WONDERFUL PROPHECIES FROM THE BEGINNING of the Monarchy of this Land, hidden under the PARABLES of: 

Three young Noblemen in a fiary Furnace.  
A chaste wife, and two old Fornicators.  
〈…〉 BELUS and his Dragon.  
DANIEL in a Den amid Lions.    
〈…〉 agreement with Canonical Prophecies: Also 〈…〉 Temperate Defence of the Apocryphals annexed to the Canon of the Scriptures. Together with an Essay touching the late Prodigious COMET; how fare forth the Praesages thereof do accord with such Prophecies, as are found to pertain to these our times. By all which, the discrete and wise in heart may gather touching things to come, what is forewarned unto Men; as for the General and Public, so also for their Private and Particular.  
By ROBERT SALTER.  
The 〈◊〉 hath foreseen the evil and hideth himself: but the rash have passed on and shall be plagued.  Pro. 22.3. 
LONDON, Printed by WILLIAM JONES dwelling in Red-crosse street. 1626.   

TO THE RIGHT HONOURABLE EDMOND Lord SHEFFIELD, Baron of Butterwyke, Earl of Mulgrave, Knight of the most Noble Order of the Garter, and my singular good Lord, Life and Light from God in the Love of Christ,  
WHat Unthrifty kind of Spirit is it, that the mind of the Man is now so obessed with! For what notion so ever shall be offered unto it, differing but the least point from the vulgar airs which Prejudice hath formerly taken hold off: howbeit there appear, whether manifest Argument of Necessity, or strong Inducement of Benefit; yet it is reproved and rejected only for this; Because it is NEW. Whereas on the Contrary, let it present us with vanity of delight, or choice of idleness, though to the inevitable destruction of one and all of us, yet by how much the Newer it is, by so much the more is it honoured, rewarded, and greedily embraced.  
An Instance hereof, may be the present state of this our Christian world, in whose greatest part, this is found to be true, that albeit there be tendered unto us, Stability of Estate, truth of Society, Peace and Plenty on earth, and favour with God and Man, such, as greater the world never before enjoyed: yet is there no place of audience to be gotten, even for none other reason but this. That the path is New and untrodden; And we must not be weained from walking on still in the spiritual blindnesses, wherewith we have hitherto like Mouldwarpes been holden and delighted, as if it were written in Capital letters for a Frontispiece, on the Gate of our common sense [Non intret frugi.] Let not a good Object be admitted, nor a thought of Grace be conceived amongst us.  
Such lot hath this man of God, the Penman of these Parables, been forced to pass under. Concerning whom, because in men of former times, there was only a doubtfulness, for they were unto them (perhaps through their own negligence) not yet unsealed; Therefore the men of our days will out of a Prejudicate wilfulness, 
john 9  utterly abolish them, and (as the jews did concerning Christ) excommunicate as many as bear witness to any of them, how well so ever they shall be by the Spirit of God opened, and how comfortable so ever the things contained in them be found unto us. [Thus do men love darkness rather than light, 
john 3.  lest their deeds should be reproved.]  
In the midst of so desolate a wilderness more disordered than the brute sea (for the Ocean hath kindly returns of ebbs and flows, and his Decumanos fluctus, I was by a Mighty hand guided, to the taking up of this our Prophet, cast out as condemned to perpetual exile, and not worthy the light of the Sun of Righteousness in his Church, when viewing well, I could discern in him the life of Divine seed; which I acknowleged myself bound by the laws of Nature, common to us both, to foster and cherish unto full growth, according to the best skill of my understanding and light in heavenly Mysteries. Wherefore I proffered him my service and help, which even at the very first was so cheerfully accepted of him, that he immediately directed me to present him to you my excellent good Lord, with assurance of good speed thereby▪ wherefore without delay I hasted to accomplish this request, neither hath my expectation erred for the Gracious entertainment he found at his first access to your Presence: simply clad (as he was) in Pilgrim's Habit: No more than was sufficient to avow him one of God's good Creatures, and a Christian (I mean that Extemporary Interpretation of him which some few Months sithence it pleased Your Honour to accept at my hands) now since he hath gotten about him better attire and Language, hath emboldened him to make a Second show of himself, in hope that by Your Noble Protection he shall not only recover against the unjust and unworthy imputations laid upon him, but be Restored wholly to the possession of his Original Honour: Namely; An Evangelical Prophet of our Lord jesus Christ.  
Certainly he acknowlageth the largeness of Your Heart in understanding the things of God, The brightness of Your Light in matters of Profoundest Search; and the Ardour of Your Spirit constantly aspiring unto Motions of the Purest Air: Such Hearts only can understand in these: Such Lights only can discern of them: And such Spirits enjoy the Comfort of their Dew use: And because there are so few of such once; therefore is it that this lovely Stranger hath been so little set by among Men to their own Reproof and Loss invaluable. His demands are just, and the profit he tendereth to the Honourers of him singular, as appeareth by that which is here revealed out of him. So that the goodness of the cause itself removeth all doubt, but that under your Excellency's countenance he shall assuredly find plentiful regard, the Newness of his present habit and speech notwithstanding.  
As for myself; when I beheld (as I do daily) the zealous and continual exercise of Piety in your own Person, the gracious practice of Religion in your family, the singular good government of your house, whereby the late dangerous times came not near you, to touch you; nor any of yours (though being in the midst of them). I cannot but be persuaded, that your Noble and Pious spirit will vouchsafe to regard this my endeavours (weak that they are) and fill up the wants with the sweetness of your good acceptance, which is wont not to reject any (proceeding from a single heart) that is not altogether unsavoury.  
Wherefore my prayers unto God for you (my Lord) are, that the Integrity of your wisdom, your Religious learning, your virtues and your valour may crown you with Honours and Richesses, and graces and favours both with God and Man, as if with full Sheffes the field which the Lord will have blessed.  
These are the vows which do with content and delight unspeakable open the light of the Morning, and shut in the sight of the Evening daily, to your Honours truly loyal servant and Chapellan:  
ROBERT SALTER.   

VINDICIAE DANIELIS.  

Of Apocryphals in General.  
FIRST, when I do enter in to serious consideration of the Sobriety of our forefather's, that having received from their Elders a volume of Gracious writings, would not be wanting to deliver them over to their Posterity in the same Number and Order, they had received them; I cannot but approve their Pious Ingenuity, choosing rather to subscribe to their Elders in things not altogether intolerable, then to question their discretion.  
And in the Second place, when I behold the Sincerity of men of our own times, that will not admit the least blast of Earthly Air to mix itself with the Oracles known to be immediately breathed unto us by the Divine Spirit, I must needs admire their Religious integrity, that cannot endure any show of Parity to find place betwixt the things of God and of Men.  
Wherefore blessing them both in their several Graces; it is a Motion (I make no doubt) proceeding from the Spirit of Unity and Truth, adored of them and us all, that we endeavour (by reconciling them what in us lieth) to enjoy the benefit of both their Lights in common with them; As we rejoice in the acknowledgement of Life in Communion with them.  
The Question about which they differ is, That whereas there are certain writings delivered unto us, together with the books of the First Covenant, partly adjoined as Members of some of those books, and partly subjoined as Entire works in themselves, and yet not found recorded in the same Character; whether they be to be permitted to pass jointly and promiscuously as hitherto they have done, or whether they ought at length to be divorced as not lawfully brought together?  
Touching them all I have not at this time to speak; but leave it to those, whose liberty of time and happiness of State may solace themselves in the lovely contemplations there to be found. For my part, (First answering the exceptions brought against them in General such as I have found) I shall by the help of the Divine Grace discover the Heavenly Mysteries employed in some one Particular of them, if perhaps thereby, some other of them may find the better entertainment.  
And thou o Holy Spirit, which makest the light of truth to spring up in our Hearts, 
Pstl. 112.6.  out of the darkness of our Corrupt Nature, strengthen me by the heat of thy Love, that the clouds of my sins may be so throughly dissolved into showers of contrite tears, that they never return again to hinder the sight of thy comfort and conduct, this night of ignorance so powerfully praeiudicating us in the things of God and our true happiness.  
One objection is that they are acknowledged on all sides to be writings Apocryphal; And therefore as some do seem to understand (ipso nomine) not Canonical: for as much as these Names are taken to be so contrary in themselves, as to be applied to one and the same thing in one and the same respect is altogether impossible.  
Whereto I answer out of the Different meanings and uses given to the name Apocryphal, which are found to be these.  
First, this word Apocryphal indeed in a proper and literal signification importeth [Hidden] or Removed from our sight, as it is said [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to hide the earth, when by sailing fare into the Sea we do (as Seamen use to speak) bring land to water and the sight of the Land is wholly taken from us. And in this Passive Nature it is after a figurative manner made convertible with the word [Private,] which is to say [Sequestered] or hidden from public use. So that taking the word [Canonical] to be used for that which is made and ordained for public use, and is so received and used; in this sense indeed these Names unto one and the same Subject as is above said are utterly incompatible.  
But this word [Apocryphal] is found also capable of a Secundary intention. And that is by an Active signification to express an Excellency of things, by which some have in them a Preeminency of Brightness and Illumination, or a superiority of Dignity and victory in outward presence, whereby the presence of others (of not so great Outward note) is obscured; And so these become (Latebrae) Hiding places (as the word is also found used) unto those others. And in this sense these Apocryphals being according to the dead letter, but as the Shells, may have for their kernels matters of High and spiritual Mysteries enclosed and hidden in them, in sort, that the Names of [Apocryphal] and [Mystical] may be found in them of one and the same Air and Sense. And these Mysteries being found Consonant and Analogical to the Canon of the Sacred Scriptures, purchase thereby the title of [Canonical] together with them.  
For whereas according to the Literal context the Histories Apocryphal seem to make mention of some passages amongst the jews, either in their Babylonian captivity or soon after, and so of no use nor Reference unto future times: now if by a more illuminate search they be in Mystery found to convey unto the present Church of Christ such Gracious speculations, as either it cannot well want them, or at least wise it be much helped by them in their times and seasons (which I do verily believe our forefather's did see, though the notice thereof, out of some special work of the Divine providence have not as yet been imparted unto us:) Then will this application of the name [Apocryphal] be sufficient to vindicate them from the Aspersions cast on them by the Prejudice of the former sense.  
It is again objected, that many falsities and doublings, indecencies, and impossibilities are found in the Relations of their Histories, and therefore not to be admitted.  
This (for answer) is indeed confessed according to the letter of them to be true; and I suppose many the like are to be brought forth out of the Canonicals themselves, which (as these) do call for Spiritual eyes to discern of them, 
Ezeck. 4. Hos. 1. Luc. 16.  as Ezekiels' bands and bread, and Hoseahs' wife of fornications, the Rich man's charity in Hell and such like; So that to the one as well as to the other this seemeth to be imputable. And therefore in these cases, the eyes of flesh and blood are of necessity to be closed, and we must submit ourselves wholly to be led by the light of the Spiritual man, and strive to acquit ourselves in the Mysteries of them, without nice satisfaction of the Natural reason.  
A farther Exception is, that because they are not concluded within the Number of the Alphabetical letters, fulfilling the Old Testament, as the Rabbins register them to have been taken in Ezraes' time, nor found in that holy tongue, nor admitted by Hebrews old nor new, therefore they cannot have been breathed by God's Spirit.  
For answer hereto, first I cannot but make use of the words of that good Father Saint Augustine, in an Epistle which he writeth to Saint Hierome for instructions from him, as from his Elder. He there, upon the words of our Saviour, [Be ye not called Rabbi, 
Math. 23.  for one is your Master even Christ] goeth on thus: Nec alius docuit Mosen, etc. Neither was there (saith he) any other, that taught Moses by jethro; nor Cornelius by Peter his Elder; nor Peter by Paul his younger. For by whom soever Truth is spoken, it is delivered by the gift of him who is the Truth itself. And this same also and almost in the same words doth he repeat in his second book and 18. Chapter, touching the Doctrine of Christianity, affirming that it is the duty of every good Christian to know that wheresoever Truth is found, (as well in Profane Authors as in Sacred) yet it is to be referred to the breath of our Lord and Master Christ jesus, from whose alone spirit all Truth doth proceed. And so when in these, Truth is to be found, whether after the Letter or in the Mystery; then in respect of the fountain whence it springeth, it is to be received for Certain, without any Conditionate Admission of [Magis & Minus] more or less truth in the one of them, then in the other.  
Secondly, I say, that Truth being so found in them, it is not to be believed, 
Vnius cuiusque linguae par est et eadem virtus, m●do par sit & eadem pietas. Cor. Agrip. de Cabala.  that the Spirit of God hath so confined itself, to any one Language of the Man more than other; that the Air of the words being but Signs should bring any credit to the Truth, of the Things signified. Or if any will needs have, that it doth; why then may we not rather believe, that for as much as the things of Truth delivered in these Apocryphals, pertaining principally to the Church of Christians, from that time shortly approaching, and not to the Mosaical now declining, were by the special instinct of God's Spirit, dictated in the Mouth of the Penmen, in such language of the Gentiles, as was ordained to be the instrument of conveying the Doctrine of Christ, at hand, to be revealed to all the world? 
Isa. 28.11. 1. Cor. 14.21.  Therein to the very Letter fulfilling the Prophecy, as the Apostle rendereth it, [with other tongues, and with other lips will I speak unto this people.] And even in that itself, intimating to the people of the jews, that as they were now (by the pleasure of God) made subject to the Gentiles in body; so they should in mind submit themselves, to be ruled by that form of Doctrine, which was in the Gentiles language, to be made Authentical unto them. And this may we be the rather induced to believe, in that we find the first miraculous confirmation of the Euangelical Doctrine of Christ, 
Act. 2.  after his full Glorification, to be in this same kind: namely, the Sanctification and Consecration of Languages unto that Ministry.  
Yet, notwithstanding all that hath been said in defence of these Apocryphals, I do nevertheless humbly desire so to be understood, that it is fare from me, so much as in the least shadow of my thoughts separately to parallel them to the Holy Scriptures, (which have from the beginning, and evermore been by the whole Church acknowledged Canonical and Authentic,) whether for Measure of spirit, or Light of judgement, or Authority of binding power, 
2. Tim. 3.  or finally, for sufficiency of Doctrine [to make the man of God perfect, etc.] Yet may it be no disparagement to those pure fires of Holy Scriptures, that these Apocryphals be to them taken [Coniunctim,] as the Golden Pot, 
Exod. 16.  to the Manna laid up therein; or as the Vehicula which Physicians do use in the applying of their Medicines, whereby their richest Antidotes are brought to a more universal benefit, for the whole body of the Man; or as the steely Armour of the Loadstone, which is altogether impotent of its own separate strength, to work Magnetical Attraction; Howbeit, fitted duly to that invaluably precious Gem, doth by copulation, multiply the virtues thereof, to dispart itself into a much greater Orb, and with more powerful rays.  
How justly this that hath been said, is appliable to these Apocryphals, I leave to the Aestimate of their deserts which have laboured in some parts of them, not unthriftily; their work is their crown, and the Stars thereof shall be multiplied daily, unto the day of Consummate Retribution.   

