A DISCOURSE Concerning ANTICHRIST, Grounded upon the Angel's Interpretation of the Vision, Rev. xvii; and from thence proceeding to a particular Explication of the xiith and xiiith Chapters.  
Showing, That the Church of Rome is that Woman mentioned Rev. xvii. 3. and the Bishops of Rome that eighth King spoken of v. 11. who is usually known by the name of Antichrist.  
By WALTER GARRETT, Vicar of Titchfield, sometimes Fellow of Trinity College in Cambridg.  We have a more sure word of Prophecy, whereunto ye do well that ye take heed. 2 Pet. 1.19. 
LONDON, Printed for the Author, to be sold by I. Harrison at the Greyhound in Chancery Lane, and at his Shop in Lincolns-Inn Gate, 1680.   


Collegium S t●● Mariae. Magdalenae apud Oxonienses   bookplate of Magdalen College, University of Oxford   

The Epistle Dedicatory.  
To the Incomparable Sisters, my very good Ladies, The Right Honourable the Lady Elizabeth Noel, The Lady Russel, The Countess of Northumberland; The Countess of Northampton, and the Lady Dursley.  
Right Honourable,  
THe divinely inspired Prophet, whose sacred Oracles I here endeavour to explain, has been my Precedent in this Address, inscribing one of his Epistles to a Lady. For if to one; why not to many? Especially since those many are so one, in Virtue, Honour, Blood, Affinity, Religion, Heart and Mind; that it might seem a crime to separate those, whom God hath joined together in so strict a Bond, so sweet an Harmony. And if a crime in any one, much more in Me, who am so very much obliged to all.  
I must therefore humbly beg your Ladyship's Acceptance of this tristing Testimony of the greatest Gratitude. And because I know 'twill signify but little to tell your Ladyships. I am sorry my Oblation is not better: I needs must own, that had it been as good as I could wish it, or (if possible) equal to the merits of the Subject, I should and had been bound in duty to have laid it at your Honour's feet.  
But why to Ladies such a puzzling Argument? They who are Strangers to your Ladyships, may justly wonder at my choice in this respect. But all that have the honour of your Ladyship's Acquaintance, do us deservedly admire not only the exactness of your Conversations in the Practic part but also the acuteness of your Judgement in the Mysteries of Religion. And certain I cannot be so vain to think, that what my own weak Judgement seems in any sort to comprehend, shall be too hard and intrical for your Ladyships.  
Take therefore in good part, most Honoured Ladies, that which in Duty Gratitude, and Observance I here humbly offer you. The Subject of it is a Woman; and she the best and worst, the noblest and the vilest of her Sex. The best and noblest in her Primitive Purity: the worst and vilest in her Subsequent Apostasy. At first the chastest Matron, and at last (as is endeavoured in the following Papers to be prov ' d) the basest Harlot in the World. This Subject seems to claim a Female Patronage; And who more fit than Ladies of your Honour and Integrity, to countenance this whatever Vindication of a  Religion?  
I humbly beg your Ladyship's Pardon for this boldness I have taken, and this trouble I have given you. I shall only add my hearty Prayers to Almighty God, That he would graciously be pleased to keep both You and Yours under the Protection of his good Providence; That he would spare You a long Blessing to his poor afflicted Militant Church, and after crown your Faith and Piety in his Church Triumphant. To this purpose shall he ever pray, who is,  
(Most Honoured Ladies)  
Your Ladyship's most obedient, and entirely devoted Servant in the Lord, Walter Garrett. Titchfield, Sept. 25. 1679.   

The Introduction.  
I Am so sensible how great a crime it were to charge a Church of Christ with Anti-Christianism, or but cherish a suspicion of it undeservedly; that though the Church of Rome be many other ways a mortal enemy to our Profession, yet if she had been clear in this particular, I should much rather have bestowed my pains in vindicating, than aspersing her. For even the best of the Reformed Churches has lately been so great a sufferer under this very same unjust and execrable Censure (a Censure which is therefore execrable because unjust;) that not true Son of hers (I verily believe) would easily presume to load a Christian Church, (though otherwise never so corrupt) with this most odious and unchristian Calumny. For we have had some rash hot-spirited Adversaries, who have worn the name of Antichrist so threadbare with their repeated out-cries, and made it so ridiculous by their most ignorant applications of it; that for a Man to name the Revelation, and but give a hint of Antichrist, the Beast, the Dragon, or the Purpled-Whore, has been almost accounted scandalous, and he could hardly have escaped the censure of a proud, pedantic or a factious Person.  
