primitive Fathers, who themselves were not uncapable of being guilty of mistakes, or when they are not so, may have their Wri∣tings mistaken, or misapplied.

I begin with the first of these, viz. That a very great Eclipse there was, the Church, at least a great part of it, was to suffer, and this shall be the Argument of the next Chapter.

CHAP. IV That a very great Eclipse there was, the Church, at least a great part of it, was to suffer.

NOW this is no more than Christ and his Apostles have foretold: For, first, Doth not our Lord himself foretel, that 'tis impossible but that Offences will come, Luke 17. 1.

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, Matth. 24. 11, 24, 25.

And after him St. Paul, Acts 20. 29, 30. For I know this, that after my departing shall grievous Wolves enter in among you, not sparing the Flock. And 1 Tim. 4. 1, 2, 3. Now the Spirit speaketh expresly, that in the latter times some shall depart from the Faith, giving heed to seducing Spirits, and Doctrines of Devils; speaking lies in Hypocrisie, having their Conscience seared with a hot Iron: forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe, and know the Truth. And again,

2 Tim. 3. 1, 2, 3, 4, 5, &c. This know also, that in the last days perillous times shall come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, truce∣breakers, false-accusers, incontinent, fierce, despisers of those that are good, Traytors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of Godliness, but denying the power thereof. And doth not the same St. Paul tell us, 2 Thessal. 2. 7. that the mystery of iniquity did already work, that there must come a falling away, and the man of sin, the son of Perdition be revealed? Doth he not (of which by and by) tell us, what this shall be, and what it was that at present hindred?

Thus likewise St. Peter, 2 Pet. 2. 1, 2, 3. But there were false Prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable Heresies,

even denying the Lord that bought them, and bring upon themselves swift destruction: And many shall follow their pernicious ways, by reason of whom the way of Truth shall be evil spoken of: And through Covetousness shall they, with feigned words, make merchandize of you, whose judgment now of a long time lingereth not, and their damna∣tion slumbreth not. A farther Character of whom is given, v. 12, 13, 14, 15, &c. And

2 Pet. 3. 3. Knowing this first, that there shall come in the last days Scoffers, walking after their own lusts, &c. which St Jude repeats, v. 18. minding them, That the Apostles of our Lord Jesus Christ had told them, there should be mockers in the last time, who should walk after their own ungodly lusts.

And is it likely they should so preserve the Testimony of the An∣cients, as to make them convincing in the chief points of Con∣troversie, either at present, or indeed almost in any points un∣der debate, whose great study it should be to corrupt all the principles of the Christian Religion, to seduce and destroy Christs Flock? To bring in Doctrines of Devils, and speak lies in Hypocrisie?

Is it likely they should be the Instruments to preserve the word of Truth and Salvation, who are so zealous to bring in damnable Heresies, 2 Pet. 2. 1, 2, 3. Read over their Cha∣racter again, 2 Tim. 3. 1, 2, 3, 4, 5, &c. and see whether that looks like the Character of such, who in all Ages were to be the Guardians and Champions of Truth?

Is it probable those, who are ready to deny the Lord that bought them, will stick at any thing to advance their Covetous, Ambi∣tious, and Carnal Designs? No: If such there were to come, 'tis not to be question'd but they would be indifferently zealons to hold the Truth in Righteousness; 'tis not to be expect∣ed the Man of Sin, and Son of Perdition, should scruple at cor∣rupting Truth in the Chanels, who makes it his greatest gain and interest to stop it in the Fountain.

So that we see there wants not sufficient Prediction of a very great Eclipse the Church, or at least great part of it was to suffer; and that such an Eclipse as while it lasted, there was lit∣tle hopes, 〈◊〉〈◊〉 of so preserving the Testimonies of the Ancients, as to make them convincing in the chief points of Controversie at present, or indeed almost in any points whatever under debate.

The next Enquiry is, when this was to be?

CHAP. V. When this Eclipse, which the Church, at least a very great part of it was to suffer, was to be?

SAith St. Paul, 2 Thess. 2. 7. The Mystery of Iniquity doth already work. And St. John, 1 Ep. 2. 18. Little Children it is the last time, and as you have heard that Anti-christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (he that is more eminently and notoriously so) shall come, even now are there many Anti-christs.

It seems there were not wanting from the first beginning of Christianity, who endeavoured to oppose the Truth, and draw others from it, as it is described, Revel. 12. 1, 2, 3. No sooner is the Woman cloathed with the Sun, travelling in Birth, and pained to be Delivered, but behold the great red Dragon stands before her to devour her Child, as soon as it was born: Attempts there were from the first birth of Christianity to destroy it; but how∣ever, it is not of those we are to understand the forecited Pre∣dictions: No: As St. Paul gives the Caution, v. 3d & 4th. of that second Chapter of the second Epistle to the Thessalonians, there must come a falling away first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some great and notable Apostacy, or Revolt, and that man of sin be revealed, the Son of perdition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who opposeth, setteth himself as an avowed and restless Adversary, and exalteth himself above all that is called God, or that is worshipped, so that he as God sit∣teth in the Temple of God, shewing himself that he is God.

And when that was to be, he farther declares, by shewing, what it was that at present hindred his coming, v. 6. And now ye know what withholdeth, that he might be revealed in his time; where he speaks of it, as what was no secret among the Christians, what was sufficiently foretold, and made known to them; and then he goes on, v. 7, 8. For the Mystery of Ini∣quity doth already work, only he who now letteth, will lett, until he be taken out of the way, and then shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that wicked, lawless one be revealed.

But still this it may be is not plain enough to fix the Epocha, the just date, and time of the Rise of Anti-christ; to consider this therefore a little more particularly, who was it that with-held that he might be revealed in his time? Who was it who did lett and would lett, until he were taken out of the way? Hear St. Chry∣sostom on the place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What is it therefore which withholds that he should be re∣vealed, i. e. that hinders it? Some, (saith he) say it is the Grace of the Spirit; others that it is the Roman Empire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to whom I chiefly agree. And he gives his Reason: For if, (saith he) the Apostle had meant the Spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he would not have spoken obscurely but openly, for now the Grace of the Spirit, i. e. his Gifts with-hold him, but he must have come in another manner, if he was to come when the Graces of the Spirit should fail: But because, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he speaks this of the Roman Empire, in all likelihood he speaks enigmati∣cally, and obscurely; because, as he goes on, he would not in∣cur unnecessary Enmity and unprofitable Dangers. For if he had said, that in a short time the Roman Empire should be dissolved, they would have buried him alive, as a most Pestilent Wretch, and all the Faithful (or Christians) as those who were to live and War un∣der him. And a little after more clearly, Only he who now letteth will lett, till he be taken out of the way, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. when the Roman Empire shall be taken away, then he will come, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And with good Reason, for as long as there shall be the dread of this Empire, none will suddenly be subject to him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but when that shall be dissolv'd, he will usurp upon the occasion of the Anarchy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and will attempt to snatch to himself the Power (the Rule, and Govern∣ment, or Empire) both of Men and God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For as other Kingdoms were dissolv'd be∣fore him, as that of the Babylonians by the Persians, that of the Persians by the Macedonians, that of the Macedonians by the Romans, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so that of the Romans

by Antichrist, to which he adds, (but of that afterwards) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And he by Christ: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And this (saith he) Daniel de∣livers with the greatest clearness; 'tis Dan. 7. in his Vision of the four Beasts, where he tells us, v. 8. that among the Ten Horns of the fourth Beast, there was to come up another little Horn, (which is generally agreed to be understood of Anti∣christ) before whom there were three of the first Horns pluckt up by the Roots; and behold in this Horne were eyes like the eyes of a Man, and a Mouth speaking great things, see v. 24, 25, ibid.

I shall not heap up other Testimonies in this matter, the Fa∣thers generally concurring in this opinion of Antichrist's being to succeed to the destruction of the Roman Empire: And Corne∣lius à Lapide, in their names, makes it the common sense they had of this place, that Nero and the Roman Emperours were to with-hold, and when they were taken out of the way, tunc reve∣labitur ille iniquus Antichristus, then should be revealed that wick∣ed Antichrist, on 2 Thessal. 2. 6.

Now, that we may come a little closer to the Matter in hand, When was that? when was it the Roman Emperors were taken out of the way? (For if that be made out, especially so as to point any thing near the time he mentions, I suppose the Author will no longer look upon those 10 Centuries of Sleep, and Corruption in the Church (as he phrases it, Pref. p. 5.) to be no more than a Dream of the Reporters, but both He and every serious Reader will be awaken'd to see thorow his Nubes Testium, at least to own that there was such a Cloudy time, such an Eclipse, as his own Metaphor is, Pref. p. 4. The Church was to suffer; I do not say with him for 1000 Years, neither more, nor less, but for a Period in which He and Those for whom He writes, will be equally concern'd to free themselves from the charge of many Novelties). When, I say, was it, the Roman Emperors were taken out of the way? And methinks it should not be difficult to answer the Query, especially the Holy Ghost himself having in a manner herein expresly directed us, 'tis in the 13th of the Revelations, v. 10. He that leadeth into Captivity, shall go into Captivity; He that killeth with the Sword, shall be killed with the Sword: And to make it the more remarkable he calls up our Attention with that Eminent Saying of our Lord, so often made

use of by Him in the Gospel, when He had some great, and notable Lesson to recommend to his Auditors, If any man have an Ear, let him hear, v. 9: and closes it with no less a note of Attention in the following words, Here is the Patience, and the Faith of the Saints.

Now who was it, who led into Captivity?

Was it not the Roman Empire, that had enslaved the Nations round about? Was it not the Roman Empire, which had so insolently triumpht over the Christians; and made them its Vassals?

Who was it was the great red Dragon, having seven Heads, and ten Horns, which stood before the Woman cloathed with the Sun, which was ready to be deliver'd for to devour her Child, as soon as it was born? Rev. 12. 1. 5.

Was it not the Roman Empire, whilst Heathen, which by its furious Persecutions endeavour'd to root out Christianity? So that 'tis not to be doubted, who is here to be understood by Him, that leadeth into Captivity?

But then, How is it He was led into Captivity?

Consult their own Annals, and you have the Answer: For, Was not Rome taken first by Alaricus the Goth in the 410th year after Christ? and again in the year 455 by Gensericus? Or,

If not the taking of Rome, but the Captivity of the Empire it self be to be understood hereby, when could this be better verlfied, than, when the Empire was torn in pieces, and divi∣ded into several Kingdoms, (those ten Horns of which both Daniel, and St. John speak) by the Goths, Vandals, and Hunns? And when happen'd that? but in or about the same Period of 455 or 456?

Now then, if in either of these Periods, viz. of 410 or 455, or thereabout, we grant to be the time, when He that led was taken out of the way, it will unquestionably follow, that,

'Twas then that wicked, lawless One was revealed:

Then was the Birth of Antichrist, i. e. of Him, who was more eminently to be so:

Then the time from whence in such a Latitude may be dated that great Eclipse, which the Church was to suffer; And beginning with either of these, we fall upon what, in the Event, will ex∣tremely well answer the Prediction.

For if we reckon from 410, then will 666 bring us to the Year 1076, which was the Fourth of Hildebrand, or Gregory the Seventh; who, as 'tis Rev. 13. 13. made fire to come down from Heaven on the Earth, in the sight of Men, i. e. (as we shall afterwards shew it to be the sense of that Phrase) so openly, and solemnly Excommunicated the Emperor: which if consi∣dered in all its Circumstances, will be but too plain a Descrip∣tion of that Man of Sin and Son of Perdition, who was to oppose and exalt Himself above all that is called God, or that is worshipt; so that He as God sitteth in the Temple of God, shewing himself that He is God. 2 Thessal. 2. 3, 4.

For what is it to exalt Himself above all that is called God; and that is worship, but to assume to Himself an Authority over those Higher Powers which God hath ordained, those Gods, as Princes are stiled in Scripture, Psal. 82. 1. Joh. 10. 34, 35?

What as God to sit in the Temple of God, shewing Himself that He is God? but to take to Himself the Power of Saving or Damning men, as He shall think fit; to say that he cannot Err, which is the Incommunicable Attribute of the divine Nature, and arrogate the setting up one, and pulling down another, which can belong only to the Supreme Governour of the Universe? where, not to take notice of any thing done by Him, before he was Pope, by which, as I may say, He seemed but to be preparing himself for the great Service he was to do the Chruch, when advanced to the Pontifical See, his carriage in the difference between the Emperor, and the Saxons, is what I shall first pitch on; wherein the Bishops revolting from the Emperor fly to Hildebrand, present their Complaints against the Empe∣ror; the Pope greedily embraces the Quarrel, and so far pur∣sues it, as to cite the Emperor to appear at Rome, and in case of his refusal, threatens Him Excommunication: The Empe∣ror terrified herewith, sends his Ambassadors to divert Him from his resolution; But contrary to the Law of Nations (however Baronius labours to contradict this), He Imprisons his Ambassadors, and having almost destroyed them with Hun∣ger, Thirst, and Cold, sends them out of Rome with the greatest disgrace.

Upon this, the Emperor calls a Council at Wormes; and in return hereof, cites Hildebrand, to appear, imagining the Pope

to have been thereby disabled to Publish his threatned Excom∣munication: And having written a Letter to the Archbishop of Cologn, another to Hildebrand Himself; and a third to the Clergy and Laity of the whole Roman Church, and obtain'd not only of the Germans, but of some of the Bishops of Italy to concurr with Him in the Sentence against Hildebrand; when the Day came, that the Emperor was cited to appear, Ru∣landus a Priest of Parma, brings the Emperor's Letters, and without any title of Honour given him, thus bespeaks him,

Tibi Imperator verae Religioni addictissimus, & Sanctissimi Italiae, Galliae, Germaniae{que} Episcopi praecipiunt, ut Te munere, quod astu, Pecunia, gratia occupasti, abdices: The most Religious Emperor, and most Holy Bishops of Italy, France, and Germany Command, that Thou abdicate thy self from that Office, which by Craft, Bribery, and Ambition thou hast Usurpt. Non enim verus Pastor, ne{que} Pater, ne{que} Pontifex es; sed Fur, Lupus, Latro & Tyrannus: For thou art not a true Pastor, nor Father, nor Priest, but a Thief, a Wolf, a Robber and Tyrant.

Whereupon the Pope having most bitterly inveighed against the Emperor, proceeds to Excommunicate Him; the Form in which this was done being in a peculiar Stile; I shall presume to insert it; 'Twas this which here follows.

BEate Petre Apostolorum Princeps, inclina quaeso aures tuas, & me servum tu∣um exaudi, quem & ab infan∣tia educasti, & us{que} ad hunc diem ab inimicorum manibus vindica∣sti, qui me pro mea in Te Fide oderunt, & persecuti sunt, Tu mihi testis es Optimus, & pia Jesu Christi mater, & frater tuus Paulus, tecum Martyrii par∣ticeps, me non sponte, sed invitum Pontificatus gubernacula suscepisse. Non quod rapinam arbitratus sim, sedem tuam legitime con∣scendere: sed malebam vitam

meam in Peregrinatione degere quam locum tuum pro fama & gloria tantum occupare: fateor Ego, & merito quidem, mihi, tua gratia, non meritis meis, populi Christiani curam demandatam esse; commissam{que} ligandi & sol∣vendi potestatem. Hac ita{que} fi∣ducia fretus, pro dignitate & tu∣telae Ecclesiae tuae sanctae, Omni∣potentis Dei nomine, Patris, Fi∣lii, & Spiritus Sancti, & Hen∣ricum Regem, Henrici quon∣dam Imperatoris Filium, qui au∣dacter nimium & temerariè in Ecclesiam tuam manus injecit, Imperatoria Administratione, re∣giaque dejicio, & Christianos omnes Imperio subjectos juramento illo absolvo, quo Fidem veris Regibus praestare consueverunt. Dignum est enim ut is dignitate careat, qui Majestatem Ecclesiae imminuere conatur. Praeterea vero monita mea, immo tua, ad sui ipsius, populorumque salutem pertinentia contempsit: & se ab Ecclesia Dei, quam seditionibus pessundare cupit, separavit, eum Anathematis vinculo colligo, certo sciens Te esse Petrum, in cujus Petra, ut in vero fundamento, Rex noster Christus aedificavit Ecclesiam suam.

O Blessed Peter Prince of the Apostles, incline thine Ears, I beseech Thee, and hear me thy Servant, whom thou hast brought up from my Childhood, and to this day hast deliver'd me from the hands of my Enemies, who have hated and persecuted me for my Faith in Thee; Thou art my best Witness, and the Pious Mother of Jesus Christ, and thy Brother Paul, who suf∣fered Martyrdom with Thee, that 'twas not of my own ac∣cord, but against my will, that I

took upon me the Government of the Popedom, not that I thought it Robbery lawfully to mount thy Chair; but I had rather pass my Life in Pil∣grimage, than possess thy place only for Fame, and Glory; I confess, and deservedly, that the Care of Christian People was committed to me, and the Power of binding and loo∣sing granted me by thy Grace, and not by my Merits. Relying therefore on this confidence, For the Dignity and Defence of his Holy Church, in the Name of Almighty God, the Father, Son, and Holy Ghost, I depose King Henry, the Son of Henry formerly Emperor, who too boldly, and rashly hath laid his hands on thy Church, from the Imperial and Kingly Administration; and all Christians, Subjects of the Em∣pire I absolve from that Oath, by which, they are used to bind themselves to be faithful to true Kings. For 'tis fit that he should want all Dignity, who endeavours to lessen the Majesty of the Church; Be∣sides, he hath contemned not only mine, but thine Admoni∣tions, which pertain to his and the Peoples Salvation, and hath separated himself from the Church of God, which he desires to subvert by Seditions; there∣fore I bind Him with the Bond of an Anathema, assuredly know∣ing, that thou art Peter, on whose Rock, as on a true Foundation, Christ our King hath built his Church.

And what was the effect of this Excommunication? that we may see how Gregory exalted himself above all that is called God:

Why, the next year, before the Sentence was to take effect, in the midst of the Cold Winter, with a slender Train, the Emperor hastens into Italy, (taking part of his Journey on Horseback, part on Foot) to give the Pope a Meeting, and addresses to have his Excommunication taken off: The Pope requires He deliver up his Crown, and the Ensigns of Royalty, and when He came to the Castle, where the Pope was, which was at Canusium, He makes him wait barefoot a first, second, and third day; on the fourth day being ad∣mitted, He is at last absolved on these Conditions, viz. That at what time, and place the Pope should appoint, He should render Himself, and answer such things as should be charged against Him, and as He cleared, or not cleared himself, He should retain, or lose his Kingdom: and that till the Matter were heard, He should retain nothing of Royal Attendance, or Ensigns; and if restored, He should be subject, and con∣formable to whatever the Pope should require; and if He failed in any of these particulars, then this Absolution to be void: And his acceptance of all this was to be confirmed by Oath: And upon his stay in Italy after this, the Pope writes to the Princes of Germany, that they would choose Rodolphus Duke of Suevia for their King; to whom He sends a Crown with this Inscription, Petra dedit Petro, Petrus Diadema Ro∣dolpho. The Emperor coming into Germany tryes to recover his Crown from Rodolph, and is a second time Excommuni∣cated:

The Form of which Excommunication, being much of the same stile with the former, I shall ask leave likewise to insert; which was this.

BEate Petre Apostolorum Princeps, & Tu Paule Gentium Doctor, vestras, quaeso, aures mihi paululum praebete, me{que} clementer exaudite: Nam veritatis Discipuli estis, & A∣matores: quae dicam vera sunt: Hanc causam suscipio veritatis

gratia, ut fratres mei, quorum salutem exopto, mihi obsequen∣tius acquiescant, sciant, intelli∣gant, quod vestro auxilio fretus post Christum, & Matrem ejus semper Virginem, flagitiosis, & iniquis resisto: Fidelibus autem praesto adsum, & auxilium fero. Non enim libens, & volens hanc sedem conscendi, sed invitus & lachrymans, quod me indignum judicabam, qui tam in excelso throno sederem: Haec autem dico, quia non Ego Vos, sed Vos me elegistis, & gravissimum pondus humeris nostris imposuistis. In me autem vestro jus••u montem ipsum conscendentem, clamantem, & annunciantem populis eorum scelera, & filis Ecclesiae peccata, mèmbra Diaboli consurrexere, & ad Sanguinem us{que} manus suas in me conjecere: Astiterunt enim Reges Terrae, & Principes seculi, cum his conjurarunt Ecclesiastici quidam, & Vulgares in Domi∣num, & nos Christos ejus, dicen∣tes: Dirumpamus vincula eorum & projiciamus a nobis jugum ip∣sorum: Hoc autem fecere, ut me vel morte vel exilio mulcta∣rent, quorum de numero fuit Henricus, quem Regem vocant,

Henricus, inquam, Henrici Im∣peratoris filius, qui cornua & calcem contra Ecclesiam Dei su∣perbe nimium erexit, facta con∣juratione cum multis Episcopis Italici, Germanici, Gallici{que} nominis, cujus superbiae vestra adhuc restitit Autoritas, qui fra∣ctus potius quam ad sanitatem redactus, ad me in Cisalpinam perveniens, absolutionem Ana∣thematis suppliciter quaesivit; Hunc Ego, quem ad poenitentiam venisse credideram, in gratiam recepi: huic{que} tantummodo com∣munionem reddidi, non tamen in Regnum, e quo eum in Romana Synodo depuleram, restitui: nec Regni, ut ad Fidem redirent, concessi. Hoc ideo feci, ut si redire in gratiam cum fini∣timis suis, quos semper vexave∣rat, differret, reddere{que} tum res Ecclesiasticas tum profanas, ex foe∣dere abnueret, cogi ad Officium Execrationibus, & armis posset. Hac opportunitate adjuti quidam Germaniae Episcopi & Prinei∣pes, ab hac fera Bestia diu vexa∣ti, in locum Henrici suis Flagi∣tiis regno cadentis, ducem suum Rodulphum deligunt: qui regia modestia & integritate usus, sta∣tim

nuncios ad me misit, a quibus intelligerem se coactum regni gu∣bernacula suscipere; non esse ta∣men adeo regnandi cupidum, ut non malit nobis, quàm regnum pollicentibus obtemperare; futu∣rum se in Dei potestate semper, ac nostra, id{que} ut arbitremur nos fa∣cturum, filios obsides pollicitus est. Stomachari tum Henricus coepit, & nos primo quidem precari, ut Rodolphum ab occupatione Reg∣ni execrationibus propelleremus. Dixi me velle videre, cui jus competeret, & eo missurum nun∣cios, qui rem omnem resciscerent, me{que} deinceps judicaturum, Uter ipsorum in causa potior habendus esset. Vetuit Henricus, quo mi∣nus Rex a Legatis nostris decer∣neretur, multos{que} tum Seculares, tum Ecclesiasticos interfecit, Ec∣clesias diripuit, & profanavit, at{que} hoc modo Anathematis vinculis sese illigavit. Hanc ob rem fi∣dens in Dei Judicio, & Miseri∣cordia in{que} Patrocinio beatae Vir∣ginis, fultus etiam autoritate ve∣stra; ipsum Henricum, ejus{que} fautores, vinculo Anathematis

colligo, at{que} iterum Regiam po∣testatem ei adimo, interdico{que} Christianis omnibus illo juramen∣to absolutis, quo fides Regibus dari consuevit, ne Henrico ulla in re obtemperent, Rudolphum in Regem suscipiant, quem multi provinciae principes abrogato Henrico, in Regem Optimum sibi delegere. Eternim par est, ut si∣cuti Henricus ob superbiam & contumaciam, facultatibus suis privatur, ita Rudolphus omnibus gratus, pro sua Pietate, & Re∣ligione, regia dignitate, & po∣testate donetur. Agite igitur Apostolorum Sanctissimi Princi∣pes, & quod dixi, vestra auto∣ritate interposita confirmate: ut omnes nunc demum intelligant, si potestis in coelo ligare, & sol∣vere; in terra quo{que} imperia, regna, principatus, & quicquid habere mortales possunt, auferre & dare non posse. Si enim quae ad Deum pertinent, judicare potestis, quid de his inferioribus, & pro∣fanis censendum est? Et si An∣gelos dominantes superbis princi∣pibus vestrum est judicare, quid in servos illorum vos debet fa∣cere? Ediscant nunc Reges hujus Exemplo, & omnes seculi princi∣pes, quid in coelo possitis quanti{que} apud Deum sitis, ac deinceps ti∣meant

Sanctae Ecclesiae manda∣ta contemnere: Hoc autem judi∣cium cito in Henricum exercete ut intelligant omnes iniquitatis filium non fortuito sed vestra ope∣ra è regno cadere. Hoc tamen a vobis optaverim, ut Poenitentia ductus in die judicii vestro rogatu gratiam a Domino consequatur.

O Blessed Peter, Prince of the Apostles, and Thou, O Paul, Doctor of the Gen∣tiles, afford to me your Ears a little, I beseech you, and mer∣cifully hear me; For ye are the Disciples, and Lovers of Truth, the things I shall speak

are true: This Cause I under∣take for truth's sake, that my Brethren, whose Salvation I earnestly desire, may be the better satisfied in their Obe∣dience to me, may know, and understand that relying on your assistance, next unto Christ, and his Mother always a Virgin, I resist the flagitious and unjust; but that to the Faithful I am always ready to give aid: For I did not by my own choice, or willingly mount this Chair, but unwil∣lingly, and with Tears, because I judged my self unworthy to sit in this high Throne: Now these things I say, because I chose not you, but ye have chosen me, and laid this most heavy burden on our Shoul∣ders. However against me ascending to this high Place by your Command, Proclaim∣ing and telling their People their Wickedness, and the Sons of the Church their Sins, the Members of the Devil have risen up together, and laid hands upon me to Murder me. For the Kings of the Earth stood up, and the Rulers of the World, and with these some of the Churchmen, and the People have conspired together against the Lord, and against us his Christs; saying, Let us break their Bonds asunder, and cast away their yoke from us: and this they have done, that they might bring us to Death or Banishment; of which

number was Henry, whom they call King, Henry, I say, Son of Henry the Emperor, who hath too proudly lift up his horn and heel against the Church of God, entring into Conspiracy with many Bishops of Italy, Germany, and France, whose Pride hitherto your Authority hath resisted, who being broken rather, than re∣stor'd to a sound Mind, coming to me on this side the Alps, humbly begged Absolution from Excommunication. Him, whom, I believ'd to have come Penitent, I have receiv'd into favour, & restored to Him Communion, but not his King∣dom, from which I had deposed Him in a Synod held at Rome; nor did I grant leave to the Tributaries of the Kingdom to return to their Fealty. This I therefore did, that if he should delay to be reconciled to his Neighbours, whom He had aggriev'd, and should re∣fuse to restore both their Ec∣clesiastical and Civil Rights, He might by Execrations or Censures, and Arms be compel∣led to his Duty. Being assisted by this Opportunity, some Bishops, and Princes of Ger∣many, who had been long aggrieved by this wild Beast, into the place of Henry, who by his great wickedness and forseited the Kingdom, chose Duke Rodulphus, who with that modesty, and integrity which becomes a King, forthwith sent Messengers

to me, by whom I might un∣derstand that He was forced to undertake the Government of the Kingdom; but however that He was not so desirous of Reigning, but that he had ra∣ther obey us, than those who had promised the Kingdom; that He would be always in the Power of God and us, and that we might believe that He will do this, hath promised to give his Sons Hostages. At this Henry began to be incens'd and to beseech us at first, that by * 3.1 Cursings we would hinder Rudolphus from seizing the Kingdom; I said, I would see to whom the Right belonged, and for that Reason would send Messengers, who should take Cognizance of the whole Affair, and would judge there∣upon, whether of them had the better Cause? Henry forbad, that our Messengers should declare him King, and slew many of the Clergy and Laity, Robbed, and Profaned several Churches, and by this means bound himself the fa∣ster with the Bonds of an Ana∣thema, or Excommunication denounced against him. Where∣fore trusting in the Judgment; and Mercy of God, and the Patronage of the Blessed Virgin, and supported also with your Authority, Henry himself, and his Abettors do I bind with the Bonds of an Anathema, and the second time deprive him of Royal Authority, and forbid all Christians, absolved of that Oath, whereby Fealty is used to be Sworn to Kings, in any

thing to obey Henry, and that they accept Rudolphus for King, whom many of the Princes of the Province (or Empire) rejecting Henry, have chosen to be their good King. For 'tis fit, that as Henry for his Pride and contumacy, is deprived of all his Privileges, so Rudolphus, who is accepta∣ble to all, should for his Piety and Religion be endowed with Royal Dignity and Power. Go to now therefore, ye most most Holy Princes of the Apo∣stles, and what I have said, in∣terpose your Authority to con∣firm, that all men at length may understand whether you can bind and loose in Heaven, and also on Earth are not able to take away or give Empires, Kingdoms, Principalities, or whatever else mortal Men can enjoy? For it ye can judge those things which belong to God, what are we to think of inferiour and profane things? It it belongs to you to judge the Angels who rule over proud Princes, what doth it become you to do to their Ser∣vants? Let Kings and all the Princes of the World now learn by the Example of this [Henry] what your Power is in Heaven, and how great you are with God, and let them hereafter dread to contemn the Commands of Holy Church: And this Sentence forthwith execute ye on Henry, that all

may know, that 'tis not by mere chance, but through your Assistance, that the Son of Iniquity hath fallen from the Kingdom: Only this I would request from you, that being led to Repentance, He may through your intercession ob∣tain Grace in the Day of Judgment.

And now,

And now, Whether this be not to have a Mouth speaking great things, and Blasphemies?

Whether this be not to speak as a Dragon, let the World judge? Nay, I was going to say, the World hath already judged it: For so Aventinus tells us, l. 5. p. 352. Annal. Boior. that upon: this, and the great outrages thereon committed by Rudolphus and his Adherents, most Men openly as well as privately began to cry out against so great a Villany, in pub∣lick to curse Gregory, and wish all Mischief to this Hildebrand; publishing, that 'twas out of Malice, and an intemperate lust∣ing after Rule, that he was thus hurried on Headlong, and declaring him to be Antichrist. Nay, farther yet, He hath here∣in judged Himself: For was it not hereupon that

He under∣took to foretel that before the Feast of St. Peter (and he did all He could to verifie what he had foretold by tampering with Assassines to murder him) Henry should die, or lose his Kingdom (this He did publickly in a Sermon to the people, ascending the Pulpit of St. Peter's, and in his Pontifical Habit) adding, that He would no longer be accounted Pope if this Prophecy should fail:

as Benno is cited to attest it, Histor. Magd. Cent. 11. cap. 8. p. 435.

Shew any thing like this in any other History, whether Ci∣vil or Ecclesiastical, besides that of Rome, and we will give up the Cause, and allow any to be Antichrist, besides Him, whom this concerns: we will strike Hildebrand out of the List, and He shall not be so much as thought of, neither He, nor any of his Proud Successors, in the day when Babylon is to come into remembrance, Rev. 16. 19.

It may seem a long Digression what we have here run, but it being of so high import towards the clearing up so great a part of the Book of the Revelation, as what relates to Anti∣christ in his Rise, Progress, and full Growth, is, I could not well pass by what is here said of Hildebrand, especially considering, How at the same time (that we erre no longer in the Person) 'tis decreed by the third Roman Council under Him, (Ut Papae nomen Unicum esset in Universo orbe Christiano, nec liceret alicui seipsum, vel alium eo nomine appellare:) that there should be but one who should have the Name of POPE in the whole Christian World, and that it should not be lawful for any other to call himself, or any one else by that Name: so then, here's the mark of the Beast, the Name, and Number of his Name all concurring in One, Anno 1076. For then it was, viz. in the same Council in which Hildebrand and depos'd the Emperor, that this Name was thus appropriated to the Bishop of Rome: As Lon∣gus à Coriolano relates, p. 317.

And 'tis very observable what we meet with to this pur∣pose in Aventinus, Annal. Boior. l. 7. p. 420, 421. where the Covetousness, Luxury, Strife, Hatred, Envy, Ambition, &c. of the Romish Chair is most highly inveighed against, in opposi∣tion to the Humility, Meekness, Patience, Charity, which the great Shepherd of our Souls gave as the Rules of his Religion, and was Himself the great Pattern of them; And in particular this Hildebrand, of whom we have been speaking, is pitcht upon, as most guilty of the contrary Vices, and that under the express stile of Antichrist, the Person who there charges Him, is the Chief Priest of Juvavia, his words are, Hildebrandus ante annos centum atque septuaginta primus specie Religionis Anti∣christi imperii fundamenta jecit. Hoc bellum nefandum, (speaking of what opposition the Emperors had constantly found from the Popes after Hildebrand, saith he) primus auspicatus est (viz. Hil∣debrandus), quod per successores huc us{que} continuatur, Hildebrand an hundred and seventy years ago, was the first, who under the shew of Religion, laid the Foundations of the Empire of Antichrist; this nefarious War which hath hitherto been con∣tinued by his Successors, he first began: 'Twere worth the while to transcribe the whole Speech, as 'tis there related, But I can only refer the Reader to the Author, and so I re∣turn

to our Business, which is to consider farther, what we may serve our selves with in this Argument, from the second taking of Rome, Anno 455.

And if we well weigh what then happen'd, will it not go a great way towards what we have to make out, viz. that be∣fore the year 500 Antichrist was born. For,

Is it not about this time, that we find Leo Magnus taking to Himself the stile of Universal, or Oecumenical Bishop, and behaving Himself (for that's the Air that runs through all his Writings) with that disdain of all others, as to rescind not only what other Bishops, but what a Council had determined, (He did it in the Case of Eutyches) because not first advising with Him, or submitting all to his Confirmation. He that reads his Sermons on the Anniversary of his Humility, (that's his usual Phrase) being advanced to the Culmen, onus, munus Pon∣tificis summi, will see enough of this aspiring humour, which likewise runs thorow several of his Epistles; and 'tis worth our enquiring thereupon, whether this may not be a fit Epocha from whence to date the certain Birth of Antichrist? of which we shall have occasion to make use in the following discourse.

Baronius in his Annals seems to have settled this Point for us, and that not far from this very Period; For Anno 452. He asserts Him to have been vested in the title of Oecumenicus Episcopus by the Synod of Chalcedon: and whereas Gregory after∣wards saith, Nullum Praedecessorum suorum eo nomine usum esse, that none of his Predecessors used that stile; Ita quidem (saith Baronius) intelligendum est, ut nemo illorum eo titulo ex solenni ritu semper, & in omnibus usus sit Inscriptionibus, vel sub Rescrip∣tionibus; it is indeed to be so understood, as that none of them did in any solemn manner always, and in all Inscriptions or Sub∣scriptions, make use of it; but for the Right they had to it, He cites Leo Epist. 54. ('twas the year after the Synod of Chalcedon) thus stiling himself, Leo Episcopus Romanae & Universalis Ec∣clesiae, Martiano Augusto: and he that shall read that Epistle, will need go no farther to look for one, who began at least to exalt Himself, as St. Paul had foretold of Antichrist, 2 Thess. 2. 4.

And much good may the stile do them; 〈…〉〈…〉 that very stile, which Gregory afterward (and I hope his Auth•…•…ity will not be question'd by them) declares to be the very Character of An∣tichrist,

Ego fidenter dico, quisquis se universalem Sacerdotem vo∣cat, vel vocari desiderat, in Elatione sua Antichristum praeourrit, quia superbiendo se caeteris praeponit, l. 4. Epist. 30. I boldly say, whoever calls himself Universal Priest, or desires to be so called, in his Haughtiness is the forerunner of Antichrist, because in thus Priding it, he prefers himself before others. And to the same purpose may be seen, l. 4. Ep. 32. 38, 39. as also, l. 6. Ep. 2 24. 28.

So then, here are two Periods which both of them answer to the letter of the Text, viz. He that leadeth into Captivity, shall go into Captivity, &c. and may respectively be applied for the clearing up the matter in hand; The first taking of Rome, Anno 410 gives us a Date, from whence if we reckon 666, we are led to One, who hath as fairly put in for the stile of Antichrist, had as much of the mark of the Beast, and the number of his Name, as whoever be the Other that can be pitcht on, to vie with him among all the Children of Pride: And, as for

The second taking of Rome, Anno 455, that gives us ano∣ther Date, (and that's, as I shall afterwards shew, in a manner confined to this matter,) from whence to begin the whole Reign of Antichrist.