The Apocryphals of Daniel.  
THat which by me hath hitherto been said, serveth first, to remove the Objections which prejudice had laid to the charge of those Mystical writings; which doubtless, had never been so Constantly, Reverently, and Religiously preserved, in one and the same closet with the Sacred Scriptures, had not the Divine Providence specially wrought, and been pleased to shine forth therein. And so in the second place, this serveth also, to purchase a respective Attention, to that which is therein contained; and that we labour and use means, that the same may be Revealed unto us, in regard of the great benefit resulting.  
The special part, I have chosen for the present to speak unto, is the Auctary of Daniel. Which appeareth to me, whether for the necessity of knowledge of the Truth, employed in it; either for the Amplitude of th' Extent of it; or lastly, or the Height of the Spirit, by which it was dictated, to advow unto itself place in the former rank.  
First therefore, whereas we find the Name of Daniel adfixed unto it; whether it be literally after the Author thereof, the Penman of the Canonical Prophecy: Certainly, the matter therein contained, doth acquit itself, not unworthy the name of so Glorious a Prophet. Or if it be Parabolically, according to the Resemblance of the Subject, to that of the former. The Communion of the Name, and Adjection of it unto that other, doth no way impair the Honour and self-sufficiency, of that Gracious Canonical Prophecy: As will appear by that which followeth.  
But what if in a Mystery, we understand the Name of Daniel, given unto it from the Abstract of the Name itself without any Reference to any person in Concrete? And so the Name intimating the Manner of Gods working in his judgements, 
Daniel. 1. The judgement of God. Or, God is judge.  according to those times in the which the Several parts of this Prophecy were to be fulfilled?  
In truth when I behold the gracious unity in Spirit, betwixt the works of God of this kind, in the times before this Prophecy, 
Deut. 32. jud. 2. 2 Sam. 24. Psa. 90.106. joel. 2. jona. 2. Luc. 18. 2. Pet. 2. 1. Tim. 1.  as Moses speaketh of them, [The Lord will judge his People, and be compassionate over his Servants,] And as we find it often repeated by the Prophets successively; and in the times as they ensued after this Prophecy, as they are spoken of by our Saviour himself and his Apostles after him; I am wholly possessed with Persuasion and ample Assurance, that this Name of Daniel given to this Auctary, is Principally (according to the letter,) Apocryphal; that is to say, A covert and shell wherein the Nature of God's judgements then to ensue, were Mystically enclosed.  
For this Auctary, albeit that it is found dispersed into diverse Sections, as Namely, the Additional to the third Chapter of the Canonical Prophecy, and the XIII and XIV chapters, as they are added to the end of the Canonical Prophecy: yet by the Coherence and dependency of them one on the other, it appeareth to be one continent Prophecy; reporting in Angelical Language the State of the Church and Faithful, from those times to the End of times; under the Type of the Babylonian Captivity of the jews, the only faithful Church at that time manifest in the world. And distributeth itself into FOUR distinct Passages or Periods very regardable. Namely.  


Dan. 3.  I. A DIVINE PROTECTION of three Religious young men in a fiery Furnace.  

Dan. 13.  II. A JUDICIAL DELIVERY of a chaste wife distressed by Calumny of II. old Fornicators.  
III. An INGENIOUS CONFUTATION and Conviction of an IDOLATROUS CULTURE. 
Dan. 14.   
iv A JUST RETRIBUTION executed on a tumultuous People, 
Vbi. 5.  BRUTISHLY conspiring against their FAITHFUL RULER sent them from GOD.   
And into such IV. Periods are the Times of the world thence ensuing exactly reduced, as appeareth by the Explications of other Prophecies Canonical.   

The first Period is of the Martyrdom of three young men.  
Wherein the first Circumstance is of these III. Noble men, 
And they walked in the midst of the flame.  which if they be taken figuratively [A Definite number for an Indefinite,] Then is it to be taken for that competency of witnesses, that should spring up with one voice, confessing the Truth of God in his Administration and Providence, That in the mids of all the Tumults and vexations of the world, it is directed wholly to the work of his Mercy and Love, to the Man in Christ, by his Spirit comforting and confirming them.  
Secondly, if we consider them Typically, it is to be taken for the three Laws Natural, Mosaical, and Euangelical; which in the mids of all the Frowardnesses of worldlings, 
All the works of the Lord bless ye the Lord, etc.  do by a sweet and melodious unicent, publish the praises of the Creator, to be testified by the voice of the whole frame of the Creature, and parts thereof.  
Thirdly, if taken Mystically, it putteth us in mind of the present and ready Assistance we enjoy in the Person of the Manhood of God, by his Offices of Prince, Priest, and Prophet, in the Administration of his Providence over all his creatures, for our service and good. In assurance whereof, he doth not fail to raise up unto his Church in all Tentations and Pressures faithful ones of all these sorts, namely, Princes, Priests, and Prophets, from time to time representative of himself, 
Ap. 1.  walking in the midst of it.  
Fourthly, if taken after the the manner of Parabolical History, it doth report unto us, under the Notation of the names of these three young Men, the threefold differences of Men, as they are descended from their first fathers after the Deluge. 