Yet notwithstanding, since (as 
* De Rom. Pont. lib. 3. Cap. 1.  Bellarmine informs us) All the Heretics (that is, the famous Protestants and Reformers) of his time, did jointly teach this Doctrine, That the Pope is Antichrist; why should not We, who follow and approve their Judgement in most other Points, believe that there is something more than dotage, and the spirit of railing, in this their so unanimous accusation of the Roman Bishop? If than this Doctrine (That the Pope is Antichrist) be true, let it not be discountenanced but proclaimed: if not, let it for ever be condemned and silenced. As for my own particular, if any thing that I shall writ against the Successor of that great Apostle (as they tell us) shall be proved erroneous; I shall more willingly retract, than I have written it: and shall beg his Holiness' Pardon (though I would not buy it) with the most devout and Catholic of his Romish Proselytes.  
But above all, I here unseignedly submit  I have said, to the impartial Judgement of the Sober, Learned, and Religious of the Church of England; but especially of such Persons, who have been a little conversant in this kind of Study, and have a Genius prompting them to these Discoveries. For else I must confess, that though my Reader should be never so judicious in other Points, he is not such a Judge as I could wish to have. For he that comes with an aversion to the Subject, prejudges the Discourse before he reads it. But if any Man propense to these Inquiries, shall hap to peruse this sorry Treatise: I hope that he will either found some satisfaction here from mine, or give me better by his Labours.  
Let this than be the Question, which it is the adequate scope and drift of these ensuing Papers to resolve, Whether or not the Pope be Antichrist? But since the name of Antichrist is ambiguous, (to avoid all needless cavils about Words and Names;) by Antichrist I mean that Beast described Revel. xvii. called The Beast that was, and is not, and said to be the Eighth King of that City and Empire which are represented in that Chapter. This is the Antichrist, and none else intended in the present Disputation, of whom we purpose to inquire exactly, Whether the Roman Bishops be this Antichrist or not. And in this disquisition I shall use the greatest plainness and sincerity in the World, not wilfully misquoting, straining, or misrepresenting any Type or Passage I shall meddle with; but carrying through the whole as even an hand as possible, that I may neither do the Truth an injury, nor give any just occasion to the Adversary to speak reproachfully of that which I intended for his good, and for the common benefit of the Church of God. For as I think the contrary a dishonest course, and utterly misbecoming both the Truth which I pursue, and the Religion I profess: So certainly it is as needless upon this occasion, as on any other Subject whatsoever. For I am here engaged upon an Argument, wherein not only Truth (as I conceive) is evident, and therefore needs no Stratagem to defend it; but is withal so sad a Truth, that one would rather fear than hope for Victory in contending for it.  
Now as to the Method of this Treatise, I shall begin with the Angel's Interpretation of the Vision, which we have in Revel. xvii; and when I have cleared the meaning of the Angel's words in that Chapter, I shall proceed from thence to the xiith and xiiith Chapters, which have the nearest correspondence and affinity with the other, and may, as I suppose, be fully explicated by that light the Angel gives us in the xviith Chapter. For there are some things concerning Antichrist more needful, to be known than others, more clearly revealed in the Holy Scriptures, and upon which the knowledge and unfolding of the rest does very much depend. I shall therefore begin with those things which are most perspicuously revealed concerning Antichrist, and thence proceed to such descriptions of him as are more mysterious and obscure. For therefore I suppose the Holy Ghost has made some things so clear and evident, that by the light of these we might the better penetrate into those that are more dark and mystical. Since than the Angel in my judgement has most manifestly described to us the Mystery of that Beast, and of the Woman that was seen to sit upon him, Rev. xvii. I shall begin with these; and if I can but give the Reader satisfaction as to these particulars. I doubt not by the help of these to make an easy passage through the rest, though in themselves more difficult and almost inexplicable.  
In order than to the unfolding of this Question concerning Antichrist, I shall premise this general Maxim; That he to whom all Signs and Tokens, Characters and descriptions, of that Antichrist we are now enquiring after, according as the Scripture lays them down, are nationally and truly applicable, without any, manner of absurdity in Reason, or inconsistence with the Analogy of Scripture, is that very Antichrist we are seeking for. This I thought good to admonish the Reader of aforehand, because there are very many Texts of Scripture, but especially in the Prophetical part of it, which may (for aught I know) admit of divers good and sound interpretations; and there may be some marks of Antichrist, that singly are as applicable to other Persons not at all intended or designed in the holy Scripture. But this is certain, that he or they to whom, not only one or two, but all the signs and marks of Antichrist are rationally and truly applicable, must needs be Antichrist; and therefore if they be thus applicable to the Pope, the Pope is Antichrist. For certainly it cannot be, that the holy Spirit of Prophecy should have described Antichrist by such dubious and uncertain Circumstances, as may every one be rationally accommodated to the true and undefiled Spouse of Jesus Christ.  