The first is a Date that speaks Him not to be risen, but ri∣sing: As 'tis not to be expected that in a moment of time he should leap into his Greatness.

The second is a Date, that shews Him risen, and beginning at least to have the marks of Antichrist upon him; like those, that are stricken with the Plague, the Spots may be upon them, though the Disease not yet come to the heighth, nor ripen'd to all the degrees of its malignity.

And 'tis not unusual in Scripture to predict things in such a Latitude, as that we may be able to serve our selves with any part of the several Periods, whereby to reconcile the Prediction and the Event; We have an instance of this Dan. 12. v. 11, 12: And from the time that the daily Sacrifice shall be taken away, and the Abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days; Blessed is he, that waiteth and com∣eth to the thousand three hundred and five and thirty days.

In the sixth Verse, the Question had been put concerning

the Events which had been there foretold, viz. How long shall it be to the end of these Wonders? And the Answer given by the man clothed in linnen, was, that it should be for a time, times, and an half, this was the certain time (for 'tis confirm'd by a most solemn Oath) for him, of whom the Holy Ghost had been speaking, ch. 11. 31. to accomplish to scatter the power of the holy people: But Daniel is still in a doubt, and professes himself not to understand this, when he heard it, and therefore he puts the Question again, v. 8. O my Lord, what shall be the end of these things? To which the return is, v. 11. And from the time that the daily Sacrifice shall be taken away, and the Abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

Now what is the reason of this difference in the reply? To me it seems to be this; the former question is put by one Angel to another, who were no ways concerned in hastening or deferring the event, and therefore the certain time in Gods Kalender is there prefixt. The latter question is put by Daniel in behalf of the Church, to whom good things are promis'd, and Evils threatned under the conditions and measures of God's dealing with his people; i. e. so as to take effect according to the Repentance, or Impenitency of those therein concern'd; according too, to the several degrees by which great Events are to be accomplish'd, that so the Faith and patience of the Saints may be accordingly (as I may say) working with Providence, and preparing them for what in his Wise Councils, an Allseeing God hath so suited to that varie∣ty there is in humane affairs; and therefore not without a latitude for their beginning or ending: And so the Rule is, Habak∣kuk 2. 3. For the Vision is for an appointed time, but at the end it shall speak, and not lie, though it tarry, wait for it, because it will surely come, it will not tarry.

But then, if Antichrist were come before the 500th year of Christ, what was there did then appear in the World, which could in any sort answer the black Character the Apostle gives of him, 2 Thess. 2. v. 4, 8, 9, 10? To this, I answer, That as the Apostle tells them, to whom he there writes, That the Mystery of Iniquity already works, there is no doubt,

but that he was born: (This Mystery had not been so long conceiving to bring forth Nothing) however he had not then attain'd the mature age of this Man of Sin, and Son of Perdition.

And there will be little reason to think otherwise, if we consider, that agreeable to the three Names, by which the Holy Ghost sets out the Reign of Antichrist, I mean of Sodom, Revel. 11. 4. of Egypt, Revel. 11. 8. and of Babylon, Revel. 17. 5. the first to signifie that Corruption of Manners, the se∣cond that Tyranny, the third that Superstition and Idolatry, which was then to obtain; there was something of all these to make out that Apostasie, or falling away, which was to precede his coming.

And here not to lead the Author beyond his own Collection of Primitive Fathers, I could shew him St. Augustin, St. Hie∣rome, St. Chrysostome, with many others, giving Testimony in this matter, in their several Invectives against those Enormities, which were so predominant among the Clergy, with those many burdensom Rites and Ceremonies, which were introduced, with the Adoration and Intercession of Saints, and the like, suf∣ficient to discredit the Purity of the Church; and at least, Evidence that Antichrist was at hand.

I could shew, where St. Hierome gives Rome no other Name than that of Babylon, and reproves her for the sins of Sodom, viz. Pride, Fullness of Bread, and abundance of Idleness, and a refusing to strengthen the hand of the poor and needy, Ezek. 16. 49. and some degree, at least, of an Egyptian Tyranny, (what hath been already observ'd of Leo Magnus, will go a great way in the proof hereof) in that high hand, with which she began then to carry things in the Church.

How far they were gone in Superstition and Idolatry, Theodoret, whom the Author so often appeals to in his Col∣lection, will sufficiently inform us, in his eighth book de Graec. Affect. Curat. where 'tis his profest business to invite the Hea∣thens to change the worship of their Pagan Heroes, and Deified Persons, into that of the Martyrs.

To this I might add the Testimony of Lactantius, Antonius Eremita, Hilarius and Epiphanius, with Salvian, and many others: For 'tis no difficulty to make good the Charge.

Only the advantage the Author hopes for from it, is, That it being so early, may justifie him in urging this it self as matter of Antiquity; the Use we make of it, is to satisfie Him, that these Errors, and Enormities did so soon obtain, not that be∣cause they so soon obtain'd, they were therefore the more justi∣fiable.

So then, there's no question, but Antichrist was then born, though not arrived to the adult, and mature age of the Man of Sin:

For that, as we before observ'd, was to be reckon'd from another Epocha, viz. That of the first taking of Rome, Anno 410. And but reasonable it should be so, He, who let, being to be taken out of the way, 2 Thess. 2. 7. before the other Beast (as He is stiled Revel. 13. 10.) could come up out of the Earth: For, 'twas the Anarchy, as St. Chrysostom expresses it, that should make way for his Usurpation, as de facto it did, the Bishop of Rome still holding his own, and indeed gaining by the com∣mon Calamity:

Nor is there any thing, which the Holy Ghost himself hath more clearly pointed out, then this very Epocha: For what are those reflections, I took notice of before, viz. If any man have an Ear, let him hear, Revel. 13. 9. and, in the close of the tenth verse, Here is the Patience, and the Faith of the Saints, which sets the Period to the Roman Empire, and the Sufferings of the Christians under it, but to quicken our attention, as to what is thereby immediately usher'd in, so to lead us on to a more strict Observation of what follows? which being the De∣scription of Antichrist, that other Beast, which was to grow up upon the Ruins of the Roman Empire, and being in effect the same, with what is foretold of him in that foremention'd 2 Thess. 2. 7, 8. cannot (especially the Holy Ghost again point∣ing to it, v. 18. in these words, Here is Wisdom,) but guide us to some notable Epocha of his Reign to be calculated from thence:

And what was that, but the very time, when He should, (as St. Paul had foretold, and I have before taken notice of) exalt himself above all that is called God, or that is worshipt (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the very stile of the Roman Emperors) so that He, as God, sitteth in the Temple of God, shewing Himself, that

He is God; which how, eminently He did it, Anno 1076. hath been already shew'd.

But 'tis his Birth, not his mature Age we are now speaking of; And there's another note of Direction the Holy Ghost hath supplied us with, Revel. 17. 12. which in a manner confines it to the very Period of 455. or the second taking of Rome; 'tis that of the ten Horns, or ten Kings, which when St. John wrote, had receiv'd no Kingdom, but were to receive their Power one hour with the Beast; They and He to commence their Reign at the same time, and to have the same continuance, and Duration with one another.

And now to settle the Synchronism, when was it, they, who where thus to be contemporary with the Beast receiv'd their Kingdom? Was it not in or about 455 or 456, which immediarely succeeded the second taking of Rome by Genseri∣cus, that the Division of the Empire was made into so many several Kingdoms?

And whereas these ten Horns or ten Kings are said Rev. 17. 13. to have one mind, and to give their Power, and strength unto the Beast, What is that, but a Confirmation of the means whereby Antichrist should arrive at the heighth of his Usurpation, exercising, as 'tis Revel. 13. 12. all the Power of the first Beast before Him, and causing the Earth, and them which dwell therein to worship the first Beast, whose deadly wound was healed; i. e. Princes and People to pay their Homage which was due to the first Beast, viz. the Emperor, to Himself? in whom, as to the continuing the same Soveraign Power, which before was in the Emperors, though under another 〈◊〉〈◊〉 name, the deadly wound, i. e. the blow given by the Goths, Vandals and Hunns to the Roman Empire, was healed: [not but that there is another sense in which this may be understood, of which afterwards.]

And to shew how 'twas He gain'd this, it follows, v. 13. And He doth great wonders, so that He maketh fire to come down from Heaven on the Earth in the sight of Men; which what can that relate to, but to that foremention'd Excommunication thun∣dred out against the Emperor, called Fire from Heaven, because 'twas from the Church, or under the pretence of that Spiritual Power therein lodged, called Heaven in this Book, this Fire pro∣ceeded?

and on the Emperor, called Earth, because of that Earthly or Secular Power committed to him it came down?

And having advanced so far, which, as I likewise have before remarkt, falls in with the Year 666. it follows, v. 14: And deceiveth them that dwell on the Earth, i. e. the Inhabitants of the Roman Empire, by the means of those Miracles which He had power to do in the sight of the Beast, saying to them that dwell on the Earth, that they should make an Image to the Beast, which had the wound by a Sword, and did live, i. e. having thus prevail'd against the Beast, the Roman Empire, He sets up a Power like it in Himself, making the People (who were thus deceived by the means of those Miracles which He had power to do in the sight of the Beast, those Excommunications, and other Methods, I mean, by which He had so much lessen'd his Soverainty) to assist in setting up his Image, in that shew, or rather real repre∣sentation of Soverain Power, He had transferred to Himself.

Whereupon 'tis added v. 15. that He had power to give life unto the Beast, Breath saith the Margin of the English, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Original, a Spirit, or Spiritual Being unto the Image of the Beast, (For 'tis by Spiritual, or Ecclesiastical Censures the Beast thus recover'd exercises his Jurisdiction) that the Image of the Beast should both speak (as He doth with a Witness in these Anathema's, Thunderbolts of Excommunications, as they are called, or Fire from Heaven) and cause that as many, as would not Worship the Image of the Beast, should be killed; which de facto happen'd in the Persecutions rais'd on those, who could not submit to the Novelties introduced: And He causeth all, both small and great, rich and poor, free and bond, to receive a mark in their Right hand, or in their Foreheads, and that no man might buy, or sell, save He that had the mark, or the name of the Beast, or the number of his name; None to hope for any Preferment in the Church, no, nor yet for any Temporal Advantage; to be so much as permitted the benefit of common Traffick, and Com∣merce, that did not by receiving his mark either in hand, or forehead, by his having the name of the Beast, profess himself entirely to be his, (For that is done by receiving name from any other) or the Number of his name, i. e. after such a time at least that the Beast should have attain'd such a Number, wholly

resign to His Will; which Number is set down in the next Verse, and a Note prefixt to shew that 'twill concern us to know, when He arriv'd at this usurpt Power, which the Holy Ghost had been describing: And that, as I before observed, must be, by looking back to the taking of Rome, Anno 410, and from thence reckoning to 1076 the very point, when as it hath been said, Fire came down from Heaven on the Earth in the sight of Men, i. e. Gregory the 7th, who presided in the Church, or Heaven thundred out his Excommunication, on the Earth or the Emperor, and that in the most publick and solemn manner, i. e. in the sight of men.

I could not well say less, than I have on these Points, and being by the discourse brought again to mention this great Epocha in the Reign of Antichrist, I cannot but take notice, that as the Holy Ghost here so manifestly directs us to it, so other Writers, and among them Baronius, (however in the dark as to this light that is here given us in it,) are not sparing to talk of the Power, and Prevalency of Antichrist about this time: The place in Baronius, is Anno 1106: Quod vero pertinet ad Antichristum, fuit quidem Opinio non vul∣garium Virorum eum hoc fore saeculo revelandum, & inter alios Norberti, viri temporis hujus fama Celeberrimi, à quo id se audi∣visse testatur S. Bernardus, Epistolâ ad Gausredum Carnotensem Episcopum. The Report was so strong, that Paschalis stopt his Journey upon it, saith Baronius, ibid. Paschalis Papa rogatus à Conventu Moguntino in Galliam Cisalpinam properare, itineri se committens, ob sparsam famam de proximo Antichristi Adventu, Florentiae substitit. And before Anno Christi nongentisimo, Indi∣ctione tertia, novum inchoatur saeculum, quod sui Asperitate, ac boni sterilitate ferreum, mali{que} exundantis deformitate plumbeum, at{que} inopia Scriptorum appellari consuevit Obscurum: And again 1001. Anno Christi millesimo primo, quo novum saeculum inchoatum est, &c. 'Twas the Opinion of some, that Antichristus adve∣niret, & non longo post tempore Universale Judicium succederet; and He saith, the many Prodigies which happen'd the year be∣fore seemed to foretel it; and then, which I rather take no∣tice of, adds, Sed & ad ista credenda de Adventu Antichristi, & Fine mundi, satis esse videbantur Romanae Ecclesiae tot saepe iterata a naufragia; necnon Corruptio morum, quam magnam valde in hoc tempore fuisse in hominibus, praesertim Ecclesiasticis, Glaber

ea videns deplorat: Insuper & quod ferreum hoc Saeculum ob ma∣lorum excrescentiam, Auctore Ditmaro & diceretur, & revera esset; quod videlicet, ut ait Glaber, deficeret Religiositas Pontifi∣cum, & marcesceret districtio regularis Abbatum, simul{que} Mona∣sterialis Disciplinae vigor tepesceret, ac per illorum Exempla caetera plebs Mandatorum Dei praevaricatrix existeret. And if (not to depart from the Explication that is before given of those words in Rev. 13. 13. But only farther to illustrate the matter in hand,) we may understand the coming down of Fire from Heaven on the Earth in the sight of men, in the sense our Lord speaks, Luke 12. 49. of his coming to send fire on the Earth, never was any Age in which it was so much kindled, no time, wherein what by the intemperate Heats between the Popes them∣selves, as well as between them, and the Emperors, the World was in a greater Flame.

And if those of the Romish Church will give others leave to speak after them in this cause, can there be any more memo∣rable testimony than what we find to this purpose, p. 71. De l'Histoire generale des Eglises Vaudoises? &c. the Title of the Chapter is, Eschantillon de la Doctrine des Vaudois expliquant, leur Sentiment touchant l'Antichrist, 'twas in the year 1120 that what is there quoted was first Publish'd, the Learned Mede mentions the MS. under this title, Qual Cosa sia l'Antichrist, en datte del An Mille cent & vigint, unâ cum Symbolo tali, sicut fumus praecedit ignem, sic & gloriam Christi tentatio Antichristi: And then goes on to give a brief Extract of it in these words, viz.

In this Book the Faithful are admonish't, that that great Antichrist was already come, that 'twas in vain now to expect him any longer, that by the Permission of God He was grown up to full maturity:

That the present State of Ecclesiastical Affairs, consisted in the Government of false Prophets, and Ministers of Lyes, together with the People subjected to it's Error:

That those who are armed with both Powers, and are fur∣nisht with all other Helps to found Error, and propagate it abroad, under the specious Title of the Spouse of Christ, and the vizard of Christian Worship and Holiness, with their fraudulent Errors, and damnable Doctrines oppose the way of Salvation by Christ revealed to the World, derogate from

Christ's Merits, and the Grace, and Office of a Mediator, ascribing to themselves, to Creatures and the Works of Men, what things are due only to God, and Christ, worshipping Saints of both Sexes, as if they were Deities, and giving Di∣vine Veneration to Relicks, and Images, Adoring the Eucha∣rist for God, and Christ Jesus himself: In a word, under the title of Christianity, they do in reality practice Idolatry: Lastly, they rage with Hatred and Persecutions against those who love God, and are the true Members of Christ:

That this State of Men (not one single man) is Antichrist, The Whore of Babylon, the 4th Beast of Daniel (namely in his last state as 'tis said) that Man of Sin, and Son of Perdition, who is extolled above every God, so that He sits in the Tem∣ple of God, i. e. in the Church, shewing Himself as if he were God: Who is now come in all manner of Deceivableness, and lyes in them that perish:

Wherefore that they ought, as God commanded, both inwardly and outwardly to depart from this Mystery of Ini∣quity, and to exhort all to whom the great, and good God hath revealed the same Truth, to do the same that they do, that they would joyn themselves to the Holy City Jerusalem, to the Truth of Christ, and his little Spouse:

To which purpose they now make known to the world, what manner of Society theirs is, and what causes they have of departing.

This is the sum of that Writing, which by the Providence of God the Remainders of the Waldenses, who Inhabit the Alps, have preserved to our times, from whom Joannes Paulus Perrin having received the Ancient Manuscript of it, hath publisht it in Print in his History of the Waldenses and Albigenses, by him written in French: See his first Book, Chapter the 7th and Third part, which treats of the Doctrine, and Discipline of the Waldenses: The whole MS. for its Cu∣riosity is such, that for the Satisfaction of them who under∣stand any thing of the stile in which 'tis written, or are willing to take it in the French Translation, I shall not scruple to in∣sert it here, at large, in the same manner as I find it in the fore∣mention'd L'Histoire generale des Eglises Vaudoises ou des Eglises des Vallees de Piemont par Jean Leger, Pasteur & Moderateur des Eglises des Vallees.

Ce livre est datté de l'an 1120. Voicy le titre qu'ily met devant le traité de l'Anti-Christ.

En ayma lo fum vay derant lo fuoc, la battailla derant la victo∣ria, en ayma la tentation de l'Ante-Christ derant la gloria. C'est à dire, comme le fumée va devant le feu, le combat devant la victoire, ainsi la tentation de l'Anti-Christ va devant la glorie. Et puis il suit de la sorte.

* 4.1 Ante-Christ ès falsetà de dam∣nation aeterna cuberta de specie de la Verità, e de la Justitia de Christ, e de la soa Sposa: con∣trapausà à meseime la via de Verità, de Justitia, de Fè, d'Espe∣ranza, de Carità, e à la vita moral, e à la verità ministerial de la Gleisa, menistrà per li fals Apostols, e defendua opiniosament de l'un e de l'autre bras: ô Anti-Christ ès engan rescondù de la verità de salù de cosas substanti∣als, e ministerials, ô ès fraudu∣lenta contrarietà de Christ & de la soa Sposa, e à un chascun mambre fidel. * 4.2 Et enaymi, non ès alcuna special persona ordena en alcun gra, o uffici, o menestier, e aizò regardant universalment. Ma meseima la falsetà, pausà contra la verità quilli se cuebre, e se orna de belleza, e de pietà, de fora de la Gleisa de Christ, enaima de Christ, enaima de Nom, de Officies, de Scripturas, e de Sacramèns, e de motas autras cosas. La Iniquità d'aquesta maniera com li seo Ministre ma∣jors, e menors, cum li seguènt ley

de maluàs cor e cec, * 4.3 aital congregation ensemp presa ès appellà Anti-Christi, o Ba∣bylonia, o quarta Bestia, o Meretrix, o home de peccà, Filli de perdition.

* 4.4 Li seos Ministres son ap∣pellà fals Prophetas, Mai∣stres mesongers, Ministres de tenebras, Sperit d'error, meretrix Apocalyptica, maire de fornication, niolas senza aigua, arbres auctomnals morts & arancàs per doas vez, undas del crudel mar, errans, Balaamitiens, e Gissip∣tiens.

* 4.5 El ès dit Anti-Christ, em∣perço ca cubert o ornà sot specie de Christ, e de la Glei∣sa, e de li seo fidel membre, contraria à la salù faita per Christ, e aministrà veramènt en la Gleisa de Christ; e par∣ticipà de li fidel per Fè, per Esperança, e per Charità: en liqual modo el contraria per sapientia del mond, per fal∣sas Religions, e per enfeinta bontà, per podesta spiritual, per tyrannità secular, per ri∣guessas, honors de degnetâs, per delicanças e per deleit del mond, e contraria per aquesti modi.

* 4.6 Per aizò sia manifest à un chascun que per neun l'Ante-Christ non po esser, compli, ni venir, sinon quant aque∣stas

cosas nommàs foron conjoin∣tas ensemp per far parfect hypo∣crita e falsetà, zò ès cum li Sa∣vi del mond, Religios, Phari∣sios, Ministres, Doctors, la potestà secular cum lo poble del mond foron ensemp conjoint. Adonca feron l'home de peccà ensemp e d'error entier. Car al temp de li Apostol, ja sia zo que l'Ante-Christ era ja conceo∣pù, macar essent enfant, man∣cava de li debit membre inte∣riors e exteriors. Emperzò, el se conoissia, a se destruia, e se excommunicava plus legiera∣ment enaima rostic e grossier, el era fait mut: Car èl man∣què de sapientia rational, sensa∣tiva, definitiva, car el man∣què de li sols Ministres senza verità, e de li statut humans, manquè de li religiòs de fo∣ra. Emperzò el era vengu en l'error e al pecca, ma non hac cum liqual èl poguès cubrir la sozura o vergongna de las er∣rors o del pecca, cum èl man∣què de riquezas e de dotations, non poc conduire alcun Mini∣stre per si, ni non poc multi∣plicar, conservar, defendre lor: car el manquè de po∣issanza o poesta secular, el non poc forçar, o costreigner neun de la verità à la falsetà. Car el manquè de mot, el non poc scozar ni escandalizar neun per li seo soleniament. Et enai∣ma

essent trop tenre e frevol non poc obtenir en la Glei∣sa. Ma creissent en li seo membres, zo ès en li Mi∣nistre cec e hypocrit, e de li sois del mond, e el meseime creisec entro à Baron parfait en plenetà daità, zo ès cum li spirituals e seculars, e li amadors del mond, cec en la Fè, son multiplica en la Gleisa com tota poestà essent mals. Volent esser orà e hon∣rà en la cosas spirituals, e cubrir la soa propria mages∣tà, malitia, e peccàs, a a∣buzà de Sains e Pharisios, à aizò, enaima ès dit de sobre: Car maxima iniquità ès cubrir e ornar la iniquità dignà de excommunication, & volèr esser per aizò que non ès donà à l'home, ma con∣ven al sol Dio, e à Jesus Christ tant come Mediator. * 4.7 Ostar aquestas cosas à Dio fraudulentament per rapina, e traportar sobre si e las soas obras, ès vist esser maxima felonia, enaimi regenerar, perdonnar li pecca, distri∣buir las gracias del Sanct Esperit, confeitar Christ, e enaimi de las autras. E cubrir se en totas aquestas cosas de mantel d'authorità, e de forma de parolas, e en∣ganàr per aquestas cosas lo poble rostic, seguènt lo mond

* 4.8 èn aquestas cosas que son del mond, e de departir de Dio, e de la vera Fè, de la re∣formation del Sanct Esperit' dèpartir de la vera peniten∣tia, de la perseveranza al ben, departir de la Carità, de la patientia, de la pau∣vretà, de la humilità, e zo quès plus peissime de tot, de∣partir de la vera speranza, e pensar ley en tot mal, e en la vana speranza del mond, servir à tuit li mene∣stier à aquestas cosas, * 4.9 far idolotrar lo poble, servir frau∣dulentament à las Idolas de tot lo mond, sot lo nom de li Sanct, e à las reliquas e à li menestier de lor, enai∣mi que lo poble errant peissa∣ment de la via de verità pense si servir à Dio e far ben, escommou aquel poble à odi, e à ira, e à malici•…•… contra li fidel, e encontra li amant la verità, e fay mo∣ti homecedi, e enaimi l'Apos∣tol

dis verità. Qual ès home de peccà compli, e que èl se esleva sobre tot zo quès dit Dio, e zo quès collu, e quel con∣traria a tota verità, e quel seo al templi de Dio, zo ès en la Gleisa, demonstrant se enaima el fossa Dio, e quel ven en tota seducti∣on à aquilli que perisson, e si aquel felon ja venc per∣fectament, el non ès de quer∣re, car el ès fait per per∣mission de Dio ja veil, e que el descreis ja▪ car la soa potestà e authorità ès a∣merma, e que lo Seignor Je∣sus occi aquest selon per lo Sperit de la soa bocca, en moti home de bona vo∣luntà, e tramès potestà con∣traria à si e à li seo ama∣dor, e decipa li seo luoc e possessions, e depart aquesta Cità de Babylonia en laqual tota generacion trac vigor de malicia.

Quals son las obras de l'Ante-Christ?

* 4.10 La prima obra de l'Ante-Christ ès toller la verità e combiar ley en falsetà e en error e en heresia. La se∣conda obra de l'Anti-Christ ès cubrir la falsetà de la verità, e de las errors, e provar e confermar ley par la Fè, e per las vertus, d'intremenar

la falsetà en las spirituals al poble sogèt, o sia en li Meni∣stre, o sia li Menestier, o sia en tota la Gleisa. E aquestas doas obras contenon perfecta e complia malicia laqual non pogron far neun tyran, neun poissant del commençament del mond entro en li temp de l'Anti-Christ. Ma Christ non hac alcuna vez aital enne∣mic devant aquest que poguès enaima pervertir la via de verità en falsetà, e la falsetà en verità, non semeillanta∣ment lo coltivador de l'un e de l'autre, de la verità, e de la falsetà. Enaimi que la Sancta Maire Gleisa cum li seo veray Fil li ès tota squalqueià en las veritas, spe∣cialment en las Menisterials de li veray Menistre en ve∣rità, e de li Menisteri, e de l'usar de lor, e de li Filli participant, illi plora ploril∣voment per lo parlar, e per lo plaint de Jeremia disent: En qual maniera sè sola la cita del poble Pagan e non circoncis? illi ès faita ve∣sva, zo ès de verità del seo Spos. La Dona de las gens per subjection de las errors, de li peccà, Princessa de las Provincias per depar∣timent del mond, e daquellas cosas que son al mond. Plo∣rà e veias plus enant, e

atrobarès ara totas cosas com∣plias per lo temp: car la Sancta Gleisa se sia e ès ten∣gua per Synagoga. E la Sy∣nagoga de li malignant, ès predicà per maire ben cre∣sent en la Ley. La falsetà ès predicà per la eygaleza, la non justitia ès predicà e tengua per li justitia, lo er∣ror per la Fè, lo peccà per la vertu, la messognia per la verità.

D. Quals obras procedon de las premieras obras?

Respond. Aquestas. La premiera obra ès que el con∣vertis lo coltivament de La∣trie, propiament propi al sol Dio, à si, e à li seo fait, à la pavra creatura rational e non rational, sensible e non sen∣sible. Rational, enaima li home, Sanct, o Sanctas trapassàs d'a∣quest mond, e a las image∣nas de l'or, galas, reliquias. Li fait de luy so li Sacra∣ment, specialment lo Sacra∣ment de la Eucharistia, que èl col per Dio, e per Jesu Christ simellantament, col las cosas benitas e consacràs, e proibis adorar lo sol Dio.

* 4.11 La seconda obra de l'Ante-Christ ès quel oste e tol de Christ lo merit de Christ, con tota la sufficientia de la gratia, de la justitia, de la

regeneration, remission de li peccà, de la sanctification, de la confirmation, e de l'esperi∣tual nuriment, e lo deputa, e lo tribuis à la soa autho∣rità, à las soas obras, e à li Sanct, e à la lor enter∣cession, e al fuoc de Purga∣tor•…•…, e depart lo poble à aquesta cosas ja dictas, que èl non quera aquellas de Christ, ni per Christ: ma solament en las obras de las lors mans, e non per la Fè viva en Dio ni en Jesu Christ, e al Sanct Sperit, ma per voluntà e obras de l'Ante-Christ, enaimi que el predica tota la salù con∣star en las soas obras.

* 4.12 La tersa obra de l'Ante-Christ ès que èl attribuis la reformation del Sanct Spe∣rit à la Fè morta de fora, e bapteia li Enfant en aquella Fè, e enseignant esser à consegre per ley lo Baptisme, e la regeneration, e presta e dona en ley meseima li Orden, e li autre Sacrament, e fonda en la tota la Christianità, que ès contra lo Sanct Esperit.

* 4.13 La quarta obra de l'Ante-Christ es laqual ensemp bastic, e edifiqua tota Religion e sanctità del poble en la soa Messa; e ensemp ha te∣issut varias ceremonias el

Judaicas, e de li Gentil, e de li Christian. A laqual con∣ducènt la congregation e lo po∣ble à auvir ley, lo priva de l'espiritual e sacramentàl manjament, e lo depart de la vera Religion, e de li Commandament de Dio, & se osta de las obras de mi∣sericordia per li seo offertori, e per aital Messa aloguè lo poble en vana speranza.

* 4.14 La quinta obra de l'Ante-Christ ès quel fai totas las soas obras que èl sia vist, e que èl obra la soa non sazi∣vol avaritia, enaimi quel aya totas cosas vendablas, e non faza alcuna cosa senza symonia.

* 4.15 La sexta obra de l'Ante-Christ ès, quel dona luoc à li peccà manifest, sensa sen∣tentia Ecclesiastica, e non ex∣communica li non penitent.

* 4.16 La septima obra de l'Ante-Christ ès quel non regis, ni defend la soa unità per lo S. Sperit, ma per potestà secular, e ensemp pren lei en adjutori de las spirituàls cosas.

* 4.17 La octava obra de l'Ante-Christ ès, quel eyra, e per sec, & acaisonna, roba e mortifica li membre de Christ. Aquestas cosas son quasi las plus principals de las obras de luy, lasqual el fai contra la verità, lasquals per neun

modo non pon totas esser num∣bràs ni scriptas. Ma baste al present d'aver deità d'a∣questas quasi comma plus ge∣nerals, per lasquals cosas ès cuberta aquesta enequestà.

* 4.18 Premierament e maximament, per la confession de fora de la Fè. De laqual cosa di l'Apostol: car illi confessan lor aver conegù Dio per parolas, ma illi lo dene∣gan per fait.

* 4.19 Secondariament, per la lon∣gueza de temp, e per man∣teza de li Savi, de li Reli∣gios, de li Vergeno, & Ver∣genas, de las Vefvas, e de las honestas Fennas. E lo poble non numbrivol, de lo∣qual ès dit en l'Apocalyps: E poestà sò dona à lei en tot tribù, e lenga, e gent, e tuit aquilli que habitan en la terra adoraren lei.

* 4.20 Terzament, per authorità spiritual de li Apostol, con∣tra liqual di l'Apostol: nos non poen alcuna cosa con∣tra la verità, e poesta non ès dona en destruiment.

* 4.21 Quartamènt, per moti mi∣racli fait daqui entro aqui, de laqual cosa di l'Apostol: l'Advenament del qual ès second l'obra de Sathanas, en tota vertu e enseignas,

e maravillas messongieras, e en tot engan d'enequità.

* 4.22 Quintament, per sanctità de fora e orations, e dejunis, vigilias, e almonas: contra aizò di l'Apostol: havènt la semblenza de pietà, ma de∣negant la vertu de lei.

* 4.23 Sextament, per alcunas pa∣rolas de Christ, e per li escrit de li Antic, e per li Concili, losquals illi gardan entant quant non destruon la mala vita e voluptà de lor.

* 4.24 Septimament, per l'admini∣stration de li Sacrament, per liqual illi vomen la universi∣tà de las errors.

* 4.25 Octavament, per correptions, e predications verbales de li vici: car illi dion e non fan.

* 4.26 Nonament, de liqual alcuns fan enfeintamènt, e alcuns verayament e maximamènt per vita vertuosa. Car li esleit de Dio ben vollent e ben fa∣zènt, detengu aqui enaima en Babylonia, son enayma or per loqual lo felòn Ante-Christ cuebre la soa vanità, loqual non suffre far lo veray colti∣vament al sol Dio, ni tenir la speranza al sol Christ, ni entendre à la veraia Religi∣on.

Aquestas cosas e motas otras son enaimi mantel e

vestiment de l'Ante-Christ, con lasquals el cuebre la soa mesongi∣era malicia, quel non sia repro∣và tant coma Pagan, e eu lasqual el pò proceder deshonesta∣ment, e à las meritrix. * 4.27 Si lo Christian ès entengù per commandament departir se de l'Ante-Christ, lo ès dit, e ès provà del Veilli e de Novel Testament: car lo Seignor dis, Esaia 52. Departè vos, de∣partè vos, issi d'aqui non voilla tocar la sozà, issé del mez de lei, vòs liqual por∣tà li veissel del Seignor, sia mundà: car vos non issirè en la rumor, ni non vos appropriarè à la fuga, &c. E Jeremia 50. Fugê del mez de Babylonia, saillè de la terra de li Caldei, e sia enaima cabri devant lo grez. E vevòs, yo amenarei grand congregation de gent de la terra d'Aquilon en Baby∣lonia, e serèn appareillà en contra d'aquienant serè pre∣sa. Nom. 16. Departè vos del mez de la congregation azo que yo destrua e perda aquisti viazament. E dereco: Depar∣tès vos del tabernacle de li felon, e non voilla tocar aquel∣las cosas que apartenon à lor, que vos non sia enveloppa en li pecca de lor. Levitico. Yo soi lo vestre Seignor Dio lo∣qual departic vos de li autre

poble. Donc vò departirè dere∣çò lo jument mund del non mund, e loissel mund del im∣mund, e non sozare la vostras armas en las bestias en li oisel, e en totas aquellas cosas que son moguàs en terra, e lasquals yo mosteri à vos sozas. Item Exodi 34. Garda que unqua non conjongnas amicitia cum li habitador d'aquella Cita, la∣qual sia en tu en ruina. E dedins: non far pact cum li home d'a∣quella Region, que cum ille aurèn fornigà cum li lor Dios, e aurèn adorà las simulacras de lor, alcun apelle tu que tu manges de las cosas sanctificas à lor. Ni non penres moiller de las Fillas de lor à li teo Filli que en après cum ellas auren forniga zo es Idolatrà, non fa∣zan fornigar li teo Filli en li Dio de lor. Levit. 15. Donc vos enseignare li Filli disent que illi squivon las non mundi∣cias, e non moran en las lor sozuras que illi auren sozà lo mio tabernacle. Ezech 2. Ma lo cor loqual vay per offen∣dament e per las soas offensi∣ons, yo pauseray la via d'a∣quisti a lor cap dis lo Seig∣nor. Deut. 20. Quand tu se∣res intra en la terra laqual lo teo Seignor Dio donare à tu, garda que tu non volhes re∣simeillar las abominations d'a quellas gens: Car lo Seignor

ha totas aquestas cosas en a∣bomination. E per li peccà d'aquesta maniera el sfacarè lor al teo intrament. Tu seres perseit e senza macula cum lo teo Dio. Aquestas gens de las∣quals tu possessires las terras auvon li Arguriador e li devin, ma tu sies ordenà autrament del teo Dio. Ma del Novel Te∣stament ès manifest. Joan. 12. Que lo Seignor venc e sò pas∣sionà per zo quel ajostes en un li Filli de Dio. Car ès per aque∣sta verita de unità e depart depart de li autre ohel dis en Matth 10. Car yo venc departir l'homme en∣contra lo sio Paire, la Filla en∣contra la soa Maire, e la Nora conla soa Socra, e li domestic de l'homme son ennemic de luy. E commandè esser departi, dizent: Si alcun non laissare lo sio Paire e la Maire &c. Item: Gar∣da vòs de li fals Prophetas li∣qual venon à vòs en vestimen∣tade feas &c.Item: Garda vòs del levam de li Pharisio. I∣tem: Garda vòs que alcun non vos engane: car moti venren al mio Nom engana∣ren moti. Et adonca si alcun dire à vòs. Venes Christ es aizi, o aylai, non o voilla creire, non voilla anàr en apres lòr. E en l'Apocalyps: admonesta per propia vouz e commanda lo fio poble issir de Babylonia, dizènt: E auvi

vous del Cèl, disent à mi. O lo mio poble, issi de lei, e nonsia parzonnier de li peccà de lei e non receba de las plagas de lei. Car li peccà de lei pervengro entro al Cèl, e lo Segnor se re∣corde de làs enequitàs de lei. Co meseime di l'Apostol: Non voilla amenar jouc cum li non fidel; car qual participation es de la justitia cum l'iniquit••, o qual compagnia de la luz cum las tenebras, ma qual convention de Christ al Dia∣vol, o qual parte de li fidel cum li non fidel, o qual consenti∣ment del Temple de Dio cum las Idolas? per laqual cosa isse del mez de l'or, e sia departidis lo Seignor, e non tocare lo non mund, e yo recelarey vòs e se∣rey à vòs en Paire, e vòs sere a mien fillis e en Fillas di lo Seig∣nor tot Poderòs. Item Ephes. 5. Non voilla esser fait parzonnier de lor, car vos eras a la via de tenebras: ma ara se luz al Seignor. Item 1 Corinth 10. Yo non voil vos esser fait compagnons del Demoni. Vos non poe esser fait par∣zonnier de la taule del Seig∣nor, e de la taule de li De∣moni. Item 2 Thess. 3. O Fraires nos anuncien à vos al nom de nostre Seignor Jesus Christ, que vos garde de tot fraire anant desho∣nestament, e non second las

costumas lasquals vos rece∣opes de nos. Car vos me∣seimes sabe en qual maniera conventa resimeillar nos. E dedins: si alcun non obedire à la nostra parola nota aquest per Epistola, e non sia en∣semp mesclà cum luy que el sia confondu. Item Eph. 5. Non voilla vòs accom∣pagnar à las obras non fru∣ctuosas de tenebras. Item 2 Tim. 3. Ma sapia aizò. Car perillos temps istaren en li derrier an. E dedins: ha∣vent la semblanca de pieta, ma denegant la vertù de ley, squi∣va aquisti. De las cosas notàs desobre se demonstra manifesta∣ment la malitia de l'Ante-Christ, e la soa perversetà, &c. Car lo ès commandà del Seig∣nor de departir se de luy me∣seime dedins e defora. E. con∣joingner se à Hierusalem Sancta Cita. Donc nos conoissènt a∣questas cosas, lo Seignor re∣velant per li seo serf, e ere∣sent aquesta revelation josta las Sanctas Scripturas, e nos en∣semp admonestà de li Comman∣dament del Seignor, nos fazen departiment exterior e interi∣or

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* 4.28 de luy, loqual nos cresèn Ante-Christ, e avèn uni com∣pagnia, e unità de bona voluntà, e de dreita entention, de pur e simple perpausament deplaser al Seignor, e asser salvà: lo Seig∣nor ajudant, e la verità de Christ, e de la soa Sposa, enai∣ma pechinità de l'intellect pò so∣stenir.