japheth Enlarged.  
Chananiah, Gratified with favour from God.  
Europe wholly, The greater part of Asia: Indies, East and West: South-Pole Lands.  
Shem. The name. Azariah. The help of God. Cham. Burnt with heat Mishael. God is with-drawn.   Chananiah answering to the name of japeth the eldest brother, whom (according to the Prophecy of his Father Noah upon his name) it should please God to Gratify with Largeness of Earthly Dominion, (namely, the greatest part of the whole Habitable,) and to coinherite with the Blessed Shem in the Heavenly Possession.  
Azariah answering to Shem the second brother, who was also (according to his name) to be as the Name of Help from God, unto the Generations of both his Brethren.  
Mishael answering to Cham the youngest, who (according to his name also) was by the burning of his Father's displeasure Excomunicate from any Society, and confined to a servitude under the Church of Shem and japeth, whereby God might be thought to have withdrawn himself from him.  
These in the mouth of Azariah the holy Shem, unto whom the blessing (as is above said) was most peculiarly allotted in his issue the Messiah, are summoned to bear witness, to the praises of Gods, who had been always a present Help to himself, and would now receive into favour his elder Brother japheth, as he had promised; and also return and draw unto him his youngest, whereof the forlorn seed of Cham had no Argument of Hope.  
Which applicataon is to me the more approved, in that Azariah representing the People of the jews sprung from Shem, (and chief Author of this holy Hymn;) doth name himself in the second place only, after Chananiah, (his brother japhet) elder than himself according to Nature, though inferior in calling according to the Blessing. And this song fulfilled in the jews, who being now again brought into a furnace of Captivity under the Babylonians, 
Ps. 81.  as they had before been under the Egyptians, are made the Preachers of God's Truth by their Dispersion throughout the world. And the Nations thereby prepared and brought more flexible to entertain the Mystery of their Reconcilement to God by Christ shortly to be revealed.  
Fifthly, and lastly, Prophetically it beareth thus; That whereas the Nation of the jews, the only now-visible Church of God, were to be as the comnon threshing floor, or furnace of Affliction, wherein the People's round about them should express their furies: yet the true jews, 
Rom. 2.  whose Circumcision is not Outwardly of the flesh, according to the Letter, but inwardly of the Heart, and according to the Spirit; should be comforted by the Sensible Notice of God's gracious care over them in their Relief from People of all sorts; whether of the jews in Azariah, 
Azariah. Ananiah.  Public Professors of God according to his written word, or of the Gentiles in Chananiah; such as (though far of) yet had some Light of the Truth, wherein they rejoiced themselves, and showed Gratitude unto the jews the bringers of it unto them; by the benefit of whose inclination, the jews were permitted freely their Sabbaths and jubilees, and other Religious Rites among foreign Nations, and uncircumcised People where they were scattered, 
Gozan. Chalac, & Habor. 2 R 17. Act. 7.  even as far as Goesanum, Colchis and Iberia, and the inland parts of Armenia most remote from their own Country: and (as the blessed Martyr St. Stephen saith,) beyond Babylon. Or lastly, 
Mishael.  of those Libertines and Pagans in Mishael; such as for their profaneness having been by the hand of God smitten into furies with Nabuchadnezzar, are compelled to proclaim their own shame, and God's glory, though still persisting Incendiaries to the whole world beside.  

Then Azariah stood forth and prayed, & opening his mouth in the midst of the fire. 1. Pet. 1.7. & 4.12.  The second Circumstance is of a Fiary furnace, which representeth unto us, that fire whereof the Apostle Peter maketh mention; Originally pointing to the words of Moses, [His law to them was a fire] which for their trial the faithful were to pass, that they might come forth precious vessels for their Lord's service, whose coming to Bridals, by his Incarnation and Humiliation did now hasten, and they earnestly wish and wait for.  

Deut. 33.2. The King's servants that had cast them in, ceased not to make the oven hot with Naptha, etc.  The third Circumstance is the Materials of the fire, Naptha, Pitch, Tow, and Vine-twigs, which do design unto us, that the Country where these were found, most kindly breed and manured, were to be the most proper places of these Trials and Combustions, and those were Babilonia, Persia, Chaldaea, Syria, Phoenicia, Asia minor, and Egypt.  

The Angel of the Lord sm●t the flame of the fire out of the furnace. Gen. 3.  The fourth Circumstance is, of the flame beaten forth of the Furnace, which is the Combustions that the world was then shortly to be cast into, which (as it was in the Beginning a Seraphim to the Tree of Life, separating betwixt it and The Man fallen from his Perfection; so now) was to as many as by faith were restored to their first Estate, 
Ex. 13. Deut. 1.  made a Partition (as the Pillar to the Israelites in their departure out of Egypt) & a Lodestar of Direction, (as it was to them in the wilderness) to as many as will rejoice in the Light thereof; but a sword consuming the unbelievers (as was that from Heaven upon Sedom, 
Gen. 19 2. Reg. 1.  and that upon the two Captains and their troops that came against Elijah,) while in the mean space the servants of God in the midst of these Combustions, walk Invisible to the world, (as the Air by Inflammation is made Intransparent, 
Not to be seen through. Zac. 2.  God making it to them a fiery wall of Infinite extent for the Receptacle of his Church, an impregnable Rampart against them that are without, and a Gracious Communion of his Holiness and Glory, by his constant presence among them. Thus to them is it a fire, not to burn, but to Illuminate, Purge and sanctify them, but to the others, consuming and destroying.  
The fifth Circumstance is, of the XLIX. 

The flame went out of the furnace 49 cubits. And it broke forth & burnt those Chaldeans that it found by the furnace. Dan. 9  
A Decade is the number of ten, as we use to say A couple, or a brace for two, or a leash for three.   Cubits of the fires rage, which is the Period of those outrageous times; either answering to the LXX. weeks of the Canonical Prophecy, every Cubit fulfilling a Decade of years, from the time of the commandment given, for the return out of Captivity, as the Prophet had limited; Either else it is a Decade of jubilies, in the end whereof, the true jubilee (whereof all the former were but Types) should be celebrated, by the grant of Liberty from the Rigour of the Mosaical Law and Ceremonies, and from Sin, Death, and Hell (unto which only Enemies the man was obnoxious.) And this Liberty and Manumission to be granted Indefinitely and without Limitation, to as many as did content themselves, in the sober and patiented expectation and salutation of it, yet so far off.  
That the Jubilee is called the fiftieth year, 
Levit. 25.  will make no difference. For the computation of jews and other those Easterly Nations, being [Inclusiuè] accounting both the terms, as is the manner of Physicians in their Paroxysmes of sharp diseases, (whereby appeareth from whence they are to acknowledge the Propagation of that Learning), And the computation of the Greeks' (in whose tongue this our Prophecy is found written) being [Exclusiuè] leaving out one of the Terms, it falleth out, that one and the same year in the Compute of Time, cometh to be the fiftieth year unto the jews, which unto the Grecians and other Western Nations is but the forty ninth. As appeareth by this Diagram.  
JUBILE.  
A figure of seven sides, every side containing seven years for the jehudean Sabbath of years, which maketh forty nine years, In sort, that the first of the first Babbath, being reckoned also for the last of the jubilean Period (as it is Levit. 25.) maketh up the full number of fifty for the year of jubilee unto the former, and the first year of the Sabbath following.  

The Accomplishment.  
FOr from the time of the Return upon the Going forth of the word, unto the Consummation determined for the overspreading Abomination, were troublous times through the whole world: As the Harmony of Annals do show; In the which God did notwithstanding raise up from time to time for the Comfort of his Church, a competent number of witnesses to his Truth.  
(This word was not that given by Cyrus, (Ezra. 1.1.) 
This Note (though not all so proper in the matter) I could not omit, for love of the gracious meditation it ocasioneth.  which was about the 29. year of the Epocha or Style of the Persian Monarchy, and the 222. year of the Building of Rome; which fell in the time of Tarqvinius Superbus the last King of Rome about 530. years before the word became Man. But the Going forth of the word (Daniel 9 25.) by the Ministry of Haggai and Zachariah the Prophets, under Darius Nothus otherwise called Syrus; which was above 100 years after the former; Namely, about the 137. year of the Persian Aera; the 330. year of Rome built, 420. years before Messiah the Prince; and about the first Reducing of this our Albion into a Monarchy by the Great Mulmutius father to the valiant Belinus and Bremus: where we have to observe that the Foundation of the Politic State of this our Land, beginneth with the Foundation of the Second Temple, (the Type of the calling of the Gentiles) laid by our Prophets above praised. As afterward, the full coming in of the Gentiles and Submission to the Gospel of Christ by Public Consense was (first of all Nations) begun by the Politic State of this Land under our Christian King Lucius, before the first general Conversion of the Roman Empire under their Emperor Constantine near 130 years.)  
First among the jews; As of Rulers, such were Zerubbabel, Tirshatha, the valiant Maccabees, etc. As of Priests, such were Ezra, jehoschuah, jadduah that turned the Heart of Alexander the Great from demolishing jerusalem, Eleazarus to whom Ptolemy sent for interpreters, Simon the Just, Onias the Holy, etc. As of Prophets, 
Matth. 1. Luc. 3.  such were Haggar, Zachary, Malachy; and that Sterry Stream from Zerubbabel to the Virgin Mother as the Evangelists do record them.  
Secondly, among the Gentiles as of pious Proselytes and Proficients; such as were those noble Pythagoreans, Sibyls, 
Tit. 1.  Sages of Greece, and other Philosophers, Hystorians, and Prophets, (so doth the Apostle call their Poets;) And those (not inferior in learning to the best of them) Druids of this our Heaven-named Albion, (I weigh not fables,) Ptolomaus Philadelphus and Aristaus his favourite, to whom the whole world is indebted for having been instruments of bringing the Divine Oracles to speak to us in our own tongues, and others of whom we find large testimonies in that most diligent and trusty Annalist josephus, and else where.  
Lastly, among profane Libertines, such as were Alexander the Great, Antiochus the Great, Seleucus' Nicanor, and others both Asiatiques and Africans, Grecians and Romans, whereto beareth Suffrage the Inscription of that Altar in Athens: 
Act. 17.  [To the unknown God] and the common speech of those days [of the world to come] which the Poet profanely enough wresteth in his verse.  Magnus ab integro Seclorum nascitur ordo. 

Virg. Pollio.  All these I say, and many more from time to time, even to the coming of the Messiah, were unto the faithful in the mids of those Combustions, as the still small voice to Elijah, 
1. Reg. 19 And the Angel made like a moist hissing wind in the midst of the furnace. 2. Macc. 6. & 7.  refreshing their wearied Spirits, with the solace they took in the Expectation of their Redeemer; though to the world they seemed inevitably embraced with flames no less tormenting, then were those constant Martyrs, Eleazar the Scribe, and the Mother and her seven sons in the furnace of Epiphanes: But this was (I say) unto them a refuge from greater evils; and to the world, and to them that were without, a gulf of destruction, 
The flame burst forth and burns those that is found by the furnace.  as appeareth by the continual desolations betwixt the Persians and Grecians, Seleucidans, and Lagidans, until they all at length, fall before the Romans, as was foretold by our Prophet in his Canonical message.  
And now is the Messiah come, 
The Angel of the Lord went down into the furnace with them that were with Azarias.  and though nothing be found in him, yet must he enter into the same furnace, no less [Passiaè] to suffer with them; then [Privatiuè] to take the force of the fire from them. And so must the rest of all those holy vessels, his Confessors follow as they did, until the time of these Desolating fires accomplished, as is above showed. And so this Period endeth with the expiration of the Mosaical bondage; to the obedience whereof, these holy witnesses were engaged, even to the Death, and were now to rise again, and come forth to the life of Euangelical Liberty. The utmost limitation of which their stay in this furnace, 
Luke 21.  our Saviour designeth unto them to be [the beleaguering of jerusalem.]    