That therefore we may put this Question to a speedy issue, I shall observe but one thing more, whereof it may be requisite to forewarn some Readers, jest otherwise they should be discouraged by the abstruseness and mysteriousness of the Prophetic style, especially of those Prophecies we have now to deal with. For Prophecy affects a different sort of Language from the vulgar Phrase, and loves to  itself in Allegories and obscure expressions, appearing, like the Author of it, in a Cloud: there being many Chapters of the Revelation which seem to be but one continued Metaphor, and hardly any single Verse without its Figure. Here therefore we shall meet with Cities called Women; People, Waters; Idol-worship, Whoredom; Kings and Kingdoms typed out by Beasts, and Heads, and Horns of Beasts. Which Types are not devices to obscure the Prophecy, or to help it out by giving scope to greater latitude of Interpretation, (for they are capable of a certain sense, as will be seen hereafter:) but they serve to tender it the more illustrious, by hiding it from common view, and so securing it from profane approaches; quickening the pious industry of the Faithful in the discovery of it, and procuring great esteem and veneration to it. Nor is there any cause to wonder that the Spirit of Prophecy should appropriate to himself a form of speech and manner of expressing divers from the vulgar: since there is hardly any Art or Science but affects the same. Which though it look like Canting to the Ignorant; yet to those that are experienced in the Study, the terms are known to be most proper and significant. It is not therefore any strangerthing to meet with Beasts and Horns, and Whores, and such like terms and types, and figurative expressions in Prophetic Writings, than to read of Nouns and Verbs in Grammar: of Predicaments, and first and second Notions in Logic: or of Rhombs, Rhomboides, Parallellograms, and such like odd exotic Names and Figures in the Mathematic Sciences.   

PART I. Of the time of Antichrist's Coming.  

CHAP. I. Of the time of Antichrist's Coming according to the Doctrine of the Primitive Church. The same confirmed from the Angel's Interpretation of the Vision, Rev. xvii.  
IT is well known to those that have been conversant in the Writings of the Fathers, and confessed by Bellarmine himself (De Rom. Pont. lib. 3. cap. 5.) that the Primitive Church was taught to look for Antichrist upon the dissolution of the Roman Empire. In which point Tertullian (an early Writer) is very clear, in his Apology for Christians, Chap. xxxii. where, that he might vindicate the Christians from the Crime objected to them, viz. of being enemies to the State; he alleges first, that this was contrary to the known Precepts of the Christian Religion, which commands them to pray for their Enemies and Persecutors. Next, that Christians were expressly bound to pray for Kings, and Princes, and Powers, that all things might be quiet and peaceable. For (says he) if the Empire be shaken, we that are members of it must needs partake of the common calamities. Lastly, He alleges, that Christians 
* Est & alia major necessi as nobis orandi pro Imperatorib, etiam pro omni statu Imperii, rebusque Romanis, quod vim ma●imam universo orbi imminentem, ipsâmque claus●lam saeculi, acerbitates horrendas comminemem, Romani Imperii commertu scimus retardari. Itaque nolumus experiri, & dum prec●mur differri Romanae dint●micati favemus.  have a greater necessity ye● of praying for Emperors, yea and fo● the whole state of the Empire, and the Reman Affairs, because (says he) we know that the greatest Persecution hanging over the whole World, nay, the very end of the World itself, threatening horrid Calamities, is retarded by the interposition of the Roman Empire. Wherhfore we would not willingly feel this misery, and while we pray that it may be deferred, we are Friends to the perpetuity of the Roman State.  
I will not go about to prove that the Father speaks here of the Persecution under Antichrist, for I never heard of any that denied it. Only we may observe, that Tertullian speaking in the name of the Whole Church of Christ, delivers it as the sense of all Christians in general, and that not doubtfully, but peremtorily, that this greatest of Persecutions was to come upon the dissolution of the Roman Empire, Scimus (saith he) vim maximam universo orbi imminentem, ipsamque clausulam saeculi acerbibates horrendas comminantem, Romani Imperii commeatu retardari; that is, We know these miseries are retarded by the interposition of the Roman Empire. It was therefore, it seems, a thing not questioned in those primitive times, but that Antichrist should raise himself upon the ruins of the Roman Empire.  