* 4.29 Donc nos ordennèn notar quals sian las causas del nostre de∣partiment, e encara de la nostra congregation, afin que si lo Seignor aurè dona avèr a∣questa meseima verita: porte ensemp cum nos l'amor en let meseima. E si peraventura non fossa ben enlumenà, recepia aju∣tori per aquest menestier, lo Seignor arrosant. E si lo ès donà plus à alcun, e plus au∣tament, nòs desirèn esser en∣seigna plus humilmènt, e sabèr meilli de luy, e esser corregi en li nostre deffect. Donc aquestas cosas que enseg∣on son causa del nostre depar∣timent.

Sia manifest à tuit e à sen∣gles, la causa del nostre de∣partiment

* 4.30 esser istà, aital per la verità essential de la Fè, e per la interior conoissenza d'un ve∣ray Dio, e unità de essentia, en tres personas, laqual non do∣na carn ni sang. * 4.31 E lo cultiva∣ment convenivol al sol Dio, l'amor de luy meseime sobre to∣tas cosas, la sanctification e l'honoration de luy sobre to∣tas cosas e sobre tuit li nom: Speranza viva per Christ en Dio, le regeneration e re∣novation interior per Fè, per Esperanza, e per Charità: lo merit de Jesu Christ cum tota sufficientia de gratia e justitia: la participation o la communion de tuit li esleit: la remission de li peccà: la sancta conversation, e lo fi∣del compliment de tuit li com∣mandament en la Fè de Christ: la vera penitentia, e la final perseveranza, e vita eterna. * 4.32 Las veritas Ministerials son aquestas: la congregation ex∣terior de li Menistres, cum lo poble suject, en luoc, e en temp, en la verità, per las me∣nisterials, en la verità tocà de∣sobre,

amenànt, establànt, e conservànt, per fidella e so∣vendierà compagnia; li bon Menistre, per sen de la Fè e de vità, essent en costuma, e obedientia, e perfaçent esveilla∣mènt la pratiqua e uzança del Seignor sobre lo grecs.

* 4.33 Las cosas lasquals li Menistre son entengù servir al poble son aquestas. La Parola Evangeli∣ca, e la Parola de reconciliation, o la ley de gratia al sen o enten∣tion de Christ. Car el deo notifi∣car la Parola Evangelica: lo Sa∣cramènt ajoinct à la parola certi, fica le seo sen e entendament, e conferma l'esperança en Christ, e en lo fidel, la communion ministerial à totas cosas per la verità essential. E si alcunas autras cosas sian ministerials, totas se pon ja conclurre en a∣quest dit. Ma d'aquestas sin∣gulas veritàs, alcunas son ne∣cessarias, essentialmènt à la salù humana, alcunas condition∣alment se contenon en XII Articles, en l'ajostament de plusiours parolas de li Apostol. Car l'Ante-Christ ès per lo passà ja regnant en la Gleisa per la permission Divina.

* 4.34 Las errors e las non mun∣ditias entreditas per lo Seignor de l'Ante-Christ son aquestas, varia e non nombrivol idolatria ès contra lo Commandament. de Dio e de Christ, dona à la creatura,

e non al Creator, vesibla e non vesibla, corporal o spiritual, enten∣divol e sensibla, natural o fabri∣ca, per qual se sia art sot qual∣que qual nom de Christ, o de li Sanct, o de las Sanctas, e de las Reliquias, e de las authoritas, à lasquals creaturas ès servi per Fe, per speranza, per effect, per orations, per peregrinati∣ons, per alimosnas, per offertas, per sacrificas de grand despensas. Laqual creatura illi colon, a∣doran, honran, per plusors manieras. Per canzons, proe∣mis, per solemnizations, e celebrations de Messas, de Ves∣peras, de completas à lor meseime, per horas, per vi∣gilias, per festivitàs, per a∣quistamènt de gratia ista al sol Dio essentialment, e en Jesu Christ meritoriamènt, e ès aquistà per la sola Fè, per lo Sanct Sperit.

* 4.35 Car lo non ès alcuna autra causa de Idolatria sinon falsa opinion de gratia, de verità, de authorità, d'envocation, d'entrepellation, laqual el mesei∣me Ante-Christ departic de Dio e attribuis en li menestier, e en las obras de las soas mans, e li Sanct, e al Purgatori. E aquesta enequità de l'Anti-Christ ès dreitament contra lo premier article de la Fè, e contra lo pre∣mier Commande∣ment de la Lei.

Semeillament lo desordenà amor del mond de l'Ante-Christ, ès del qual germenan tuit li mal e li peccà en la Gleisa, de li guia∣dor, de li regidor, de li officier; liqual peccà istan senca correcti∣on, illi son contra la verità de la Fe, e contra la conoissenca de Dio lo Paire. Testimoniant Joan, loqual dis: Aquel que pecca non conois ni non vè Dio. Car si alcun ama lo mond, la Charità del Paire non ès en luy.

* 4.36 La seconda enequità de l'An∣te-Christ ès l'esperanca de perdon, e de gratia, e de justitia, e de verita, e de vita eterna, non reposta en Christ, ni en Dio per Christ, ma en li home vio, e mort: e en authoritas, e en menestier Ecclesiastic, en be∣nedictions, en sacrifications, en orations, e eniami de las autras sobre nombràs, ni per vera Fè, laqual obra penetentia per cha∣rità, e per adjostamènt al ben. Istablament e principalmènt l'Ante-Christ enseigna non sperar in aicò, la regeneration, la confermation, la spiritual refe∣ction, o communion, la remis∣sion de li peccà, la sanctifica∣tion de vita aeterna: ma per li Sacrament, e per la soa simoniaca, pravità per laqual lo poble ès scarni, e avènt totas cosas vendablas, atrobè varias ordonnanzas anticas e novas

sot obtennement de pecunias, per∣mettent si alcun aurè fait aizò o autre; dit o autre fait, vel qu'ai∣tal aquistarè gratia e vita. E aquesta dobla eniquità es appellà propriament en las Scripturas, adulteri e fornication. Emperzò aitals Menistres regènt lo poble bestial, en aquellas errors son appellà meretrix Apocalyptica. E aquesta eniquità ès contre lo second article, e dereco conira lo second e lo ters Commandament de la Lei.

* 4.37 La terza eniquità de l'Ante-Christ ès quel atroba autrament que ès dict, falsas Religions, & Reglas, & Monestiers, en Gleisas per aquistament. d'es∣peranza. Enaimi quasi alcun fo∣vendeirant auvirè devotàment Messas, e aurè usa de li Sacra∣ment, •• serè confès (ma rara∣ment contrit) e satisfazènt per dejunis e despoillament de borsa, •• si serè ista, o serè membre de la Gleisa Romana, o si el serè donâ, o liorà à la Regla, o a la cappa, illi afferman contra tota veri∣tà dever. E aquesta ene∣quità de l'Ante-Christ ès dreitement contra l'oytèn article del Symbolo: Yo creo al Sanct Sperit.

* 4.38 La quarta eneqiutà de l'Ante-Christ ès, car el meseime essent la quarta bestia devant Scripta per Daniel, e meretrix Apocalip∣tica, se orna de nom de authorità, de potestà, de degnetàs, de menestiers, d'officis, de Scrip∣turas, e se aigala e compara à la vera e Sancta Maire Gleisa, en laqual menisterialment es salù, e non autrament, en laqual es la verità de la vita, e de la Doctrina, e de li Sacrament. Car si non qu'illi se cubres enaimi, e li seo Menistre erronic, e ma∣nifest peccadòrs, conoissua, seria abandonnà de tuit. Car li Emperador, e li Rey, e li Princi estimant ley ••sser semblant de la vera Sancta Maire Gleisa, ameron ley meseima, e la dote∣ron contra lo commandament de Dio. E aquesta eniquità, de li Menistre, de li soject, de li ordennà en error, e en peccà, es dreitament contra lo noven. Yo creo la Sancta Gleisa. Aquestas son de la prima part.

Secondament, car li partici∣pant à las solas cosas defora en las costumas, ordenàs a attrobàs humanament, creon, o esperan

* 4.39 lor participar à la verità de li offici pastoral, e de la cura, cum si quilli sian tondu enaimi aquel, e sian oinct à modo de las parès, e sian benaizi tocant lo libre e lo calici com la man, confessan lor esser ordenà drei∣tament Sacerdots. Semeilla∣tament (enaima ès dit de sobre) lo poble soject, com∣municant per parolas, per seg∣nals, per exercitations de fora, e per li lor souvent divers fait, pensan ja lor participar à la verità traita d'aqui me∣seime. E aizò ès contra l'autra part del noven article: Yo creo la communion de li Sanct. Lo es de issir de la pes∣sima communion de li Monach, à la participation de laqual amenant li home carnal, pois fan lor sperar en cosas de nient per l'avaricia, sian quals se sian o luxurios, o avars, so∣lament quilli donàn à lor me∣seimes dison lor participar à lor me∣seimes dison lor participar à la lor pavretà e castità.

* 4.40 La quinta eniquità de l'Ante-Christ es quel promet enfeinta∣ment perdonnanza e remission de li peccà à li peccadòr non contrit verament, e non cessant istablament de las malas obras: ma premierament remission de li peccà en la confession auricular, e en l'Absolution humana, en

las pelegrinations per avaricia. E eaquesta niquità ès contra l'onzen article de la Fè. Yo creo la remission de li peccà. Car illi ès en Dio authoritativament, e en Christ ministerialment, per Fe, per Speranza, per Pe∣nitentia, per Carità, per O∣bedientia de parola, en l'home participativament.

* 4.41 La sexta eniquita ès eneoquilli servon, à speranc a entro à la fin de la vita per las devant ditas cubertas enequitàs, per li manifest peccador, e special∣ment per la extrema onction, e lo Purgatori soinà, enaima que li home rustic de la verità perseveron en error, e son ab∣sout de li peccà de liqual unqua non se departiron per libra volun∣tâ que illi speressan la remission avenador e vita aeterna. Et a∣questa eniquita ès dreitament contra l'onzen e lo dozen article de la Fè.

* 4.42 L'Anti-Christ est fausseté de damnation eternelle, couverte de l'apparence de la Verité, & de la Justice de Christ, & de son Epouse: opposé à la méme voye de Verité, de Justice, de Foy, d'Esperance, de Cha∣rité, & à la vie morale, & à la verité ministeriele de l'Eg∣lise, administrée par les faux Apôtres, & deffenduë opinia∣strément par l'un & l'autre bras: ou bien l'Anti-Christ est tromperie, laquelle cache la verité du salut des choses sub∣stantielles & ministerielles: on bien c'est une frauduleuse con∣trarieté à Christ & à son Epou∣se, & a châque membre fide∣le. * 4.43 Et par ainsi ce n'est point aucune speciale personne or∣donnée en aucun degré, ou office, ou ministere, cecy est consideré universellement. Ma∣is c'est la fausseté méme op∣posée à la verité, qui se cou∣vre & s'orne de beauté, & de pieté, hors de l'Eglise de Christ, comme des Noms, des Offices, des Ecritures, &

des Sacremens, & de pleusieurs autres choses: l'Iniquité la∣quelle est de cette maniere, a∣vec tous ses Ministres grans & petis, avec tous ceux qui les insuivent de mauvais coeur, & aveugle, telle congregation prise ensemble est appellée An∣ti-Christ, * 4.44 ou Babylone, ou qua∣triéme Bête, ou Paillarde, ou homme de peché, Fils de perdition.

* 4.45 Ses Ministres sont appellez faux Prophetes, Maîtres menson∣gers, Ministres de tenebres, Esprit d'erreur, paillarde Apocalyptique, Mere de fornication, nuees sans eau, arbres automnals morts & arrachez par deux fois, ondes de la cruelle mer, étoiles errantes, Balaamites, & Egyptiens.

* 4.46 Il est dit Anti-Christ, pour ce que couvert & orné de la Livre de Christ, & de son Eglise, & de ses fideles menbres, il con∣trarie au salut fait par Christ, & administré vrayement en l'Eglise de Christ, auquel par∣ticipent les fideles par Foy, par Esperance, & par charité: en telle maniere contrarie-il par la sapience du monde, par fau∣se Religion, & par bonté simu∣lée, par puissance spirituelle, par tyrannie seculiere, par rich∣esses, honneurs, & dignités, par delicatesses & les delices du monde.

* 4.47 Et pourtant qu'il soit mani∣festé à un châcun que l'Anti-Christ

ne peut venir en fasson quelconque sinon que toutes ces choses cy-dessus mentionées soient conjointes ensemble, pour faire une parfaite hypo∣crisie & fausseté, savoir est avec les Sages du monde, les Reli∣gieux, Pharisiens, Ministres, Docteurs, la puissance seculi∣ere avec le peuple du Monde, joint ensemble. Ainsi tous en∣semble ont fait l'homme de peché & d'erreur tout entier. Car encore que l'Antichrist fust déja conceu au tems des Apô∣tres, parce qu'il estoit encor comme en enfance, il luy de∣falloit des membres interieurs & exterieurs. Et pourtant on le connoissoit, & le distruisoit & excommunioit plus aisé∣ment comme estant plus rusti∣que & grossier, il estoit devenu muet. Car il n'avoit la sapience, ni la raison pour l'excuser, pour definir & prononcer Sentence. Il n'avoit point encor des Mi∣nistres sans verité, & les tradi∣tions humaines defailloient, & au dehors il n'avoit point de Religieux. Et pourtant il e∣stoit tombé en l'erreur & au pe∣ché, mais il n'avoit point de quoy pouvoir couvrir sa vile∣nie ou vergonge des erreurs ou du peché, n'ayant point de richesses ni de dotations, il ne pût lors attirer à soy aucun Ministre pour son service, & ne

pût multiplier, conserver, ni deffendre les siens: car il estoit destitue de puissance ou pou∣voir seculier, & ne pût forcer ni contraindre aueun de la ve∣rité à là faussetè. Et d'autant que plusieurs choses luy manquoi∣ent, il ne pouvoit souiller ni scandaliser aucun parses trom∣peries, & par ainsi estant encor tendre & foible, il ne pût ob∣tenir place en l'Eglise. Mais croissant en ses membres, savoir est en ses Ministres aveugles, & hypocrites, & en suiers du monde, il est crû jusqu'à l'hom∣me parfait, en plenitude d'age, assavoir lors que les amateurs du monde, spirituels & seculi∣ers, aveugles en la Foy, se sont multipliez en l'Eglise avec tou∣te puissance. Eux estans mau∣vais, voulans estre priez, & ho∣norez aux choses spirituellez, ils ont couvert leur propre ma∣jesté, malice, & pechez, se ser∣vans des Sages du Monde, à cet effet, & des Pharisiens, com∣me il a esté dit cy-dessus. Or c'est une grande méchanceté decouvrir & ornir l'iniquité digne d'excommunication, & de se vouloir établir par le moyèn de ce qui ne peut estre ottroyé à l'homme, ains convi∣ent au seul Dieu, & à Jesus Christ entant que Mediateur. * 4.48 Oster ces choses à Dieu frau∣duleusement & par rapine, &

les transporter sur soy & ces oeuvres, semble étre une grande felonie, comme lors qu'on s'attribuë de pouvoir regene∣rer, * 4.49 de pardonner les pechés, de distribuer les graces du S. Esprit, de faire Christ, & autres choses semblables. Et en toutes ces choses, se couvrir du man∣teau de l'authorité & de la pa∣role, en trompant par ce moy∣en le peuple grossier qui suit le monde, en ces choses qui sont du monde, se separant de Dieu, & de la vraye Foy, & de la re∣formation du S. Esprit, s éloig∣nant de la vraye repentance, def l'operation vertueuse, de la perseverance au bien, se reti∣rant de la charité, de la pati∣ence, de la pauvreté, de l'hu∣milité, & ce qui est pire que tout, se départir de la vraye esperance pour la poser en tout mal, & en la vaine esperance du monde, servant à toutes les ceremonies qui font pour tel∣les choses, * 4.50 faisans idolatrer le peuple frauduleusement aux I∣doles de tout le monde sous le nom des Saints, & aux reliques & service d'iceux, en sorte que le peuple errant méchamment de la voye de verité pense ser∣vir à Dieu & faire bien, émeut ce peuple à haine & courroux contre ceux qui aiment la ve∣rité, fait plusieurs meurtres & comme dit veritablement l'A∣pôtre.

C'est cét homme de peché accompli qui s'éleve sur tout ce qui est dit Dieu, ou qui est servi, & qui con∣trarie à toute verité, lequel est affis au temple de Dieu, c'est à dire en l'Eglise, se mon∣trant comme s'il estoit Dieu, le∣quel est venu en toute seduction pour ceux qui perissent; & puis qu'il est vrayement venu, il ne le faut plus attendre, car il est déja vieil par la permission de Dieu, voire il diminuë déja, & sa puissance & authorité est déja amoindrie: car le Seig∣neur tue déja ce méchant par l'Esprit de sa bouche par plu∣sieurs personnes de bonne vo∣lonté, envoyant une puissance contraire à la sienne, & de ceux qui l'aiment, & dissipant son lieu & ses possessions, divisant cette Cité de Babylone en la∣quelle toute sorte de malice est en vigueur.

Quelles sont les oeuvres de l'Anti-Christ?

* 4.51 La premiere oeuvre de l'An∣ti-Christ est d'ôter la verité, & la changer en fausseté & en erreur & en heresie. La se∣conde oeuvre de l'Anti-Christ est de couvrir la fausseté de la verité, & de confirmer & prouver le mensonge par la Foy & par les vertus, & d'en∣treméler

la fausseté parmi les choses spirituelles au peuple, qui luy est assujeti: soit par le moyen de ses Ministres, ou par le Ministere, ou soit en tout ce qui est en l'Eglise. Or ces deux manieres de proceder conti∣ennent une parfaite & accom∣plie malice, telle que n'a pû faire aucun Tyran, ni Puissant, depuis le commencement du monde jusqu'au tems de l'An∣ti-Christ. Et n'a encor eu aucun ennemy avant cetuy-cy, qui pût ainsi pervertir la voye de verité en fausseté & la fausseté en verité, ni pareillement qui eust perverti ceux qui font profession de l'une ou de l'au∣tre; assavoir de la verité & de la fausseté. En sorte que la Sainte Mere Eglise avec ses vrais Enfans est toute foulée aux piés, specialement en la ve∣rité, & cause du vray service en la verité, & du Ministere, & de son vray usage, & des Enfans qui y participent: elle pleure amerement és termes, & par les plaintes de Jeremie, disant: comment és-tu seule cité du peuple Payen, & incirconcis? elle est faite vefve, c'est à dire, destituée de la verité de son E∣poux. La Dame des nations à cause de la subjection des er∣reurs & du peché. Princesse des Provinces par le partage du monde, & des choses qui

sont au monde. Pleure & re∣garde plus avant, & tu trou∣veras que maintenant toutes ces choses sont accomplies en ce tems: Car la Sainte Eglise est reputée Synagogue. Et la Sy∣nagogue des malins est recon∣nuë pour Mere de ceux qui croyent bien en la Loy. La fausseté est préchée pour veri∣té, l'injustice est tenuë pour la justice, I'erreur pour la Foy, le peché pour la vertu, le men∣songe pour la verité.

D. Quelles oeuvres proce∣dent de ces premieres?

Respon. Celles-cy: La pre∣miere oeuvre est qu'il conver∣tit le service de Latrie, qui n'est proprement deu qu'à un seul Dieu, à luy, & à ses faits, à la pauvre creature raisonnable ou irraisonnable, sensible ou in∣sensible. Raisonnable comme à l'homme, aux Saints ou aux Saintes trépassez de ce monde, & aux images, charognes, ou reliques. Ses faits sont les Sa∣cremens, specialement le Sa∣crement de l'Eucharistie qu'il adore comme Dieu, & comme Jesus Christ, sert aux choses be∣nites & consacreés, & defend d'adorer le seul Dieu.

* 4.52 La II. oeuvre de l'Anti-Christ est qu'il ôte & ravit le merite de Christ à Christ, avec toute la suffisance de la grace, de la justice, de la regeneration, re∣mission

des pechez, de la sanctification, de la confirma∣tion, & de la nourriture spi∣rituelle, & l'impute & attri∣buë à son authorité, à la forme des paroles, à ses oeuvres, & aux Saints, & à leur intercession & au feu de Purgatoire, & separe le peuple de Christ, & le conduit aux cho∣ses sus-dites, afin qu'il ne cher∣che point celles de Christ ni par Christ: mais seulement és oeuvres de leurs mains, & non par la Foy vive en Dieu, ni en Jesus Christ, ni au S. Esprit, ains par la volonté & oeuvre de l'Ante-Christ, ainsi qu'il préche que tout le salut consiste en ses oeuvres.

* 4.53 La troisiéme oeuvre de l'An∣ti-Christ consiste en ce qu'il attribuë la reformation du S. Esprit à la Foy morte exteri∣eure, & baptise les Enfans en cette Foy-là, enseignant que par elle on doit avoir le Bap∣téme & la regeneration, & en elle il préte & donne les Or∣dres & les autres Sacremens, & fonde en elle tout le Christi∣anisme, ce qui est contre le S. Esprit.

* 4.54 La quatriéme oeuvre de l'Anti-Christ est en ce qu'il a constitué & mis toute la Reli∣gion & sainteté [du peuple en la Messe, & a confu ensemble plusièurs ceremonies dont les

unes y sont Judaiques, les au¦tres des Gentils, & des Chrêti∣ens. A quoy amusant la congre∣gation & le peuple, le prive de la manducation spirituelle & sacramentale, & le separe de la vraye Religion, & des Com∣mandemens de Dieu, & le retire des oeuvres de misericorde par son offertoire, & par une telle Messe il a logé le peuple en vaine esperance.

* 4.55 La cinquiéme oeuvre de l'Anti-Christ est en ce qu'il fait toutes ses oeuvres à ce qu'il soit veu, é ce qu'il réjouisse son insatiable avarice, à ce qu'il puisse mettre en vente toutes choses, & ne façe rien sans simonie.

* 4.56 La sixiéme oeuvre de l'Anti-Christ est, qu'il donne lieu aux pechez manifestes, sans aucune Sentence Ecclesiastique, & n'ex∣communie point les impenitens.

* 4.57 La setiéme oeuvre de l'Anti-Christ est en ce qu'il ne regit, ni defend son unité par le Saint Esprit, mais par la puissance seculiere, & joint à son aide les choses spirituelles.

* 4.58 La huitiéme oeuvre de l'An∣ti-Christ est, qu'il hait & per∣secute, & poursuit, pille & met à mort les membres de Christ. Ces choses sont quasi les prin∣cipales des oeuvres qu'il fait contre la verité, léquelles ne peuvent estre nombrées en

sorte que ce soit, ni écrites. Mais il suffit pour le pre∣sent d'avoir marqué ce qui est de plus general, & par léquelles est couverte cette iniquité.

* 4.59 Premierement & principa∣lement par la confession exte∣rieure de la Foy. De laquel∣le chose l'Apôtre dit: qu'ils confessent qu'ils ont connu Dieu, par paroles, mais ils le renient par oeuvres.

* 4.60 Secondement il couvre son iniquité par la longueur du tems, & par la manutention de quelques Sages & Religi∣eux, de certains Vierges, & Fil∣les Vierges, & par certaines Vefves & honnêtes Femmes. Et est maintenu par un peuple innombrable, dont il est dit en l'Apocalypse. Et puissance luy fut donnée sur toute tribut, langue, & nation, & tous ceux qui habi∣tent en la terre l'adoreront.

* 4.61 En troisiéme lieu, il couvre son iniquité par authorité spi∣rituelle des Apôtres, contre lé∣quels l'Apôtre dit: nous ne pou∣vous rien contre la verité, & pu∣issance ne nous est point donnée en destruction.

* 4.62 En quatriéme lieu par plu∣sieurs miracles par-cy par-la, de laquelle chose l'Apôtre dit: l'Advenement duquel est selon l'oeuvre de Satan, en toute vertu, & signes, & merveilles de men∣songe,

& en toute tromperie d'i∣niquitè.

* 4.63 En cinquiéme lieu, par sain∣teté exterieure, par prieres, par jûnes, vigiles, & aûmônes: con∣tre léquelles choses l'Apôtre dit: Ayant l'apparance de pieté, mais en ayant renié la vertu.

* 4.64 En sixiéme lieu, il couvre son iniquité par certaines pa∣roles de Christ, & par les écrits des Anciens, & par les Conci∣les, léquels ils observent, entant qu'ils ne détruisent point leur mauvaise vie & leur volupté.

* 4.65 En setiéme lieu, par l'admi∣nistration des Sacremens, par léquels ils vomissent le general de leurs erreurs.

* 4.66 En huitiéme lieu, par cor∣rections & par predications en paroles contre les vices: car ils disent & ne font pas.

* 4.67 En neufiéme lieu, par la vie vertueuse de certains qui vi∣vent avec feintise, autres verita∣blement. Car les éleus de Dieu qui veulent & font le bien, sont là detenus comme en Ba∣bylone, & sont comme l'or du∣quel le méchant Anti-Christ couvre sa vanité, ne souffrant point qu'ils servent au seul Dieu, ni qu'ils ayent leur esperance au seul Christ, ni qu'ils entendent à la vraye Reli∣gion.

Ces choses & plusieurs au∣tres, sont comme un manteau

& les vêtemens de l'Anti-Christ, avec lequel il couvre sa mensongere malice à ce qu'il ne soit rejetté comme Payen, & sous lequel il procede de∣shonnestement, & comme la putain.

* 4.68 Or est il montré tant par le Vieil, que par le Nouveau Testament, que le Chrêtien est tenu par le commandement qui luy en est fait, de se separer de l'Anti-Christ: car le Seig∣neur dit au 52. d'Esaie: Retirez vous, Retirez vous, sortez de-là, ne touchez point à chose souillée, sortez du milieu d'elle, Nettoyez vous, vous qui portez les vaisseaux du Seigneur: car vous ne sortirez point en haste, & ne marcherez point en fuyant, &c. Et Jeremie au 50. Fuyez hors de Babylone, & sortez hors du pais des Cal∣deens, & soyez comme les houcs qui vont devant le troupeau. Car voi-cy je m'en vay susciter & faire venir contre Babylone, une assemblée de grandes nations du pais d'Aquilon, qui se range∣ront en bataille contre elle, dont elle sera prise. Au 16. des Nom∣bres: Separez vous du milieu de cette assemblée & je le consume∣ray en un moment, & derechef: Retirez vous du tabernacle des méchans, & ne touchez à aucune chose qui leur appartienne, que vous qui leur appartienne, que vous ne soyés enveloppes en leur peché. Levit. Je suis le Seigneur

vôtre Dieu, qui vous ay separés des autres peuples. Et pourtant vous separerez la bête monde de l'immonde, & ne souïllerez point vos ames aux bêtes, ni aux oi∣seaux, ni en toutes choses qui se meuvent sur la terre, & mon∣tré qu'elles son souïllées. Item en l'Exod. 34. Gardez que vous ne fassiés amitié avec les habitans de cette Cite-là, qui te soit en ruine. Et plus bas: Ne fait point d'accord avec les hommes de cette Religion-là, de peur que quand ils auront paillar dé aprés leurs Dieux, & auront adoré leurs simulacres, ils ne t'appel∣lent, ils ne te convient à manger des choses qu'ils leur au∣rent dediées. Ni vous ne prendrez point Femme d'entre leurs Filles, de peur qu'aprés qu'elles auront paillardé, c'est à dire, Idolatré, elles ne fassent aussi paillarder tes Enfans aprés leurs Dieux. Levit. 15. Et pourtant vous enseignerez vos Enfans, & leurs direz qu'ils se gardent de leurs souïllures, & qu'ils ne meurent en elles, quand ils auront souïllé mon Tabernacle. Ezech. 2. Mais le coeur qui va aprés leurs infa∣metés & leurs iniquités, je rendray leur train sur leur tête, dit le Seignour. Deut. 20. Quand tu seras entré en la ter∣re que le Seigneur ton Dieu te

donnera, garde que tu ne faces selon les abominations de ces gens-la: Car le Seigneur a en abomination toutes ces choses-là. Et à cause de tels pechês il les effacera lors que tu entreras en leur païs. Tu seras net & sans tache avec ton Dieu. Ces gens-là déquels tu possederas les terres entendant les Augures & De∣vins, mais ton Dieu en a or∣donnè autrement pour ton regard. Or est-il maniseste au No∣veau Testament Joh. 12. Que le Seigneur est venu, & a souffert mort & passion, afin q'uil unit en un les Enfans de Dieu. Et c'est pour cette verite d'unite, & de separation des autres, qu'il dit en St. Matth. 10. Car je suis venu diviser l'homme de son Pere, & bander la Fille à l'encontre de sa Mere, & la belle Fille à l'encontre de sa belle Mere, & les Domesti∣ques de l'homme sont ses pro∣pres ennemis. Et il a com∣mandé certe division, di∣sant: s'il y a quelqu'un qui ne laisse son Pere & sa Mere &c. Item: Gardez vous des faux Prophetes, qui viennent à vous en vêtemens de brebis. Item: Gardez vous du levain des Pharisiens. Item: Gardez vous qu'aucun ne vous seduise: car plusieurs viendront en mon Nom, & en seduiront plusi∣eurs. Et lors si quelqu'un

vous dit: Voicy Christ est icy ou là, ne le croyez point & n'al∣lez point aprés eux. Et en l'A∣pocalypse il admonête par sa propre voix & commande aux siens de sortir de Ba∣bylone, disant: Et j'oüy une voix, du Ciel, disant: O mon peuple sortez d'icelle, & ne participez point à ses pechez, que vous ne receviez de ses playes. Car ses pechés sont parvenus jusques au Ciel, & le Seigneur se souvient de ses iniquitez. L'Apôtre dit le méme: Ne vous accouplez point sous un même joug avec les infideles; car quelle participation a la Ju∣stice avec l'iniquité, ou quelle compagnie de la lumiere avec les tenebres, & quelle commu∣nion de Christ avec le Diable, ou quelle part a le fidele avec l'infidele, ou quel consentement du Temple de Dieu avec ler I∣doles? Et poutant, sortez du milieu d'elle, & separez vous, dit le Seigneur, & ne touchez aucune chose souillèe, & je vous retireray, & vous seray au lieu de Pere, & vous me serez pour Fils & Filles, dit le Seig∣neur tout-Puissant. Item au 5. des Ephesiens: Ne partici∣pès point avec eux, car vous estiès en la voye de tenebres, mais maintenant vous estes lu∣miere au Seigneur. Item en la 1. aux Corinth. 10. Je ne

veux point que vous soyés faits compagnons des Diables. Vous ne pouvez participer à la table du Seigneur, & à la table des Dia∣bles Item en la 2. aux Thes. 3. O Freres! nous vous annoncons au nom de nôtre Seigneur Jesus Christ, que vous vous gardiès de tout Frere allant deshonnestement, & non point selon les coûtumes lè∣quelles vous aves receu de nous. Car vous memes savez en quelle maniere vous nous devez resem∣bler. Et plus bas: s'il y a quel∣qu'un qui n'obeisse à nôtre parole, notes-le par Epître: & ne vous entremleez point avec luy à ce qu'il soit confus. Item Ephes. 5. ne communiquez point aux oeuvres de tenebres qui sont infructueuses. Item 2 Tim. 3. Or saches cecy qu'es derniers tems il surviendra des tems fâcheux. Et plus bas: Ayans l'apparence de piete: mais en ayant renie la force, detourne∣toy de telles gens. Par les choses notées cy-dessus, paroît mani∣festement la malice de l'Anti∣christ, & sa perversité. Aussi est-il commandé par le Seigneur de se separer de luy, & de se joindre à la Sainte Cité de Je∣rusalem. Et pourtant nous qui avons connoissance de ces cho∣ses, le Seigneur nous les ayant revelées par ses serviteurs, croyans à cette revelation sui∣vant les Saintes Ecritures, e∣stans admonétés par les Com∣mandements

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du Seigneur, * 4.69 nous nous départons interieure∣ment, & exterieurement de luy, parce que nous croyons qu'il est l'Antichrist, & avons fait compagnie & unité de franche volonté, & en sincere intenti∣on, nous estans proposés pure∣ment & simplement de plaire au Seigneur, & étre sauvés; moyennant l'aide du Seigneur, nous tenans fermes à la verité de Christ, & de son Espouse, quelque petite qu'elle soit, & ce autant comme nôtre intelli∣gence peut porter.

* 4.70 Et pourtant nous avons de∣liberé de montrer quelles sont les causes de nôtre separation, & qu'elle est nôtre congrega∣tion, afin que si le Seigneur donne la connoissance de cet∣te méme verite: ceux qui l'au∣ront receuë l'aiment avec nous. Et si d'adventure ils ne sont suffisamment illuminés, ils re∣coivent secours per ce Mini∣stere, & soient arroses par le Seigneur. Que s'il en est plus a∣bondamment donné à quel∣qu'un, & plus hautement, nous desirons d'estre enseignés d'au∣tant plus humblement, & ap∣prendre mieux de luy, pour estre corrigés de nos defaus. Ce sont donc les choses qui sui∣vent qui sont causes de nôtre separation.

Quil soit manifesté à un châ∣cun en general, & en particuli∣er

* 4.71 que la cause de nôtre Separati∣on est telle, assavoir, pour la veri∣té essentielle de la Foy, & pour l'interieure connoissance d'un vray Dieu, & unité d'essence en trois personnes, laquelle connoissance la chair ni le sang ne donne point. * 4.72 Et pour le ser∣vice convenable deu à un seul Dieu, par dessus toutes choses; pour la sanctification & pour l'honneur qui lui est deu sur toutes choses, & par dessus tout nom: pour l'Esperance vive par Christ en Dieu, pour la regene∣ration & renouvellement inte∣rieur par Foy, par Esperance, & par Charité: pour le merite de Je∣sus Christ avec toute suffisance de grace & justice: pour la par∣ticipation, ou communion avec tous les éleus pour la remission des pechés: pour la sainte con∣versation, & pour le fidele ac∣complissement de tous. Les Commandemens en la Foy de christ: pour la vraye repentance pour la perseverance jusqu'à la fin, & pour la vie eternelle. * 4.73 Les verités ministeriales, sont celle-cy, la congregation exte∣rieure des Ministres, avec le peuple sujet, en lieu, & en tems, en la verité par le Mini∣stere, en la verité mentionée, cy-dessus, amenant, établissant & conversant les dits bons Mi∣nistres fidele & frequente compagnie, tendant à la Foy,

& à l'integrité de vie, en sui∣vant les coûtumes, & l'obeis∣sance, & s'addonnant coura∣geusement à la pratique, & aux faits pratiquez par le Seigneur sur le troupeau.