The second Period is of the chaste wife.  
IT was very fit that there should be a large distance betwixt the Relating of the former passage, touching the three Noble young Men martyred, and this next ensuing. For there was a long course of Occurrents to be accomplished betwixt them; Even so much as was to take up forty nine Cubits, or seventy weeks of time, which (as was showed before) were those four hundred and ninety years, in which all the Prophecies ensuing that part (namely the third Chapter of the Canonical Prophecy, whereto our former Progress is subjoined) were to be fulfilled. And so the Connexion of these Passages which now follow, to set an end to the whole Prophecy.  

In this Period of the  wife.  
THe first Circumstance is of the Place named Babylon: Not the first, 
There dwells in Babylon a man called joacim, etc. Babylon. Confusion. Psa. 137. Isa. 13. jer. 50. & 51. Ap. 13.  for it was long sithence desolated in the flames of the former Period, and made an Extemplary Confusion to all the Enemies of God and his People, as it was foretold, and commanded by the Prophets. And all the Saints of God were called out of it long sithence.  
But it is of the Second now, by this time standing and grown great, by the spoils of all the world beside; And which was to begin a New Captivity of the People of God, and to make a New Depraedation of the Church of God, and to set up a new Confusion, out of the Ruins of the old. So then this chaste wife must be put to her Purgation in Babylon the NEW.  

And he took a wife named Susanna. Susanna. A Lily. Cant. 2. Ap. 17. 1. Reg. 7. jehotakim. The establishment of God. 2. Cor. 1.  The second Circumstance is, of the Person, [The Church] which is first described by her Name [Susanna] A Lilly. For so doth God decipher his Church in the world [As the Lily among the thorns,] Susanna a chaste wife in Babylon the mother of Harlotry.  
Secondly, by the name of her Husband [jehoiakim.] The Pillar which God hath established, and not Man. For Christ is the spouse of his Church, in whom God hath ratified all the purposes and promises of his love unto the man by an irrefragable Covenant of Yea and Amen. And He taketh her to wife; for Christ loved his first.  

The daughter of Helkiah. Helkiah. Gods-Lot. Eph. 1.  Thirdly, by the name of her Father; Helkiah, that is to say, The portion of God. For God had chosen us to himself in Christ before the foundation of the world, that we should be holy and without blame before him in love.  
Fourthly by her presence, She is very fair, for Christ hath presented her to himself Glorious, 
A very fair woman. Eph. 5.  without spot or wrinkle, Holy and without blame.  
Fifthly, by the Regularity of her Education. She is by her righteous Parents bred Religiously; 
And one that feared God. Her father and mother also were godly people, & taught her according etc. Ps. 119. Now joacim was a great rich man, Col. 2. 1. Tim. 4. Vrbem fecisti. qui prius Orbis erat. Rutil.  For it is the word of God that must be the [Lanthorne to our feet,] without which, the wisdom of the man is folly, and his righteousness, provocation and unexcusablenesse.  
Lastly, her Husband is very Rich and Honourable, for in Christ are all the Treasures of the Deity; and the Godly have the Promises of this Life and of the Life to come.  
So then, here have we a perfect Purtrait of the Church, as our Saviour at his departure from the jews, the place of his earthly abode, had sequestered her to himself, from amids the world of the Gentiles (the new Babylon) for his own and Only beloved, and she a chaste wife, faithful and loyal to her dear Lord and Husband, whose only voice she followeth.  
The third Circumstance is, of two Luxurious judges, 
The two Elders seeing her, have a lust unto her  the one of them, the Idolatrous Paganism of the Gentiles not yet converted to the faith of Christ: the other, the obstinate superstitiousness of the jews, still persisting in hardness of heart and unbelief, concerning any of the promises of God, that they should be accomplished in our Lord and Saviour Christ jesus. And that these are the persons which they represent doth very lively appear by the several Detections brought against them in the mouth of our Mystical Daniel (The judgement of God) though but a child; For the Doctrine of the kingdom of God in Christ, was yet but as in the nonage amongst them. First, Against the former is brought forth the same burden that is by the Apostle laid upon the Gentiles, for their unthrifty Ingratitude towards God, 
Rom. 1.  namely unrighteousness, unmercifulness, unnaturalness, etc. And in the next place, against the later is urged Canaanitish uncircumcision and spiritual fornication, 
Rom. 2. Mat. 15.  whereby they seduced the people of God from their pure and chaste Religion and service of him, 
Isa. 57  through their Adulterous traditions.  
The fourth is, the crime these lay to the charge of this chaste wife [The Church] which is Adultery, 
A young man come to her and lay with her. Ezek. 16. 1. Cor. 5. jac. 4.  that is to say, a violation of the Law of God in point of Religion, which by the mouth of God is called Spiritual Adultery: and a violation of the Law of man in point of society, which is also by the Spirit of God termed, the Adultery of the world.  
The fifth is, the vindication of the Innocency of this chaste spouse the Church of God. And that, out of the mouth of the Accusers themselves, in their examinations (severally taken) found contrary one to the other  
(Observe here the weaknesses of judgement given, upon Testimonies jointly taken before men, how circumspect soever otherwise; and how easily the most sufficient understandings may be seduced and abused therein. To which only end, this circumstance seemeth to be inserted.)  
And herein are we to consider the matter of their confessions, whereby the falsehood of their Testimonies is discovered, namely, that the one nameth the place to be under a Lentisque Tree; the other, under a Scarlat-bery Holme Tree. Wherein literally is showed (out of the difference of these two Trees;) the impossibility that either that thing should be true, which these false witnesses did arm with such contrary circumstances; Or that they should be mistaken in the sensible differences of such manifest objects.  
For first, both these Trees are observed to have on them through the whole year, both leaves and fruit; so that there could not be wanting unto these Accusers sufficient appearance of their differences.  
Of the Lentisque is thus sung.  

jam verò semper viridis, semperque gravata.  
Lentiscus triplici solita est grandescere foetu  
Ter fruges fundens.   


Plin.  The Lentisque ever green, thrice yearly burgeoneth,  
Thrice yearly rendereth fruit and flourisheth.   
And of this kind of Holme is recorded. 
Plin.   
Ilici folia non decidunt—  
The Scarlat Holme sheddeth not leaves.  
And again:  
Ilex annifera, novusque fructus illis cum annotino pendet.  
The Scarlet Holme beareth fruit the whole year, and she hath new sprung fruit on her together with the fruit of the former year.  
Secondly, both these Trees are acknowledged to be Arbores indigenae: Trees naturally growing and breeding in that country, and of much and often use among the People there, So that the youngest child that can discern of things among them according to Natural sense, cannot be ignorant of the Difference of these two Trees.  
Differences of them, either from other are found these.  
The Lentisque hath the leaves of a deep green colour, & the edges of the leaves, and the ribs or veins somewhat red. But this sort of Holme hath leaves green on the upper side (but not so dark) and white underneath.  
The leaves of the Lentisque do resemble them of the Licorice, or Olive. But the leaves of this kind of Holme are like them of the Bay and prickly in manner of a Saw.  
The Lentisque fruit is first mossy flowers in clusters upon long stems, after which comen berries like Fitches or Elder-beryes, first green, then purple, and last of all black, which fruit is sometimes pressed into an Oil; and sometimes is seasoned into a Salad. But this sort of Holme hath first an acorn like the Oak, though shorter and smaller, yet such as many use for bread in time of penury of Grain; And afterward hath a Bery cleaving to the boughs, without stem (other then as the Oak-apple) and of the bigness of a Pease, or little other; coloured first White, after Ash-colour; in which is gendered the vermin, whereof is made the rich Scarlat dye [Coccus Baphicus] by us called Coccianel.  
The barque of the Lentisque is bright red, and is (as are the barks of those teary Trees) thin, 
The gums of all these sorts of trees are properly called Lacrymae, Tears.  and apt to be wounded, and to send forth their tears, those precious Gums they yield.  
But the barque of this sort of Holme is very dark red inclining to blackness, and is thick and dry and spongy like that of the Corke-Tree, insomuch as in some places the one is used instead of the other.  
These observations as they are delivered by the most approved Authors, Dioscorides, Galen, Cic. Plin. Matthiolus, Amatus Lusitanus, Dodoneus, Gesner, Gerard, etc. may suffice to show, that it ought not to be reckoned unlikely or hard for a child, to close these two false Accusers in the net they had laid for the Innocent; And even so easy was it for any that were not hardened in mischief, to discover the accusations laid against the Primitive Church by the jews and Gentiles, to be so incompatible in one and the same subject, as it must of necessity appear to have proceeded not out of Truth, but of mere envy and malice, that they were so charged with them.  
What out of the Nature of these two Trees severally considered doth farther arise, is properly pertaining to the Accomplishment following.   

The Accomplishment.  
THe Primitive Church at the first, (that is to say, after the Apostles dispersed themselves from jerusalem into all parts of the world) consisted only of private persons, and was as a wife in the house, without any commanding power in order as to the Public state. And had these two Adversaries, the Heathen Idolatry, and the jewesh superstition, evermore standing forth in accusation against it. By which it suffered grievous Persecutions and Martyrdoms, through their Calumnies put into the ears of the Emperors, and Kings of the earth yet Infidels and unconuerted. Which as I have said did no better agree together, than that two Trees so much different, should be said to resemble one the other, or to be of one and the same kind.  
But what if we shall say, that out of the Appellative names of these two Trees, are foretold what kind of accusations should be brought against it by either of them? Certainly when I consider the Nature of them both together, with the reference they have to the persons to whose Accusations they are adpropriate, I cannot but understand some special Mystery hidden in it.  
For first to the Gentile is allotted the Lentisque Tree, whose tear is that usual gum Mastic, so serviceable unto them that study wholly for the outward beauty and graciousness of the body, as if (with the Epicure) they made the pleasure and contentment thereof their Summum bonum and only end. And so did the Gentiles lay to the charge of the Christians, that under pretence of their religious meetings, they gave themselves wholly to Anarchy, Sensuality, and carnal liberty, which must breed a rejection of all good Government, Order, and care of the common good. And on the other side, whereas to the jew, is ascribed this kind of Holme-Tree, whose berries (as I shown before) yield that precious dye (which pertains only to the Princes and great statesmen of the world to be attired in). So the accusations which these men brought against the Christians, were (altogether or for the most part) matters of Ambition, Treason, and Innovation, as if they aspired to a worldly Power and Sovereignty. And this they charged them with, thereby to make them odious to the Gentiles, in whose hand the state than was. And if either of these happened to change into the others Arguments, it proceeded of the lyding they bore either towards other against these Christians whom they had set up for the Common enemy to them both; and not of their own Apprehensions.  
But Daniel [the judgement of God] steping forth in the mouth of sundry learned men, 
justinus. Aristides. Athenagoras. Tertullian. Vid. Euseb.  (which were notwithstanding but Private, and as it were under age in order as to the State) by their Discrete and just Apologies do make manifest, both to Princes and People, the Innocency, and holiness of conversation among the Christians; and so their cause being heard they are acquieted, and those false judges, (the Heathen, and the jewish Laws) exautorate as condemned to death, and the Truth of God in the Christians generally approved, and received.  
The last Circumstance is, of the great reputation that (upon his judgement given) the young Prophet groweth unto among the people. For after that the Integrity of the Christians was made thoroughly known; 
Sella in Curali struma Nonius sedet, Per consulatum peierat Vatinius. Catul.  they increased daily in number and power; the Doctrine of Christ obtaining the more credit, by means that men did look into the intolerable mischiefs and furies of the impious, when they were in Authority, and the fearful plagues and punishments sent by God among them, which were Defenders of Idolatry and Superstition.  
And so this Period is continued, from the Determination of the Mosaical Church (where the former Period ended,) for so long time as the Primitive Church Christian is in Private estate, and not received into place of Sovereign Government; as is represented both by the Sex and Order of a wife, and the childhood of the Prophet. Namely, the times of the Church as they are by Saint John typed under the Ephesine, Smyrnaean, and Pergamine Churches; The visions of the opening of the Seals; of the Queen of Heaven in travail; and the King of Heaven and earth borne, which was until by Public Edict, the Crown was set upon the Head of Christ, and the Kingdoms were acknowledged the Lords, and the binding power to pertain alonely to Christ and to his Laws.    