And this was looked upon to have been the tradition of St. Paul For writing to the Thessalonians (2 Thess. 2.) and speaking there concerning the Revelation of Antichrist, and what it was that obstructed his coming at that present time, he has these words, at vers. 5. and 6. Remember ye not, that when I was yet with you, I told you these things? And now ye know what withholdeth, that he might be revealed in his time. From whence it appears, that the Apostle had told these Thessalonians by word of mouth, what it was that impeded the coming of Antichrist, and upon the removal whereof Antichrist was presently to be revealed. (For that the Apostle speaks here of Antichrist, de novissimo illo Antichristo, of that last Antichrist, the forerunner of the day of Judgement; nulli dubium est, (as 
* De Civit. Dei. Lib. 20. cap. 19  St. Austin tells us) i e. no man doubts.) But the thing which hindered, being the present Power of the Roman Empire, the Apostle does not openly declare in Writing what it was, 
* ibid.  jest he might seem a person disaffected to the Government; for it was hoped by the Romans that their Empire should endure for ever. Hence that complaint of St. Austin in the place aforequoted, who descanting upon those words of the Apostle, And now ye know what withholdeth, that he might be revealed in his time; does thus lament the obscurity of this Mystery: and therefore we (says he) who know not what they knew, desire to attain with labour the Apostles meaning, yet we are not able. So that this point so well known to the Thessalonians in the Apostles time, and for about two hundred years after, namely to those Christians of the age Tertullian lived in, was come, it seems, (such is the nature of unwritten Tradition) to be accounted difficult if not unexplicable, by St. Austin's days.  
And indeed this was no more than what might well have been expected, that seeing Antichrist was to come, and to prevail so mightily even in the Temple of the living God, the nearer we approach his time, the more obscure should be the marks and tokens of his coming; jest being known, he should have missed of that reception which he was to meet with. Yet notwithstanding, this Notion of his coming we are speaking of, had so much credit in St. Austin's time, that he himself esteemed it no absurdity, to interpret, that which hindered, of the Roman Empire. His words are these 
* ibid.  Illud tamen quod ait Apostolus, Tantum qui modò tenet, teneat, etc. i e. But that which the Apostle saith, Only he which now withholdeth, let him withhold, until he be taken out of the way, is not absurdly believed to have been spoken of the Roman Empire itself, as if it were said, Only he that now reigneth, let him reign, until he be taken out of the way, i e. until he be destroyed: And than shall that Wicked be revealed, by whom that Antichrist is intended, no Man doubts.  
Since therefore this Tradition, though at first not doubted, has not with equal certainty been delivered in succeeding Ages: We shall further show, that this Tradition is not merely oral, but has a most unquestionable foundation in the Holy Scriptures. For what St. Paul did not think fit to speak of openly in his Epistle, was afterwards declared to St. John in Vision, and is by him delivered to the Church in writing, in the xvii Chapter of his Revelation.  
Now, Reader, that thou mayest be able clearly to discern, and certainly comprehend the proof that we shall bring from hence, (for I desire thee to take notice that the main hinge of our Dispute concerning Antichrist does chief turn upon this very Chapter) I shall therefore set it down verbatim as it lies, dividing it (as it divides itself) into two general parts, the Vision, and the Interpretation of it.  
Rev. xvii. The Vision.  
Ver. 1. And there came one of the seven Angels, which had the seven Vials, and talked with me, saying unto me, Come hither, I will show unto thee the Judgement of the great Whore, that sitteth upon many Waters.  
2. With whom the Kings of the Earth have committed Fornication, and the Inhabiters of the Earth have been made drunk with the Wine of her Fornication.  
3. So he carried me away in the Spirit into the Wilderness: and I saw a Woman sit upon a Scarlet-coloured Beast, full of names of Blasphemy, having seven heads, and ten horns.  
4. And the Woman was arrayed in Purple, and Scarlet-colour, and decked with Gold, and Precious-Stone & Pearls, having a Golden Cup in her hand full of Abominations, and filthiness of her Fornication.  
5. And upon her forehead was a Name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH.  
6. And I saw the Woman drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus: and when I saw her, I wondered with great admiration.  
Thus far the Vision, the Interpretation follows in these words.  
7. And the Angel said unto me, Wherhfore didst thou marvel? I will tell thee the Mystery of the Woman, and of the Beast that carrieth her, which hath the seven Heads and ten Horns.  
8. The Beast that thou sawest, was, and is not, and shall ascend out of the bottomless Pit, and go into Perdition: and they that devil on the Earth shall wonder, (whose names were not written in the Book of Life from the foundation of the World) when they behold the Beast that was, and is not, and yet is.  
9 And here is the mind which hath Wisdom. The seven Heads are seven Mountains, on which the Woman sitteth.  
10. And there are 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they are seven Kings.  seven Kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continued a short space.  
11. And the Beast that was, and is not, even he is the eight, and is of the seven, and goeth into Perdition.  
12. And the ten Horns which thou sawest, are ten Kings, which have received no Kingdom as yet; but receive power as Kings one hour with the Beast.  
13. These have one mind, and shall give their power and strength unto the Beast.  
14. These shall make War with the Lamb, and the Lamb shall overcome them: for he is Lord of Lords, and King of Kings; and they that are with him, are called, and chosen, and faithful.  
15. And he saith unto me, The Waters which thou sawest, where the Whore sitteth, are Peoples, and Multitudes, and Nations, and Tongues.  