* 4.74 Les choses que les Ministres sont obligés de faire pour le service du peuple sont celles-cy. La Parole Evangelique: les Sacramens joints à la Parole, léquels certifient quelle a esté l'intention, & l'intelligence, con∣firment l'esperance en Christ aux fideles la communion mi∣nisteriale à toutes choses par la verité effentielle. Et s'il y a quelques autres choses mini∣steriales, elles peuvent estre toutes rapportées a ce que des∣sus: Mais de ces singulieres verités, les unes sont necessai∣res essentiellement au salut des hommes, les autres condition∣nellement, elles sont contenuës aux XII articles de la Foy, & en plusieurs propos des Apô∣tres. Car l'Anti-Christ a déja regné par le passé en l'Eglise, par la permission Divine.

* 4.75 Les erreurs & impuretéz de l'Anti-Christ defendues par le Seigneur, sont celles-cy, assavoir, diverse & inombrable idolatrie contre le Commandement de Dieu & de Christ, service ren∣du

à la creature, & non au Createur, visible & invisible, corporelle ou spirituelle, ayant intelligent ou sensible, naturelle ou fabriquée, par quelque ar•…•… & sous le nom de Christ, ou des Saints, ou des Saintes, & des Reliques & des authorités, la∣quelle creature est servie par Foy, par esperance, par acti∣ons, par oraisons, par pelerina∣ges, par aûmônes, par offrandes, par sacrifices de grande dé∣pense. Laquelle creature ils servent, adorent, honorent en plusieurs manieres. Par chan∣sons, harangues, solennités, & celebrations de Messes, de Ves∣peres, de Complies aux mé∣mes creatures, par heures, par vigiles, parfètes, par acquisition de grace, laquelle est en un seul Dieu essentiellement & en Jesus Christ meritoirement, & est acquise par la seule Foy, par le S. Esprit.

* 4.76 Car il n'y a aucune autre cau∣se de l'Idolatrie que la fausse opinion de grace, de verité, d'authorité, d'invocation, d'in∣tercession, laquelle cet Anti-Christ a osté à Dieu pour l'at∣tribuer à ces ceremonies, au∣thorités, oeuvres de ses mains, & aux Saints, & au Purgatoire. Et cette iniquité de l'Anti-Christ est directament contre le premier article de la Foy, & contre le premier Commande∣ment de la Foy.

Semblablement l'amour de∣fordonné du monde, laquelle est en l'Anti-Christ, est celuy du∣quel germent tous les maux & les pechés qui sont en l'Eglise, aux conducteurs qui la regis∣sent, & à ses officiers qui pe∣chent sans aucune correction, ils sont contre la verité de la Foy, & contre la con∣noissance de Dieu le Pere. Témoin S. Jean qui dit: Ce∣luy qui peche ne connoit ni ne voit Dieu, car si aucun aime le monde, la charité du Pere n'est point en luy.

* 4.77 La Seconde iniquité de l'An∣ti-Christ gist en l'Esperance qu'il donne de pardon, ne grace, de justice, de verité, & de vie eternelle, comme n'estant point en Christ ni en Dieu par Christ, mais és hommes vivans où ja decedés, en authorités, en ceremonies Ecclesiastiques, en benedictions, en sacrifices, en o∣raisons, & en autres choses cy-dessus mentioneés, non point par vraye Foy; qui produit re∣pentance par charité, fait que l'on se départ du mal, & que l'on s'addonne au bien. Or l'An∣ti-Christ n'enseigne point d'es∣perer fermement telles choses, assavoir la regeneration, la con∣firmation spirituelle, ou com∣munion, la remission des pechés, ni la sanctification eternelle: mais d'esperer par les Sacre∣mens, ou par sa méchante si∣monie,

par laquelle le peuple est trompé, tellement que vendant toutes choses, il a inventé plu∣sieurs ordonnances anciennes & nouvelles pour attraper de l'argent, permettant que si quelqu'un fait cecy ou celà, il acquerra grace & vie. Et cette double iniquité est ap∣pellée proprement és Ecritu∣res, adultere, & paillardise. Et pourtant tels Ministres qui conduisent le peuple brutal en ces erreurs-là, sont appellez la paillarde Apocalyptique. Et cette iniquité est contre le se∣cond article, & derechef con∣tre le second & troisiéme Commandement de la Loy.

* 4.78 La troisiéme iniquité de l'An∣ti-Christ gist en ce qu'il a in∣venté, outre ce qui a estè dit, des fausses Religions, & reigles, & des Monasteres, donnant es∣perance d'acquisition de grace à cause de la construction de certaines Eglises. Comme aussi en cecy, assavoir, s'il oit souvent & devotement la Messe, s'il a participé aux Sacremens, s'il s'est confessé (mais rarement contrit) & si on a satisfait par jûnes, & vuidement de bourse, ou si on a esté, et est membre de l'Eglise Romaine, ou si on ne s'est point donné, ou voüé à quelque reigle, ou cappe, ou froc, ils affirment contre toute verité qu'on y est obligé. Et

cette iniquitè de l'Anti-christ est directement contre le hui∣tiéme article du Symbole. Je croy au S. Esprit.

* 4.79 La quatrieme iniquité de l'Anti-Christ gist en ce que combien qu'il soit la quatriéme bête cy-devant décrite par Da∣niel, & la paillarde Apocalyp∣tique, il s'orne neantmoins de l'authorité, puissance, dignité, du ministere, des offices, & des Ecritures, & s'égale & com∣pare à la vraye & Sainte Mere Eglise, en laquelle est le salut ministeriellement, & non autre∣ment, en laquelle est la verité de la vie, & de la doctrine, & des Sacremens. Car s'il ne se couvroit ainsi, & ses méchans Ministres étans reconnus pour pecheurs manifestes, il seroit bandonné d'un châcun. Car les Empereurs, & les Rois, & Prin∣ces, estimans qu'il estoit sem∣blable à la vraye & Sainte Me∣re Eglise, l'ont aimé, & l'ont do∣té contre le Commandement de Dieu. Et cette iniquité des Ministres, des sûjets, de ceux qui sont ordonnez en erreur, & en peché, est directement con∣tre le neufiéme article, Je croy la Sainte Eglise. Voilà ce qui re∣garde la premiere partie.

Secondement, d'autant que ceux qui participent aux seules ceremonies exterieures, ordon∣nées par inventions humaines,

* 4.80 croyent & esperent participer à la verité des offices Pasto∣raux, & des Cures, pourveu seulement qu'ils soient tondues comme agneaux, & oincts com∣me parois, & soient benits en touchant le livre & le calice a∣vec la main, ils publient qu'ils sont ordonnés Sacrificateurs comme il faut. Semblablement (comme il a esté dit cy-dessus) le peuple qui leur est assujeti, communicant par paroles, par signes, par exercices exteri∣eurs, & par leurs diverses acti∣ons, estiment qu'ils participent à la verité tirée de la méme. Et cecy est contre l'autre partie du neufiéme article, Je croy la communion des Saints. Or faut il sortir de la tres-méchante communion des Moines, à la∣quelles sont attirez les hommes charnels, les faisant esperer en choses de neant par avarice, voire encore qu'ils soient luxu∣rieux, ou avares, seulement qu'on leur donne, & lors ils di∣sent qu'on participe à leur pau∣vreté & à leur chasteté.

* 4.81 La cinquéme iniquité de l'An∣ti-christ gist en ce qu'il feint & promet pardon & remission des pechez aux pecheurs, qui ne sont point vrayement contrits, ne cessant de perseverer en leurs mauvaises oeuvres: & ce en premier lieu il leur promet

remission de leurs pechés à cause de la confession auricu∣laire, & de l'absolution humai∣ne, en leurs pelerinages par a∣varice. Et cette iniquité est con∣tre l'onziéme article de la Foy: Je croy la remission des pechés. Car elle est en Dieu authorita∣tivement, & en Christ ministe∣rialement, par Foy, par Espe∣rance, par repentance, par Cha∣rité, par obeissance de parole, & en l'homme participativement.

* 4.82 La sixiéme iniquité est en ce qu'ils servent & esperent jusqu'à la fin de leur vie aux sus-men∣tionnées iniquités couvertes, & specialement jusqu'à l'extreme onction, & le Purgatoire resvé, en sorte que les ignorans & grossiers perseverent en leur erreur, leur donnant à entendre qu'ils sont absous de leurs pe∣chés, quoy qu'ils ne les quit∣tent jamais de franche volonté pour esperer la remission des pechés, & la vie eternelle. Et cette iniquité est directement contre l'onziéme & le douzié¦me article de la Foy.

CHAP. VI. How long this Eclipse the Church, or at least great part of it, was to suffer, was to continue?

IN answer to this Enquiry, it must be consider'd, that the Rise and Growth of Antichrist must be taken in, to make up the full Period; For 'tis not concerning his Continuance, or Du∣ration after he came to his Maturity, but concerning the whole time, or Age of Antichrist, that we here put the Question:

Now there is Nothing, wherein the Spirit seems to speak more expresly, than it doth in this Matter; I mean in those places, where the Reign of Antichrist is foretold (And 'twas by his Reign this Eclipse was to happen to the Church: Thus Dan. 7. 8. We are told, that the little Horn that was to come up among the ten, (by which 'tis on every hand agreed Antichrist is to be understood) and before whom there were three of the first Horns pluckt up by the roots, i. e.: as 'tis explain'd, v. 24, 25. that other King (for by Horns He tells us so many Kings were to be understood) that should rise after the Ten, and be divers from the first, and subdue three Kings, and speak great words against the most High, and wear out the Saints of the most High, and think to change times, and laws,) should have these given into his-hand, until a Time and Times and the dividing of a Time: That same Period, which Revel. 12. 14. and almost in the very same terms, is assigned to the Woman, to whom were given two wings of a great Eagle, that she might flee into the Wilderness, there to be nourisht for a Time, and Times, and Half, or the divi∣ding of a Time; and that that we might not mistake, what we were to understand both by One, and the Other, the same Flight of the Woman into the Wilderness is said to be for a thou∣sand two hundred and threescore days; which, taking a Time for a Year, which is usually the Comment put on it, Times for two years, and half, or the dividing of a Time for half a year, exact∣ly correspond to each other: A thousand two hundred and threescore days being the same with three years, and a Half:

And both the same with 42 Months, the time allotted for the giving the outward Court of the Temple to the Gentiles, and for the Holy Cities to be trodden under foot, Rev. 11. 2. Which is but another Explication of the reign of Antichrist; As also is that thousand two hundred and threescore days assign'd to the two Wit∣nesses to Prophesie in Sackcloth; to denote the mourning State of the Church under the Oppressions, and Cruelties of Antichrist, sufficiently described in the following part of that Chapter, and ascribed to the Beast, v. 7. called v. 8. Sodom, and Egypt, For that gross Corruption of Manners, and barbarous Tyranny that shall be found in Antichrist, who under the same stile, Ch. 13. 4, 5. hath power given to Him to continue 42 Months: And if for the great Tyranny and Impurities of life the Names of Egypt, and Sodom, so for the Idolatry that should then obtain under the reign of Antichrist, that of Babylon or the great Whore be likewise given, Rev. 17. 1. 5. And she as such, said to sit on the Scarlet colour'd beast full of names of Blasphemy, having seven Heads and ten Horns, the same beginning, continuance, and ruin must attend both, i. e. both have for all this the same Pe∣riod of 42 Months:

So that there is no doubt but a fixt time for the Continuance of this Eclipse in the Church, is set; A time as for the Impiety, Tyranny, and Idolatry of Antichrist, so for the Patience, and Faith of the Saints; for they are but the several Epocha's of these, I have been mentioning.

I do not suppose this Impiety, Tyranny, and Idolatry of Anti∣christ in its heights, the whole time of its duration; For there is as well the gradual Encrease and Wane, as the the total obscurity of an Eclipse: Its arriving to its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or heighth we observ'd before from the 13th of the Revelations, where we likewise took notice of the mark the Holy Ghost set upon the number of the Beast, and offer'd something new (but all from the con∣text) in the Explication of his Number of 666: And as to its last Period and Determination, that is, what we suppose to be coucht under these different reckonings of a Time, Times, and half, or the dividing of a time, of 42 Months, and 1260 days: And if so, It will then only remain to ascertain, what day: And if so, It will then only remain to ascertain, what the duration is, of which we are to construe these several Computations; i. e. whether we are to take a Time, Times,

and the dividing or half a time for 3 natural years, and a half: the 42 Months or 1260 days (which is the same with the for∣mer) for so many natural days, neither more, nor less: Or, whether we are to take them all, i. e. the days contain'd in 3 years, and a half, or in 42 Months, or expresly 1260 days, for so many Prophetick days, i. e. For intire years, according to that of Numb. 14. 34. After the number of the days in which ye searched the Land, even forty days (each day for a year) shall you bear your Iniquities even forty years: And Ezek. 4. 4, 5, 6. Lye thou also 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 lye upon it, Thou shalt bear their Iniquity; For I have laid upon Thee the years of their Iniquity, according to the number of the days, three hundred and ninety days, so shalt thou bear the Iniquity of the House of Israel: And when thou hast accomplish'd them, lye again on thy right side, and thou shall bear the Iniquity of the House of Judah forty days, I have appointed thee each day for a year. And that it is to be taken for so many entire years or prophetick days, I think will scarce be doubted, when we shall have examin'd these following particulars.

1. Whether to confine the great Events of the Church to so small a scantling as that of three years and a half, be agreea∣ble to the Description of the Person, who here avows himself to have received this Revelation from God, and to give it to his Servants; I mean that of his being Alpha and Omega, the beginning and the ending, the Lord which is, and which was, and which is to come, the Almighty, Revel. 1. v. 8, & v. 17. of his being the first and the last, he that liveth and was dead, and behold he liveth, Amen; and hath the Keys of Hell, and of Death? VVhy this asserting his own Duration and Power, if all were but to give them the Prediction of so short a time? Or whether to suppose this,

2. Would be agreeable to what he bids St. John write, viz. the things which are, and the things which shall be hereafter? Is it likely that so great a part of this book, as from the seventh to the twentieth Chapter, (which yet is the only professed book of prophesie given in the whole time of the Gospel) should run out in the History of three years and a half?

Or farther, whether

3. Twere agreeable to the answer those under the Altar re∣ceive, chap. 6. 11. upon their expostulating after the ten per∣secutions (for I take them to cease there,) How long O Lord holy and true, dost thou not judge and avenge our blood on them that dwell on the Earth?) viz. that they should rest yet for a little season (little, agreeable to the Divine Goodness, which always expresses the sufferings of his people in the gentlest terms, that so their Faith might fail under them: (see 2 Cor. 4. 17.) until their fellow servants also, and their brethren that should be killed, as they were, should be fulfilled, should relate only to three years and a half? For if so, then Antichrist must have then immediately succeeded, i. e. about the year 314, when Constantine reostored Peace to the Church, and freed her from Per∣secution, and have had his period 1375 years ago. Again, let it be yet consider'd, whether

4. It be agreeable to an Empire in its succession, and such the Beast, which is likewise Antichrist, is, in its rise, continu∣ance, and fall, to reckon but three years and a half? Whether such a Duration bear any proportion to the other Heads of the Beast? VVhether

5. It be agreeable to the work the Whore that sitteth upon many Waters, Revel. 17. 1. (which is one of Antichrists Deno∣minations) was to do, viz.

To deceive all Nations with her Sorceries, ch. 18. 23.

To make so many Kings commit Fornication with her, v. 9.

And make War with the Saints, and to overcome them, and to have Power over all Kindreds, and Tongues, and Nations, ch. 13. 7.

VVhether

6. It be agreeable to the degrees by which Antichrist was to arrive at his highest pitch: The Image he was to make to the Beast, whic had the wound by the sword and did live: The power he had to give life to the Image of the Image of the Beast, that the Image of the Beast should both speak, and cause that as ma∣ny as would not worship the Image of the Beast, should be killed, &c. ch. 13, 14, 15, 16, 17. and causing all, both small and great,rich and poor, free and bond, to receive a mark in their right hand, and in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the Beast, or the

number of his Name? Could such power be arrived at in so short a compass of time?

Or whether, lastly,

7. It be agreeable to the several parts of his fall, exprest, whether by the seven last plagues or Vials of Gods wrath, or by the Angels putting in his Sickle first for the Harvest, ch. 14. 15. and then for the Vintage, v. 17, 18, 19. by the one to begin, by the other to finish the fall of Babylon, if all were but for three years and a continuance? Most certainly a longer time must be allotted for Babylon (which is one of Antichrists names) to fill up her Iniquity, if in her were to be found the blood of Prophets and of Saints, and of all that were to be slain upon the Earth, ch. 18, 19. which is added there as the rea∣son of her ruine, as she, i. e. either Pagan or Antichristian Rome, was to bear the guilt of all the innocent blood that had been shed from the time of the first planting of Christianity; agreeable to the sentence that in a like case was, long before, given on Jerusalem, Matth. 23. 35. that upon you may come all the righteous blood shed upon the Earth, from the blood of righte∣ous Abel, unto the blood of Zacharias the son of Barachias, whom ye slew between the Temple and the Altar.

So then 'tis scarce to be doubted, but that this continuance of Antichrist, was to be for as many years as there are Prophetick days in a time, times, and half a time, in forty two months, or one thousand two hundred and sixty days.

And now having thus, in what was necessary to be observ'd concerning the rise and growth of Antichrist, taken notice as of the several periods the Holy Ghost hath set for either, and the different use we are in this matter to make of the several Epocha's of the taking of Rome, viz. in 410 and 455, and the division of the Empire into ten Kingdoms upon the last: and thereto added the Testimony of other Writers, with some Reasons why a time, times, and half, or the dividing of a time; forty two months, or one thousand two hundred and sixty days, which are all the same, cannot be taken for natural, but Prophetick days, i. e. for intire years, I might fairly take leave of this point, in which I have been forced to be long, but I hope not tedious: But considering of how great moment 'tis that every thing should be clear, and coherent in such a weighty

matter as this is, which hath been discoursing, I must farther ask the favour of the Reader that I may reflect a little on what Daniel in his Prophesy affords us towards the farther Illustration hereof; and the Place that chiefly serves to this purpose, is that of his 12th. Chapter, vers. 10, 11. Which may be applicable, Either

For the fixing the time of the Revelation of Antichrist, i. e. His coming to his full growth, or Maturity, or

For the settling the Duration of his Reign.

As to the first of these, viz. The fixing the time for the Re∣velation of Antichrist, 'tis to be considered from whence the Calculation is to be taken, and where to end.

As to the time from whence it was to begin; the Angel tells us, 'twas from the time that the daily Sacrifice should be taken away, and the Abomination that maketh desolate, set up.

And when was that?

We have the Historical Relation of it, Maccab. 1. 54.

Now the fifteenth day of the Month Casleu, in the hundred forty fifth Year, they set up the Abomination of Desolation upon the Altar, and builded Idol-Altars throughout the Cities of Judah, on every side; vers 55. And burnt Incense at the doors of their Houses, and in the Streets: vers. 56. And when they had rent in pieces the Books of the Law, which they found, they burnt them with Fire. vers. 57. And who∣soever was found with any of the Books of the Testament, or if any consented to the Law, the Kings Commandment was, that they should put him to Death; ver. 58. Thus did they by their Authority to the Israelites every Month, to as many as were found in the Cities:

Which happened to be before Christ, 167 Years. Now, take 167 out of 1290, and you leave 1123. But as the learned Mede observes, we are not to take it from the first, but any of the Years of the Profanation of the Temple, which lasting 6 Years, if we take it from the middle, will fall on 1120, the very Year when the forementioned Treatise was set out by the Waldenses, or Albigenfes, declaring Antichrist to be come: Or,

If we understand it of the Time his Reign was to continue, then 'twill not point out so much to the time of the setting up the abomination that maketh desolate, by Antiochus Epiphanes; as to

that time, whereof the other was the Type, i. e. As we ob∣served before, to the time when Antichrist, (for of him, An∣tiochus is generally agreed to the be Type) began to exalt himself, which we shewed to belong to the times of Leo Magnus, and to fall in with the time, the ten Horns, or ten Kings were to take their Kingdoms, and that was in, or about 455. From whence reckoning 1290, we are brought to the 1745th. year after Christ.

But this exceeding 1260, the Years the Angel had before mentioned by 30: If we take out the said 30, will leave 1715: Concerning which, it may be worth our while to enquire, whether in likelihood that be not the time for the expiration of the Reign of Antichrist? (A Period which we are led to from the other measures of Prophetick time; which we shall have occasion to take notice of in this fol∣lowing Discourse.)

As, whether with respect to the Jews, for whom Daniel there puts the Question (a thing never yet taken notice of by any, whom I have yet met with) the Year 1745, be not a likely Epocha for their return to the true Worship of God in its full Purity? As the other is for the downfal of Antichrist, and the beginning of those happy Times to them, and the fulness of the Gentiles, which shall be in very great Glory at this Period. As also,

Whether from thence reckoning the Millennium to ensue, we have not the full Period of the Worlds duration. Or,

If we take it in the Answer the Angel had before given to Daniel, chap. 8. 14. Of 2300 Days, reckoning them from the time, when Daniel saw the Vision, which was, (as Cal∣visius gives it us in his Chronology) Anno Mundi, 3393: or before Christ, 555, we fall again upon the same number of 1745, for the time of the Vision concerning the Daily Sa∣crifice, and the transgression of Desolation to give both the Sanctua∣ry, and the Host to be trodden under foot, vers. 14. And then shall the Sanctuary be cleansed:

Which being, as I have observed, the answer given to Daniel, Sollicitous of the Welfare of his People, may very well point out the time for their being called again, and to be received into the Enjoyment of those Glorious things,

which were promised them in the times of the Messias.

And the Calculation of it is thus, 555 before Christ, ad∣ded to 1745 after Christ, gives 2300; the Time assigned for the fulfilling of those things by the Angel.

And whatever we are to understand by that Phrase, whe∣ther it relate to the Millenium so much spoken of; or the Re∣surrection foretold, vers. 1, 2, 3. Or whatever else, I leave it to the more Learned at present to determine; but whatever we are to understand by that Phrase, 'tis then, 'tis promised to Da∣niel; That he shall stand in his Lot. vers. ult. But go thou thy way till the End be; for thou shalt rest, and stand in thy Lot at the end of thy Days.

But then this number exceeding the other in the same place of Daniel, viz. Dan. 12. 11, 12. by 45. If we take out the said 45, will leave us to consider what may hap∣pen with relation to that People in the Year 1700: And the issue of the Wars that are at present between the Impe∣rialists, and the Turks, with those other Commotions which may be very shortly expected in the Eastern part of the World, will in all likelihood explain this.

I would not be too positive in things of this Nature, but who can be silent, where God speaks? What I have farther to remark hereon, may be seen afterward in that scene of Affairs, which is offered at, in the Explicatiou of the sixth Vial, to which I refer the Reader. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The next thing to be spoken to, is,

How this great Eclipse in the Church was to clear up a∣gain?

CHAP. VII. How this great Eclipse in the Church was to clear up again?

AND now we are again to follow Daniel in his Prophe∣sy, who tells us, Chap. 7. 27. That the Kingdom, Do∣minion, and greatness of the Kingdom under the whole Heaven shall be given to the People of the Saints of the most high, whose Kingdom is an Everlasting Kingdom, and all Dominions shall serve and obey him: Which the Angel thus expresses, Revel. 11. 15. The Kingdoms of this World are become the Kingdoms of our Lord, and of his Christ, and he shall Reign for ever, and ever: Where∣upon the twenty four Elders which sate before God on their Seats, fell upon their Faces, and worshipped God, saying, We give thee Thanks, O Lord God Almighty, which art, and wast, and art to come, because thou hast taken to thee thy great Power, and hast reigned, vers. 16, 17. Agreeable to what is ascribed to him, Revel. 19. 12. Allelujah, Salvation, and Glory, and Honour, and Power unto the Lord our God; for True and Righteous are his Judgments; for he hath judged the great Whore, which did corrupt the Earth with her Fornication, and hath avenged the Blood of his Servants at her hand: And again, vers. 6. Alle∣lujah, for the Lord Omnipotent Reigneth: So, that as to the clearing up this Eclipse, the delivering the Church from that Cloud, which so long was over it, 'twill be by the ruin of Antichrist, and Christs taking to Himself the Kingdom his E∣nemy had so long usurped.

What manner of Kingdom that shall be? Whether Tempo∣ral or Spiritual, or both? VVhether so, as that himself shall Personally Reign, or only by his Sub-Administrators, is not my business here to determine; though I think too, the di∣stinction of Reigning Personally, or by his Sub-adminishrators, (how great Disputes and Controversies soever it hath bred in the World) is very trifling; for 'tis his personal Reign, what

he now hath, it is as He is Jesus, who was Crucified, that He is made both Lord, and Christ, Acts 2. 36. And 'tis the same thing for Him, nay, it may be more effectual to sit as King in his Throne in Heaven, and from thence influence his Subjects, by encouraging, strengthning, comforting, and giving Success to what they undertake, as if in Person He were to appear at Jerusalem, and there begin his Kingdom; to march at the Head of his Armies, and so go on Conquering, and to Conquer: No, his personal Reign, in the Sense those who are so much for it, would have it to be, would be rather to lessen his Kingdom, to confine the Glory of it to his Presence, as Man, i. e. Where he should chuse to reside on Earth, (for every where He could not be, if He were so to Reign; no, we know when He was here, Place and Time He was subject to) which, whilst He sits in Heaven at the Right-hand of his Father, can be no more restrained than that Power and Ma∣jesty, to which he is there admitted. But I may not digress; What manner of Kingdom soever it shall be, that it shall be in∣troduced with the Confusion of Antichrist, that it shall bring Free∣dom and Deliverance to his People, that it shall be ushered in with binding Satan for 1000 Years, is no doubt, Revel. 20. 1, 2, &c.

Happy Age of the Church, when she shall be so set free from the heavy Yoak of Babylon, as never to be in danger to come under it again! For so likewise the Apostle assures us, 2 Thess. 2. 8. He shall consume him by the Spirit of his Mouth, and shall destroy with the brightness of his co∣ming.

But then are there no other degrees of the fall of Babylon? Is there nothing more particular, whereon, in the long tract of time, Antichrist is to Reign, and before he comes so near his Fall, the true Believer may exercise his Faith, and see that what is promised to be at last thus fully accomplished, hath its Beginning in the mean time, at least some certain Prognosticks of His final Ruin in its due Season? Yes, for that Reason it hath pleased Him, who was found worthy to open the Book with seven Seals, to give us a dou∣ble Account hereof, one more general, the other more par∣ticular, in the 14th, and 16th Chapters of the Revelation.

And for the better satisfaction of the Author of Nubes Testi∣um, and all others who are under the same Cloud with him, I shall not think it tedious to say something on both, and then leave it to Them, and all Mankind to judge, where the charge of Novelty lies, and how great their danger is, on whom the Scandal rests.

The more general Account of this is, what we read, Revel. 14. Where having provided for the security of true Believers, by the Mark of his Father's Name written in their Foreheads, vers. 1. Thereby directing us to the pure Professi∣on of the Faith maintained by them, amidst the Corrup∣tions embraced by those who worshipped the Beast, and his Image, and had received his Mark in their Forehead, or their Hand, vers. 9. Exprest by their not being defiled with Women, for they are Virgins; by their following the Lamb whithersoever he goeth, by their having no guile in their Mouth, and being without Fault before the Throne of God, vers. 4, 5. He proceeds vers. 6. to shew what it was, by which he would advance his King∣dom, and that was the Everlasting Gospel to be Preached unto them that dwell on the Earth, and to every Nation, and Kindred, and Tongue, and People; the effect whereof on Antichrist should be, to declare his certain Ruin in these Words, Baby∣lon is fallen, is fallen, that great City, because She made all Na∣tions drink of the Wine of the Wrath or poison of her Fornication, vers. 8.

This as the general Fate that should attend her, which, with respect to the several Advances towards it, is farther described vers. 9, 10, 11. By that constant Succession of God's Judgments on those, who should worship the Beast, and his Image, and receive his Mark in their Forehead, or their Hand; for the smoak of their Torment was to ascend for Ever and Ever, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one Age after another, and they to have no rest Day nor Night, never to be in any fixed state of Ease and Prosperity, till the Divine Judgment, the Hour whereof is said to be come, ver. 7. Shall be fully executed on them, in their final Ruin: And that again exprest in the two great Parts of it, when He who sat on the white Cloud, (all things clear and serene about Him) like unto the Son of Man; ha∣ving on his Head a golden Crown, and in his Hand a sharp sickle,

shall first thrust in his Sickle to reap the Harvest, and then to gather the Clusters of the Vine of the Earth.

The more particular, is what we read, Revel. 16. And that too ushered in with the great Care God in his Providence hath for those, who should have resisted the Corruptions of Antichrist, who, though they stand on the Sea of Glass, min∣gled with Fire, to signifie the sharp Tryals and Persecutions of the true Church; yet 'twas so, as to be assured of Victory o∣ver the Beast, and over his Image, and over his Mark, and o∣ver the number of his Name, ch. 15. 2. They had it all the time of their Sufferings, as they were born up against these Corruptions, should have it at last, as they were to triumph over those their Enemies, which had thus beset them; which being presented to St. John in his Vision, he is farther made to hear a great Voice out of the Temple, saying to the seven An∣gels, Go your ways, and pour out the Vials of the Wrath of God upon the Earth, chap. 16. 1.

Which are what are now to be spoken to in their order:

Only before that can be done with that clearness such a Discourse as this should carry with it, 'twill be necessary we premise some previous Remarks.

CHAP. VIII. Some Remarks necessary to be premised for the clearing up what will afterwards be said of the several Vials.

1. THat as to the time of pouring out the Vials, it can∣not be till Antichrist should be so far advanced, as to have made an Image to the Beast, that had the wound by the Sword, and did live, Revel. 13, 14. And to have imposed his Mark, though his name, and number of his name were not then compleated; for 'tis on those who had received the Mark of

his Name, and worshipped his Image, that the first Vial was to be poured out. Rev. 16. 2.

2. That it is not necessary the Trumpets and Vials (it being their several Objects, and the distinct Capacities of those on whom they were to take place, in which they chiefly differ) should be all of them restrained to distinct times: Some of the Trumpets undoubtedly had sounded before any of the Vials were to be poured out; but when the time came for these to be poured out, they might be co-incident some of them with one another. As for the purpose;

The first Trumpet, and first Vial I take to be quite different; as I do also the second, third, and fourth Trumpets from the Vials; However in the manner of expressing them, they fall in very much with the second, third, and fourth Vials: But then for the fifth Trumpet, and three first Vials, I see not why they may not synchronize.

The fourth and fifth Vials seem to stand by themselves.

The sixth Trumpet, and sixth Vial agree very much in Time, and Subject, though they differ in their respective Ends: The one being to give the Secular Antichristian Power its great Blow; the other to bring down the degenerate, Ecclesiastical or Papal Power, and with both to advance the great work of the Jews Conversion, and bringing in the fulness of the Gentiles: The seventh Trumpet, and seventh Vial fully compleat the Ruin of all the present Enemies of the Church, and what is the great Mortification to them all, are to bring in that Kingdom of Christ in its full Glory and Extent, which from thence is always to prevail. As also,

3. That we pretend not to be so exact in the several Vials, as if what is given in the Prediction could suit with no other Events; only where the Series of things corresponds with the Text, as it seems to do in what we have assigned, and an∣swers the great end of the Prophesie, we are apt to think what is offered, ought to be received with the greatest Can∣dor by all lovers of Truth.

For I will not so insist on any thing of this nature, as to presume that this, and no other may be the sense of the re∣spective Vials, I know things in Scripture are delivered ac∣cording to that of the Psalmist, (Ps. 119. 96. Thy Command∣ment

is exceeding broad,) with that Latitude, that many times there is not only a Mystical and Literal, but a general and particular Interpretation of the same Truth, and as in the Type, what particularly related to Egypt, and its Plagues, may gene∣rally, and in the Antitype be verified of all the Enemies of the Church; As What relates to the whole Church, may likewise be verisied to every particular Christian; and this is no small part of the Divine Wisdom, (if I may so say) to give every one his own Portion; nor will I therefore contest it with any, that those and no other Events, than what I shall point to, can be understood by the several Vials, but leave it to the Judgment of. every discreet Reader, whether those that shall be assigned, if they are not exclusive of all other Interpretations, yet do not themseves however reach the matter in hand.

And the Truth is, if we are so happy as to be in the right, as to the first commencing and ending of these Vials, (now the reason of the thing is our best guide here.)

If we are so happy, as to have given the true rise of Anti∣christ, An. 455.

If so happy as to have settled the Period for his coming to his heighth, to that maturity, wherein he is the Man of Sin, and Son of Perdition, by beginning to reckon for it at 410.

If so happy as to have hit upon the Period, which must put en end to his Reign, 'twill be sufficient that in order thereunto, we have pointed out those Judgments which can∣not be denied to have fallen upon him, and that in such order of time, as to have given to each a due distance, and di∣stinction in the several ages, wherein they were veri∣fied.

And that herein we may give some probable Scheme, it may not be amiss previous to what we shall offer on the se∣veral Vials, which are called the last Plagues, Revel. 15. 1. In order to a general Comprehonsion of this, whole Book of the Revelation, and the Predictions therein delivered, so to fix the Scene, as to shew what in probability, was the time assigned for the fulfilling the several parts of the Revelation.

Begin we then with St. John, at the time when he received the Revelation, viz. At his being in Patmos, which is supposed to be Anno Christi 94. (For I cannot see how any thing of Prophecy should look back to what was fulfilled, before the Vission of it was given begin we then I say, with St. John, at the time when he received the Revelation; what can the business of the Epistles written to the seven Churches in Asia be, but what they speak themselves, viz. Messages to those Churches then in Being, with whom it was to fare, according as they should behave themselves under the several Dispensations therein mentioned? And if no particu∣lar time be there exprest, for the Events that are foretold, may not the reason of it be, because what is there said, is intended to any Church, or any Age of it under the same Circumstances? Or, if in the great Events of it, it is to look farther than those particular Churches, but so as to be confined still to those in Asia, and what more particularly own their beginning from, or any way depend on them, known ge∣nerally by the Title of those of the Greek Communion, may not these Epistles more particularly respect the ••ates of that Church? 'Tis a Point worth our enquiring into, and possibly what would receive great light from hence.

Now this is the Subject of the three first Chapters; and there seems to be this ground administred for what is here of∣fered, that Christ is again distinctly represented as the Head of the Church, in order to the following Vision, chap. 4. Which would seem to speak some great Reason for it, and what better reason can there be, than that as the Vision, so those too to whom 'tis represented, should be distinct?

This therefore being first touched on, what times in all likelihood do the Seals, and Trumpets, and Vials under them point out, that is now to be spoken to:

CHAP. IX. What times in all likelihood the Seals, and Trumpets, and Vials under them, point out?

NOW these seem to be in this Order:

The first of these Seals shews us Christ setting forth as a great Conqueror, and the Conquest that goes out with Him, is to accompany him through all the other Seals; so that that is fixed to no particular time, but runs through all the other changes that were to succeed in the Church, until it should with him be consummated in Glory.