The third Period is of an Jdolatrous Culture.  
AN entrance is made into this Passage by a solemn Preface (for preparation) taken from the time, when, it is to be observed to have beginning. Namely after the change of the Imperial state.  
Now in this Preamble, first is to be noted, 
When King Asly ages was laid with his Father's Cyrus the Persiam received his Kingdom.  that Literally it seemeth a manifest absurdity, unworthy the spirit of Prophecy, to make mention of Astyages, as pertaining to the State of Babylon. For albeit, that true it is, that Cyrus succeeded Astyages in his Kingdom, yet this taken, as I say, according to the letter, is altogether impertinent to the matters of Babylon. For Astyages was King of the Medes and Persians, and not of Babylon; And the succession of Cyrus unto him, was in his own right of inheritance to the Crown of Media and Persia, for he was the son of Cambyses a Persian, and Maudane the only daughter of the said Astyages, 
Thereof was Cyrus (by the Oracle) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Mule, because he had a Persian to Father, & a Mede to Mother. Gen. 10. Gen. 7.  who was a Mede by birth: so that he could by no means make title to the Crown of Babylon, not from the very first dispersion of peoples unto their several seats. For Babylon came of Cham; But the Medes from japhet, and the Persians from Shem, and from these two later (as is showed) came Cyrus. So that in this translation of the Empire of Babylon to the Medes and Persians, is no relation to humane right, that Astyages should be mentioned; But in it, is (first) accomplished the blessing of Noah upon his two elder sons, and his curse upon the younger; And (secondly,) the burden upon Babylon from God in the mouth of his Prophets, personally calling forth Cyrus to the performance of it.  

Isa. 44. & 45.  In the second place therefore, the spiritual sense of this Introduction yields more Grace. For the name Astyages duly searched into, signifieth One, that not so by justice and right as by crafty Policy, and violent Tyranny hath the rule of the People; 
Astyages. Tyrannus.  And such were those, that had the Empire of the world, and of the Kingdoms of the Heathen, in the time of their ignorance concerning Christ; until it pleased God to send and set over them Cyrus, the Substitute of his Heir (as the name beareth), 
Cyrus. Pro-haeres. Psa. 2. And Daniel did eat at the King's table, and was honoured above all his friends.  namely Christian Princes, the Lieutenants of Christ jesus, the Heir Apparent, and Lord Paraumont of Heaven and Earth; which as they acknowledge to Reign by God; so they conform the whole Reason of their Government to the Platform of his Law. Knowing that wherein so ever their Laws are not Regulated by it; their Rules are Tyrannical and inordinate, how fair a show soever they make otherwise. And in this sort is Daniel taken into presence and conversation with the King and State in Babylon.  
Thus then (by this Preface) we are prepared to understand, when this Idolatrous Culture is timed to be in Babylon. Namely, after the change of the Empire thereof, from under the Curse, to pertain to the Promise; that is to say, from Heathenish Idolatry to the Confession of the living God in Christ; and yet the seat of the Empire continueth still in Babylon; which because it was not found in the old Babylon: for it was utterly ruined and desolated, and so continueth even to this day (in order, as to Empery, as appeareth by that which hath been said before). Therefore it must of necessity be verified in the NEW; and this Idolatry, spoken of it (not as it was before [Ethnique] But) as it is now become Christian, and had sworn Homage and fealty to Christ, in Constantine the Great, the Christian Cyrus of the Empire, and in Lucius our Christian Cyrus of this Land of Albion, and so of other Kingdoms respectively. And thereupon cometh into question the Idolatrous Culture of the Babylonian, whereof this third Period hath to speak of.  
In which, the first thing to be considered is, 
The Babylonians had at Idol called Bel.  of the Jdol Belus or Bel. The Appellative [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] if it be taken after the Original use, for [Rei verae effigies], the shape of a true thing. (For so it is said, that the Lacedæmonians did carry about [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the Idol of their dead King in a bed well adorned or set forth), And the name Belus for the proper name of the first founder of that Empire; then doth it in Prophetical Language import, that this second Babylon should (notwithstanding their professed conversion to God's Laws, and to Christianity) still hold in admiration, and even to Idolatry, adore the Heathen Policy of their founder, (as Belus was to the old Babylon) and his Successors, in their National Discipline. Which how truly we find even to this day verified among them, is so manifest; as I suppose it would seem superflous to men of knowledge and understanding, to have report made unto them of it, whether in their Laws Civil, Oeconomical, or Moral.  
(For this point and some others, I have chosen to refer the Reader to the observation of particulars, as they are obvious in many that have formerly written to those purposes, and pass by the instances of them myself, lest I might both be thought to have drawn the waters of other men's Fountains into mine own Cisterns; and also that the labour self might not grow to a greater bulk, then that might be no way grievous to the meanest to purchase it.)  
And these laws (though not according to their Written tables, yet to the Acception of their Brutish spirits) so inviolable, as were the Laws of that Dracons, of whom it is said, he wrote them not in Ink, but in Blood. Witness the severity of them, upon their own children, yea, upon their own selves, in case of breach of their Laws, though perforcely committed.  
But if the Appellative [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] be taken as by a Secundary Intention, for the Representation of a feigned thing; 
And the King worshipped it, & went daily to honour it.  And this Name [Belus] be drawn from that common Name of Bahal after the Radical Hebrew, or Beel the Chaldaean sprout thereof, and used for any Lord having and exercising Divine Power and Right of Propriety over Persons or things; Then doth it discover unto us, in what steed these New-Babilonians should hold the faith of God in Christ. Namely, with such Reference unto Imaginary Patrons and Coadjutors (if not chief Authors) of their vows and prayers in special to be observed, as should be best for the promotion of the cause of their Politic respect in general.  
Now what is the multitude of their Canonised Intercessors (howsoever in show they serve to set Forth their voluntary Devotion and Humility, 
Colos. 2.  as to the Particular) other then (for the truth of it in General,) like to their own Country North-East wind, the more lofty, the more cloudy? 
Ater thit expellens mendaci nubila statu— Cae●ias.  So do they as jugglers lift up their eyes most fixedly to Heaven, thereby to draw the spectators eyes to accompany theirs, when they the mean while may the more unperceivedly bring to pass their Legierdumaine, and earthly ends. Namely, to get credit where they most purpose to deceive, and to purchase opinion of love and friendship, where they seek soon and most summary destruction.  
And that this is to be understood of them, The second thing to be considered, 
In that same place was a great Dragon, which the Babylonians worshipped.  (Namely, the true and lively presence of this their Imaginary Belus) doth make to appear, which is (indeed) found to be a Dragon. And even so is their Religion made in show to be Humane, Reasonable, Gracious, Godly, as by the Idol. But is in truth Bestial, Cruel, Bloody, Devilish, as by the Dragon, whereof let none others but their own Records be brought forth to witness.  
As in Divine letters, the Character of the Devil is a Dragon; and Idolatry called Devil's worship. 1. Cor. 10. So in Pagan-learning the Hieroglyphique of Witchcraft (which is the Invocation of Devils) is a Dragon, (Poet-Nunc ego Medeae vellem fraenare Dracones-) To intimate, that the Man that doth either set up, or so much as connive at Idolatry, doth thereby make himself fit, both to work, and to be wrought upon, by Witchcraft. Whereof what plentiful Instances we have had in the New-Babilonian Idolatry, I suppose none but the deaf Neighborers of Nilus' overfalls are ignorant of.  
Secondly, if there be any that will needs have this Idol of Belus, to express the whole of their Religion, 
There were spent upon this Idol every day twelve great measures, etc.  to stand in the worship of those trunkish Gods they call upon, and the Realty of this their worship to be the service of the old Dragon the Devil; Or thirdly, if any will otherwise have the Idol Belus to be that Great Mountabancque their Pope; and the Dragon that Infernal Conclave of Cardinals, whose only breath doth enliue that Idol; Or if there be any other light here in emparted to others of my brethren in the Ministry of the Prophecy of our Lord and Master jesus Christ; I will not refuse to join with them, so fare forth as they make the parts to agree and move together, as in this they are found to do.  
As we have hitherto been informed touching the form of this Idolatry: so in the third place we are taught, what to esteem of it in respect of the end, and that is expressed in phrases of speech pertaining to food, where is to be observed, that to the dead Idol is offered an unmeasurable daily allowance of meat and drink; whereas it could not be unknown to any Reasonable creature, that the Idol could take none. And on the other side, the Dragon was acknowledged to live by food, and there is none found to be offered unto him. And such are the ends of this their double dealing Impiety, according to the saying.  Simulata sanctitas duplicata iniquitas. 
For the former their Belus or Belly-god, doth set forth their insatiable Covetise, according to the word of their chief Minister: Non sufficit Orbis.  
And the later their Dragonly policy showeth their unlimited Ambition, whereby they have in conceit already swallowed up Heaven and Hell, and yet are not satisfied.  
But God be thanked, it is not found in our Prophecy, that either of them taketh any sustenance. For [Babylon is fallen, 
Ap. 18.  it is fallen,] and that by Daniel, first discovering unto Christian Princes and Magistrates, the sly conveyances of these Babylonian Impostures. And secondly, removing the prejudicate conceit of their impregnable force and strength.  
The former, (Namely, the discovery of their Abuses) is by tracting their footsteps in ashes. 
Daniele commanded his servants to bring ashes, and these they strawed, etc.  And ashes is that which is left of the dissolved bodies of the dead, whether Animals or Vegetables. So did the discreet wisdom of Religious Princes, by the advice of our Daniel (the judgements of God) search into the ashes, that is to say, into the Records and Memorials left of the Decessors of these Priests of Baal, and the fruits of their works while they lived; And discovered whereto tended all their Hipocritical show. Namely, to devour the whole earth, which how true it is in them, let the dead speak, as in all the world over, 
Dan. 7.  so more specially in these parts wherein we live.  
For France let the whole Treatise of La Cabinet du Roy de France, etc. be viewed; And for Germany, the Articles of the Diet at Worms, Anno. 1521; and at Noriberg, Anno. 1523. be considered. And for England, the sundry passages of Fox in his Martyrology, and of jewel in the defence of his Apology, and diverse others be called to account, as the footsteps of those times in ashes, and it will appear, that the greatest part of the wealth and treasures of these Lands (and consequently of all the Kingdoms in Christendeme) were in the hands of their Par●izaus, which (as horseleeches when they are filled with blood) this Belus and his Dragon did by salting and powdering them, make them to disgorge into their coffers.  
The later, namely, the overweening of their  power, is voided by the use of a Medicinal Pill ministered to them which, as it is not food to give nourishment to their Nature, but Medicine to work upon and alter Nature. So there is no hope by fair means to prevail with them (for Improbitas nullo flectitur obsequio) but the Humours abounding in them must be met with and subdued. As appeareth by the Ingredients. First; 
Daniel took fat, and pitch, and hair, and boiled them together, and made lumps thereof. This did he put into the Dragon's mouth, & so the Dragon burst in sunder.  all of them are things not suffering Putrefaction easily.  
Next they are every one in their kind, apt to join with the other of them; so that while their Natures in themselves remain undestroyed, it is very hard to sever them one from the other.  
Thirdly, they have a glutinous and clammy quality, whereby they are hardly removed from the place or thing, whereto they are once made to cleave.  
So that by the Ingredients of these Pills are three principal virtues commended to us, by which this venomous Beast is to be destroyed. For  
Their incorruptibleness of themselves, doth betoken unity.  
The Inseperablenesse either from other, doth design secrecy.  
The Vnremoveablenesse from whereto they are applied, is Constancy and Perseverance, which the daniel's of Nations in their Councils are to use for performance of this Rare Cure.  
Those that will in a more literal manner have it understood, that these Materials, being of special use in Sea services (as the Tallow for speedy way, 
— Natat uncta carina.  the Pitch for stanchnesse, and the Hair for defence against Orcs and gnawing Worms,) do intimate the manner how this Dragon is to be taken out of the way. Namely, by a Nautical expedition against the Den of his abode; these do herein commend unto us the virtues of Integrity, Secrecy, and Expedition.  
And so upon the Mater both these come to one, in Point of Performance.  