16. And the ten Horns which thou sawest upon the Beast, these shall hate the Whore, and shall make her desolate, and naked, and shall eat her flesh, and burn her with fire.  
17. For God hath put in their hearts to fulfil his Will, and to agreed, and give their Kingdom unto the Beast, until the Words of God shall be fulfilled.  
18. And the Woman which thou sawest, is that great City, which reigneth over the Kings of the Earth.  
And thus we have the meaning or Interpretation of the Vision. Which that we may the more distinctly comprehend, let us observe, 1. That the seven Heads which St. John saw upon the Beast, are not to be conceived as coming up upon the Beast all at the same time, but as succeeding one another. This is clear, from ver. 10. where the Angel interpreting the seven Heads to be seven Kings, tells us that five of them were fallen, one is, and the other is not yet come, etc. The plain meaning whereof is this, That the seven Heads are seven Kings successively coming up upon the Beast, five whereof were come and gone at the time when the Angel interpreted this Vision to St. John, one was than in being at that very time, and the other was not than come, etc. So that for distinction's sake, when we shall have occasion to speak of any thing done by the Beast in the time of his first Head, we shall call him the Beast under the first Head; if of any thing done by him in the time of his second Head, we shall call him the Beast under the second Head; if of any thing done by him in the time of his third, fourth, fifth, sixth, or seventh Head, we call him respectively the Beast under the third, fourth, fifth, sixth, or seventh Head.  
2. We must observe that St. John in the Vision saw but seven Heads, which the Angel expounds to be seven Kings. But when he comes to reckon up these seven Kings, he enumerates eight. Five (says he) are fallen; one is, and the other is not yet come, etc. And the Beast that was, and is not, he is the eighth King, and is of the seven. So that there must be one of these eight Kings that is not typified by any Head. For there are but seven Heads, and those seven Heads the Angel tells us are seven Kings. If they had been eight Kings, the Angel would have told us so. But when he tells us, the seven Heads are seven Kings, he means, they are but seven, and no more. Notwithstanding he reckons up eight Kings, to let us know that there is one of them; that is not of the same nature with the rest; and therefore is not typified by any Head of the Beast. For otherwise how easy had it been, either for the Angel to have said, The seven Heads are eight Kings; or rather for the Spirit to have represented the Beast with the eight Heads, if there had been eight Kings to be typified by the Heads?  
Neither will it suffice to say, That the seventh of these eight Kings was to continued but a short space, and therefore may be included in one of the seven Heads together with another King. For there are no eight Kings whom we can with any reason imagine to be here meant, but the seventh of them will appear to be of as long continuance as some one or other that is typified by a Head. Wherhfore it must needs be granted, that one of these eight Kings is not typified by any Head.  
And which is he? Not any of the six first Kings; for there is no doubt concerning cerning any one of them, but that they are all of the number of the seven Kings, that are typified by the seven Heads. But concerning the seventh and eighth Kings, the Angel seems to answer a doubt that might arise, viz. Which of them is of the number of the seven Kings, that are typified by the seven Heads? And he tells us plainly, That the Beast that was, and is not, he is the eighth King, and is of the seven. Which is, as if he had said, The seventh King is none of the seven Kings which are typified by the seven Heads, but the eighth King is one of that number. So that between the sixth Head and the seventh there was a King to come, that should be of a quite different nature from the other Kings: during whose Reign, the Beast, which is described at vers. 3. as being full of names of Blasphemy, should want an Head, but afterwards he should revive, and get another Head, who should be the eighth King, and of the number of the seven, which are typified by the Heads of the blasphemous Beast  
3. We must observe that although the Woman was seen sitting upon the Beast with seven Heads, yet in the Interpretation she is considered only as sitting upon the Beast under his seventh or last Head. This is evident from ver. 11. in these words, And the Beast that was, and is not, even he is the eighth, and is of the seven; that is, he is the eighth King in respect of the King that is typified by no Head, and he is one of the seven Kings that are typified by the seven Heads. For that this Beast which was, and is not, is the Beast which was represented to St. John in Vision, appears from ver. 8. where the Angel beginning to interpret the Vision to St. John, tells him, That the Beast which he saw, was, and is not, etc. This Beast therefore, which was, and is not, being the Beast upon which St. John saw the Woman sitting: since this Beast is interpreted to be, not the Beast in general under all his Heads, nor under the first, second, third, fourth, fifth, or sixth, but only under his seventh or last Head; it is manifest that the Woman is considerable in this Prophecy, only as sitting upon the Beast, under his seventh or last Head, and also that the Beast himself is here considered under no other Head but that.  