The three next carry us through the ten famous Persecutions, the last of which was so memorable, that the Egyptians from thence took one of their Aeras, calling it Aera Martymum: 'Twas that begun under Dioclesian, it began in Egypt on Easter-Day, where in one Month seventeen Thousand were Slaugh∣tered. Quippe certatim gloriosa in certamina ruebatur, multoque avidiùs tum Martyria gloriosis mortibus quaerebantur quam postea Episcopatus pravis ambitionibus appelebantur; Men run in in Crouds into the glorious Conflicts, and Martyrdoms were more earhestly sought by glorious Deaths, than afterwards Bi∣shopricks were pursued by bafe Ambitions. Of which, Sulpitius Severus thus writes, nullis unquam bellis mundus ma∣gis exhaustus, neque majore unquam triumpho vicimus quam cum decem annorum stragibus vinci non potuimus; The World was never more Exhausted by any Warrs, nor did we ever Conquer by greater Triumph, than when we could not be conquered with the slaughters of ten Years. Then it was the Thaebean Legion gained their Honour under Maximian's decimation: Then it was here in Britanny, there was almost a general excision of all the Christians, and among them the

so famous St. Alban suffered Martyrdom; in a word, the Persecution was so great throughout all the World, that their Name was well nigh extinct, and a Coin stampt by Dioclesian, with this Inscription; Nomine Christianum deleto qui remp∣evertebant, the name of the Christians being quite blotted out, who did overturn the Commonwealth.

And how proper an Introduction was this to the next Seal, which shews the Souls under the Altar, crying with a loud Voice, Revel. 6. 10. Saying, how long O Lord, Holy and True, dost thou not judge, and avenge our Blood on them that dwell on the Earth?

The effect whereof, I take to be Chap. 13. 10. At the thorow ruin of the Empire, but so that in the mean time, a short Triumph is granted to the Church, upon the over∣throw of Maxentius by Constantine, and with him, of Pa∣ganism it self.

And this is, what I take to be the business of the sixth Seal, Rev. 6. 12, 13, 14, 15, 16, 17. After which, till the first taking of Rome, I take to intervene that little Season, which the Souls under the Altar are bid to rest, until their fellow-Ser∣vants also, and their Brethern, that should be killed as they were, should he fulfilled: Which happened in the Persecutions of Julian, Valens, Valentinian the second, with the many Cruel∣ties exercised on the Orthodox by the Arrians, &c. in return whereof, the cry of the Souls under the Altar is fully an∣swered, and the overthrow of the Roman Empire wholly ac∣complished, Rev. 13. 10. at least so far, as from that time ne∣ver again to make Rome the Seat of it.

'Tis true indeed, that the Eustern part of the Empire (for so it happened upon the Death of Constantine to be divided, viz. into the Eastern and Western Empire, first under Con∣stantius and Constans, though soon united again, as 'twas again divided under Honorius and Arcadius) was of longer continu∣ance, as not expiring till the year 1453, or thereabout, though much lessened long before that time in its extent, viz. from the Year 800. or thereabout; when Carolus Magnus began the new Empire of the West; soon after which, viz. Anno 805. Aaron, King of the Saracens gave him Mount Calvary, and the Sepulcher of Christ, which was afterwards the occasion of

such long and bloody VVars between the Saracens and the Christians: which I take notice of here, as to point out from thence the time of the first Plague or Vial, so to be a guide to lead us to what in Probability we may assign to be the second, and third, which we make to refer to the two great Expeditions to the Holy Land, and what then hap∣pened to those who had the Mark of the Beast.

But as to the Western Empire, as 'twas Imperium Romanum, the Roman Empire, that must (not withstanding this new no∣minal Emperor) be look upon to have expired at the time, we have above assigned for it.

And as for the time that succeeded between that. and the Rise of Carolus Magnus or thereabout, (for we fix it not pre∣cisely to that Year, but only make use thereof to shew, that it was never more than the Image of the Beast, that from that time obtained; Carolus Magnus, and his Successors, •…•…aving no more than the name, and shadow of that Power, which belong'd to the former Emperors) that seems to be the Season, where∣in their Sins were but ripening them for those Judgments, which upon the sounding of the several Trumpets, were to be poured on the Empire, as it was then again called, and di∣stinguished from the Papacy, which was to be the more immediate Subject of the Vials: The Papacy, I say, for that seems to be the name they so much affected, and it was not long after, as I before observed, that it was decreed, that Papa, or the name of Pope, given in common before to other Bishops, should from thenceforth be given only to One, and that the Bishop of Rome: 'Twas the Decree of Hilde∣brand, or Gorgon the seventh, in whom we fixt the number of the Beast.

Nor is it to be wondred, that after this division of the Em∣pire, God's dealings should be distinct, as the Parts of it were, and their Woes to come later (not but they had some share in the first three Trumpets with the other) whose Sins and Provocations did so.

For were they not th•• the Emperors of the East, that ex∣presly made it their Business to oppose the worshipping of I∣mages both before and after the second Council of Nice? The History of the Iconoclastie , and Iconomachi will sufficient∣ly clear this.

For, if Constantinus the seventh, and his Mother Irene, as also Michael Curopalata are reported to have been addicted to Image-Worship, yet Leo Isaurus, and Constantinus abusively cal∣led Copronynons, and his Son Leo had successively born their Te∣stimony against them, as did likewise Nicephonis, Leo Armenius, Michael Balbus, and Theophilus; The Controversie began a∣bout the Year 725, from whence to the Reign of the said Theophilus, which ends about 840, is near six score Years, most of which time the Eastern Empire held up against this great Corruption; only, as 'tis before observed, Constantinus, and Irene, and Michael Curopalata, temporized in this matter.

And for the time wherein the aforesaid, Constantinus Reigned with his Mother Irene, 'tis to be observed, that for great part of it, he was in his Nonage, being but ten years old, when he came to the Empire, in which time, viz Anno 787, the second Nicene Council was held; And as for Michael Curopalata, his Reign was a little more than one Year: So but that we see, that for near 100 years of this Interval, (for Constantinus his Reign with, and without his Mother Irene, (for in his tenth Year he de∣posed her, and restored her again in his twelfth Year) is reck∣oned to be about 17 Years; his Mother Irene's Reign alone, is said to be about 6, and Michael Curopalata's something a∣bove one,) the Eastern Empire bore up against this so gross Idola∣try; which, (as we just now observed) may very well be assigned as a Reason, why their Woes come later (for in those three Woes proclaimed, Revel. 8. 13. I question not, but they are to be reckoned to have their share) than those of the Western Empire, and Western Church.

Besides, 'tis not to be passed by, what soon after the second Council of Nice happened in the Synod af Franckford under Carolus Magnus, Anno 794, wherein the aforesaid Council was condemned, and the Worship of Images rejected; which joined with what is above observed of the Iconoclastae, i. e. the West herein, as well as the East, thus far at least witnessing against this so gross Corruption, leaves it to be considered, whe∣ther what occurrs, Revel. 14. 6, 7. may not be referr'd to this Matter; the words are: And I saw another Angel fly in the midst of Heaven, having the Everlasting Gospel to preach un∣to them that dwell on the Earth, and to every Nation, and Kin∣dred,

and Tongue, and People; saying with a loud Voice, Fear God, and give Glory to Him, for the hour of his Judgment is come, and Worship Him that made Heaven and Earth, and the Sea, and the fountains of Waters.

Now what will better resemble an Angel flying in the midst of Heaven than such eminent Preachers as the Emperors were? What so much make against the Worship of Images, as the E∣verlasting Gospel the Angel is here said to Preach? For is not the design of this Doctrine, as to fix all Worship to God alone, as he is the Almighty Creator of all things? So to shew what 'tis that brings on the Vials of his Wrath, exprest by the Hour of Judgments being come? And the certainty of their Ruin, who embrace any other Worship? For so we read vers. 8. And there followed another Angel, saying, Babylon is fallen, is fallen: When once given up to Idolatry, there's nothing can pre∣vent her Ruin: She may for a while propagate her Corrupti∣ons, and Persecute those who will not drink of the Wine of the Wrath or Poison (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is sometimes rendred) of her Fornication, but for all that, the Decree is past, and the Wine of Gods Wrath too is poured out into the Cup of his Indignation, vers. 10. The Saints may have a time for their Patience, vers. 12. As it afterwards happened in the furious Persecuti∣ons of the Waldenses and Albigenses, and whoever would not worship the Beast, and his Image, and receive his Mark in his Forehead, or in his hand, vers. 9. But 'tis a Patience that shall at last be Crowned, when the Idol-monger shall be destroyed; for this the One is marked with the name of God written in his Forehead, ver. 1. As the Other is with the name of the Beast, vers. 9, 10, 11.

I come now to the Vials themselves, and first of the ge∣neral introduction to them, Revel. 16. 1. which I shall treat of in a distinct Chapter, viz.

CHAP. X. Of the general Introduction to the Vials, Re∣velations 16. 1.

AND I heard a great Voice out of the Temple, saying to the seven Angels, Go your ways, and pour out the Vials of the Wrath of God upon the Earth.

The Voice out of the Temple speaks it to be from God, and to respect the Affairs of the Church; and its being said to be a great Voice, shews the Terrour it brings with it, and the cer∣tain Success, the things it speaks are to have, and that 'tis a Voice that will be heard.

The Angels being bid to go their ways, and pour out the Vials, makes it evident that it is not the Church in its Purity, (the Tem∣ple from whence this Voice comes,) that is to be the Subject of these Plagues.

The Angels not going on this Errand till bid, demonstrates as their Obedience to the Commands of their great Master, so their unwillingness to be the Executioners of Vengeance, till expresly sent.

Their being called Vials, is in allusion to Vessels so called, to fignifie the definite measure of Divine Judgments, and the manner in which they are poured out.

Their being Vials of the Wrath of God, shews them to be the Effects of his Justice on impenitent Sinners, that Justice of his, which he executes not till provoked to it, but such, as when executed, there's no avoiding.

The Vials full of the Wrath of God being given unto them by one of the four Beasts, ch. 15. ver. 7. (for this too is here to be taken in) discovers the high regard God hath to his Ministers, and the Prayers of his People (for of those may be understood the four Beasts, ch. 4. 6, 7, 8.) it being the same Beast, that gives the Seven Vials unto the seven Angels, which had Golden Vials full of Odours, which are Prayers of Saints; for of each of them is this affirmed, ch. 5. 8.

By Earth in this Book I take generally to be signified, what is opposite to Heaven, so that if Heaven signifie the Church, or the Ecclesiastical State, Earth will signifie what is Secular, and properly of this World, i. e. The Earthly, and Temporal Power, and its Subjects, as these stand in opposition to the other: But something more seems to be meant by Earth in this Verse, viz. as 'tis taken for every thing in this Lower, Material World, and so not only the grosser part of this great Sy∣stem of Nature, which we call Earth in distinction from the other parts of it, but the Sea, Rivers, Sun it self, with the Circum∣ambient Air, are by a Synecdoche of this more eminent part taken for the whole, hereby to be understood: This I cannot but observe here, because the Seven Vials, which are afterwards said to be pour'd out on these several parts of the Universe, (as things are here metaphorically thereby signified) are all said here to be poured out upon the Earth.

CHAP. XI. Of the first VIAL.

AND the first (Angel) went and poured out his Vial upon the Earth, and there fell a noisom, and grievous Sore upon the Men which had the mark of the Beast, and upon them which worshipped his Image. Revel. 16. 2.

By Earth here, as is just now observed, is signified what is op∣posite to Heaven, so that if Heaven signifies the Church, or Ecclesiestical State, Earth will signifie what is Secular, and Properly of this World; and if so, it will intimate this Vial to concern in the first place the whole Roman Empire, the Secu∣lar, Earthly, and Temporal Power there in Being; but so that (as it follows) it shall in particular fall on those of its Sub∣jects, which had the mark of the Beast, and which worshipped his Image. And that requires, that we consider here, 1. what is meant by the Beast? 2. What it is we are to understand by his Mark? 3. What by his Image? And

1. What is meant by the Beast?

Now 'tis evident that by the Beast is to be understood that Power, which rose up in the place of what was Imperial: For so 'tis prophesied 2 Thess. 2. 7, 8. And so it was represented to St. John in his Vision, Revel. 13. 11. And I beheld another Beast coming up out of the Earth; another in distinction from what was before, but a Beast still, to shew that 'tis the same Power, that is still continued, though with respect to him, who exercises it, it is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Image of the former; for so he who was to come up in his place, viz. the Pope, is: The name of Emperor indeed he takes not upon him, but he exercises all the Power of the first Beast before him, ver. 12. i. e. So over∣rules and controuls the Secular Power, as to make it subser∣vient to what he hath possessed himself of, i. e. To what is spi∣ritual: He exercises all his Power before him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As 'tis in his Presence under the shew, and covert of his Authority he doth it: As he permits him to have the name of doing that, wherein he is only his Tool to excute such Sentences, as he (the Pope) shall first decree; for there's the whole juggle of delivering up Offenders to the Secular Power, which is to proceed against them without any farther Tryal, or Cognizance of the cause, for which they are thus remitted to the Civil Magistrate.

And that it is added, He causeth the Earth, and them that dwell therein to worship the first Beast, whose deadly Wound was healed; this must be understood by considering what his deadly Wound was, Which in all probability was the blow he re∣ceived in having Paganism and Idolatry (for to that Worshipping will most properly relate) beaten down; but not without including also that Supream Power, from whence he was cast down at the dissolution of the Western Empire: Indeed both, i. e. The Imperial Power, and Idolatry under it, went toge∣ther, (excepting for the short breathing time Christianity had under Constantine, and the restoring either or both in their Image, must denote, as the shew of Power to which the Beast again revived after that deadly Blow received by the Goths, Hunns, and Vandals, so that shew of Idolatry, i. e. That other sort of Idolatry, which under degenerated Christianity succeeded into the place of what was Pagan, or meerly Heathenish; the reason in all likelihood why the outward Court (whether to be

understood of the Territories of Antichrist, or the outward shew of Religion, as it should all along be professed by degene∣rate Christians) is said to be given to the Gentiles, Revel. 11. 2. And the Holy City, (i. e. true Religion in its Purity) to be trodden under foot forty two Months.

So then it is evident, what we are to understand by the Beast? i. e. the Supream Power, as 'tis now usurped by the Pope, though in the shew of it given to him, who wears the name of Emperor, raised to that Stile and Power by the Pope (for so Carolus Magnus, and his Successors were) and upheld therein in order to that Power, which he and his followers have from that time exercised before him. The next thing to be here considered, is,

2. What we are to understand by his Mark?

And that, I question not, is well applied to that Profession of Errors, and wicked Practices the Pope requires from his fol∣lowers: The former very properly said to be the mark in the Forehead, as the latter is, in the Hand. And,

3. As to his Image, we have already touched at that, under the first of these Enquiries, as it is the Image, whether of Power or Idolatry abolished with the Roman Empire, pro∣perly so called, but restored, as we have above interpreted it, under the Papacy; for as to both these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his Image relates and the Controversie then moved in the Church about 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Images, and their worship, (which is well known to have been the great. Debate about the time, that a new Em∣peror was set up in the West,) seems to give us particular light in this matter.

The Controversie, as is already observed, began about the Year 725, and lasted till about 840, and gives the fairest Rise imaginable for our Conjecture of what was the Business of the first Vial, viz. the Judgment that overtook this great Cor∣ruption of the Church, in the Irruptions of the Saracens, the mat∣ter more strictly now to be enquired into.

And for this, methinks we have a very proper Key in what the Holy Ghost assigns for the Subject of this Plague, as it was to be upon the Men which had the Mark of the Beast, and wor∣shipped his Image; which if to be understood of those who had given up themselves to that Idolatry, or Image-worship

which then obtained, will very directly lead us to that Judg∣ment, which in that Age was poured out upon such: And is it not evident the Irruptions of the Saracens were so?

For was it not agreeable to the Principles of their pre∣tended Prophet Mahomet, (one of which was to destroy Idols, as Elmachinus in his Historta Saracenica, p. 3. informs us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 destruxit{que} Idolorum Cultum) to make War upon the Worshippers of Images?

And was it not at this time they made their great inroads upon them? And 'tis very remarkable, (but of that only by the by) that the name of Reproach these Imagemongers cast upon Leo Iconoma∣chus, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so he is Nicknamed Theophan. Chronogr. p. 339. as one that was of the same Opinion with the Saracens, and as such they likewise endeavour'd to blot others of the Iconoclasts.

And certainly, to come to our purpose, and the words in which the Holy Ghost hath been pleas'd to express this Vial, nothing can more deservedly be term'd a grievous and noisome Sore, than that was:

For how was it in it self, with respect to that Corruption it brought with it into the Church, the most putrifying, infectious, abominable sore, that ever broke out on any body? How with respect to the Applications that were made to this spreading Le∣prosie, I mean the Judgments, which so manifestly followed it, the most painful, fretting wound that men could receive? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'twas wickedness, and Impiety in the highest was the wound, and Vengeance agreeable to such Impiety and Wickedness, was the proper attendant thereof.

The Sore, noisome Disease or Infection, began (as is already observ'd) with the first rising up of the Beast, and seems to have been confirm'd in the publick enacting of Idolatry (so I call it) in the seventh general, or second Council of Nice, wherein Worship and Adoration was Decreed to belong to Images.

And as for the wound and vengeance agreeable to such Impiety, i. e. the Vial poured out for it, that may very well be under∣stood of the forementioned Irruptions of the Saracens, especi∣ally what happen'd between the years 820 and 830; for 'twas then they had possessed Spain, Calabria, Apulia, and most part of Italy, Petav. Ration. Tempor. part 1. l. 8. p. 389.

and could not be driven thence till about the year 980; i. e. 150 years after the time when the Tails of these Scorpions (as they are described in the 5th Trumpet, Revel. 9. 10.) did so thorowly sting them, as 'tis said in the Text, for five months which makes up in Prophetick days the said 150 years.

Now this I doubt not, but may be very well assign'd, as the business of the first Vial, the pouring of it out upon the Earth, supposing the Western Empire, in the sense we gave of Earth, as applied in this Book to signifie the Secular, or Earthly Power, to be first restored, before it could be the Sub∣ject of the said Vial; as also the Subjects of it to have re∣ceived the Mark of the Beast, and to have worshipped his I∣mage, which, with respect to the first could not be be∣sore the year 800 (for it was then the Empire was restored) with respect to the second, not well before the aforementi∣oned second Council of Nice; For however Image-Worship had before gained too great Footing, and the Mark began to be set, yet it could not be well said to be settled till then; the Consequence whereof must be this, that there, or from thence forward we are to look for the pouring out the first Vial; and nothing, if considered, as in the Reason that moved the Saracens to invade them, so in the Mischiefs they were the Authors of, can more naturally answer the Metaphon of a noisom and grievous Sore. And therefore till any thing else be offered that may better explain this, I shall not doubt to rest herein for the Explication of the first Vial.

Only I do not so restrain this to the Western Empire, as not to see the same Vial, though in a less Degree, poured on some parts of the Eastern Empire; but that I take rather to be a Merciful Warning to them, who should afterwards suffer more deeply under their Violence, when the the three Woes fore∣told, Revel. 8. 13. were to take place.

CHAP. XII. Of the second Vial, Rev. 16. ver. 3.

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 great Confluence of Waters, and Waters, we know, the Angel interpreting it to St. John, Rev. 17. 15. signifie Peoples, Multitudes, Nations, and Tongues; which being said to become as the Blood of a dead Man, and every Soul dy∣ing in it, may import very great Saughters, and universal Blood∣shed among those, who are to be the Subjects of this Vial.

Now what can better interpret this, than the Crusado's, or Holy Wars, wherein so much Blood was spilt? And to this the Series of History naturally leads us; for if in the pouring out of the former Vial, the Saracens invade the Western Empire, and those therein (for 'tis observable, indeed it could not be otherwise, it being commanded them, that they should not hurt any but only those who have not the Seal of God in their Foreheads, Rev. 9. 4. That in all the Invasions and Wars the Saracens or Turks have made, that they have never bent their Force against those who disclaimed the Idolatries of Antichrist, those they were, against whom, neither then nor in later times they seem to have had their Commission) that had the mark of the Beast, and worshipped his Image, 'tis but in a way of Retaliation that those who had the Mark of the Beast, and worshipped his Image, should carry back the War into the Territories of the Saracens, to revenge their former Incursions, to recover Palestine, with Jerusalem, and the Temple of the Sepulcher out of the hands of the Infidels.

Accordingly Urban the Second in pursuit of what he knew to have been often attempted by his Predecessor, Gregory the Seventh, (but wherein he was hindred by the Factions

of Schismaticks, and several Wars, (so Baronius tells us Anno 1090,) and at the instance of Alexius the Emperor of Constan∣tinople, whose Letters had been lately read in the Council of Placentia, declares the first Expedition in the Council of Clare∣mont called chiefly for this work; the second Canon whereof was this, Quicunque prosolâ devotione, non pro, Honoris vel lucri adeptione, ad liberandam Ecclesiam Dei Jerusalem profectus fuerit, iter illud pro omni poenitentiâ reputetur: Whosoever out of meer Devotion, and not for the getting of Honour, or Gain, shall go to Jerusalem to deliver the Church of God, let that Journey be accounted in the stead of all Repentance whate∣ver; and for the farther encouragement of those who should un∣dertake the Expedition, in one of the Speeches he makes on this occasion, as Malmsburiensis relates it, 'tis decreed by him, omnia bona eorum, qui Hierosolymas pergunt, semper & ubique esse salva in pace, & treuga, quousque redierint: That all the Goods of those who go to Jerusalem should always and every where be safe, in Peace and Truce, till they shall return.

And now what hastening is there to this Holy War, in which they should thus merit the Pardon of all their Sins, and be se∣cure that all their Goods and Possessions should be kept in safe∣ty for them? such (saith Baronius) were the Crouds of those who listed their Names, that 'twas necessary to dehort them from going, whose Age and Health were not fit for military Service: Very great indeed were their numbers; Malmsbu∣riensis thinks that if the several Armies had been entred in one Muster-Roll, they would have made sixty hundred thousand: He that shall consider this, with the great Re∣cruits that were afterwards made in the continuance of those Wars, and the small number of those who ever returned to give an account of their great Exploits there, will not at all wonder that the Holy-Ghost should please to express it by a Sea of Blood.

Indeed Urban, as well as his Predecessor Gregory the se∣venth, (who first designed the Expedition, though he could never bring it to any effect) and those of his Successors, who were herein concerned, were well advised in the Policy of the Design: For what could be more for the advantage of that exorbitant Power at which they aimed, than to give this

diversion to those neighbouring Princes, which they had rea∣son to fear would stand in their way? Though neither could they do that so effectually, as not at the same to be necessitated to Wars at Home: what with other Antipopes (as they were set up sometimes by the Emperor, sometimes be Faction among themselves, sometimes by other Princes) what with the Emperor, and those other Princes which abetted the Faction, or for other reasons were at Enmity with the Pope, nothing but Blood was the effect of this Vial; Blood, like that of a dead Man, and every living Soul died in the Sea: i. e. Not every individual Person but some of all sorts, and in all places, throughout the whole Sea, in the Sense we have above given of it, perished in these Slaughters; so universal as well as fatal was this Plague to those who had the mark of the Beast, and worshipped his Image.

And herein we place the Business of the second Vial, in distin∣ction from what the third holds forth to us, which being to be poured out upon the Rivers and Fountains of Waters, as the other was upon the Sea, seems to denote that Vial to be of the same nature with the former, but more restrained as to its extent, and the quality of those, who are to be the Subjects of it.

I know very well there were other very signal Events, which fell out about those times, which will very well de∣serve our consideration in this matter, as being very capable of the Character, that is here given to the first Vial, viz. of a noisome and grievous sore upon the men which had the mark of the Beast, and which Worshipp'd his Image; such were what happen'd to them from the Berengarians and Waldenses, or Al∣bigenses, those great Witnesses (I was almost going to say the two Witnesses) which so long Prophesied in Sackcloath, i. e. under the Persecutions of the Romish Church; by the former of these, Wernerus Carthusianus, Fasc. Temp. aetat. 6. circa Annu•…•… Christi 1064; affirms the Romish Church to have been for a long time sufficiently afflicted: And Lancelot de Voysin Poplinerius, Hist. Franc. l. 1. edit. 1581. f. 7. affirms her never to have been more fiercely resisted than by the latter, i. e.

a Waldensibus & eorum in Aquitaniâ ac vicina regione successoribus, qui ab Albio, Albi∣ensium in Septimaniâ urbe primariâ, Albigenses dicti sunt. Hi invitis Principibus Christians omnibus, circa annum 1100. &

temporibus subsequentibus, doctrinam suam, ab eâ quam hodie Protestantes amplectuntur, parum differentem, non per Galliam solum totam, sed etiam per omnes pene Europae oras disseminarunt: Nam Galli, Hispani, Angli, Scoti, Itali, Germani, Bohemi, Saxones, Poloni, Lithuani & Gentes aliae eam ad hunc diem pertinaciter defenderunt; than by the Waldenses and their Successors, in Aquitain and the neighbouring Country, who from Albium, the chief City of the Albienses in Septimaniâ, are called Albigenses. These against the will of all Christian Princes, about the year 1100. and in the following times, spread their Doctrine (very little differing from what the Protestants at this day embrace) not only throughout all France, but also almost throughout all the Coasts of Europe. For the French, the Spaniards, the English, the Scots, the Ita∣lians, the Germans, the Bohemians, the Saxons, the Poloni∣ans, the Lithuanians, and other Nations, have pertinaci∣ously defended it to this day. Reinerius the Inquisitor (in his Book cont. Haeret. c. 4. p. 54. Edit. Ingolstad. An. 1613) goes farther, inter omnes sectas quae adhuc sunt vel fuerunt, non est perniciosior Ecclesiae, quam Leonistarum, & hoc tribus de causis; prima est, quia est diuturnior, aliqui enim dicunt, quod duraverit a tempore Silvestri, aliqui a tempore Apostolorum; secunda, quia est generalior, fere enim nulla est terra, in quâ haec secta non sit; Tertia, &c. amongst all the Sects which yet are, or have been, none is more pernicious to the Church, than that of the Leonists (i. e. Pauperes de Lugdu∣no) and this for three Reasons, the first is, because it is more lasting than any other, for some say that it hath con∣tinued from the time of Sylvester, some from the time of the Apostles; the second, because 'tis more general, for there is almost no Country, in which this Sect is not; the third, &c.

And 'tis observable, that Alexander the Third, in the Canon publish'd against them, In Synodo Turonensi, Anno 1163. gives it a Name not altogether unlike to this of a sore and grievous wound, affirming it to spread more Cancri, as a Canker, &c. and particularly forbids to buy and sell, Revel. 13. 17.

In the Year 1170, he fends one of the Cardinals to make War upon them, and indeed what is there that could be at∣tempted, that the Romanists have not done to destroy them, but with no better success than to encrease them by this opposition?

So noisom and grievous, so painsul and fretting hath the Sore still been, which by these fell upon the Men which had the Mark of the Beast, and which worshipped his Image.

But then, whether this may be reckoned one of the parti∣cular Vials I am something doubtful, it being a Sore that seem∣ed rather to run through them all, and what either the Be∣rengarians, or the Waldenses, or Albingenses (or whatever o∣ther name is given them) witnessed against the growing Cor∣ruptions of the Romish Chnrch, being rather to point out her Sins, for which the Vials were poured out: But if a Particu∣lar Vial it be allowed to be, it must come in in the second place, and then the Sea (upon which it is said to be poured) becomming as the Blood of a Dead Man, and every living Soul dying in it, wil signifie that stagnation, if I may so express it, there was in all its Veins, that mortified State into which the whole Church of Rome was every where brought, that stop she received in all her Vital Actions, i. e. In that Pride, Lu∣xury, and Idolatry which were grown predominant, but where∣in she could never receive a more deadly Blow, then what was given her by the Berengarians, and Waldenses. And if this for thefe Reasons be allowed to be the second Vial, then what we have said of the former Expedition to the Holy Land, and what remains still to be said of the later, will be the Sub∣ject but of one Vial, and that must be the third. But this, how fairly soever offer'd, for the reason above toucht at, I choose to wave, and so proceed to the third Vial as before pointed out.

CHAP. XIII. Of the third VIAL, Revel. 16 4.

AND the third Angel poured out his Vial upon the Rivers, and Fountains of Waters, and they became blood.

The former Vial is poured out upon the Sea, and is said to become blood: Here 'tis on the Rivers, and Fountains of Waters, and those likewise said to become blood.

And if the Sea and Waters in the Prophetick stile signifie Peoples, and Multitudes, and Nations, and Tongues, as we ob∣serv'd from Revel. 17. 15. Consequently, Rivers will signi∣fie but some part of these, as Rivers make but part of that confluence of Waters, which meet alother in the Sea. And if Rivers be but part of the Sea, or of the Waters in that larger extent, i. e. be but some of those many Peoples, Multitudes, or Nations, or Tongues, on whom the former Vial was poured, Fountains of Waters will in all likelihood be the Princes of those Peoples, Multitudes, Nations, and Tongues, those being as the Head, or Spring to the others, who as to the Publick and its Affairs, derive their first Rise and Motion in all their actings from them: They are Princes which give life to their Subjects, direct the Channel and Course they are to run in.

Now what can better suit this Prediction, than what happen'd in the later Crusadoes, or Expeditions to the Holy Land, which were not so general as the first, and wherein only some particu∣lar Princes were concern'd?

The Effusion of blood, though great, yet 'twas but on the Rivers, and Fountains of Waters, 'twas not that Sea of blood, which in the first Crusadoes overflowed all Christendom.

But there's another circumstance that must not be past by, and that is, As this Vial is said to be poured out particu∣larly on the Fountains of Waters, by which, as is above offered, are to be understood Princes; and how it affected them, will not be doubted, if besides the loss they sustain'd in the slaughter of their Subjects, we shall consider what in the

time of the Crusadoes they suffer'd too in their Soveraignty.

For was it not then, that the Bishops of Rome taking the advantage of their absence, whilst in their Expeditions to the Holy Land, contrary to what had been decreed by Ur∣ban (viz. That all the Goods of those, who go to Jerusalem, should always, and every where be safe in Peace and Truce, till they should return) so infinitely encreased his own Power, and lessen'd theirs, absolutely possessing himself of some of their Kingdoms, and making others hold theirs as Feudatory from him? And this but agreeable to what Urban had Decreed in the Council of Claremont, wherein he likewise Publish'd the first of these Expeditions, viz.

Ecclesiam ab omni servi∣tute Regum liberam, that the Church was free from all service to Kings, ac proinde Investituram à clericis recipien∣dam non esse, and from thence that no investiture was to be received from them by the Clergy.

From whence it appears what it was, they were then aim∣ing at, and how far they effected it, this Vial doth suffici∣ently declare.

And this but as a proper Punishment for their Sins; for if Kings and Princes be so negligent of his Honour, who set them on their Thrones, as to fall down before Stocks and Stones, and worship whatever Idols Antichrist shall set up; how can they expect, but that God should give them up to the Vanities to which they had prostituted themselves, as 'tis Psal. 106. 36. that their Idols they have served, should be their snare?

As how should they, who are Gods Vicegerents, his Vicars on Earth, (There was a time, when the Popes themselves could give them that Stile) and yet so far forget him, whose substitutes they are, as to change the Glory of the uncorruptible God, into an Image made like corruptible man, and to Birds, and fourfooted Beasts, and creeping things, Rom. 1. 23. or any other Image, hope that he should maintain their Rights, who so highly invade his Prerogative?

This being consider'd as the Reason of the thing, and the event answering the observation, I shall only add for the di∣stinguishing those two Plagues or Vials from each other, the time which I think may very well be ascribed to either; and

to the first I assign that interval of time, which comes in be∣tween the year 1095. (when the first Expedition to the Holy Land was publish'd by Urban the Second) and 1196, the year when Celestine the Third sent his Legate into Germany to procure a new Expedition of the Princes to Syria: To the second I assign the time that from thence succeeded, till the Saracens recover'd Syria from them, which was about the year 1291.

And here I cannot tell whether we may not apply what we read, Revel. 8. 10, 11. in the time of the sounding of the third Trumpet, viz. of a great Star falling from Heaven, burning as it were a Lamp, and falling upon the third part of the Rivers, and upon the Fountains of Waters: And the name by which the Star is called, is Wormwood; and the third part of the Waters became Wormwood, and many men dyed of the Waters, because they were made bitter.

For what so proper to signifie the grand Apostasie of Anti∣christ, as the falling of a great Star from Heaven? A Star, in the interpretation of Christ himself, Revel. 1. 20. being to be understood of an Angel, or Bishop of the Church, (as Bishops were called in the first times of the Gospel, and therefore so represented to St. John.) For is it not from the Purity of the Gospel, the Administration whereof is so often called Heaven in the New-Testament, this great Light, the first Star in the Firmament falls? but so falls too, that as to his Temporal Emi∣nence, he becomes more illustrious, gaining that in secular Interest, which he loses in what is Spiritual? therefore said to burn as it were a Lamp, which speaks outward Splendor, but so that 'tis burning still, full of danger and terror to those who are too forward to be meddling with it. And if its name is called Wormwood. what so fully answers that Metaphor, as the Wrongs and Injustice which were then done? (For so the An∣tithesis is Amos 5. 7. Between Judgment and Wormwood.)

Never indeed were such bitter times, whether for the Ran∣cour of Mens Minds, the Hatred between the Popes, and So∣veraign Princes, or for the Injuries and Exactions they oppressed them and their Subjects, i. e. Both the Rivers and Fountains of Waters with.

And the third part of the Waters becoming Wormwood, may signifie the extent of these Ʋsurpations, either with reference

to the absolute Vassallage of those, he thus enslaved in general out of all Peoples, Multitudes, Nations and Tongues; or be more particularly understood of those three Kingdoms of the ten which gave their Power to the Beast, (and three is the nearest number whereby to take a third part of Ten,) which he so entirely usurped to himself, with his shutting the Gates of Rome by a perpetual Edict, that ne in posterum quis aut Rex aut Princeps Magistratum ipsum petere aut obire auderet, that for the future, none, whether King, or Prince, should dare to seek for, or exercise Magistracy there. It was the Decrce of Nicolaus the 3d. Qui Senatoriam Urbis Romanae dignitatem, quam Clemens quartus Regi Carolo dederat, ad se transtulit, Anno 1278. Who transferred to himself the Senatorian Dignity of the City of Rome, which Clemens the fourth had given to King Charles.

But there is still one thing more to be taken notice of, it is what we have in the close of this Vial, ver. 5, 6, 7. And I heard the Angel of the Waters say, Thou art Righteous, O Lord, which art, and wast, 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. And I heard a∣nother out of the Altar say, Even so Lord God Almighty, true and righteous are thy Judgments; which three Verses I take to be a reflection on the three preceeding Vials, and not only to belong to the last of them: Indeed it seems to be like the answer to the Cry of the Souls under the Altar, under the fifth Seal, ch. 6. 9, 10. that were slain for the word of God, and for the Testimony they held, who cryed with a loud Voice, saying, How long O Lord, Holy and true, dost thou not Judge, and avenge our Blood on them that dwell on the Earth? For it is out of the Altar, another Angel says, confirming the applause the former had gi∣ven to the divine Justice; even so Lord God Almighty, true and righteous are thy Judgments.

To the Souls under the Altar, in the sixth Chapter, it was said, that they should rest yet for a little Season, until their Fellow-Ser∣vants also and their Brethren, which should be killed as they were, should be fulfilled; and here the Judgments and Vengeance those concerned in the Viass, may be lookt upon to have called for, fall on their Murtherers; exprest by a grievous and noisom Sore falling

upon the Men which had the Mark of the Beast, and upon them which worshipped his Image, by the irruptions of the Saracens in the first Vial.

By the Seas becoming Blood, in the vast effusion of it, where∣of the People, Multitudes, Nations, and Tongues were made the Subjects in the expedition to the Holy Land,

under the second Vial: And then

By the Rivers, and Fountains of Waters becoming likewise Blood, in what the Princes and People jointly felt, (though not so generally as under the former) under the following Crusade, with the particular reference to the Contest (for so 'tis too in the third and fourth Trumpet which carry some∣thing paralled to what we here observe) which not only in the third but in all the three first Vials there was between the Bishop of Rome, and Soveraign Priuces for the Supremacy.

All which being heavy Judgments on the Roman Empire, whether in the whole, or in its Parts, are animadverted on, as the result of that Cruelty, they in any Capacity had exercised on the Saints; before indeed by the Irrnptions of the Goths and Vandals and Hunns, he that had led into Captivity was led into Captivity, Rome taken, and the Calamities, which attend a Captive state, thereon ensuing; here he is followed with far∣ther Vengeance, and the reflection the Holy Ghost makes there∣on, is to comfort the Saints, whose Patience and Faith is said to be here, ch. 10. 10. and to assure them that their Blood is not so spilt on the Ground, but that the Cry ef it shall be heard in its just time against the enraged and bloody Persecutor.