The Accomplishment.  
THis third Period we find to have been taken up with the discovery of the viperous generation of Heresies, Schisms, and Heathenish impieties, in Matters as well of Church as of Commonwealth, put upon the Church, under the mask of Religion. All which have been either first bred and begun, or otherwise by Protection and Maintenance, 
See for this Carrion Image of both Church's Acts & Monuments▪ Mystery of Iniquity. Pisgah Euangelica. Problems concerning Antichrist: and a million more, both Ancient and Modern. Ap. 2. & 3.  seconded and continued by the New Babylon. And have been brought to their Trial by [Daniel] The judgements of God, in the mouth of faithful Ministers, and in the hand of zealous Magistrates. As witness those Armies of Holy Professors from time to time; and their unweried spirits, in the encounters and combats they maintained even to death, against this Babylonian Belus and his Dragon, and their Sectaries concerning their Tenants, so fare forth as they were not Regular, and Demonstrable out of the Arche-type of God's word and Law. By means whereof, the New Babylon is brought into contempt with all Princes and People of understanding; And Belus and his house and his Priests destroyed, by abrogating the binding power of his laws; And his Dragon slain, by removing the Pagan policy, and by demolishing the place of their Antichristian provocations. And so doth conclude with the destruction of Babylon the later, which is (at the length) to be as Real as was that of the former.  
Thus this Period of our Prophet doth square with those Revelations of the Euangelical Divine, delivered under the types of the Thyatirian and Sardeian Churches, and the visions of Michael and his Angels, 
Ap. 12. 13▪ etc.  and of the Dragon and his Beasts.    

The forth Period is of a tumultuous Conspiracy.  
AS to a turbulent enterprise among the multitude, it is not found, that they use any precedent consideration, either touching Motives, Manner of doing, or Ends, but Quâ data porta ruunt—  
They are carried headlong, they neither know nor care whither: 
When the Babylonians heard it, they were wondrous wrath & gathered themselves together against the King  So needed not any Preface by way of connexion to be interserted, betwixt the former Period of those Babylonians subposed wrongs, by demolishing their Idolatry, and this of their unquenchable thirst of Revenge; but that the Hint of that, should (according to their Brutish Natures) necessarily draw on their outrageousness in this, to their own confusion.  
In which we have first to consider, that by these Tumultuous Babylonians are designed, what inordinate Conspiracies the Sectaries of the Mystical Babylon would enterprise, now that they are made headless, by the conviction of the dead trunk of their Idol Bel-Pope, 
Saying deliver us Daniel, or else we will destroy thee and thy house.  and the Ignis fatuus of their Cardinal Dragon's Conclave. All which their Intendments and Conspiracies are against the Church, upon pretence of maintaining their old (Antichristian) Religion and Policy, which the true Church of Christ doth indeed mainly oppose.  
Secondly, 
In the Den were seven Lions.  the seven Lions are an Heptarchy of an Idolatrous people which shall be by these Antichristian Babylonians in all places stirred up, 
jer. 51, 17.  as brute Beasts exasperated by famine, to the spoil and devouring of the Church.  

They cast him into the Lions Den.  Thirdly, the six days or weekes-worke of the Prophet's imprisonment is, a term of time in which Professors of true Religion shall (notwithstanding) be given over to be drawn into brutish and profane courses and ways, and to the compassing of earthly ends, as worldly minded men do in the week days, to the labours and cares of flesh and blood; without any reference of their works, to the setting forth of God's glory.  

Upon the seventh day the King went to bewail Daniel.  But on the seventh, that is the Sabbath day; namely, so soon as they settle to a serious reformation of themselves in the service of God according to his will and ordinance; they shall be released and rewarded (for that they have suffered) with double honour, according to the rites of the Sabbatical Culture.  
Fourthly, the shutting of the Lion's mouths is, the loving care of the Almighty over them that fear him and trust in him, 
When he came nigh the Den he looked in, & behold Daniel sat in the midst of the Lions Num. 24.  whereby notwithstanding their many Errors and wrenches betwixt God and them; yet are they (by his holy hand holden over them) safe amidst those furious people, and that in recompense (whereunto these people are guided by God, as Balaam was to bless the Israelites) for the invitation they had by them, to the acknowlagement of God's glory and power in the first Period.  

There was in jewry a Prophet, called Habaq.  Fifthly, the food miraculously brought by the Prophet, may be taken for the Succours that by God's Providence shall come unexpectedly to the faithful from fare, and very swiftly and strongly. Or else it may be according to a moral understanding, taken for an admonition to the faithful, that they make recourse to the gracious meditations delivered by that Prophet (literally to the jews, but Mystically pertaining to all faithful Christians in that case), as unto the spiritual food of their souls, the word of God therein. Namely, that albeit God doth chastise his Children by the rod of the wicked, as here in the Person of Daniel: yet they should not therefore fall from their hope, as here he may be said to speak unto Daniel; But that [the godly and just shall live by their faith] and contraryly, the Impious, Oppressors, 
Habaq. 2. 4.  Idolaters and Tyrants, shall perish in their sins. And this is the sum of that gracious Prophecy, which how fitly we may perceive it to appertain to this state of the Church wherein Daniel is now made to be; every good Christian may see.  
Sixthly, Daniel delivered, 
He drew him out of the Den and cast them that were t e cause of his destruction into the Den, and they were devoured in a moment before his face.  and Lions devouring the Babylonians, is the turning of those people's hearts and forces against those Babylonians that had stirred them up to destroy the true servants of God, which when these faithful ones shall behold, they shall triumph and give God the praise.  
Seventhly and lastly, one thing is to be added which is not in the Text. For though it be not expressed, yet is it of necessity to be understood; And that is how our Prophet spent all this time of his Bondage with the Lions? which out of Decency and Analogy with other Saints of God in like cases as Manasses in the Dungeon, 
2. Chro. 33. jona. 2. Dan. 3. 2. Cor. 11.  jonah in the Whailes belly, Paul in the depth of the Sea, and the Young men in the Furnace, (as in our first Period) must be understood, to have been first in Reconcilement to God, as touching former delicts (considered in this place, not altogether so much in respect of himself, but specially in the Person of his Nation; as he doth also elsewhere). Secondly, 
Dan. 9  in thanksgiving for his present preservation, and Petition of relief and comfort to be continued; And thirdly, in Prophetical exultation upon steadfast assurance, that he shall be in good time delivered, and his Enemies taken in the Pit they have made for others. And many meditations do we find of this kind, both in the book of the Psalms, and otherwhere, 
Psa. 3. & 4.  dispersed through the whole volume of the Holy Records.  

The Accomplishment.  
Who so will enter into an accurate and discrete search of the proceed of these Babylonians, and compare their practices of these days with thee of former times; shall easily find, how tenderly they take the late Entryes made upon the freehold of their Conclave, as well in word as in writing, 
King james in his Praemonitory Epistle, etc. Novus homo.  by sundry worthy Agents in the cause of the Church. Specially a New man, which hath ex professo, debated and proved out of their own mouths even by the Rules and Laws of that their Conclave, that there is not now, nor for long time passed since, hath been any Regularly made neither Pope nor Cardinal; wherefore from thence forth they have not dealt (as they were wont before) by a show of Legal proceed, as by Excommunications, Interdicts, Jndulgences, Dispensations, and such like formalities. But now they plainly declare themselves by Assasinats, Leagues, Proscriptions, Invasions, Breaches of promise and faith, Treasons universal and particular, 
Vid. Cancel. Hispan.  as is discovered by their own letters and Remonstrances one to another, which they hoped should never have come to light in Testimony against them.  