And this appears yet further from the particular enumeration of the several Heads, as the Angel mentions them in the Interpretation of the Vision. For is the Beast considered under his first five Heads? Not; these are fallen, says the Angel; and so, past and gone; and therefore not of this consideration. Is than the Beast considered here under this sixth Head? No neither; for there is no more said of this Head or King, but only that he is. It remains therefore that the Beast should be considered here only under his last Head of all. And indeed of this only it is said at ver. 8. The Beast which thou sawest, was, and is not, etc. For at ver. 11. The Beast which was, and is not, is interpreted only of the seventh or last Head of all. Nor is there any thing foretold in all this 17th Chapter, of any other Head but this. So that, whereas the Woman is represented sitting upon a Scarlet-coloured Beast, full of names of Blasphemy, arrayed in Scarlet, with a Golden Cup in her hand, and on her forehead this Inscription, MYSTERY, BABYLON THE GREAT, etc. And drunken with the Blood of the Saints, and with the Blood of the Martyrs of Jesus. It is as evident as any thing can be, that by the Beast, is to be understood the Beast under his last Head only; and that the Woman sitting upon the Beast in the time of his last Head, should be thus accoutred and arrayed, inscribed and drunken.  
Hence than we may understand the meaning of the Angel, when at ver. 8. he tells St. John, that the Beast which he saw, was, and is not, and shall ascend out of the bottomless Pit. And again, at the end of the same verse; that the Beast was, and is not, and yet is. For hereby is signified that the Beast which St. John saw, was the same Beast which had been under the first five Heads, that were than fallen; yea, and the same that was than in being under the sixth Head, but that he was not as than come under his seventh or last Head, in which only he was considerable in the Vision. Which Exposition as it is easy and obvious in itself, considering how the Angel has interpreted the seven Heads or Kings: So the Angel himself may seem on purpose to direct us to it, in that so soon as he had spoken so mysteriously of the Beast, telling us, that he was, and is not, and yet is, he presently subjoins, Here is the Mind that hath Wisdom. Which is as if he had said, You shall easily perceive what is meant by this mysterious description of the Beast, by comparing it with the following Interpretation For the Beast was in respect of his fi●e Heads that were fallen; he is not, both in respect of those, and of that which i● to come; and yet he is, in respect o● that which now reigneth.  
Having thus cleared what might feet difficult in the Angel's Interpretation o● the Vision, let us proceed to the application of it. And let us inquire, who this Woman is that St. John saw sitting upon the Beast under his seventh or last Head?  
This Woman is certainly to be known by two sorts of marks, (though the first sort alone I take to be abundantly sufficient to distinguish her from all other Women in the World, and shall partly ground myself upon that Supposition in the discovering of the other.) Of the first sort are such Marks as belong to herself. Of the other sort are such as belong to the Beast she sitteth on. The Marks belonging to the Woman herself, are described by the Angel at ver. 9, 18.  
At ver. 18. she is described in these words; The Woman which thou sawest, is that great City which reigneth over the Kings of the Earth. Here the Woman sitting upon the Beast, is interpreted to be that great City which reigneth over the Kings of the Earth. So that the Woman plainly signifies that Great Imperial City; her sitting on the Beast denoting her Imperial Sovereignty.  
Now though it be said, The Woman is that great City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. which now reigneth over the Kings of the Earth (it being spoken in the Present tense:) Yet some may cavil, and object, That it is not needful to understand it of any City than in being, but of some other that should afterwards arise. Because in Prophecies it is a common thing to use the present for the future Tense, and speak of things as being, which are yet to come.  
But this will appear to be a mere Cavil, when we shall have considered,  
1. That one of the Kings of this great City, was than reigning, being the sixth of those Kings she had enjoied. So that this great City, of whom it is said that she reigneth over the Kings of the Earth, must needs have been a City than in being, and than reigning also under that King who had the Sovereignty at that time over her.  
2. That these words are not to be looked upon as a Prophecy, but as an Interpretation of a Prophecy. It were therefore very absurd to apply those rules of speaking to Interpretations, which are observed to be used in Prophecies. For therefore the Interpretations should be plain, because the Prophecies are obscure.  
3. That although (as we said) the Beast be here considered as to his last Head only; yet St. John saw the same Woman sitting upon him under all his seven Heads. So that she which sat upon him under his seventh or last Head, was seen to sit upon him under the sixth, and all the rest of them.  