This was the state of the Empire, both in its Civil, and Ec∣clesiastical Capacity under the three first Vials, and the reason of it as before is mentioned, was; For they have shed the Blood of Saints and Prophets, and thou hast given them Blood to drink, for they are worthy.

But then it will be said, what is this to Antichrist? To the Beast? For all this is but to aggrandize him; to set him upon the Throne, and make the Princes of the World to submit their Scepters to his Pastoral Staff.

But be it so: For thus he is got into the Chair; yet if it be nothing to the Beast, if all be so much for his temporal Grandeur, however, certainly they were Plagues

upon the Men who had the Mark of the Beast, and upon them which worshipped his Image, chap. 16. 2. Plagues too upon the Beast himself, whilst he is permitted to go on from one Degree of Wickedness to another; it is not his prospering in his Mischief, makes it the lesser, but the greater Judgement, as it is the cer∣tain tcken of utter ruin that shall attend him, when, as 'tis said of the Ammonites, Gen. 15. 16. His Iniquity shall be full.

Only it will be demanded, because I here make the Re∣flection on the 5, 6, and 7th verses of the 16th Chapter, to be as it were a second answer to the Cry of the Souls under the Al∣tar, to whom it was said, that they should rest for a little Season, until their Fellow-servants also, and their Brethren that should be killed as they were, should be fulfilled, it will I say, be de∣manded,

1. Who of their Fellow-Servants and Brethren had been killed in that Season? Or,

2. Whether they were then fulfilled?

As to the first, Who of their Fellow-Servants, and Brethren had been killed in that Season? 'Tis manifest, it was in that Sea∣son the Albigenses and Waldenses were so barbarously Murther∣ed; for it was then Innocent the 3d published the taking up of the Cross against them about the year 1211. In the managing whereof, Simon Montford was General, and above a hundred thousand of them then slain; but in the whole Prosecution of the War, infinite numbers are said to perish; such was the slaughter of them, that in France alone (unhappy France to have been so early, and so long the scene of so great Barbarity! But happy France too! which hath brought forth so many faithful Witnesses, who cannot be so overcome, and killed, but that they are to revive, their Cause, and Interest at least to be so set up, as to strike Fear, Terror, and Amazement to all that make War against them! Revel. 11. 7, 11.) If Historians rightly recount, it, no fewer than ten hundred thousand were destroyed: And

As to the second, it is not necessary to the making good our Observation, that all should be fulfilled, when it pleased the Holy-Ghost to make this Reflection: 'tis sufficient, that it is what might very well serve to confirm the Faith of suffering Christians at present, (for as for the others, to whose Cry the

reply is made, tis manifest, they have their Reward, and are placed in a state of Triumph, by the white Robes, which are said to be given to every one of them, Rev. 6. 11.) that they might see that God makes Inquisition for their Blood, that though there be a final day of reckoning when the Enemies of the Church shall drink of the full Cup of Vengeance, yet all is not deferred to that day; but that in the mean time, it shall be known by the Judgments that are executed on the Earth, that (as it is Psal. 116. 15.) precious in the sight of the Lord is the death of his Saints.

CHAP. XIV. Of the fourth Vial, Revel. 16. 8.

AND the fourth Angel poured out his Vial upon the Sun, and power was given unto him to scorch Men with Fire.

And Men were scorcht with great Heat, and blasphemed the Name of God, which hath Power over these Plagues, and they re∣pented not to give him Glory.

By the Sun, I am apt to think can be meant nothing but Antichrist in his highest Glory, such is what he arrived at, when, as hath been shewed in the preceeding Vials, he had so far gained the Ascendant of those in Soveraign Power, as to make them like the Moon and Stars, to shine only with the borrow∣ed Light they had from him; i. e. No farther to exercise those relieks of Soveraignty, which still remained in them, than He thought fit to give way to it.

And if so, then the Vial poured upon the Sun, and Power thereby given him to scorch Men with Fire, will be very well interpreted by the continuance of that high Usurpation and Ty∣ranny, over the secular Powers, and their Subjects, (for so Men may not unfitly be construed;) but then these Usurpations and Tyranny being exprest by scorching with Fire, will direct to something that will answer that Allusion: and nothing cer∣tainly

more fit to do this, than those Excommunications, which were so frequent with them, and made use of upon every oc∣casion to support Antichrist, and his Cause: And Mens blas∣pheming the name of God, which hath Power over these plagues, upon their being scorched with great Heat, i. e. fretted and vexed with these Darts, but withal, not repenting to give him Glory, may very aptly be explained by the great regret, and deep resentments they had against the Papal Tyranny, but yet so, that whatever their prejudices against the Pope were, and his Usurpations, they continued still in the profession of that corrupt Religion, he taught.

For this is, not to give Glory to God; to let the punishment lose the end for which it was sent, by not being amended by it; which being the condition of those who had the Mark of the Beast, and worshipped his Image, 'tis no wonder the Judgment is still continued on them, and that by the means of the Beast himself; it being but righteous with God thus to avenge him∣self on those who are so stupid, as not to take his former warnings.

Nor indeed could it well be otherwise, it being by such Ex∣orbitances, that Antichrist was to rise to that heighth of Impiety, which was at last to be punished with the final ruin of himself, and all his wicked and incorrigible Adherents.

But then a little to see, how it was this Sun under this Vial had power given him to scorch Men with Fire, and what the great Heat was, with which Men were scorched?

How Fire was brought down from Heaven by Hildebrand, or Gregory the seventh, we have above touched it, ch. 5. p. 19. With relation to the Excommunications by him thundered out against the Emperor, and shall now, for the farther explicati∣on of it only add, that there's nothing more familiar with the Popes themselves, than to express such their Censures by Thun∣der and Lightning, which in the propriety of Speech is Fire from Heaven; and if we consider these in the end to which they pretended to make them serve, was it not to signifie

the fire of Gods Wrath, and Indignation, they hereby taking upon themselves to denounce his displeasure towards Of∣fenders.

'Tis true indeed, applying this to Hildebrand, there was something in that Insolent Usurper that seemed literally to ex∣plain this; for so Cardinal Benno in his Book Entituled, Vita & gesta Hildibrandi, &c. relates it,

cum vellet, manicas suas discutiebat, & in modum scintillarum ignis dissiliebat, & eis miraculis oculos simplicium veluti signo sanctitatis ludificabat; when he list he used to shake his Sleeves, and Fire did fly out in mannner of Sparks, and by those Miracles, as by a sign of Holiness he deluded the Eyes of the simple.

And the Patern Hildebrand gave in his Excommunicating, as Henry, Emperor of the West, so Nicephonus, Emperor of the East, (for him likewise he pretended to excommunicate, Anno 1078) his Followers have not been wanting to transcribe; thus Calixtus the 2d. Anno 1119, Excommunicates the Emperor at Rhemes;

Adrian the 4th doth the same to Frederic. 1159, Innocent the 3d to Philip 1201, and to Raimond, Earl of Tho∣louse, 1208, and again to Otho twice, viz. 1210, and 1211, and Honorius the 3d to Frederic, 1221, which Innocent the 4th renews Anno 1242, and Anno 1245, deposes him, sends some to kill Frederi. c. 1247; Excommunicates Conrad 1251; sends Forces against Conrad, and offers Sicily to Richard Earl of Cornwal, who refuseth it: Urban 4th Excommunicates Man∣fred 1262. Nicolas the 3d altered the form of Government in Rome, and took away the Title of Vicar of the Empire, from Chharles 1278. Martin the 4th Excommunicates and deposes Peter of Arragon, and gives it to Charles Valois, young∣est Son to the King of France, 1283. Honorius the 5th conti∣nueth the Excommunication.

All this, excepting what was done by Gregory the 7th, in the time of the Expeditions to the Holy Land: And if we look farther, (though I make it not necessary, that every Vial must just suceed one another, but as I have before noted it, it is no inconsistency to sup∣pose them to be contemporary, or in the same Age and time,) but I say if we look farther we shall see this great Heat which scorched Men, to be still continued, if not encreased; most fre∣quent indeed, and almost upon every occasion was this Fire Heaven, or Excommunications made use of.

Thus Anno 1297, Boniface the 8th deposeth John, and Peter of Columna Cardinals, and prosecuteth their Families; and that we may see what their Opinion was of the extent of their Power, at the Jubilee 1300. He stiles himself Lord in Spirituals, and Temporals,, and Anno 1301. He excommuni∣cates the French King for burning his Bull, by which he com∣manded him to acknowledge himself his Vassal, and 1302 giveth France to the Emperor; this is that Baniface of whom it was said (a form of Speech Baronius applies to several others of the Popes) quòd intrarit ut Vulpes, regnaverit ut Leo, mortuus sit ut Canis, That he came in as a Fox, reigned as a Lion, and died like a Dog.

Anno 1317. John the 22d boasts that he had Power to de∣pose Kings, (but was opposed herein by Ockham) and de facto, first excommunicates Viscount Milan, and after great contests with Lewis of Bavaria, or Lewis the 4th chosen Em∣peror, he Excommunicates him Anno 1324, and that which incensed him to it, is supposed to be the offence he took at the Stile Ulric, the Emperor's Secretary (though without his knowledge) had given him in his Letters, of the Beast rising out of the Sea. And Anno 1329 the Pope publishes his Ex∣communication against the Emperor the second time; which Bennet the 12th, Anno 1335 likewise continues, and makes King Edward the 3d of England, Vicar of the Empire: The said Excommunication is also continued afterward by Cle∣ment the 6th Anno 1343, and Absolution denied to the Em∣peror, unless he would resign the Empire to the Pope; which he refusing Anno 1346. He causes some of the Electors to chuse a new Emperor, and to depose Lewis, whom he had branded with the Stile of Heretic, and Schismatick.

And here I shall put a stop to what I have to say on this head, the Princes of the Empire upon the occasion of the Treatment Lewis met with for so many years together from several of the Popes, having, as I may say, put their stop too to this Exorbitant Power, the Popes had for several Ages tyran∣nized over them with; For so it was deereed at Franck∣fort, Anno 1347. That the Yoak of the Pope should be cast off, quòd servus servorum fastu, libidineque dominandi, ita insaniat & in preceps abeat: Because he who was the Servant of Ser∣vants,

out of an Haughtiness and Lust of Ruling, did so rage and run headlong into such rash and precipitate things: And as for Charles the 4th. (whom the aforesaid Clement had caused to be chosen Emperor in the place of Lewis, whom he had deposed) they deny him to be lawfully chosen, as being neither chosen nor Crowned in the Places proper for either, as also because it was all a clancular proceeding, and when there was no Vacancy of the Em∣pire; whereupon they chuse King Edward the third of England; but he having Affairs of his own to mind, returns his Thanks for the great honour done him, and waves it.

The Pope however sends his Legate after the Death of Lewis, to absolve the Princes of the Empire, who adhered to Lewis, on condition they would swear that the Emperor had no Power to de∣pose the Pope, and that from thenceforward they would not obey their Emperor, unless he be approved as Emperor by the Pope: The Ecclesiasticks most readily approve this, and the Laicks as fierce∣ly oppose it; whereupon the Pope is forced to abate something (let me so express it) of this great Heat, with which they had so long scorched Men, and remit this Oath, and absolve them from the Excommunication.

And this may be sufficient to explain this Vial: Only here, as before, it will be asked what is this to the Fall of Anti∣christ? These and such like Instances, (for many more might be given, and particularly in our own Story, witness (1.) the Controversy between William the second, and Urban the second, Anno 1097. in the Case of Anselm's appealing to the Pope, who was thereupon about to Excommunicate the King, but ha∣ving a little before excommunicated the Emperor Henry the fourth, he forbore it, lest otherwise Excommunications by be∣ing made common, might be slighted; as also (2.) between him, and Henry the first, in the case of Investitutes, in which Anselm likewise opposed the King in behalf of the Pope's Pretensions to them. (3.) Between him, i. e. his Legate, and King Stephen; and again, (4.) in the case of the Legatine Pow∣ee between him and Henry the Second. (5.) Between him, and King John, whom the Excommunicated, and Interdicted the Kingdom; and upon his submission to him, at the instance of Pandulphus, at whose Feet he laid down his Crown to be disposed of as the Pope should please, which Pandulphus took up, and kept

it three or four days; nor restoring it then, but upon condi∣tion that he and his Successors should hold the Kingdom of the See of Rome, at the annual Tribute of 1000 Marks; which was the great occasion of that Slavery in which Rome so long held this our Nation,) all tending to aggrandize him in his most insolent Tyranny; but if so yet 'tis too for the Encrease of that Guilt, which will at last be so thorowly avenged; as will appear, by that time we shall have rellected on the following Vials: The first whereof, i. e. the fifth, is directly on Anti∣christ, i. e. The very Seat of the Beast.

The second or sixth is likewise on Antichrist, though so as to affect the whole Seat of the Roman and Mahometan Empires, i. e. The Eastern, and Western Empires thus joined again, for they shall be both then hastening towards the day of Ven∣geance.

And as for the third or seventh, it is to end in the final Ruin of both, and all the Antichristian Powers under them; or rather in the Kingdom of Christ set up against Antichrist in its utmost extent, in that lasting Triumph, he shall then give his Church over him, and all other her Enemies.

But then, as in this Vial, we have been now speaking of, so in that which next follows, this will be again to be ob∣served, that it is not necessary it should immediately succeed the other; or not to be to begin, till the other is fully expired; no, it is necessary in the nature of the thing, that several of the Vials should be contemporary with one another, forasmuch as they are Punishments for Sin, and did not the Sin continue (to which Men are often judicially given up) the Punishment in∣flicted for it, would not be so agreeable to the manner of Gods proceeding in the ways of his Judgment, the Rule being, Isaiah 27. 9. By this therefore shall the Iniquity of Jacob be purged, and this is all the fruit to take away his Sin.

Now then these being spoken of as distinct Vials, i. e. The Punishment and Sins which bring them on; if instead of having their Iniquity purged, Men shall run into more gross, and hai∣nous Iniquity; if instead of that Fruit, they ought to bring forth upon the Chastisement, which is to take away their sin, they shall fructifie only in Malice, and Wickedness, if, (which is the case in these Vials) they, who are punished for having the Mark

of the Beast on them, and worshipping his Image, shall conti∣nue still to wear that Mark, and worship his Image, which I take to belong to the second, third, and fourth Vials, (for on such it is, (not so properly on the Beast himself) they are poured out) what can be expected, but that the Plague should go a∣long with the Sin, that calls for it down? And that if the Beast himself do not so immediately suffer in those Vials, that it should be, because to Him more particular Judgments are re∣served, or both He and they to go on from one wickedness to another, till there be no Remedy, 2 Chron. 36. 16.

CHAP. XV. Of the fifth Vial, Rev. 16. 10, 11.

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, because of their Pains, and their sores, and repented not of their Deeds.

What is the seat of the Beast, but Rome? What the Vial poured out upon his seat, but the depriving it of what gives it its Lustre, Dignity, and Wealth, i. e. (as it is exprest in the for∣mer Vial) of its Sun? the Pope I mean, whose more benign aspect and influence were so highly beneficial to it, whilst it was the place of his Residence; but being removed thence, how is its Greatness and Glory forthwith Eclipsed? How all things black and dark, and under the thickest Cloud?

Now, when happened this, but when Clement the fifth Anno 1305, being chosen Pope in his absence in France, called the Cardinals thither, and settled his Residence at Avignon? 'Twas now the City that was full of People, sat solitary, and became as a Widdow; now she that was great among the Nations, and Prin∣cess among the Provinces, became Tributary, Lam. 1. 1. She that before received the Riches of so great a part of the World,

that had so great Honour and Devotion paid to her, now sends her Wealth, and pays homage herself to another shrine: This last∣ed for seventy four Years together, till Gregory the Eleventh brought back his See to Rome; but so that after his Death, the French Cardinals would have a Pope of their Nation, and ac∣cordingly chose Clement the 7th, the rest of the Cardinals ha∣ving chosen Urban the sixth: Urban keepeth at Rome, but Clement at Avignon: The Schism continued for above forty Years, for the cure whereof, a Council is called at Pisa, which creates Alexander the fifth Pope; so that now there are three Popes at once, Gregory the Twelfth, (for he was cho∣sen to succeed at Rome,) Bennet the thirteenth to succeed Cle∣ment the seventh in France, and Alexander the fifth; and not long after John the 23d, and after him Martin the fifth, upon which the Schism ended.

But such were the contests, prevarications, and cruelties of those Times, such the Barbarities of these Vicars of Christ, (as they would all fain be stiled) that it is a shame they should be named among Christians: I shall give but one or two Instances.

The first is that of Urban the 5th, wrapping up five Cardi∣nals in Bags, and commanding them to be cast into the Sea.

The second, that of Innocent the seventh, who, when the Ro∣mans were earnest with him to take away the Schism (that had been so long in the Church), and that he would extinguish the Wars and Seditions; the King of France having promised his Assistance herein, and Peter de Luna, the Antipope no way resisting such an accord, he sent the Romans (who thus addrest him) to Lewis his Nephew, then residing at the Hospital of the Holy-Ghost in Saxia, and by his Authority they are forthwith all Murthered, and thrown out at the Windows, and the reason given for it was, Eo modo tolli seditiones & Schisma, non alio quidem posse, That that was the way that Seditions and Schisms were to be taken away, and that it could be done no other way. So Longus a Coriolano. p. 373, 374.

He that shall read the History of those times, shall not need to go far for an Expositor to explain to him, what is to be un∣derstood by the Beasts Kingdom being full of Darkness, and they gnawing their Tongues for pain; such the Envy, and bit∣ter

Malice they had against one another, such the Torment, Vexation, and Rancour of their envenomed Minds, such the dis∣order and confusion that was among them, every thing dark, and black as Hell it self, from whence it came:

As neither will he for a Comment on what follows, viz. Their blasphemingthe God of Heaven because of their Pains, and their Sares, and repenting not of their Deeds: For what could be so highly to the dishonour of God himself, what so much to Blaspheme his Name, as to pretend Religion, the cause of Christ, and the Right of governing his Church; for all their excess and outrage? And to say no more, to use his Holy Name in thus Excom∣municating one another? What so much for the Disgrace of those Princes, and others, who were so highly scandalized at such Enormities, as to continue still in Communion with those who had (let me so speak) Excommunicated all Holiness and Charity, I may say, even Christ himself, and his Gospel from their Church?

For was it not too in this Season, that the Gospel was made to give place to the Papal Constitutions, the Word of God made of none Effect through the Traditions of Men? Mark 7. 13. I mean in that Authority to which the Canon-Law was advanced? Which being begun by Cyratian Anno 1145, enlarged by Bo∣niface the 8th, Anno 1298, and having the Clementines added to it by Clemeus the 5th, Anno 1308, and the Extravagancies by John the 22d, Anno 1320, became the Rule and Standard of Popery.

And what could this produce, but the grossest darkness in the Kingdom of the Beast? For what must the mist be, that is cast hereby upon the Understandings of Men, when instead of that Word which is a Lamp unto our Feet, and a Light unto our Path, Psalm 119. 105. Only such a fatuus ignis, as that of foolish Man's Invention is, shall be allowed to guide us? How is this for the Blind to lead the Blind, and what's the Con∣sequence thereof, what can it end in, but in making both fall into the Pit?

Indeed this I could not here well pass by, as being at least part of that heavy Judgment, which was then inf•…•…icted on An∣tichrist; not but that this darkness began earlier to spread it self over the Kingdom of the Beast, than the time we mark out for

that particular Vial, said here to be poured on his Seat, (ac∣cording to what we have already taken notice of, viz. That it is not necessary that each Vial in its full extent should be just confined to some one Period, wherein none other of the Vi∣als were pouring out,) and will in some degree continue, as long as any thing of this Kingdom shall remain; for indeed the Kingdom of the Beast is nothing else but the Kingdom of Darkness, it being only by Error, and Ignorance he can hope to prevail: For let but the light of the Gospel once clearly shine forth, and all Mists, and Clouds will vanish forthwith, and this Kingdom of the Beast it is by that at lastit is to be overthrown) will vanish with them.

But one thing more is to observed of this Vial, as it was poured out upon the Seat of the Beast; and that was, as now Princes began to despise the Power of the Popes, and make themselves their Judges; it was what they had sometimes at∣tempted before, but the Popes still got the better of them in the contest; but now they effectually made them to be deposed, and submitted them to the Authority of Councils, as in that of Constance: Nay, they came to that Indiffereucy, that several of them owned neither the Pope at Rome, nor at Avignon; and Charles the 6th King of France went so far, as by a publick E∣dict to decree, ne quis suorum Romanum, aut Avenionem excut∣reret ad Pontifiem, That none of his Subjects should go either to Rome or Avignon to the Pope.

Besides, it was what did not a little encrease their pains, and sores, what happened to the Seat of the Beast under this Vial, from Wiclef, and his Followers, who so highly declaimed a∣gainst the Pope, as being Antichrist, and so stronuously opposed the Doctrines of Purgatory, of Images, of Invocation of Saints, of Transubstantiation, of Indulgences, &c. For however Wiclef's Doctrine was condemned at Constance, Jerome of Prague, and John Hus Burnt for defending it, yet how did the Light of the Gospel by them Preached, begin to dispel the Mists and Clouds which this Kingdom of Darkness had cast abroad? How did it but make way for that clearer Light, which shone forth yet clearer at the Reformation? When according to Hus's Prophecy, (viz. Nunc quidem torretis Anserem, at veniet Cycnus, quem non poteritis torrere, post centum Annos Deo, & mihi respon∣debitis:

Now indeed you rost a Goose (alluding to his own Name, which signifies a Goose) but there will come a Swan, whom you shall not be able to rost, after 100 Years you shall answer to God and me) Luther appeared against the Corrupti∣ons of the Church of Rome.

And here let us leave them full of Darkness as they are, and gnawing their Tongues for pain, for grief and Vexation, that all they can say in the defence of their Superstition and Idolatry, will never be able to silence Truth: Let them do all they can to hold the World in Darkness still, by the denying them the use of Scripture, but the Day is dawned, and the Light is broken forth, and will dazzle the Eyes of those Bats and Owls, who so much fly from it. The Knowledge of God's Word, (blessed be his holy Name for it) will not suffer Men to be so Blind as to be led any longer by such dark Guides: let them (seeing it is their black doom so to do) Blaspheme the God of Heaven; let them continue in their Im∣penitency, and not repent of their Deeds; but that God, whom they Blaspheme is able to recover his own Glory, and will give them but too too long a day to repent, when they who have so much laboured to support their Kingdom by it, shall them∣selves be reserved in Everlasting Chains of Darkness.

CHAP. XVI. Of the sixth Vial, Rev. 16. 12, 13, 14, 15, 16.

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 be 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 Battle of that great Day of God Almighty.

Behold I come as a Thief, blessed is he that watcheth, and keepeth his Garments, lest he walk naked, and they see his Shame.

And he gathered them together into a place called in the Hebrew Tongue, Amageddon.

This Vial contains a great variety of matter, and Subjects, to whom it relates, and seems to point at Events, which con∣cern not only the fall of Antichrist, under the restriction we have hitherto been speaking of him, but of all others, (though not so precisely under that Denomination) who with him rise up a∣gainst the Lord and his Anointed, Psal. 2. 2.

And 'tis but necessary we should have this notion of it, the business of this Vial being to usher in the Kingdom of Christ on Earth, i. e. To open a way for the Return of the Jews, and the fulness of the Gentiles, which is what that Kingdom will con∣sist in; And if so, it cannot be imagined, how there should be any left to oppose the Purity of the Christian Religion, (which will be the great Glory of our Lords Reign,) any of his Enemies remain, who shall not be destroyed.

That indeed his Enemies shall be willing to make a push for it, to make their last attempt against his Power, is scarce to be doubted; for if (as it is in the former Vial) they repent not after all his Plagues of their Deeds, what can be expected, but that their Impenitency will hide the things that belong to their Peace from their Eyes, and they will use all endeavours to assert their unrighteous Cause?

What can be expected, but that they will band and league together to oppose their common Enemy? or if they band not, if they enter not into common Leagues and Alliances to this purpose; if they continue still at a distance, and Enemies to one another, yet that they will all conspire in the same Ma∣lice against Christ; i. e. That the Dragon, the Beast, and false Prophet will all unite in the common cause of Hell, and gather themselves together to the Battle of that great day of God Al∣mighty? Such is the precipitate Malice, such the blind Envy, such the unaccountable Despair of the Devil, and his wicked Instruments, that though they are certain, nothing but ruin can be the Consequence, they cannot deny themselves the satisfaction of the attempt: Lucifer, under whom they have listed, will

ascend, and be like the most high; will in his boundless Pride and Ambition be aspiring to set himself above God, although he there∣by be but preparing his own Hell, and fitting himself for ever∣lusting Chains of Darkness.

But then Chains and Darkness will be their Lot, Ruin and Destruction will attend all their Enterprises, and that in the Extent, Manner, and Circumstances of it, is what is here more particularly to be considered.

Now that I shall do in the Method the Vial is delivered.

1. I shall consider what is to be understood by the great River Euphrates, and the water thereof, and how that is to be dried up?

2. What by the way of the Kings of the East to be prepared, and how the drying up of the Water of the great River Euphra∣tes will prepare their way?

3. What is to be meant by the three unclean Spirits like Frogs, coming out of the Mouth of the Dragon, and out of the Mouth of the Beast, and out of the Mouth of the false Prophet?

4. Why Christ is said to come as a Thief at this time, and to declare those Blessed that shall then Watch?

5. The turn he shall give to Affairs, in gathering them into a place, called in the Hebrew Tongue, Amageddon?

1. What is to be understood by the great River Euphrates, and the Water thereof, and how that is to be dried up?

Euphrates may be taken either literally, or in a figurative sense; either for the River it self, and its Waters, in the com∣mon Notion we have of these, or for those who are Borderers on it; and it is the stile the Holy Ghost makes use of, Rev. 17. 15. to express Peoples, Multitudes, Nations, and Tongues, by Waters.

If in the first sense we take this, viz. For the River it self, and its Waters, in the common notion we have of these; then the drying up the Water thereof under this Vial, will be either like what happened in the drying up the Red-Sea for the Children of Israel to pass through it towards Canaan, or what hath alrea∣dy happened to Euphrates it self at the taking of Babylon by Cyrus, who made wide and deep Trenches, whereby to divert it Streams, and so came upon that City unawares in the night of their solemn Feast; the same Stratagem by

which Semiramis and Alexander are likewise reported to have taken it, as Frontinus relates, l. 3. c. 7. i. e. This will be, Either

By Miracle; God immediately interposing as he then did, for the deliverance of his People, the same People of Israel, as we shall afterwards shew, for whom he wrought the for∣mer Miracle, and in order to his bringing them into the same Canaan, or Land of Promise; Or

By some artificial Stratagem, whereby they shall be enabled to open to themselves a passage thorow it.

But if in the latter Sense, Euphrates, and its Waters are to be taken, viz. for those who are Borderers on, or Inhabitants near or about it; Then

The drying up the Water thereof, will be, causing the Peo∣ple who thus inhabit, or border on or about it, like the Sea opening on this, or on that side, no longer to hinder the passage of the ten Tribes (for it is in all likelihood there the ten Tribes, at least, great part of them are; nay, whether not mixt among the Turks themselves is very doubtful) into Canaan, and re∣turning to Jerusalem, whether in all probability they shall be then gathered. And this makes way for our second Enquiry, viz.

2. What is to be understood by the way that is to be prepared for the Kings of the East, and how the drying up of the Water of the great River Euphrates will prepare their way?

The preparing the way for the Kings of the East, i. e. For those vast Dominions and Countries that lye Eastward, (for Kings come not without their People, and Subjects to attend them) will signifie that great Accession shall in those parts of the World be there made to the Gospel, by a way being opened for them to embrace it; or if by the Kings of the East we understand those, who de jure, or of right are such, viz. The Seed of Abraham, or the Jews, whose the Promises are, then will this import (as is already said) a way being made for them through Euphrates, in the twofold Sense we have given of it; to return into their own Country, and be there pos∣sest of that Soveraignty over other Nations, that belongs to them; and being there, without confining their Return to

those who shall come Eastward of Euphrates (for from all parts of the World shall they at least some of them be ga∣thered to Jerusalem, as is otherwhere Prophesied; Isaiah 11. 11, 12, 14, 15, 16. Ezek. 37. 21, 22, 23, 24, 25, 26, 27, 28.) They may be called the Kings of the East particularly (for so Jerusalem, and Canaan are called the East,) because there is to be the chief Seat of the Empire, there they to be again E∣stablished.

And it is more than probable it should be so, if we consider the many Prophesies which expresly foretel it, and have never yet been fulfilled to them. 'Tis impossible that there should not be glorious times behind for the Seed of Abraham, and as im∣possible that the Kings of East, (the Nations amongst which they are scattered, those vast Dominions and Countries which lye Eastward, and have hitherto been so much in the dark, as to the knowledge of the Gospel) should not share in that Glory with them.

And, methinks I cannot but upon this occasion apply what we read, Ieremiah 50. 38. A drought is upon her Waters, and they shall be dried up; and again, chap. 51. 32. The Passages are stopt; it is with reference to Euphrates, and the drying up of its Water, the Prophet there speaks, when Babylon was to be taken by Cyrus, as we have already shewed, it really happen∣ed; but it we consider the whole context, and the gracious expressions of God to his People, beyond what hath ever yet been verified to them; such as what occurs, ch. 51. 5. For Israel hath not been forsaken, nor Judah of his God, of the Lord of Hosts: And ver. 19, 20, 21, 22, 23, 24. The Portion of Iacob is not like them, for he is the former of all things, and Israel is the Rod of his Inheritance, the Lord of Hosts his Name.

Thou art my Battle-Axe and Weapon of War: For with thee will I break in pieces the Nations, and with thee will I destroy Kingdoms.

And with thee will I break in pieces the Horse, and his Rider, and with thee will I break in pieces the Chariot, and his Rider.

With thee also will I break in pieces Man and Woman, and with thee will I break in pieces Old and Young, and with thee will I break in pieces the Young-Man and the Maid.

I will also break in pieces with thee, the Shepherd and his Flock, and with thee will I break in pieces the Husbandman and his Yoke of Oxen, and with thee will I break in pieces Captains and Ru∣lers.

And I will render unto Babylon, and to all the Inhabitants of Chaldea, all their evil that they have done in Zion in your sight, saith the Lord.

And again, ver. 36. Therefore thus saith the Lord, behold I will plead thy Cause, and take Vengeance for thee, and I will dry up her Sea, and make her Springs dry.

And before, chap. 50. 4, 5, 6. In those Days, and in that time, saith the Lord, the Children of Irael shall come, they and the Children of Judah together, going and Weeping: They shall go and seek the Lord their God.

They shall ask the way to Zion with their Faces thitherward, saying, Come and let us join our selves to the Lord, in a perpetual Covenant that shall not be forgotten.

My People hath been lost Sheep, their Shepherds have caused them to go astray, they have turned them away on the Mountains; they have gone from Mountain to Hill, they have forgotten their resting place.

And afterwards, ver. 17, 18, 19. Israel is a scattered Sheep, the Lyons have driven him away: First the King of Assyria hath de∣voured him, and last, Nebuchadrezzar King of Babylon hath bro∣ken his Bones.

Therefore thus saith the Lord of Hosts, the God of Israel, behold I will punish the King of Babylon, and his Land, as I have punished the King of Assyria.

And I will bring Israel again to his Habitation, and he shall feed on Carmel and Bashan, and his Soul shall be satisfied upon Mount Ephraim and Gilead.

In those days, and in that time, saith the Lord, the Iniquity of Is∣rael shall be sought for, and there shall be none, and the Sins of Iu∣dah, and they shall not be found, for I will pardon them whom I reserve.

And ver. 33, 34. Thus saith the Lord of Hosts, the Children of Isreal, and the Children of Judah were opprest together, and all that took them Captives held them fast, they refused to let them them go.

Their Redeemer is strong, the Lord of Hosts is his Name, he shall throughly plead their Cause, that he may give Rest to the Land, and disquiet the Inhabitants of Babylon.

Now then, if Babylon hath never yet been so fully destroyed, as is here exprest, as he, who reads these two whole Chap∣ters, will see: If Israel hath never yet been so restored as is there Prophesied, it will follow, that what is there promised is still to be made good to the Jews, and that which is to lead to it, will be (whether in a literal, or Metaphorical Sense, or both, I leave it to the considering Reader to determine) by the drying up the River Euphrates, and that for the destruction of Babylon in its largest Extent: Whatever Babylon it is, that hath tyrannized over God's People, it is to have its Share in this Vial.

'Tis true, I submit it, that the Holy Ghost hath expresly mentioned the Medes in the Judgement to be brought on Baby∣lon, described in these two Chapters of Jeremiah, Jer. 51. 28. But I cannot but think that there is something typical as well as literal, in the large description there given; and if it be certain, that a great deal of what is said there cannot be applied to the taking of Babylon by Cyrus, and the return of the Jews upon his Proclamation, or any thing that hath since happen∣ed to that Land of graven Images, ch. 50. 38. It is as certain, that there is a Day still to come, when what is lacking shall be fulfilled upon her, and upon all those, who like her are mad upon their Idols, ibid. A Day too wherein no one Title of what God hath promised to the Jews, to Israel and Judah (as they are ch. 50. 4. and 51. 5. distinctly mentioned) shall fall to the Ground.

This, as to the drying up the Water of the River Eu∣phrates, with the end why 'tis to be dried up, viz. That the Way of the Kings of the East might be prepared.

Only one thing I shall farther offer, and that is, if by Eu∣phrates and the Water thereof, we understand those who were the Borderers on it, the Inhabitants near or about the River, (of whom more by and by) it will not be necessary, that we precisely tye them up to that Place, for the whole time of the Vial, no more than it will be necessary, that for the ascertain∣ing the River it self, we suppose the same Waters to be always

there: No, we know very well, the Waters that run in Ri∣vers are still in Flux, that which passes the Channel to Day, is gone from thence to Morrow, and yet it is by all esteemed the same River still; People and Nations are as much in Flux, as Waters can be, those that live in one Country in one Age, in another Age may live in another Country, but yet sure they are the same People still; at least if they change their Seats, and remove their Habitation, they leave still their Country behind them, that abides the same, whatever becomes of its flitting Inhabi∣tants.

The use I make of this, is, that if Euphrates be taken for the People that bordered on it, when the Holy-Ghost first speaks of them, then wherever this People shall be in the whole time of this Vial, the drying up the Water of Euphrates may be applied to them: So that if now the People (the Turks are that People, as we shall presently shew) be removed any of them from the Banks of Euphrates ('tis but what its own Waters of∣ten do,) wherever they are (for so might the Waters that run out of Euphrates, if they could in all their wandrings be di∣stinguished from other Waters, be still called the Waters of Eu∣phrates) they may still be expressed under the same stile; And if so, then there will be still a farther notion we may have of the drying up the Water of the great River Euphrates, as it may be enlarged to hold out to us the overthrow of the whole Mahometan Empire; the removing that Tyrannical Kingdom, which hath so long usurpt upon the World, and opprest the Jews in particular, hath so far extended its Territories, and all to the Ruin of the true Religion; that Religion, which under the last Vial is to be in its Triumph, and under this to have its way prepared for it.

I pass on to the third Enquiry, viz.

3. What is to be meant by the three unclean Spirits, like Frogs coming 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 this will be divided again into these several Questi∣ons, viz.

1. What we are to understand by the Dragon, Beast, and false Prophet?

2. What by the three unclean Spirits?

3. Why they are compared to Frogs?

4. Why said to come out of the Mouth of the Dragon, Beast, and false Prophet?

5. VVhat it is, with reference to the Business for which they come, that stirs them up more particularly to come out, as they do, under this Vial?