Deut. 29.17. O King be not deceived for this is but clay within, and brass without, and did never eat aught  And hereby they show what reckoning they make and ever did, of their Dunguy Belas. Namely, no more than according to the matter whereof he is made, [Nehustan, a piece of brass, or a lump of clay]. But the Dragon in the Cage is that, which so long as they could bear the world in hand, of the life and strength of it, they held themselves safe enough. And now at length, they proclaim fire and sword against Daniel and all the Kings and Princes that call him to counsel against their Heathenish Idolatry and Dragonly Policy, 
The King is become a ●●w, for he hath destroyed Bel, etc.  and they are to them, jews, and worse, that presume to move or to be seen in it.  
Wherefore they have stirred up an Heptarchy of Nations, 
Classicum Belli sacri.  that is to say, a full and competent power of sundry Kingdoms (which as Lions kept in dens, are at their command) to set upon Daniel and his followers, the sincere Professors of God's truth, who seem to be thereby utterly forsaken by all their friends, and assailed on all sides by Adversaries, in such inevitable distress (as fare as man may discern by the eye of flesh and blood) as if they were in a dungeon, among devouring Beasts. But they that behold them with spiritual eyes, 
Period. 1.  do contrarily see them as safe as they were before in the furnace.  Those that out of much curiosity will not be contented with the understanding of this Number of Seven, after the for me of Prophetical speech (wherein a Definite Number is usually put for an Indefinite, as it is found in many places of the Canon of Holy writs, both Old and New) seem to press a Nominal designation of them. And so reckon France, Spain, the Empire, Italy, Bohemia, and Poland, for six of them. In some of which may be perhaps some doubt. But for the seventh, I cannot, neither do I think any other will make doubt of. And that is, A home party in the bosom of the Church, and of all them of the true Religion, which must needs be the most dangerous, by how much the greatness thereof is not possibly to be discovered. 
By this we may perceive, what is to be expected by the true Professors, from all those that are at the Babylonians beck (specially the last of the seven named Lions). 
The home party.  Let them otherwise make what show they will of society and common Country, their bridle is the only power of God, without any disposition to peace in any of them. And it is a very dangerous Security in men, to set so light as they do of that Tenent of theirs [How that it is a principal case of conscience in them, 
Fides non habenda cum Haereticis.  not to keep faith with Heretics.] For so consequently it is to them a meritorious work to purchase credit with the faithful, that so they may be deceived, and by their credulity utterly cut off by these Infidels. Yea, and a sin inexpiable, for them to enter into any such faith of league and society with the true Professors, which they do not before hand purpose and practise to break when soever they shall see their best time to do most mischief thereby: so that it is less perilous to trust a Viper in the bosom, than these men upon any terms. For that is felt at his first wounding, and so may the venom be encountered and expelled. But these are not felt to sting, till the wound be past recovery.  
Howbeit for all this God hath not forsaken his people; but so soon as they turn and call to him, he will hear them, 
Ps. 46. Habaqquq. Affectionately embracing.  and that right early; as he doth our Prophet in the den, by the relief of Habaqquq, that is to say, such as shall lovingly embrace them in the acknowlagement of the truth they profess. Specially those old Confessors the Jews, 
jehudah: Confessing or praising.  who with new praises in their mouths, that is to say, by their conversion unto Christ their Messiah, shall either come themselves with that irresistible speed, and unperceived secrecy, as if they were borne in the Air, 
●gelus. messenger or ●ssage.  by Angels, above the reach of man's sight; Or else (as the name of Angel doth import) by message of comfort from them, no less speedy than secret, of their mature assistance and confederacy.  
But when shall this be (say some)? unto whom it is answered, that it shall be so soon as we begin to hunger and thirst after righteousness, as Daniel is to be understood to do for natural food, according to the long time of his stay in the Den.  
Yea, and that by the special work of God, who otherwise could as well have preserved him, without feeling hunger, as he did Moses in the Mount, and Elijah in his journey. 
〈◊〉 34. & 34. ●●g. 19  But this was disposed by God after this manner, to the end, it might be to the Prophet a corporal and natural sign incurring into the senses for the strengthening of his faith, as the message of the conversion of the jews shall be to the true Professors of Christ, in the midst of their Terrors.  
And hereupon is it, that no sooner doth he pray, but even before the prayer is passed his lips, 
Isa. 38. Act. 10.  he (as Hezekiah and Cornelius) receiveth answer of grace, and grant of his demand, by an Angelical message in the hand of a loving and lovely Prophet; namely, Hebrew converts confessing Christ.  
Which tidings brought shall amaze the Babylonians, 
2. Reg. 19 Ap. 17.  as the tidings of the approach of the Aethiopians did Sennacherib and shall turn the hearts of these Nations against the Babylonians (as the flames were turned against the fuellers in the first Period, and as the Beasts, unto whom the Christians were cast forth to be devoured in the second Period, 
Euseb. Isa. 66.  were turned against those that provoked them) and shall destroy them; the Saints of God looking on and rejoicing.  
Thus in this Period is contained the wars of Gog and Magog, and the vision of the New jerusalem, 
Ap. 20. Ap. 21. Ap. 3.  and of the Philadelphian and Laodiecian Churches. That is to say, the distresses of the Church by an Anarchical Apostasy, and the causes thereof, with the time of the endurance and means of delivery; the calling and conversion of the jews, and their union unto the true Professors of Christ, whereby shall be purchased Triumphant days. Namely, 
Num. 28. Upon the seventh day the King went to bewail Daniel.  the double sacrifice due to the Sabbath, which is the sacrifice of both jew and Gentile, with one heart and mouth praising God. And this Sabbath never did the Church yet enjoy, but at length must, for a preparation to the end. Which time hasten o Lord, thou which art the true and Aeternal High Priest, in whom thy Church doth celebrate a perpetual Sabbath, offering themselves up a Holy, 
Rom. 12.  Lively, and Gracious Sacrifice, by their (not Brutish but) Reasonable and Intelligent service of God. Even so Lord JESV, come quickly. Amen.    

The first Corollary.  
IN the mean space; the Light that this Parabolical Prophecy doth illuminate us with, is: That all the members of the Church of God generally, and every one severally be hereby informed to a due consideration of the state, wherein they presently stand; either for their spirit of their inmost conscience, or for the private of their worldly state, or for the public of the politic society, wherein they live. And that they do accordingly dispose of themselves. First, whether suffering Period. 1 in the furnace of God's trials, that they abide constant, rather to dye then to fall from their hope. Secondly, Period. 2 whether brought into undeserved Obloquy, that they pacify themselves out of the testimony of a clear conscience. Period. 3 Thirdly, whether in Authority, that in the first place, they advance the honour of God, that hath advanced them unto honour above others. Or lastly, whether in the Period. 4 midst of a Brute-hearted generation, that they be not any way dismayed, but cheer themselves, in assurance, that the power of their Adversaries is limited, and shall not be able to stretch itself farther, then shall be for the honour of God, and good of his faithful servants. Remembering this withal, that so long as we give ourselves over to the Pursuit of our private ends, so long shall we be left to the danger of these our Brutish Enemies. But so soon as the Daystar of the Lords Sabbath shall arise in our Hearts, and we by the conduct thereof, seek his face, leaveing our own self wranglings: 
Psa 148. Isa. 60. Ap. 21.  The whole creature shall join with us unto a perfect celebration thereof. And of that Sabbath day shall be no Sunset: for Christ our righteousness shall ever more and more lighten us unto Triumph, 
1. Cor. 15.  and treading down of our Enemies, Death, and all, under our feet, in him and by him. Amen.  But— Paulo maiora. 
Here is in this Quadripartite Parable described unto us a fourfold state of the man in Christ.  
The first is the state of Nature, 
Natural Propagation.  originally derived unto him from his Parents; touching which, are the the words of the Prophet: In iniquity was I form, and conceived in sin. Out of the remembrance whereof, 
Psal. 51.  so long as he beholdeth himself as in that state, 
The fyary furnace.  he findeth nothing in himself but fights (of his own guilty conscience) within, and fears (of the whole Creature calling for justice against the Man for his abuse of them) without; Thus every where bearing about in the body, the dying of our Lord jesus Christ by his afflicted spirit. 
2 Cor. 4.  Only the zeal of his inward LOVE, the fervour whereof is fare more mighty, then to be invaded by outward and Elementish considerations, maketh him a freshure, as unto these young men in the midst of the flammes in the first Period.  
The second is, 
Adoption and Spiritual Regeration.  the state of his Adoption and Childhood in Christ through Grace. By the means whereof, even in his greatest weakness, he saluteth (as it were a fare of) the lovely Revelations of God unto him, in such liberal manner as he is overcome, and in fear to be puffed up by them. And therefore it is good for him, 
The false judges.  yet to endure the buffet of Satan, 
2 Cor. 12.  whereby the Testimony is sealed unto him, that the grace of Christ is sufficient for him, as the  wife doth in the second Period.  
The third is, 
Manhood and Strength.  his full growth and strength of manhood in Christ, whereby he is able with all Saints to comprehend, what is the breadth, length, depth and height: 
Eph. 3.  and to know the love of Christ, which passeth all knowledge. And therefore from the former Period, of being able to Suffer, he is now grown to be able to Do. Namely, to cast down (Belus) Imaginations, 
2 Cor. 10.  and every high thing that exalteth itself against the knowledge of God, and to bring into captivity (the Dragon, and) every thought to the obedience of Christ. So that by times, even at his first coming into the entertainment of Cyrus (Christ risen, 
Belus and his Dragon.  ascended, and reigning in him) he taketh away all the  out of the Land, and doth cut of all the wicked doers from the City of the Lord. 
Psal. 101.  And this City, is not only his outward rank in the world: but the inward man of him, as he is the Temple of the Holy Ghost, and those wicked ones are the many baits, suggestions, excesses, and wants, as well within him, as round about him. In all which, he now can say with the Apostle, 
Phil. 4.  I can do all things by him that strengtheneth me, as we find it the part of all daniel's to do, in the third Period.  