4. If we consider how precisely the Angel all along in this Interpretation observes the punctual differences of the Times past, present, and to come; we cannot think without the greatest folly and absurdity, that he confounds them only in this 18th verse. For at ver. 8. he tells St. John concerning the Beast, that he was, and is not, and shall ascend out of the bottomless Pit, expressly noting the differences of the times. And so again at the end of the same verse, he calls him the Beast which was, and is not, and yet is. The like we found a little after concerning the seven Kings. Five (says he) are fallen, one is, and the other is not yet come, etc. Likewise it is spoken of the ten Horns, that they are ten Kings which have received no Kingdom as yet, but receive power as Kings one hour with the Beast. And thus we shall found that the Angel is exceeding punctual all along, that no Man might with any show of Reason misinterpret or misunderstand him. Wherhfore we cannot doubt, but that he useth the same plainness at ver. 18. where he tells St. John, The Woman which thou sawest is that great City, which reigneth over the Kings of the Earth; and that he meant it of that great Imperial City which than reigned at that present time.  
If it be further urged, That even in this Interpretation we are speaking of the Angel has no lesle than four times used the present tense for the future.  
I answer, True; But than we must observe withal, that he has never used one of these Tenses for the other, but when he has as good as told us in the Context, that he does so: So that he leaves no doubt or scruple in what Tense he means it. As for example; when at vers. 11. it is said, The Beast which was, and is not, he is the eighth, and is of the seven, and goeth into Perdition. Here the word goeth, is used for shall go; but without any Ambiguity at all; for he had plainly told us just before, that the Beast he speaks of was to come. Since therefore it is manifest to every Man, that the Beast could not go into perdition before he came, we cannot understand his going into perdition, but in the future Tense. So that although the Angel says he goeth, yet 'tis as certain that he meaneth shall go, as if he had expressed it in that very form.  
The same Answer, mutatis mutandis, will serve for the other three places in this Interpretation, where the Angel uses the present for the future Tense. As at ver. 12. Where receive is put for shall receive; at ver. 13. where These have one Mind, is put for These shall have one mind. And lastly, at ver. 17. where it is said, That God hath put into their hearts, instead of God shall put into their hearts. In all which places, although the present or the preter tense be used for the future; yet is the sense as perfect and unquestionable, as if the future were expressed. So that indeed in such a case, where it is not possible to mistake the Tense, the present and future are not to be looked on as two different Tenses, but the very same.  
But now at ver. 18. where it is said, The Woman which thou sawest, it is that great City, which reigneth over the Kings of the Earth: There is not only no such certainty from the Context, that reigneth cannot be understood, as it is spoken, in the present tense; but rather, as has been already showed, there is all reason from the Context, to evince the contrary. I conclude therefore, that when the Angel tells St. John, The Woman which thou sawest, is that great City which reigneth over the Kings of the Earth; he means it of that great Imperial City, which than reigned, when this Vision was interpreted.  
And now, What City could this be but Rome? For, what City was there than in all the World, so comparable with that of Rome, (much lesle so far exceeding her in Greatness and extent of Empire) as to be called by way of eminency, The Lady of the World, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That great City, that reigneth over the Kings of the Earth?  
But this will further yet appear from certain other Descriptions of this Great Imperial City, which the Angel gives us at ver. 9, 10. where we have the meaning or interpretation of the seven Heads, which St. John saw upon the Beast. These seven Heads have a twofold signification: they signify seven Mountains and seven Kings. At ver. 9 they are interpreted to be seven Mountains; The seven Heads (saith the Angel there) are seven Mountains upon which the Woman sitteth; that is, upon which the great Imperial City is situated. Here again we have the Verb sitteth in the Present Tense, and the meaning must be this; That the Woman did than sit upon these seven Heads or Mountains, when she was represented in this Vision to St. John. And to contend for any other City, (as designed by this Vision) which should afterwards arise, cannot proceed from any thing but ignorance or prejudice; nor produce any better effects in the explication of this Prophecy than nonsense, and confusion, and absurdity. Especially since there was than a City, the most famous in the World, that was known as well by the name of Vrbs Septicollis, that great Imperial City, situate on seven Hills or Mountains, as by any other name. And to this the Poet alludes in this Distich.  
Sed quae de septem totum circumspicit orbem  
Montibus, Imperii Roma Deûmque locus.  Ovid. Trist. Lib. 1. Eleg. 4 
Rome which from Mountains seven th'whole World descries,  
The seat of Empire is, and Deities.  
Rome therefore is undoubtedly the City, which is thus described by the Angel, to be That great City, which reigneth over the Kings of the Earth, and is situate on seven Hills or Mountains.  
But we have further evidence of this matter yet, from that other interpretation which is given us of the seven Heads, to wit, that they are seven Kings. But before I proceed to the Application of this part of the Angel's interpretation, it may be needful to inquire, in what place these seven Heads or Kings are to be sought for. This place the Angel intimates to us at ver. 18. The Woman which thou sawest, is that great City which reigneth over the Kings of the Earth. For, for what other reason can this City here be called the Reigning, Sovereign, or Imperial City, but because she was Imperii locus (as Ovid styles her) the proper Seat or Residence of her Kings?  