1. VVhat we are to understand by the Dragon, Beast, and false Prophet?

The Dragon in this Book of the Revelation is taken either for that old Serpent called the Devil, or Satan, Rev. 12. 9. Or for the supreme, Secular, or temporal Power, as acting under him, Prosecuting the same Mischief, envenomed with the same Malice against all that is good, as this Serpent, or Dragon himself is; and the Name under which such act, is that of the Beast, the name of Antichristian Power, whilst both in Heathen and Papal Rome as is evident by comparing the first, and eleventh verses of the 13th. Chapter of this Book: VVhere we have two Beasts, one rising up out of the Sea, and the other coming up out of the Earth; the one said to have seven Heads, and ten Horns, ver. 1. The same that is expresly said of the Dragon, chap. 12, 13. The other to rise only with two Horns like a Lamb; to the first, the Dragon is said to have given his Power, and Seat, and great Authority; of the other 'tis said, He spake as the Dragon, both under some relation to him, but so that the first (as I shall offer the Reason for it presently) hath his Name here given him of the Dragon, the other that of the Beast, and the Subject of their Power is Antichristian Rome in its largest Extent, bloody and cruel as a Dragon.

For that seems to be the reason, why Rev. 12. 3. He is called Red, as if dyed with the Blood of the Saints. Cruelty indeed hath been the Character of Rome ever since it had its Being: Romulus first Tinctured its VValls with the Blood of his Bro∣ther; and all the Increases of it have been by Spoil and Ruin: The Bloody Sword hath in a manner always been drawn a∣mongst them, and the time can scarce be named, wherein they have not been Engaged either in intestine or foreign Wars; Blood hath always coloured this Dragon, but his deepest Dye hath been in the Blood of the Christians.

It was the ruin of Christianity he laboured for, in its very Birth, as is described Rev. 13. 1, 2, 3, 4. and hath not been wanting ever since to attempt upon it, in all the Methods and Degrees of that native Cruelty which is ascribed to the Dra∣gon.

But then the difference is, that whereas the Beast, as appli∣cable both to Imperial, and Papal Rome, is said to have ten Horns, and upon his Horns ten Crowns, Rev. 13. 1. The Dra∣gon is said to have but seven Crowns, and those on his seven Heads. The Reason whereof I take to be this; That the Power of the Dragon looks backward and forward, viz. to the whole duration of the Roman Power, under its seven Heads, or seven forms of Government, viz. Under Kings, Consuls, Tri∣bunes, Decemvirs, Dictators, Emperors, Popes: That of the Beast is limited to the time of the ten Kings, which were af∣terwards to rise up upon the division of the Empire; at which time that other Beast, (for so the Holy-Ghost speaks distinctly of them in that forementioned Chapter, viz. Rev. 13. 1st and 11 Verses) was to rise, and that too to hold of the Dragon; for if it be said of the first of these Beasts, that the Dragon gave him his Power, and his Seat, and great Authority, verse 2. (as we just now observed) 'tis said of the other Beast, that he spake as the Dragon.

But that the name of Dragon, (for so I suppose it to be in this Vial) is here given to the one and not to the other, I am apt to think may be, from the different Grounds on which they act; the former Beast, i. e. The Emperor standing upon the same Foundation, and exercising the same sort of Power, that the former Emperors, or whatever other his Predecessors did, i. e. what is properly Civil: The other Beast pretending his title from Religion, the title he holds under Christ, as his immediate Vicar on Earth, said therefore to have two Horns, like a Lamb: And therefore where they come to be distinctly spoken of, (as I presume them to be in this Vial) the Name of Dragon, the common Emblem of the whole Roman Power is given to the one, that of Beast, (for the Dragon he cannot be, properly speak∣ing, because at the most he is but one of his seven Heads, a••d that under another Capacity than the others are, as pretend∣ing to hold from Christ for other ends, and purposes, than the

other Heads received their Power,) to the Other. The first is the Beast too, ver. 1. But the Beast that was to be, as it were wounded to Death, and ever after not to live but in that Image this other Beast should give him, ver. 15. And therefore more eminently may this Beast which gave the other that Life it hath, be stiled the Beast, as 'tis in the following part of this whole Book of the Revelation. Distinct indeed they are in all their Actings, and therefore may very well be distinctly spoken of; the first Beast, i. e. The Emperor in the Exercise of Civil Power, as he now enjoins it, for his distinguishing Character be very well remitted to what the Holy-Ghost makes the common Stile of all the seven Heads, or forms of Govern∣ment in the whole time of the Roman Power, i. e. The stile of Dragon; the other Beast, i. e. the Pope, for his Usurpations over the Civil Powers, with that Jurisdiction he exercises over them, as well as others, and that dependance they have on him, more eminently and solitarily be said to be the Beast.

So then by this time it will not be difficult to apprehend, whom we are to understand by the Dragon and the Beast: Not so much the Old Serpent, the Devil, or Satan himself, as those who act under him. The one the more directly under the Relation of a Dragon, as to him he, (the Dragon) so expresly is said to give his Power; the other under the stile of Beast, as it is more particularly ascribed to him, that came up out of the Earth, i. e. As is before shewed at large, as he was to usurp upon the former, and come up upon the Ruins of the Empire; And this as a Lamb, though in the Event he should shew him∣self to act as a Dragon.

Which being granted, the only difficulty will be, whom we are to understand by the false Prophet: Whether the delu∣ding Spirit, by which these Acted, those false Teachers, and Se∣ducers, which act with, or under them; or some other Person, or state of Men distinct from both?

And for my part, I am inclined to think it must be some third Person or State distinct from the two other: For I cannot be of their Opinion, who make the Dragon, and Beast, and false Prophet to be the same, no more than I can the three un∣clean Spirits which come out of their Mouths to be one; which being in it self a Contradiction, I hope it will not be account∣ed one to distinguish them.

But who then shall be this false Prophet? Who indeed, but he, who hath falsly arrogated it to himself? Mahomet I mean, who is known to have assumed it, and it is always given him by his Followers, and that in preference to Christ himself, the great Prophet of his Church, and he who was promised under that Name, Deuter. 18. 18.

Besides it is a Stile the Dragon, and Beast, Emperor and Pope, let me now call them, never assumed: And I cannot see, why this should not be admitted here; if we observe either, where the Vial is said to be poured out, viz. on Euphrates, in which the Turks or Mahometans are so much concerned, (as is at large shewed in this Chapter,) and what the work assigned to the three unclean Spirits, is, viz. To go forth unto the Kings of the Earth, and of the whole World, (a larger district than is a∣ny where given to the Roman Empire alone) to gather them to the Battle of that great Day of God Almighty.

'Tis true indeed, that the false Prophet afterwards, viz. Revel. 19. 20. and Revel. 20. 10. is a stile under which An∣tichrist is expressed, but then 'tis to distinguish him from the Beast, not to make him the same with him; as also to shew how it was the Beast, or Roman Empire, was deceived by him, as he was a false Prophet in the Doctrines he taught, and the Miracles whereby he pretended to confirm the same; and what was the consequence thereof, that the Deceiver and de∣ceived were to perish together.

Indeed I can scarce forbear to conjecture at least, that this Vial looks farther than is yet exprest; for when we have gi∣ven the utmost Extent we can to the Roman, and Mahometan Empires, they will come very much short of what is set down here, I mean the Kings of the Earth, and the whole World; which is of too wide a compass to be contained in either of the former: Only the Dragon, the old Serpent, or Satan who is called the God of this World, (and is most properly so, in those places, where their Jurisdictions do not reach, for it is there to this day the Devil is professedly Worshipped, at least he is so, in some parts of the Pagan VVorld,) in the extent of his Territories will take in the whole. And I would be willing to hope that the Day is coming when there shall be an end put to such his Usurpations; I would hope at the end of this Vial to see the Jews in their Re∣turn,

and the fulness of the Gentiles coming in: I would hope to see, (it is an Event methinks, but agreeable to the Battle of that great Day of God Almighty) our Lord taking to him∣self his great Power, and Reigning, Rev. 11. 17. Or as it is Psal. 2. 8. 9. Asserting to himself the Heathen for his Inheritance, and the uttermost parts of the Earth for his Possession, breaking them with a Rod of Iron, and dashing them in pieces like a Pot∣ters Vessel. And that such a time seems to be at hand will, ap∣pear, by that time we shall have gone though this Vial.

This as to the first of these Questions, viz. VVhat we are to understand by the Dragon, Beast, and false Prophet? The second is,

2. VVhat by the three unclean Spirits?

If by the Dragon, Beast, and false Prophet we understand three distinct Persons, or States of Men, as before explained. then the three Spirits will be nothing else but either so many distinct Powers, or Principles by which they are acted in their opposi∣tion to Christ and his Church; or so many great Instruments, Messengers, Missionaries, or whatever other Name we give them, by which they execute their Decrees, and any way car∣ried on the said Opposition.

Nor will the notion of these Spirits either acting the Dragon, Beast, and false Prophet themselves, or sent out by them, be dif∣ferent, if as some do, we understand them all of Antichrist, properly so called, as limited to the Romish Oeconomy.

And it may be worth enquiring whether with re∣spect to a threefold sort, either of Decrees, or Orders of Men, by which he propagates his wicked Cause; the Canon Law, the later Councils, (such particularly as that of Trent,) and the Colledge set up; de propaganda fide on one Hand the Jesuits, Mendicant Fryers, (those wandring Saints among them,) and Secular Priests on the other, may not make up the num∣ber?

For here I am sure, to go no further, we shall find unclean Spirits with a witness: Such is not only the Corruption of the Doctrines they propagate, but of the Lives of them that propagate them; such their Impurities of all sorts, that we need but mention their Names, and their Persons, and Practices will confirm all we can imagine in this Matter.

VVhat they are, and how they Act, the VVorld is too much a Judge of.

Nor is it to be admired, of which soever of these we un∣derstand it, that the parallel the Holy Ghost hath found for them, is that of Frogs. And

3. VVhy they are compared to these, is now to be enquired.

Frogs, we know, are amphibious Creatures, that delight in Filth and Slime; and Naturalists tell us that many times they are immediately engendred out of these, without the help of any other Parent; but where their cleanliest Production is, 'tis by spawn cast on the sides of the most miry and offensive Waters: Their nature is exceedingly to increase and multiply; they love to be creeping abroad in the dark, and then croak most. But after all their croaking and multitudes, they are one of the most feeble and despicable creatures; have nothing but their noise to affright with, being trod down with every foot, and soon lost in the slime and filth they delight in.

Clear Day, and Clear Waters they most avoid; what may either shew or cleanse them, is their greatest Enemy.

And what now could have better suited these unclean Spirits, of which we have been speaking? And that whether we un∣derstand them in the first or latter sense, as relating to the Emperour, Pope, and Turk, as they are differently acted by them; or, as relating to the Romish Corruptions, and so belong only to the two former?

For what is it but filth and slime they all delight in? What their Impurities of Life and Doctrine? What the Corruption of Manners is in the Romish Church, hath been already touch'd, and is too notorious to want any large descant on it; what 'tis among the Mahometans, whose Religion is made only to serve their carnal appetite, their pride, ambition, cruelty, lust, and the like, the liberty they give to these here, and the sensual Paradise they are taught to expect hereafter, is but too sensi∣ble a demonstration of.

And to follow the Metaphor yet farther, 'tis slime and filth they rise out of, troubled and fouled Waters that produce them; such are Ignorance and Errors, Sin and Vice of all sort, abetted under the false pretences of Truth and Piety. 'Tis only in such corrupted streams that they spawn and multiply; only un∣der

the covert of darkness, by concealing the light of the Gospel, that they creep out in such numbers, in so many Sects and Orders as are among them both; and 'tis in this darkness they croak most, make the greatest noise, and boast, and with their cla∣mours hope to bear down Truth: But after all their croaking and multitudes too, what pitiful, weak, contemptible wretches will they find themselves to be, when the day appears? How easily stampt into the mire, and left only as noisome slime and filth to be detested and avoided by all that pass by such are the unclean Spirits here spoken of, such these Frogs coming out of the mouth, (a Conception worthy such Parents, such breath to inspire them!) of the Dragon, the Beast, and the false Pro∣phet, and

4. Why said to come out of their mouths, is our next question? The mouth is the place of speech, where the Soul that sits Queen Regent within, gives forth her commands; and these three unclean Spirits, like Frogs, being out of the mouth of the Dragon, the Beast, and false Prophets, shew them to be formed there, and will agree both to the Persons, and things, to which we have above applied these.

1. To the things, and then they may signifie some commands, decrees, or edicts, given out by each of these; the effect where∣of should be to be rallying together all the Antichristian forces from all parts of the World (as far in them lies) to oppose the Truth, and people of God, and (as it were) to give battel to God himself, who is the Protector of both.

2. To Persons, and then 'twill signifie some Orders of men, their Messengers, Missionaries, and the like; which being crea∣ted by their respective Powers, set up by their Decrees, or Commissions (for 'tis still out of their mouths, as all Decrees or Commissions whatever are words proceeding thence) are to be the busie Instruments to execute, what to these purposes is enacted by any of them.

But there is another Notion of these unclean Spirits like Frogs coming out of the mouth of the Dragon, the Beast and false Prophet, and that I am apt to think is (for we must consider this is one of the last Vials, or Plagues, and therefore must look towards the ruine of them, on whom 'tis poured) to point out the shameful end, towards which, these Enemies of the

Church are hastning: And the unclean Spirits coming out of their mouth, is a sort of dispossessing them, and will signifie the depriving them of that Power and Life, which before they had; the breath when it once comes out of the mouth, being ready to vanish in the Air.

Before, 'twas with the mouth of a Dragon every thing was spoken by them, Fear and Terrour went with all their Decrees; but see the Metamorphosis, the Dragon with all his proud Boasts is changed into the most feeble, and contemptible Frog.

And this leads to our fifth Question, viz.

5. What 'tis with reference to the business for which they come, that stirs them up to come out of the mouth of the Dragon, the Beast, and the false Prophet, as they do under this Vial?

Now that is to defend the false Worship, which they have so long upheld, and for the maintaining whereof, they are so zealous (if 'twere possible) to ingage the whole World in their Quarrel; their time, as 'tis said of him, by whom they are acted, Rev. 12. 12) is but short, and that makes them have so great wrath.

A little to explain this in the reason the Holy Ghost assigns of these unclean Spirits now coming out like Frogs, croaking eve∣ry where, raising all the noise and clamour they can, like those of Egypt (let me use the allusion, Exod. 8. 3.) coming into the House and Bed chamber of Pharaoh, every where following and plaguing those Princes, who shall like him harden their hearts, and not let Gods people go, for (saith the Text) they are the Spirits of Devils, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Demons, i. e. those wicked Powers whose great business it hath always been to corrupt the Di∣vine Worship by setting up themselves, or any thing else in the place of God; as those Ancient Heroes, and Deified Persons were among the Heathens; in the Romish Church, the worship of Ima∣ges, Saints, Relicts, &c. and let me add, among the Mahometans, they pay to the Shrine of their own Prophet the devotion (rather may be the false Prophet mention'd in this Vial,) with the prefe∣rence they give him above Christ, and those other Superstitions among them, relating to the Opinion they have of their Dervi∣ses, and other their Holy Men, will but too plainly interpret this: the Character the Apostle gives of their many Corrup∣tions

under the Stile of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Doctrines of Devils, or Demons, 1 Tim. 4. 1, 2, 3. will comprize the whole matter: Now the Spirit speaketh expresly, that in the later times some shall depart from the Faith, giving heed to seducing Spirits, and Doctrines of Devils, (of Demons) speaking lies in Hypocrisie, having their conscience seared with a hot Iron, forbidding to Mar∣ry, and commanding to abstain from Meats, which God hath created to be received with thanksgiving of them which believe, and know the Truth.

Now these, such like are the things for which they shall set themselves to contend; in the defence of these, and all other Doctrines of Devils, is it, that they shall use all their skill, what by their false Miracles, their Forgeries, and Im∣postures of every sort, to make Kings and Princes League in their defence, and whom else they can draw into their Party; and they shall be able very far to prevail therein, to the engaging them all in a War against the true Religion; in which, when they shall appear most formidable, in full array of Battel, and (as 'twere) ready to seize the Spoil: Then see the sudden turn of things, the strange disappointment there will be to the Churches Enemies, the surprizing Catastrophe to the Dragon, Beast, and false Prophet; to the unclean Spirits that come out of their mouths, the croaking Frogs of all sorts: The Battel they are gather'd to, is the Battel of that great day of God Almighty; that day of most glorious success and victory; And he that shall com∣mand as General in it, shall come as a Thief; sudden and sur∣prizing, as to the Amazement and Confusion of all his Enemies, so to the joy and transport of those that wait his coming. Blessed is he that watcheth and keepeth his Garments, lest he walk naked, and they see his shame! Which is an answer to the fourth En∣quiry, viz.

4. Why Christ is said to come as a Thief at this time, and to declare those blessed that shall then Watch. And 'tis worthy our farther looking into, whether he be not already come as a Thief? Whether great part of this Vial be not fulfilled, and men have ta∣ken no notice of it? Whether he hath not often already tram∣pled down his Enemies, as dirt, or mire under the feet, when he hath pleased to appear in the Cause of his Church and People? Let the success of the Reformation, so far as it hath already been

carried on, the great and wonderful overthrows that have been given to Papal Arms, such as what happen'd in the Low-Coun∣try Wars, the Sweedish War, our own Wars against the Spani∣ard, &c. inform us herein: not to pass by the Inroads of the Turks, and other great Events, I could mention, were they not too near us, and such, wherein we have too much reason to fear, Men have not so watcht, and kept their Garments, but that they walk Naked, and their shame is seen through them; for so 'tis, when men seek themselves and not God, when however the great Noise and Cry be for Religion, yet that is forgotten as soon as they have served their turns.

But whatever mens designs and purposes are, yet the Counsel of God shall stand; where ever they make the false step, God can make none. They may list and rally for their own ends; the Enemies of the Church may form Campaignes, confederate with their Allies, and gather them to the Battel of that great day of God Almighty; but he hath another work to do, both by, and upon them, than they imagine; As

5. With respect to that great Turn, he is said to gather them together unto a place called in the Hebrew Tongue Armageddon.

And it being called so in the Hebrew Tongue, we must exa∣mine what 'tis it signifies in that Tongue.

Now to me there seems to be no more natural Etymology of the word, than what speaks it to be utter Excision, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the same with Arma, is res devota, or Ana∣thema what is devoted, or set a part for destruction. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exscidit vel discidit, may be rendred Excision; In allusion it may be to those Excommunications which had been so much abused by Antichrist (and something of this there is likewise in the Abhorrence the Turks have of the Christians, whom they cut off from their Communion too) to intimate, it may be, that great Excommunication, and real delivering them up to Satan, which the Enemies of the Church were to expect.

And as to the place, if there be any, where this shall more eminently be executed, why may not the Holy Ghost's giving us the name in Hebrew, and telling us 'tis called so in the Hebrew Tongue, without explaining it, (as 'tis done in other parts of Scripture, and particularly, Revel. 9. 11.) af∣ford

us this Note, viz. that 'twill have its completion in some place, where the Hebrew Language is suppos'd to be un∣derstood without an Interpreter; and what place so proper for that (especially if the return of the Jews be pointed at in this Vial) as Judea, or Jerusalem?

And what if it should be in some such manner as this? Suppose upon the issue of the Wars, which are now on foot, in the Christian World, some European Prince, or Princes, who have of late had very great success against the Turks, should not accept of any accommodation, but pursuing their Victo∣ries into their Territories, and striking so great a Consternati∣on into them, (for it is upon Euphrates, in the Sense we give of it in this Vial, that the Vial is poured) that they every where fly, and are scattered, should affect to look towards Constantino∣ple, or Asia; and in the success of such Wars should give that Apprehension to the Eastern, and other Princes round about, whereupon, (or for what other cause God in his wise Provi∣dence shall think fit,) they, (the Princes and Countreis might be named too, for they seem to be noted in the Scripture of Truth, but I forbear to be too curious in such a matter) should forthwith gather together to dispossess them, but with that fa∣tal disaster to them all, that in this high Project they should clash between themselves, and as it is Prophesied, Psalm 2. 9. Be dasht in pieces like a Potters Vessel? Whereupon the Jews, whose right it is, and who about that time shall in all like∣lihood be gathering thitherward, should without any the least Opposition, seat themselves in their own Land; accor∣ding to the Prophecy given out Zechar. 4. 6. Not by Might, nor by Power, but by my Spirit, saith the Lord of Hosts.

Suppose too, that at or about the same time, some Chri∣stian Prince leaguing with the Mahometans, or otherwise weakning the Papacy by his, or his Peoples falling off from Rome, should be instrumental in the Downfal of Babylon; or those Princes, who have already deserted that great Where (as she is called, Rev. 17. 1.) joined with the other of the ten Horns, which shall likewise in due time desert her, (They have no o∣ther way to keep their Crowns on their Heads!) should all con∣spire to hate her, and make her desolate and naked, and eat her Flesh, and burn her with Fire. Rev. 17. 16?

Not that I will exclude from hence the Concurrence of the two Witnesses themselves, i. e. Those suffering Christians who were to prophecy a Thousand, two Hundred and threescore days in Sack∣cloth, as it is said Rev. 11. 3. The same time (for 42 Months are made up of so many days) that the Court without the Temple was to be given to the Gentiles, and the Holy City to be trod under Foot, ver. 2. of that Chapter. For as it is said of them, That if any 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 kil∣led, v. 5, and ver. 6. 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, with reference to those Judgments, which for their sakes shall be brought upon the Antichristian World; so, when they shall have finished their Testimony, have had War made against them by the Beast, that ascendeth out of the bottomless Pit, and shall be overcome and killed by him. ver. 7. But so that their Bodies shall not be suffered to be put in Graves. ver. 9. No, by the Peoples, and Kindreds, and Tongues, and Nations, they shall be still kept above Ground for those three days and half, (as is there exprest) they are to lye in the street of the great City, The Spirit of Life from God is to enter into them, they to stand upon their Feet, and great fear to fall upon them which see them, ver. 11. And they to hear a great Voice from Heaven, saying unto them, Come up hither, and to ascend up to Heaven in a Cloud, and their Enemies behold them, ver. 12. And the same Hour to be a great Earthquake, and the tenth part of the City to fall, and the names of seven thousand Men to be slain, and the Remnant to be affrighted, and give Glory to the God of Heaven.

Which, what it can signifie, but the reinstating them in the enjoyment of their Rights and Religion (for so standing up∣on their Feet, and ascending up to Heaven, may import) with the great Change that shall thereon ensue in the falling off of one of the ten Kings, or Kingdoms, into which at the Rise of Antichrist, the Roman Empire was divided, (for that is the tenth part of the great City, or Rome, as she is said afterwards, ch. 17, 18. to Reign over the Kings of the Earth) from all subjection to the Beast?

And the Names of seven thousand men being to be Slain, many point at the overthrow of those, who as to any commerce, and good they bring to the World, are but us the meer Names of men, the Priests and Monks I mean, with the other parts of their corrupt Hierarchy, which in all probability must be then quite extinct; slain not so much in their Natural, as Politic, or Religious Capacity (however we shall call it,) which I suppose to be understood by their being said to be slain in the Earthquake and not with the Sword, i. e. abolisht in that great change and Revolution there shall then be. And the Remnant being af∣frighted, and giving Glory to the God of Heaven, must signifie the Conversion of that 10th part of the City (the great City as 'tis before, v. 8. which in the Book of the Revelation signifies the Antichristian Empire; i. e. Rome in the full extent of its Terri∣tories, as said to Reign over the Kings of the Earth, Revel. 17. 18.) which is said to fall, fall from Rome, from her Superstitions and Idolatries, fall from her as she is Spiritually called Sodom and Egypt, where also our Lord was Crucify'd; as she in her Corruptions and Tyranny is what the two former were, and by her Power (for 'twas the Roman Governour, who sentenced our Lord to the Cross) crucified the Lord, and hath ever since been crucifying his Members.

But then how much of this Transaction shall belong to the Witnesses, I am not capable to say; that they shall have their part in it, not only in being themselves restored, but in stri∣king Terror into their Enemies, in dismaying, and disabling them from all opposition, I make not the least question: The E∣vent must shew how this shall be, and things are not so far off, that we should be discouraged to wait for the Completion. Be∣hold saith our Lord, I come as a Thief!

And how will men wonder that they were so much in the dark as to the Mystery? How will they be ashamed that they have no better watcht and kept their Garments? That they have walk'd so naked, so unprovided for such a day? That though the work hath been doing, they ob∣serv'd it not? But, if they had, it would not have been said Behold, I come as a Thief! 'Twill, notwithstanding all the warnings God hath given of it, all the preparations there are towards it, be sudden, be surprizing. I repeat it again, Behold I come as a Thief!

I said just now, notwithstanding all the warnings God hath given of it, i. e. of what is to happen under this Vial, viz. the recalling the Jews, the bringing in the fulness of the Gentiles, the final fall of Babylon; notwithstanding too all the preparations towards it;

Towards the first, the recalling of the Jews there cannot be much preparation, for their return is to be as life from the dead, Rom. 11. 15. as the Resurrection of dry bones, Ezek. 37. by bringing them out of their Graves, v. 13. only as 'tis Ezek. 36. 37. Thus saith the Lord, I will yet for this be enquired of by the House of Israel, to do it for them; but 'tis what he will do first for them, in pouring upon them the Spirit of Grace and Supplication, Zach. 11. 10. And it may be there never was a greater longing in that people for their return, than now is, never a fairer disposition towards Christi∣anity. But in that God will have his own way.

But as for the Mahometans, that they seem to be preparing for it, their entertaining several of the Christian Tenets, and Principles, as may be seen in Rycaut's History of the present state of the Ottoman Empire, p. 231, and otherwhere may informus; As

With respect to the Fall of Babylon, there is nothing can more speak that to be drawing on, than the Irreverence with which even those who still retain the same Profession with her, do al∣most every where Treat her; witness the Wits of France, and Italy it self, who either run into direct Atheism, or have private Opinions and Sentiments of their own, with which they qualifie those Absurdities in that Religion, which they have not yet found a way intirely to reject.

I shall not need on this occasion to mention the Quietists, or any other sort of Scepticks in that Communion, but shall con∣clude this with that of our Saviour, Mark 3. 24. If a King∣dom be divided against it self, that Kingdom cannot stand.

But to return: supposing the sense of the Vial to be as we have assigned it, it will still remain upon as to shew, what in likelihood is the time, when this Vial shall begin, when to end.

Now for this can we have a better Guide than the Holy Ghost himself? Let us see therefore what he hath said in this mat∣ter.

We have it, Rev. 9. 13, 14. And I heard a Voice from the four Horns of the Golden Altar, 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.

What was the binding of the Angels? But that stop Pro∣vidence was pleased, for the time appointed, to put to their Acting, what before they were loose, or free to?

What their being loosed, but the same Providences permit∣ting them to Prosecute their former designs, the taking off that check and restraint the same wise Providence had laid on them?

Now when was it they were thus bound, when was it they were to be thus loosed?

But to this we must premise another Question, viz. Who these four Angels were?

To this the Context must give us Light, and that it will, if we consider of whom the Holy Ghost had been speak∣ing: Now those the Holy-Ghost had been speaking of, are ge∣nerally agreed to be the Saracens, or Turks: For they were those Locusts, as they are called ver. 3. which came up out of the Smoak, to whom was given Power, as the Scorpions of the Earth have Power, and who are said, ver. 11. To have a King over them, which is the Angel of the bottomless pit, whose name in the Hebrew Tongue is Abaddon, but in the Greek Tongue hath his name A polly on, i. e. A Destroyer; I may say too in the Arabick, for both Saracen and Turk in their Original are derived from Verbs, which among other significations have that of to spoil, or destroy; according to which, John Baptist a Egnatius speaking of the Origin of the Turks, saith, Vagi dispalatique quove cuique sors affuit, latrocinantes magis quam belligerantes, pro vincias va∣starunt. Wandring, and straggling about as every ones chance was, they wasted Countries more like Robbers than Warriors.

Indeed both these Names are but the same, and by an usual change in the Oriental Languages of Shin into Tau, they seem to have but one Original, (but this by the by.)

They might be said to come up out of the Smoak, as it was by their Alcoran, and the gross Errors therein broached, the Mists, and Vapours exhaled out of the bottomless Pit, i. e. Derived from Hell it self, that the Sun, and the Air were darkned; such the Cloud hereby cast upon the true Religion; the Light of the Gospel, and its Professors.

That they are said to be Locusts, may be, as for their Num∣bers, and the Country from whence Mahomet sprang, viz. Arabia where these most abound; so from what they resemble the Locusts in, as they waste, and destroy all, where they come.

That they are commanded not to 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 Foreheads, shew, that they are not natural Locusts, but such who liko Locusts shall make spoil, and havock of those, who are hereby signified.

That they are said to have power given to them, as the Scorpions of the Earth have Power, must relate to the manner in which by their first coming into Europe, they plagued those, against whom they had their Commission; which was not to Kill, but only torment for the time there assigned, i. e. for five Months, the time which Locusts usually make their stay, or 150 Years signified by those 5 Months; as a day in the Prophetic stile, is taken for a Year, and de facto it happened, and hath been al∣ready toucht on in our Chapter of the first Vial.

That they are said to have a King over them, which is the Angel of the bottomless pit, whose name in the Hebrew Tongue is Abaddon, but in the Greek Tongue hath his name Apollyon, ver. 11. Is a manifest Declaration, as under whom he acts, i. e. Him, whose place of Residence is the bottomless pit, or Hell; ('tis his Message and Errand he is sent on, though by the Permission of the divine Providence,) so what the Mes∣sage is for which this Angel, or Messenger is dispatched thence; viz. 'Tis to destroy, and waste those persons, and Countries to whom he is sent: Be it Hebrew, or Greek, in which he hath his Name, this is his Business, this his profession, to be a Destroyer: He pretends to be descended from Abraham and Sarah, and claims the promise of all Kingdoms for his Followers, as be∣ing the only true Believers, (to Mustliman imports,) and avows the prosecuting all with War, who observe not the Rules of his Re∣ligion. Elmachin. Histor. Sarac. p. 3.

So then granting the Saracens, or Turks to be those the Holy Ghost there points to, how come they to be called the four An∣gels, seeing they were all of the same Original, and Religion?

Now this will be cleared by considering, what time the Holy Ghost may here be supposed to aim at, which must be that, wherein they are said to be bound; (for loosing them can have no relation, but to their being bound.) and

That seems to be about the end of the eleventh Centu∣ry, when they were driven back by the Romans towards Eu∣phrates, the place where they were said to be Bound.

Paulus Jovius relates it to have happened under Soliman their Captain, in the time of Godfrey of Bulloign; about which time they divided into four Tetrarchies, Dynasties, or Govern∣ments, viz. Of Lesser Asia, of Aleppo, Damascus, and Antioch, or rather Bagdat, (for that of Antioch continued but fourteen Years) the three first on this side, the last beyond Euphrates.

'Tis true indeed, that this division of Sultanies, or distinct Governments lasted not till the time, they are said to be let loose; but that no way hinders, why they, being the same People, under whatever Government they should be called back again to serve the Purposes of Divine Povidence, should be called by the same Names, or notified under the same distinction, that was then a∣mongst them, when they were first said to be bound in the great River Euphrates. They who were to be loosed, and prepared for it, for an Hour, and a Day, and a Month, and a Year, Rev. 9. 15. are the same with those, who before were bound, and therefore but reasonable they should have the same Appellation, whatever changes, or vicissitudes had otherwise hap∣pened to them in that long tract of time, no less than 396 Years, with some other fractions of time intervening (for so much a Year, viz. 365 Days, a Month 30, a Day 1. (a Day being taken for a Year) and an Hour will contain) between the time of this Division, if we date it from the erecting the Dynasty, or Government of Bagdat, which was 1057; for then 'twas Tognulbecus General of the Turks, was by the Caliph Cajim Biamrilla invested with Royal Robes, and inaugurated in the Royal City of Bagdat, which falls in with the 449th year of the Turkish Hegira, in which Elmachinus the Arabian Historian p. 272, relates it to have been thus performed. Now add to 1057 the aforsaid 396 it produces 1453, when the Turks took Constantinople, abolished the Eastern Empire, and made their Irruptions again into Europe, with that success, as scarce to find any thing to withstand them: What their Progress then was, the narrow limits of the present Empire, and the Mediterranean Isles sufficiently declare, and where it will end, only be that commanded them to be loosed, can fore∣tel.

And by this time we are able in some measure to judge, when this Vial was to begin, viz. When the four Angels (whom I have shewed to be meant of the Turks) that were bound in the River Euphrates were loosed, which we have placed Anno 1453.

As to the time when this Vial shall end, that must be judged as by the Events here foretold, so by what is to succed in the next Vial.

CHAP. XVII. Of the seventh Vial, Rev. 16. ver. 17, 18, 19, 20, 21.

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 Earthquake, such as was not since Men were up∣on 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 fled 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 be∣cause of the Plague of the Hail; for the plague thereof was ex∣ceeding great.

This Vial, as by the Air into which it is said to be poured, we understand the vast Circumference of the great System of the World, to the more eminent parts whereof, viz. the Earth, the Sea, the Rivers and Fountains of Waters, the Sun, &c. the other Vials refer, seems to be the most general of all the Seven; and as the Air is common to all, that wherein all, good and bad breathe and live, so will the Events of this Vial respectively affect them.

For if with respect to the One, i. e. the Bed, or Enemies of Christ, it be said, it is done, all that was to be executed on them, being now fulfilled; the same seems applicable to the others, i. e. the Good, with respect to the end, that is now to be put to their Sufferings, and the Glory of the Gospel, which is there∣on to succeed, and the manner of expressing it, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is done, seems to speak as the full Completion of all, so the suddenness of these Events, upon the Angel's pouring out this Vial; as we use to say, dictum factum, no sooner said than done: Every thing before, was prepared, as for the Ruin of the E∣nemies of our Lord, so for the advancement of his Church: He who is said to come as a Thief in the former Vial, for the sudden and surprizing manner of his coming, hath no farther delay to make in this; for the Angel doth but pour out his Vial into the Air, and a great Voice comes out of the Temple of Heaven from the Throne, saying, it is done.

Which I take the more notice of, that if the expiring of the 1260 Years for the Reign of Antichrist, should appear to be at or near the end of the sixth Vial, the seventh being still to be poured out, should not put us to a long expectation of having it fulfilled: Christ comes as a Thief, to gather them together, viz. all his Enemies into a Place called in the Hebrew Tongue, Armageddon; being there, what should hinder but that (like the executing the Sentence upon the Conviction, and Judgment given on the Offender) the utter excision of them should forthwith Succeed?

And the seventh Trumpet, with which I take this Vial to syn∣cronize, seems to speak the same. For if with respect to that it is said, that the Mystery of God should be finished, which he had graciously declared, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, had declared it as the very good Tydings of the Gospel it self, (for so what concerns the Ruin of their Enemies must be) it is here said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is done, all is fulfilled that was there declared.

And that these syncronize, i. e. fall in together, and are to be fulfilled at the same time, will not the manner in which they are exprest, farther instruct us? Thus if in this Vial it is said, There came a great Voice out of the Temple of Heaven, from the Throne; it is said in the other, the Temple of God was opened in Heaven, and there was seen in his Temple, the Ark of his Covenant,

both, as to signifie from whence they came, for it is added in the one, And there were Lightnings, and Voices, and Thunderings, and an Earthquake, and great Hail; in the other, And there were Voices and Thunderings, and Lightnings, and there was a great Earthquake, &c. And there fell upon Men a great Hail, &c. So that it is the same thing they in the main aim at; the chief difference there seems to be, is, that in the one it is said the Temple of God was opened in Heaven, which in the other is exprest only by a great Voice coming thence, without restraining its opening to the time of the Vial; but then is not that supplied by what weread, Rev. 15. 8. where 'tis said, And the Temple was filled with Smoak from the Glory of God, and from his Power, and no Man was able to enter into the Tem∣ple, till the seven Plagues of the seven Angels were fulfilled: If none were able to enter in till then, then certainly it was not open till then: i. e. Opened it was in neither in the Sense I give of it, as relating to the free publication of the Gospel, i. e. The Word of God, or his Testament which in the times of Antichrist was lockt up, but now to be seen, and perused of all.