Perfection.  The fourth is, the glory of the man's consummation. By the which [although he do yet walk in the flesh (assailed on every side with the spurs thereof, as with so many Lions), 
2 Cor. 10.  notwithstanding [he doth not war after the flesh] that he should stand in fear of them, 
The Den of Lions  or be annoyed by them, because he liveth in Christ. And for as much as he is able in the brightness of a good conscience, to bear witness to himself with the Apostle [I have kept the faith;] 
2 Tim 4.  therefore doth he conclude, that [neither tribulation, 
Rom. 8.  nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor sword, shall separate betwixt Christ and him.] For in all these, we are more than conquerors, as we find Daniel amidst the Lions, in the fourth Period.  
And even this very Mystery is it, that a right learned and virtuous 
* Mr. Edmund Spencer. The great contentment I sometimes enjoyed by his Sweet society, suffereth not this to pass me, without Respective mention of so true a friend. Sine nomine Corpus. The young men in the fire.  Gentleman hath so lively deciphered, in his Legend of the Patron of true holiness, the Knight of the Red-Crosse; whereby, and by the rest of those his lovely Raptures, he hath justly purchased the Laurel of honourable memory, while the Pilgrimage of those his worthies are to endure.  
He there hath brought forth our Noble Saint George; at the first only in the state of a Swain, before his Glorious Queen cast down on the ground [Uncouth, unkest] Vnacknowne, uncared off as a dead trunk, and only fit for the fire (as in our first Period).  
But when he had arrayed himself in the Armour of his Dying Lord, his presence is then become Gracious, 
The  wife accused and freed.  and his Person promising great things [as one for sad encounters fit]. 
Belus and his Priests suppressed.  Which he first Passively (as in our second Period), and after Actively (as in our third Period) doth so victoriously pass through and finish; that at the length (as in our fourth Period,) he is become altogether Impassable, 
Daniel amids the Lion's untouched.  whether of Assalts of the frailty of Nature within, or Affronts of Adversaries without, as being fully possessed of that Kingdom, against which there is none to stand up.   

The second Corollary.  
BY that which hath been said, is made manifest, how exactly these Apocryphal Prophecies of Daniel do agree. First, with the Prophecies, 
Sacra Scriptura dum narrat gestum, trodit Mysterium.  Parables, and Prophetical Histories of the Canonical Scriptures.  
Secondly, with the gracious Speculations and Observations of the Religiously learned.  
Thirdly, with the Accomplishments of them all from time to time. And so (according to the Law, that In the mouth of two or three witnesses the truth be established) how worthily they have to challenge to themselves, 
Deut. 19.5.  their ancient place and right. Namely, if not to go [promiscuè] with the Sacred Scriptures, as they formerly did; yet to hold their attendance on them inseparable, above all other writings whatsoever. And how dangerously any shall presume to divorce them, which have been found yoked and drawing together, so many ages of the Church of God, inconstant and uninterrupted succession. Whereby their coupling together, may be judged to have been the work of God, and not of man.  
But for farther confirmation of a thing already so manifest, let us add [ex abundanti] one Testimony more, whether as necessary as the former, I forbear to say, certainly no less Gracious.  
The wonderful Light (I mean) exhibited unto us from Heaven by the late Prodigious Comet, according to the several differences to be considered in it. Namely, 

1. The Influence of its Compound received from the Aethereal bodies.  
2. The peculiar motion allotted unto it.  
3. The large progress over the heads of so many Nations.  
4. The sundry constellations it visited in progress.  
5. The different Extension of his train.  
6. The great distance of it from this Habitable of Mortality.  
7. Lastly, the place of Exspiring and Disparition.    
In all which it hath by Divine Characters and Lynes drawn in the Heavens (that all Mortals might by them be made Inexcusable) preached unto us, the Approach and Accomplishment of those works of the Creator's providence, which were so long before ordained and revealed, that they should be performed in their due time. To the worldlings, and to them that put their trust and content in the uncertainty of Transitory things, Dismal and Desolatory, according to the word of God by his Prophet, [They shall say to the Mountains cover us, and to the Hills, fall upon us.] But to the truly faithful, and those that have in Christ, crucified themselves to the world, full of joy and comfort, according to the word of their Lord, [when these things begin to come to pass; 
Luc. 22.  then look up, and lift up your heads; for your Redemption draweth nigh.  
For proof whereof, let us make a Superficial Essay of some few.  

Ara, Lar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Original of it, esteemed near to the Constellation of [The Altar,] and as it were bred out of the smoke thereof; As it seemeth to declare that the worldlings under pretence of Religion did put themselves into Secret Combinations and in manner of Religious vows for the Prosecution of their pernicious calumnies, and unjust Persecutions against their Enemies the Faithful now more than ever: 
Sap. 2.12.  So in like manner it putteth the Godly in mind of the Glorious Altar from under which the Souls of the Blessed Martyrs call for vengeance; 
Ap. 6.  and the Gracious answer they receive for Confirmation of us that are left behind.  
The Influence it received from the Planetary Lights in the Generation of it as in the Evil, 
Oppos. with ● Conjunction with, ♂ and ☿.  it showeth their overgrown Frowardness, Infidelity, and Rashness: So in the Pious it portendeth their Constancy, Princely Patience, Martial valour and boldness, and Ingenious Compasses for their discreet and Convenient Ends.  
The Lustre it gathered at the first by Reflection on Cauda Pavonis as in a Mirraur showeth that notwithstanding the Pretext of Holiness the Hypocrites make: 
Cauda Pavonis.  yet it is wholly to advance the Painted plumes of some whether Peacock or ostrich, that display their gay feathers more for vain show then for any gracious use they put them to.  
The Constellations is passeth through; 
Lupus and ♏.  First Wolf and Scorpion, in the Evil is sign of their Rabide and venimouse Implacability against the Saints; But in the Good their Inward Ardour in Piety towards their Godly Generation as jacob fortelleth of his Lovely Son the Wolf Benjamin; 
Gen 44.  and their outward help from God against their Enemies, as was unto the Israelites amids fiery Serpents, Scorpions, 
Deut. 8.15.  and drought in the wilderness.  
The not appearing of the Comet during his being ununder the Constellation of Libra (because he was then under the beams of the Sun) doth touching the Evil, 
In ♎ sub radijs ☉ is.  testify the Summons of them to declare, and a Compulsion of them to speak openly their Designs, by Legal Proceed, Ambassyes, Treatyes, etc. 
The train of it towards ♍.  which (by the projection of his Train to the Characterism of Virgo) are then manifested to be intended against the Church [eo nomine] as it is the flock of Christ: 

☉ is motus a ♏ in ♐.  
Motus Cometae a ♏ in ♎ & inde ♍ versus.   On the other side to the Good it showeth that howsoever by the Sun's going forward (according to the Order of the Signs) in the Zodiaque, and the Comets Retrogradation (against the Order of the Signs (God doth seem to leave the wicked to their Counsels, with free liberty to pursue them; yet doth he nevertheless impose a Severe restraint of their Malice by Order of justice, that it shall not bring any damage to his Spouse the Mayden-Mother Queen his Church.  

Serpens.  Hereupon the Comet by his Northward way is carried to the Serpent by which he is stung and pricked forward (for then the Comet is seen in the Mornings▪ and his Motion is become most swift) showing that the Evil finding their Projects frustrate in manner as is above showed, should change their privy Conspiracies into open Hostilities, which they should pursue in most violent manner, & by the greatest strength they were able to make or procure: But to the Godly it showeth that by means of the Noble Serpent [Dan the judge] the more Expedition and Strength their Enemies should use, 
Gen. 44.  the sooner should they be dissolved and vanish by the Chariot and Horsemen of Israel, 
2 Reg. 13.  as the Comet in his coming to Boötes and the Rest of those Polar Characters is seen to languish: 
Arctophilax etc.  And so by a slower Motion and through a Part of the Heavens not honoured with Constellations (as through a Desert of Obscurity) 
Vrsa maior etc.  to hide the head.  

Cauda Draconis.  Lastly, the Comet drawing to the tail of the Dragon is by the Light of the New Moon (then gathering strength) wholly darkened, 
Novilunium.  his body dispersed, and his fire quenched. Showing that however the Evil do yet a third time seek to gather more new poison from the Old Dragon (and the Purple Harlot his Rider the founder of all their Practices) yet it shall not be her Nasty skirts that shall serve to relieve or shelter them, but by the Brightness of the Church, coming forth as a Bride out of her Chamber, 
Cant. 6.  Gracious as the Morning, fair as the Moon, pure as the Sun, and terrible as the Banners of Machanaijm (Men and Angels, 
Gen. 32.  or Angelical Men) they shall be utterly frustrate and end in a Smoke and Stench as the Comet than did.  
These few (as I said) have I for an Essay thought good to touch upon: which how true they have been unto us thus fare, and how fully they do square with the Captivity of our Prophet in his last Period I need not enlarge. As also that (no less in every ones Particular then as before in the General) it is in the faculty of Men to make use hereof (if they list) to their Private counsels.  
Neither let any underprise these as no more than voluntary Applications: For if they think that either the Names first allotted to these Constellations were [Sine Numine] things wherein God had not a Special hand; Or that they were not so Distributed into Characters by Divine Inspiration; Or lastly, that these Celestial Apparitions have not Reference nor Interview with this Habitable Orb: Let all such understand, that how much so ever knowledge whether of Humane or Divine Letters they have scraped up together: They have not yet so much as by sight aloof saluted the threshold of True wisdom's Sanctuary. 
Pro. 9    

The Conclusion.  
NOw therefore for Conclusion, let every one as he tendereth his true & Aeternal good, settle himself thriftily & carefully to search into his own heart, & that without weariness or Intermission, until he find in which of these 4. ways of our Prophet's Parables he standeth, & accordingly shape his Course. With this rest to be laid up, that if in order as to the Church, he find not the world unto him as in one of these States; or that in order as to himself, he bear not himself as by these precedents he is informed; The same man hath no comfort out of this Prophecy, nor out of any other that doth Analogize with it.  
And such are the scorners of these times, whom the God of this world hath so blinded, that they begin to say again as some did of old [where is 〈…〉] Things are to day as they were yester●●● 〈…〉 shallbe to morrow as they are to day. 
〈…〉  If we shall be saved we shall be saved, let us live as we list, and so much at Reproof and hate the Reproover.  
Oh that there were not so many of them in these days, which turn the sweetest juices of Wit, Learning, Tongues, Favor, Strength, Honour, Wealth, Place, yea Religion and all into the floaty Gall of upbraiding and contemning others. As I surmise there will not be wanting some that will do of this my Labour: unto whom (if any be) I reply none otherwise then thus; That there are yet other things enfolded in this Prophecy pertaining to the Influence of a Different Climate, 
Mundus alter & idem.  which by the Rule of Prophetical wisdom; and Sacred Sobriety in Spiritual matters are not to be entrusted to Paper and Enke; 
1 joh. 13.  and therefore have I in them followed (I hope upon good warrant) the Apostles Rule of Reservation. Now my request to these men is, that they first please to make Essays of their own Illuminations unto the Discovery of those things. Which if they attain unto, it shall be to me a double comfort that I shall enjoy their brotherly concurrence, whereby more hopefully then by my single strength may be endeavoured the shortening of those Days which our Saviour hath declared out of his incomprehensible love and care over his Elect to be expedient that they be shortened unto which work every good Christian is bound to conspire.  
And herein I do in the bowels of Christ jesus desire these my dear brethren, that laying aside all bitterness and superfluity of Malice they will join with me; That so in them and in me and in all that love the coming of our Lord may be heard the Melodious Harmony of the Angels Singing, GLORY TO GOD IN THE HIGHEST.