And to this Opening of the Temple, seems to agree, what we have Rev. 11. 1. Where St. Iohn is bid to rise and measure the Temple of God, but to leave out the Court which is without the Tem∣ple, and measure it not, for it is given unto the Gentiles, who should tread down the holy City for forty two Months.

Measuring is the setting certain bounds to any thing, ac∣cordingly what Iohn is bid to do, may be understood of de∣finite, and certain Bounds set to the Church in its Purity, so that it was not to appear as such again, till the Interval that was to Intervene, should expire, viz. the 42 Months there spoken of; that being expired, the Limits and Boundaries so set, are again removed, i. e. The Temple is again opened, Reli∣gion in its purity professed, the Ark of the Testament seen in the Tem∣ple, the Law which was deposited there (so it was com∣manded, Exod. 25. 16. 21.) published, and to be obeyed by all.

And its being poured into the Air, methinks very plainly speaks this to us, for what is the Air, but the whole Medium, or Vehicle of Light, and so may denote all who are capable of being enlightned by the Truth, to be the subjects of that clearer, or more universal Revelation, which is now to be made of it.

Before, which I take to be at the first breaking forth, as it were of this Light, whether at the Reformation, or whatever other time that be applied to, 'tis said Rev. 14. 6. I saw another An∣gel fly in the midst of Heaven, having the everlasting Gospel to preach to them, that dwell on the Earth, &c. To signifie that it was but a part of the great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or transparent Orb was then enlightned, it was but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the middle part, or half of Heaven; but now it is the whole Orb is made lucid, the Gospel every where so shining in its Purity, that they must be very much in Love with darkness, who shall not now receive the Light; the Air will be full of it, (and its being so, with respect to its Enemies, who are to be destroyed by the brightness of our Lord's coming, 2 Thes. 2. 8. is sufficient to de∣nominate it one of the Vials of Gods Wrath on them) 'tis but opening the Eye, and all will be clear and transparent, no Clouds now to interpose, no Storms to divert the Beholders.

And this possibly is what we are farther directed to by the Voices, Thunders, and Lightnings, in allusion to what was done at the first publishing of the Law, Exod. 19. 16. to declare that now the Gospel should be the Law of the World, published as by the Voice of God, (he appearing in the defence of his Truth,) so by that of his Ministers (which may be the reason why it is Voices in the Plural) carried on with that Power, and Evi∣dence, so clear, so irresistible in all its Truths, that like Thunder and Lightning there should be no stopping the Ears, no shutting the Eyes against it, no opposing it, but at the peril of falling under the immediate stroke of Heaven. The Thunder doth not so loudly proclaim the Gospel, but that it will as loudly revenge if neglected; the Lightning can as well blast the Gainsayers, as discover the Truths, they ought to receive; such will be the Terror and Conviction, that will now go along with the Gos∣pel!

And is it any wonder, when this shall be, that a great Earthquake should follow: saith the Text, it shall be such as was not since Men were upon the Earth, so mighty an Earthquake, and so great.

An Earthquake, we know shakes and unsettles all; Houses, Villages, Towns, Cities, Hills, Valleys, Forrests, whole Countries, with the Inhabitants have felt the Effects thereof: This is to

be such an Earthquake, so mighty, and so great, as was not since Men were upon Earth.

I will not say it is to be a meer natural Earthquake, though such often have been observed to forerun, or accompany great Iudgments, and I am apt to think this sort of Earthquakes may usher in or accompany this Vial; there have great, and ex∣traordinary things of that nature happened in our own times!

But to such prodigious Events only, I do not imagine this to be confined, but rather I believe it to direct to something like what God speaks by his Prophet. Haggai 2. 6, 7. Yet once it is a little while, and I will shake the Heavens and the Earth, and the Sea, and dry Land, and I will shake all Nations; which St. Paul thus refers to, Heb. 12. 26, 27. whose Voice then shook the Earth (he speaks of the Earthquake that accompanied the giving of the Law of Moses,) but now he hath promised, saying, Yet once more I shall shake not the Earth only, but also Hea∣ven, and this Word yet once more signifieth the removing of those things that are shaken.

The business of this Earthquake will be utterly to remove what in the times of Antichrist prevailed, quite to change the whole Face of things, and bring in that Evangelical State, which, to follow the Apostles Expression in the next verse, will be a Kingdom which cannot be moved.

Would we see what were to be the effects of this Earth∣quake? It follows v. 19, 20. And the great City was divided into three parts, and the Cities of the Nations fell, and great Baby∣lon came in remembrance before God, to give unto her the Cup of the Wine of the fierceness of his Wrath.

And every Island fled away, and the Mountains were not found. The great City what it is, is sufficiently described in the next Chapter,, ver. 18. where it is said, and the Woman which thou sawest, is the great City which Reigneth over the Kings of the Earth.

'Tis Rome that in that Chapter is, 1. represented under the Figure of a Woman, and that, as with respect to the several successions of Government in the Roman Empire, so too with re∣spect to the great Corruptions in the Church, which was to be seated in it. 2. Her Cruelties likewise are there set forth as under the emblem of a scarlet-coloured Beast, ver. 3. So by her

being drunken with the Blood of the Saints of the Martyrs of Je∣sus, ver. 6. And 3. How she is said to come to her End: ver. 16. viz. By those very Horns, or ten Kings (who had given their Power and Strength to her, ver. 13.) Hating her, and making her desolate, and naked, and eating her Flesh, and burning her with Fire.

So then the great City here spoken of, is Rome, as she Reign∣eth over the Kings of the Earth, not Rome as confined within the Walls of the City, which bears that name, but as she ex∣tends her Territories as far as the Roman Empire, or as it is now changed into Papal, reaches.

And as to the dividing this City into three parts, I shall offer these two Conjectures; the first is Monsieur Jurieu's, (whose Learning, Piety, and Zeal, I extreamly reverence,) and it is this, viz.

That upon the Preaching of the Reformers, the Antichristian Empire was divided into three Parts: one part remained to Antichrist himself, one sepaated from him under the name of the Confession of Ausburgh; the third under the Confession of them who are simply called the Reformed.

Sueden, Denmark, and a great part of Germany make the 2d Part England, the united Provinces, the Reformed in France, the Suisses, and port of Germany make the third.

Here, saith he, are the three great Parts which divide the Western Church, which is the great City.

The second Conjecture I have to offer in this matter, is the Division of it, as it is that City which reigneth over the Kings of the Earth; And that is, as at present, and since the Reformation there have been these three distinct Parts of this great City.

The first of such Kings, or Kingdoms that have wholly fallen from her, such are all who profess the Protestant Religion.

Secondly, of such, which however they have not left her Communion, yet have cast off her Supremacy, and Infallibility, i. e. As the distinction is since taken up, are of the Church, tho' not of the Court of Rome. This I suppose to be verified, where∣ever the Council of Trent (by which Rome subsists) is not received, and where the Regalia, Investitures, &c. are disputed, and where too these, or any other the Arcana Imperii, the secret Grounds and Foundations, by which the Papacy upholds it self,

have been prosessedly disputed, contradicted, and by the pub∣lick Decrees of their Universities, or otherwise declared against, or rescinded: And then

Thirdly of such, as still continue in their Obedience to her.

What follows, And the Cities of the Nations fell. I take to be, but the Consequence of the former; for if the great City be Rome in the extent of her Empire or Government, lesser Ci∣ties will import lesser Governments, and their falling with respect to Rome, must be a falling from her Laws, in being no longer governed by the Papal Decrees, the Canon Law, or whatever else she Rules by; but by their own Models both for their Ci∣vil and Religious Government.

But if still we would have something more particular here, why may not the united Provinces, and Hans Towns in Ger∣many afford us a Comment on it! Sed monum de Tabulà. 'Tis added,

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 fled away, and the Mountains were not found.

This seems to be the great Catastrophe of all, every thing else is but preparatory, this the consummating of the Judgment of the great Whore. And may she soon have this Cup to drink, I perswade my self it is not far off.

What the Cup is, is more expresly set down, chap. 18. 2. 8. Babylon the Great is fallen, is fallen, and is become the Habitation of Devils, and the hold of every foul Spirit, and a Cage of every unclean and hateful Bird; this was her Sin, this is her Doom! Therefore shall her Plagues come in one day, Death, and Mourn∣ing and Famine, and she shall be utterly burnt with Fire: For strong is the Lord God who Judgeth her. When it comes to pass, it will explain it self; nor shall I therefore add any thing far∣ther on it:

Only what is to be meant by every Island flying away, and the Mountains not being found, which is yet behind to be spoken to, would be known.

And for that, I content my self, with applying the notion of Islands to those numerous Monasteries, and Convents, and Religious Houses of any sort among them. For what is an Island, but a part of the Earth environed by the Waters, and

having no Commerce, or Union with the Continent? And are not such Houses and Places, with respect to the several Coun∣tries in which they are, divided as it were from the Earth? Do they not subsist by Laws and Constitutions of their own? Do they not pretend to be sequestred from the rest of the World? To have no converse in Worldly Affairs, but to be wholly sepa∣rated to observe the Rules of their several Orders? These to me are the Islands here spoken of; Islands in respect to their distinct Governments, in the same Sense, that the great City, is the whole Roman, or Papal Empire.

And as for what we are to construe these Mountains of, I can see nothing more proper to answer this Allusion, than the great and eminent Men among them, (who in Scripture are so often exprest by Hills or Mountains, as Men of low Estate are by the Valleys) such are their Bishops, Archbishops, Cardinals, Abbots, Priors, Generals of their several Orders, and highest of all, the Pope himself, and his Legates.

Now the flying away of the one, and the others not being found; signifies the sudden Destruction and Confusion, that will over∣take them all in that day; when all States, and Orders, their whole Hierarchy with all its Dependants, shall at once Vanish: And such a Storm follow them that adhere to them, exprest by Men, i. e. Men of ordinary rank and station, the Laity of that Religion, such Hail out of Heaven fall upon them, as it were by the immediate Hand of God bringing these Judgments on them, that wicked and impeniteut Wretches as they are, (for otherwise they would have taken the Warning, and come out of Babylon, as it is, ch. 18. 4. would not have been Partakers of her Sins, that they might not have received of her Plagues,) but cursed Wretches as they are, still to adhere to her in her Abo∣minations, nothing but Blasphemy is left them; they Blasphemed God in the prophane use of his name all the time of their Apo∣stacy, they now without looking up to that Heaven, from whence these Plagues come, Blaspheme him because of the plague of the Hail, and shall be given up to Eternal Blasphemy, bitter Execrations and Cursings (the lot of the Damned) and be∣ing Cursed for Ever.

But when this shall be, will be still the great Enquiry, and what to answer to it is difficult; for as Christ speaks, when the Elders of the People, and the chief Priests, and the Scribes asked him, Art thou the Christ? If I tell you, shall I say, I say it not; but if God, if Christ, if the Holy-Ghost should tell you, you will not Believe, Luke 22. 67. For it is God, it is Christ, it is the Holy-Ghost who have al∣ready told it; it is declared with all the certainty that a My∣stery can be declared, in this Book of the Revelation: The Rise, the Progress, the Downfal of Antichrist is foretold, and yet forsooth we must be tender in the Point, and not so much as dare to say, that Antichrist is come, who, or what he is, and where is his Seat: The Angel may tell John, Rev. 17. 7. &c: the mystery of the Woman, and the Beast that carrieth her, which hath the seven Heads, and ten Horns, may shew the place from whence he cometh, and whither he goeth, ver. 8. With all the parti∣cularities of his Reign; may shew what the seven Heads, and ten Horns are, when, and where to arise, ver. 9. 11, 12. And for whom to drudge, ver. 13, 14. may shew the Extent of the Beast's Empire,, over Peoples, Multitudes, Nations, and Tongues,, ver. 15. And lest after all, any mistake should be a∣bout his Seat, may so point out the City of his Residence, that but one City in the World can answer the Description; And that is the City which reigneth over the Kings of the Earth; and the City that so Reigned when John saw the Vision, the City that hath ever since so Reigned, is Rome; the Angel I say, may thus tell John the Mystery of the Woman, and of the Beast, but we must be sure to let it be a Mystery still, and fix it any where but where it is. Oh the shame of the Cow∣ardize of the Christian! Oh the reproach of those who have Eyes, and will not see!

But are they willing, who ask the question, to have it re∣solved? What can be plainer than that 1260 Years is the date of Antichrists Reign? This being the time that is allotted to the little Horn, Dan. 7. 25. This the time Set for the giving theoutward Court to the Gentiles, and the treading the Holy Cities under Foot. Rev. 11. 2. This

Being the time for the two Witnesses to Prophecy in Sack∣cloath, ver. 3. This

Being the time that is set for the Flight of the Woman, cloath∣ed with the Sun into the Wilderness, Rev. 12. 1, 6.

This being the time in particular for the Beast with seven heads, and ten Horns to make War with the Saints, Rev. 13. 5, 7.

Only when these 1260 Years were to begin seems the Diffi∣culty; but neither is that so obscure, but we may easily point at it: I speak not so as to point to the Day, or Year; be∣cause,

1. It may be we have no such exact Chronology, that we can depend upon for such express, and minute Particulars: Or

2. Supposing the Masters in this Art should not fail, yet we must consider that all great Transactions have a time to come to their Maturity, or End; and it will be hard for us to fix the very Critical Minute, where matters are to be accom∣plished by Degrees: As I do not think that the Fall of Anti∣christ will be in a Moment; no, there is to be a Harvest and Vintage, Rev. 14. 15. 18. A time to begin to put in the Sickle, (and may not that have been at the Reformation? 'Twas certainly a considerable Harvest was then reaped) and a time to reap all down.

This being observed, I make no doubt, but that it will not be so obscure, but we may point at it, and as our Lord said, Mark 13. 30. may boldly pronounce (so near are we to the Completion of these Prophesies) this Generation shall not pass, till all these things be done.

And first, as to the outward Court of the Temple being given to the Gentiles, and treading down the Holy Cities under Foot; when could that be, but when the Gentile, or Heathen-Worship first crept into the Church? And as to that, if we consult Hi∣story, we shall find reason to fix it (not but that it was sooner offering at, as we have already observed) in the fifth Century; it being then, as we noted out of Theodoret, that the Worship of Saints, the Doctrine of second Intercessors, and Relicks, &c. was so far advanced. It being then also that Leo the first be∣gan so far to exalt his See above those of other Bishops, as to call it Cathedram Petri, qui appellatur Petra & fundamentum, the Chair of Peter, who is called a Rock and Foundation; and to call Peter the Doorkeeper of Heaven, the Arbiter, and Judge of who were to be bound, who to be loosed; and then

ascribes the Power, and Authority of St. Peter to his own Chair; and is angry, that in the Case of Eutyches, as is before there observed, they did not reserve the matter to him, and there∣fore pretends he was not rightly Condemned; calls himself Ecclesiae Catholicae Episcopum Urbis Romae, the Bishop of the Catholick Church of the City of Rome, with many other the like Excesses; which certainly may be one sense of treading the Holy City under Foot, thus to exalt him above all others.

And then for the tme of the two Witnesses Prophesying in Sackcloth, where can we begin that better, than in the Testi∣mony, which from that time, those who were sound in the Faith bore against these, and the like Excesses? Rather from the time that the two Testamennts, God's faithful Wisnesses, the Holy Bible began in its Authority to be deprest, and and the Fancies, and Inventions of Men to take place? This was their putting on Sackcloth; but so, as from that time they never did, nor ever shall cease to Prophecy in it, till they have Prophe∣sied down all their Enemies, Rev. 11. 3, &c. The Word of God in the Mouth of his faithful Servants, hath, and must always witness for him, and that with those Effects which are there ascribed to these, i. e. of being the Instruments to denounce God's Judgments on those who despise the Warn∣ing; but in their Witnessing there is another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Test, and that is, let their Prophesying in Sackcloth begin when it will, yet it must end when the Beast which ascendeth out of the bottomless Pit, shall have made War against them, have over∣come, and killed them, Rev. 11. 7. i. e. Whenever Antichrist shall have so much Power to banish true Religion, as to all outward appearance quite to ruin and destroy the sincere Professors of it, so that there is no longer the Face of a Church, or any publickly to bear Witness, as Christ saith, Luke 21. 28. When those things begin to come to pass, then look up, and lift up your Heads, for your Redemption draweth nigh; the Epocha of it is set, and it is but three days and an half, i. e. So many Years and an half, and Deliverance will come; the People, and Kindreds, and Tongues, and Nations shall see their dead Bodies three days and an half, and shall not suffer their dead Bodies to be put in Graves, ver. 9. And therefore (which I note by the by) that last Persecution is not to be Universal; for if it were,

where would be the People, and Kindreds, and Tongues, and Nations, which should not suffer them to be buried,? No: as it is ver. 11. the Spirit of Life from God shall enter into them, and they shall stand on their Feet, and great Fear shall fall on them which see them: So that were there no other prediction of the End of Antichrist's Reign in this whole Book, than this alone, whenever this comes to pass, it is ea∣sy to see how short his time is, and being so, we cannot wonder, as it is Rev. 12. 12. He should have great Wrath. Again,

As to the time of the Womans Flight, (who is cloathed with the Sun, and hath the Moon under her Feet, and upon her Head a Crown of twelve stars) into the Wilderness; where it be proper to date the beginning of it, but after the Serpents casting out of his Mouth Water as a Flood, that might cause her to be carried away of the Flood, i. e. When after the ceasing of the ten persecutions, the Devil endeavoured to fill the Church with Heresies, (those are the Flood cast out of his Mouth,) and when he could no long∣er Prosecute his Rage with open Violence, to try what could be done by making her persecute herself; i. e. As it is in the Parable, by those Tares he sowed in the Field, destroy the good Seed? and this seems to look to that Deluge of Arianism which came in upon her, in its full Torrent; but against which the Earth, the secular powers, pious Emperors, Constantine, Theodosius Junior, &c. came into her Aid, and helped her, as by their in∣terposing for her present Rescue, so taking Care for her fu∣ture safety herein; in particular by calling the four first general Councils by their Authority, to condemn that, and the other Heresies which grew up under it; the last of which was Anno 451, and from this time, or thereabouts, (till I find reason to change this opinion) I scruple not to reckon the Woman in the Wilderness; whither that she might Fly, were given to her two Wings of a great Eagle; (i e. of the Eastern and Western Em∣pire, both which belonged to the Romans, whose Standard that is,) This I say seems to be that date of the Churches Wilder∣ness-Condition, in which she was to be nourished for a time, and times, and half a time, (the same measure with that of 1260 Days) from the Face of the Serpent; and it is observable, (if I may so speak) that the Eagle it self flew along with her in∣to his Wilderness, it being not long after that Rome was taken

the second time, and but twenty four Years, when Augustulus was forced by Odoacer to renounce the Empire; but of this by the by. Once more,

As to the time of the Beast's rising to make War against the Saints, Rev. 13. 7. That Beast, which as as it is, ver. 12. exer∣cised the Power of the first Beast before him: Where can that be more probably fixt, than where the Holy-Ghost hath (as I have already observed) with so many Remarks fixed it, viz. After the taking of Rome, Rev. 13. 4. 10. And the gradual expiring of its Soveraignty? that being then taken away, which was to let, (as the Apostle to the Thessalonians expresses it) till re∣moved? And that however the taking of Rome were so nota∣ble a Period, we may not just fasten it to the point of Time; the Holy-Ghost gives us another note, which will bring this nearer to the time where it is to be fixed, and that is by making the rise of the Beast, and of the ten Kings to be at the same time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at one and the same hour, 'tis Rev. 17. 12. the Chapter in which he expresly Interprets this Mystery 10 St. John, ver. 7. &c. And when that was, History will easily resolve: We have already observed it, 'twas in or about the 455th Year of Christ.

Nor will the account be different, if we take it in the Words of the Angel, Dan. 12. 7. Holding up his Right-hand, and his Left hand unto Heaven, and swearing by Him that liveth for ever, that it shall be for a time, and times, and an half, i. e. That till then the Power of the Holy People should be scattered; but then an end was to be put to it by Michael, the great Prince which stands, saith the Angel speaking to Daniel, for the Children of thy People, i. e. For the Jews, who were then to be on their Re∣stauration; but so, as I have before offered it in this Treatise, that some time is to succeed for their full coming in, possibly that Interval which is afterward notified, ver. 11. where it is said, that from the time of the daily sacrifice shall be taken a∣way, and the Abomination that maketh desolate shall be set up, there shall be a Thousand, two hundred, and ninety Days, and whereas it is added, Blessed is he that waiteth, and cometh to the Thousand, three Hundred, and five and thirty Days: I am apt to think, that is the Per••od that will fully accomplish the Cal∣ling of the Jews, and fulness of the Gentiles; till the end of

which, Daniel is told, that he shall rest, and stand in his Lot at the end of the Days.

Which end, if the Abomination that maketh desolate, be the same with Idolatry brought into the Church, in that degree, which we have observed about the Year 455, will be about the Year 1715, to which adding for those other two Periods mentioned by the Angel, i. e. what makes 1260, to be 1290, i. e. 30 Years; then we shall have for the Yeas there signified 1745, or what advances the said 1260 to 1335, i. e. 75, the whole will be 1790; and as the Angel, so say I, Bles∣sed is he that waiteth, and cometh to that time, for it will be a Blessed time for the Church of God, and the Glory of the Gospel.

One Remark more I have to add to this, before I leave it, that the several Periods we have been mentioning, for the ending the Reign of Antichrist fall in likewise with what we read, Dan. 8. 14. 'Tis the Answer is there given to the Que∣stion put by one Angel to another, asking, How long shall be the Vision concerning the Daily Sacrifice, and the transgression of Desolation, to give both the Sanctuary, and the Host to be trodden down; but returned to Daniel in these Words, And he said un∣to me, Unto two Thousand, and three Hundred Days, then shall the Sanctuary be cleansed. For consider the time when this was said to Daniel, viz. Before Christ 555; now, if we add to 555 before Christ, the number we just now assigned of 1745, these put together make up the forementioned 2300 years, the time there assigned; out of which again take 30, which is the number added to the so often mentioned 1260, and we have left 1715. Which in all likelihood, if we rightly compute, I mean if Chronology be herein exact, is the fixed time for the final Ruin of Antichrist, or fall of Babylon; the great Enquiry we would so fain be satisfied in.

But because still there will arise a difficulty upon either the different Computations that men use, or the Supernumerary days that are found in our ordinary years, beyond those the Scrip∣ture seems to make use of; it may not be unuseful to consider how many years will be abated from this time, if we take out the odd days which there are in every year; which be∣ing five, and some hours, if these be taken away from each year, (for so they must to make it just 360 days, which seems to

be the Scripture-year) they make 17 years and a half, in the same proportion that 360 days make one year; which 17 years and a half, with the odd hours and minutes likewise, which are found in the ordinary year, taken out of the fore∣said 1715, leaves it, as the last number to be enquired into, as a full answer to this great Question, to be about the latter end of 1696.

But in this 'twill be hard to require such an exactness, as may not admit of a Latitude, especially in a matter wherein Christ hath declared he will come as a Thief; wherein too the Holy Ghost himself hath spoken with that variety, as to lay down three several periods, viz. of 1260, 1290, and 1335, as we just now observ'd out of Daniel, and all in answer to the same question; the reason whereof may be either because 1. The Behaviour of men towards God, with reference to their preparing themselves for the deliverance by their Repentance, is too often such as defers the performance of his promises, which possibly might be the case here; not but that 'tis still certain in Gods Kalender, and such is his Goodness, that the first, or shortest period is offered, and if the Vision stay, 'tis the sins of men that put the stop to it. Or,

2. Because such great Affairs are not to be transacted in a point of time, and therefore for the commencing of them, the first period may be set, and that under the greatest certainty, i. e. the time, times and half a time, the 1260 days, the 42 months all concurring, as they do, to shew the certain downfal of Baby∣lon at such a time; As for the carrying on, and perfecting the great work, the other two may be assigned. Or else,

3. Because of the different Subjects concern'd herein, i. e. the suffering Christians, or the Martyrs of Jesus, in the time of the reign of Antichrist, or the Jews and Gentiles in their fulness; both of whom were to be brought into the Church upon the Ruine of Antichrist; but so, that deliverance must first come to the suffering Church then in being, before the effects of it could reach the others, who were to be the great Accession to it.

To the first, viz. the suffering Christians, or Martyrs of Je∣sus and their deliverance, the first period, viz. of 1260 years; to the other two, i. e. the Jews and Gentiles to be fully called

in, the two other periods in all probability will belong; when 'tis promised Daniel, who receives the Answer there in the be∣half of his people, i. e. the Jews, that he shall stand up in his Lot: A point (but that's beyond our Argument) that would well deserve our Curiosity to be informed of; possibly what is here hinted, may stir up some excellent Person, to go on with so noble a design.

For certainly, nothing can be so much for the honour of that Image, and likeness of God, in which man was made, as to be conversing with his Maker in the great Secrets and Mysteries of his Grace and Providence. I magnifie my Office, saith St. Paul, Rom. 11. 13. speaking of that Administration that was given to him towards the Gentiles; he had too been speaking in the context of the fulness of the Jews, and the certainty of their return: And if I may presume at any thing of the Parallel, I know not any thing, wherein I should so much magnifie my Office, as one of the meanest of the Ministers and Servants of Christ, as in being in the lowest degree instru∣mental towards the unfolding any of those mysterious Events, which are to happen in his Church, and will be so highly for his, and his Fathers glory: And I hope, indeed I question it not, but he hath so far heard the desire of the humble, and ac∣cepted of the sincerity of his poor Creature, as to have open'd his Eyes to see some of the wonderful things of his Law.

Such hath been the comfort, such the joy that hath accom∣panied me in my lowest state, (for 'twas in a long fit of Sick∣ness I applied my self to this work) that I dare not doubt, but it hath been from his good Spirit: And I am apt to think, through his Grace, without which we are able to do nothing, that what is here deliver'd by his so unworthy Servant, may be of that use to such, who shall candidly, and diligently vouchsafe to peruse it, that they will find some of that satis∣faction in reading, which I have in writing it. Wherein if any thing be perform'd for the Service of Truth, I desire wholly to ascribe it to him, whose I am, the God of Truth, and to that assistance, he hath been pleased of his great Goodness, to vouchsafe to honest Endeavours: As all is due to him, so 'twas by Prayer to him his poor creature always endeavour'd to fetch in his succour. The prayer with which he first set

upon this work, and with which he reliev'd himself, when at a stand in it, is here subjoin'd with the same Preface, and in the same Form, in which he wrote it, when first ingaged in this sort of Studies; which was several years ago; though his Thoughts were not drawn into this order, till occasion'd to it, by Nubes Testium, and the reflections herein made on it.

Sept. 8. 1678.

Prov. 18. 1.

Through desire a Man having separated him∣self, seeketh and intermeddleth with Wisdom.

AND that thy weak and poor Servant may with all Sincerity and unbiassed Zeal give up himself to the search of that Wisdom which is contained in the holy and mysterious Book of the Revelation, to which, through thy Grace, and by thy Blessing only he desires to separate him∣self: Grant, O Thou, who art the infinite Fountain of all Wisdom, that he may with all Humility, and faithful Dili∣gence set upon so hard and difficult a Task, that with the most impartial love of Truth, he may abandon all Passion, and Interest, and avoid the Censure, and Prejudices, which have usually attended those who have hitherto, though with ever so great Care and Industry, Fidelity, and Piety, in∣gaged in the same undertaking; and as he wholly depends upon Thee, O Blessed Father, Son and Holy-Ghost, O most mysterious and adorable Ʋnity in Trinity, Trinity in Ʋnity, whose Nature and Ways are unsearchahle; Let him accor∣dingly meet with that success, which may make it appear, that that blessed Spirit, who was promised to guide the Di∣sciples into all Truth, and shew them things to come (John 16, 13.) first inspired thy unworthy Servant, and moved him to so holy a Work, in the discharge whereof, to thee, O Father, Son, and Holy Ghost be Praise, Glory, and Honour, to thy distressed Church the use and benefit of what Thou

shalt instruct me to deliver, and to thy poor Servant Comfort, and sure confiderce of thy Assistance and Direction, through Jesus Christ my Lord, Amen, Amen.

What here follows, is the Copy of a Dedication written to the King, on the occasion of what is now Published; it being written on the same Page with the Prayer above, 'tis thought fit to add it here, without altering it in any thing from what it is in the Manuscript.

To the K.

Octob. 9. 1686.

SIRE,

THE final Ruin of Antichrist is at hand, it will not be many Tears before this will he fully com∣pleated; it will begin in a very short time, the Pope is the great Antichrist, the power of the Papacy his Anti∣christian Kingdom: I do not say how this shall be accom∣plished, whether by Noise, Confusion, and Violence, or by the Spirit of the Lord working in the Hearts of Kings and Princes to take away the Power they have so long given to the Beast, or by a general Conversion of the Heathen World, and coming in of the Jews, all con∣spiring towards the overthrow of Superstition, and Idola∣try, and making Way for the true Kingdom of Christ on Earth, in that universal Piety and Holiness, which shall prevail throughout the World; only that this shall be, and that the time is at hand, is what I think I can by God's Assistance demonstrate. I most dutifully premonish, and in the Name of Christ beseech your Majesty not to be found in the RƲINS OF ANTICHRIST, or to share in his Plagues.

Your most Dutiful, W.

Sire, As you value either a Temporal or Eternal, an Earthly, or Heavenly Crown, despise not the Warning: Let not the Drolls of the Ignorant or Prophane rob you of the Price put in your hand to get Wisdom, Prov. 17. 16.

FINIS.

Notes

• * 3.1

  Banning.
• * 4.1

  Que c'est que l'Anti-Christ.
• * 4.2

  Non une personne particulie∣re.
• * 4.3

  Ses Noms.
• * 4.4

  Et dè ses Ministres.
• * 4.5

  Pourquoy dit Anti-Christ. Sa Livre.
• * 4.6

  Quant ma∣nifesté.
• * 4.7

  Qu'il ravit •…•… Christ l'honneur qui luy ap∣partient.
• * 4.8

  Pardonnant les peches.
• * 4.9

  Faisant a∣dorer les images, les Saints, les reliques, &c.
• * 4.10

  La premie∣re oeuvre de l'Anti-Christ, ban∣nir la veri∣te du mon∣de.
• * 4.11

  La 2. de ra∣vir à Jesus Christ son merite.
• * 4.12

  La 3. la Foy morte.
• * 4.13

  La 4. l'in∣troduction des tradi∣tions hum. & des Cere∣monies Ju∣daiques & Payennes.
• * 4.14

  La 5. la si∣monie.
• * 4.15

  La 6. La connivence aux vices.
• * 4.16

  La 7. l'u∣surpation de l'antho∣rite tempo∣relle.
• * 4.17

  La 8. La persecution des fideles.
• * 4.18

  Que l'A¦ti-Christ couvre son iniquite. 1. par une con∣fession de Foy Chreti∣enne en ap∣parence.
• * 4.19

  2. Par l'an∣tiquite & la multitu∣de.
• * 4.20

  3. Par la pretendue authorite Spirituele & Aposto∣lique.
• * 4.21

  4. Par les miracles.
• * 4.22

  5. Par sain∣tite appa∣rente.
• * 4.23

  6. Par l'a∣bus quel∣ques paro∣les de J. Christ.
• * 4.24

  7. Par ses Sacramens source d'er∣reurs.
• * 4.25

  8. Par bel∣les Predi∣cations.
• * 4.26

  9. Par la vie austere de plusieurs.
• * 4.27

  Necessite de se separer de tel Anti-Christ.
• * 4.28

  Les Vaudois rotestent le leur se∣paration l'avec l'an∣ti Christ.
• * 4.29

  Causes pour lesquelles les Vaudois se sont se∣pares de l'e∣glise Ro∣maine.
• * 4.30

  1. Pour maintenir la verite es∣sentielle.
• * 4.31

  Qui consiste en la vraye connoissance & service deu a Dieu seul.
• * 4.32

  Et les ve∣rites mini∣sterieles, & en quoy elles consistent.
• * 4.33

  Devoir des bons Pa∣steurs.
• * 4.34

  Sommaire des erreurs & impure∣tes de l'An∣ti-Christ. 1. Idola∣tries & su∣perstitions de plusieurs sortes.
• * 4.35

  Premiere cause de tel∣les supersti∣tions.
• * 4.36

  La 2. ini∣quite de l'Anti-Christ, la confiance es creatures.
• * 4.37

  La 3. ini∣quite de l'Anti∣christ, l'eta∣blissemant du merite des •…•…uvres.
• * 4.38

  4. La ini∣quite de l'Anti-Christ es beaux titres dont il se couvre.
• * 4.39

  De l'onction & tonsure supersti∣tieuse des pretres & Moines & de ses effets.
• * 4.40

  La 5. ini∣quite de l'Anti-Christ, la presom∣ption de pardonner les peches.
• * 4.41

  La 6. ini∣quite, de tromper a∣vec presti∣ges.
• * 4.42

  Que c'est que l'Anti-Christ.
• * 4.43

  Non une personne particulie∣re.
• * 4.44

  Ses Noms.
• * 4.45

  Et dè ses Ministres.
• * 4.46

  Pourquoy dit Anti-Christ. Sa Livre.
• * 4.47

  Quant ma∣nifesté.
• * 4.48

  Qu'il ravit •…•… Christ l'honneur qui luy ap∣partient.
• * 4.49

  Pardonnant les peches.
• * 4.50

  Faisant a∣dorer les images, les Saints, les reliques, &c.
• * 4.51

  La premie∣re oeuvre de l'Anti-Christ, ban∣nir la veri∣te du mon∣de.
• * 4.52

  La 2. de ra∣vir à Jesus Christ son merite.
• * 4.53

  La 3. la Foy morte.
• * 4.54

  La 4. l'in∣troduction des tradi∣tions hum. & des Cere∣monies Ju∣daiques & Payennes.
• * 4.55

  La 5. la si∣monie.
• * 4.56

  La 6. La connivence aux vices.
• * 4.57

  La 7. l'u∣surpation de l'antho∣rite tempo∣relle.
• * 4.58

  La 8. La persecution des fideles.
• * 4.59

  Que l'A¦ti-Christ couvre son iniquite. 1. par une con∣fession de Foy Chreti∣enne en ap∣parence.
• * 4.60

  2. Par l'an∣tiquite & la multitu∣de.
• * 4.61

  3. Par la pretendue authorite Spirituele & Aposto∣lique.
• * 4.62

  4. Par les miracles.
• * 4.63

  5. Par sain∣tite appa∣rente.
• * 4.64

  6. Par l'a∣bus quel∣ques paro∣les de J. Christ.
• * 4.65

  7. Par ses Sacramens source d'er∣reurs.
• * 4.66

  8. Par bel∣les Predi∣cations.
• * 4.67

  9. Par la vie austere de plusieurs.
• * 4.68

  Necessite de se separer de tel Anti-Christ.
• * 4.69

  Les Vaudois rotestent le leur se∣paration l'avec l'an∣ti Christ.
• * 4.70

  Causes pour lesquelles les Vaudois se sont se∣pares de l'e∣glise Ro∣maine.
• * 4.71

  1. Pour maintenir la verite es∣sentielle.
• * 4.72

  Qui consiste en la vraye connoissance & service deu a Dieu seul.
• * 4.73

  Et les ve∣rites mini∣sterieles, & en quoy elles consistent.
• * 4.74

  Devoir des bons Pa∣steurs.
• * 4.75

  Sommaire des erreurs & impure∣tes de l'An∣ti-Christ. 1. Idola∣tries & su∣perstitions de plusieurs sortes.
• * 4.76

  Premiere cause de tel∣les supersti∣tions.
• * 4.77

  La 2. ini∣quite de l'Anti-Christ, la confiance es creatures.
• * 4.78

  La 3. ini∣quite de l'Anti∣christ, l'eta∣blissemant du merite des •…•…uvres.
• * 4.79

  4. La ini∣quite de l'Anti-Christ es beaux titres dont il se couvre.
• * 4.80

  De l'onction & tonsure supersti∣tieuse des pretres & Moines & de ses effets.
• * 4.81

  La 5. ini∣quite de l'Anti-Christ, la presom∣ption de pardonner les peches.
• * 4.82

  La 6. ini∣quite, de tromper a∣vec presti∣ges.