And this the Angel yet more plainly explicates. ver. 9, where he tells us, that the seven Heads are seven Mountains, on which the Woman sitteth, or, on which that great City is seated. For hence it is evident, that these seven Heads are to be sought for not in any other place or places of the Empire, but only in this great seven-hilled City. For St. John saw but seven Heads in all, and these seven Heads the Angel tells us were within the City. Whatever therefore is the meaning or interpretation of them, it must there be sought for.  
As therefore these seven Heads signify seven Mountains within the City, so they must signify seven Kings within the same. For where the Heads were placed, there also must be sought whatever is designed by them. Since therefore these seven Heads as they are put to signify the Mountains, are placed by the Angel in the City, there also we must place them as they signify the Kings. And thus we have another Character of this Woman in the Vision, which we may thus express together with the rest: That she was that great City which in St. John's time reigned over the Kings of the Earth, was situate upon seven Mountains, and was to be the Royal Seat, or Residence of seven Kings succeeding one another in her.  
But possibly some may here imagine, That in this Notion concerning the placing of the seven Heads, I am very far departed from the exactness of the Vision, which I have all along pretended to observe. For whereas St. John saw a Woman sitting on a Beast, having seven Heads, (whereby is signified that the seven Heads belonged to the Beast) I contrariwise have placed them in the Woman. But the Answer is obvious; For,  
1. It is not I that place them in the Woman, but the Angel in effect that does it. For so he tells us at ver. 9 The seven Heads are seven Mountains, on which the Woman sitteth. Since therefore the seven Mountains are placed by the Angel in the City, it follows of necessity, that the seven Heads which signify the seven Mountains must belong also to the Woman in the Vision. And on the otherside again, because the seven Heads belong unto the Woman in the Vision, it follows by the like necessity of Reason that the seven Kings also, which are signified by the seven Heads, should be assigned to the City in the Interpretation.  
This I speak upon supposition, that the Angel has not interpreted the seven Heads to belong unto the City, as they signify seven Mountains; and not to belong unto the City, or to belong but partly unto the City, and partly to some other place, as they signify seven Kings. For since the Angel has placed the seven Heads (as they signify seven Mountains) within the City; and has not displaced them, nor any of them as they signify seven Kings: we are obliged to follow the Authority of the Angel, and it were a most intolerable presumption in a worse Interpreter to displace them. But,  
2. In making the seven Heads to belong entirely to the Woman, we do not in the lest dispoil the Beast of them. For since the Woman is interpreted the Imperial City, as the Imperial City, is a part or portion of the Kingdom, so is the Woman of the Beast. Whatever therefore appertaineth to the Woman, must of necessity appertain as well unto the Beast. And,  
Lastly, If we consider that the Imperial City is the most considerable part of any Kingdom for the bigness of it; where can we better place the Heads belonging to the Beast or Kingdom than in the noblest and most conspicuous part about him?  
And now it is time that we proceed to show who are meant by these seven Heads or Kings successively coming up upon the Beast within this great City. In order whereunto we must observe; That this word King is otherwise taken in the Interpretations of Prophetic Visions, than it is want to be in other Writings. For whereas in other Writings it usually signifies but one single King: it is used in the Interpretations of Prophetic Visions, for a Kingdom with the whole Order or Succession of its Kings.  
Neither is this any critical or casual Observation, but the constant course and method of the Scriptures in our present case, as we may see in Dan. 2.32. Where King Nabuchadnezzar is said to have represented unto him in a Dream a great Image, whose Head was of pure Gold; his Breast and his Arms, of Silver; his Belly and his Thighs of Brass; his Legs of Iron; his Feet, part of Iron and part Day. For the Prophet Daniel interpreting this Vision to King Nabuchadnezzar, thus addresses himself to him, at ver. 37. Thou, O King, art a King of Kings, etc. thou art this head of Gold. Now although the Prophet Daniel seems thus particularly to interpret this Golden Head of King Nebuchadnezzar's Person, saying, Thou art this Head of Gold: Yet indeed he does not mean it of his Person only, but also of his Kingdom, and his Successors. And this appears to be the Prophet's meaning from what he adds at ver. 39 After thee shall arise another Kingdom inferior to thee, and another third Kingdom of Brass, etc. where by comparing of King Nabuchadnezzar with other Kingdoms, it is plain that he speaks not of the King's person only, but of his Kingdom too. And because the Prophet tells him, That after him should arise another Kingdom inferior to him, it is likewise evident that he includes his Successors also. For that other Kingdom did not arise after King Nabuchadnezzar, but by the intervention of his Son Evil-merodach, and his Grandson Balthassar.  
Thus again, Dan. two. 44. the Prophet useth the names of Kings and Kingdoms promiscuously. His words be these, And in the days of those Kings, (viz. of the Kingdoms afore spoken of) shall the God of Heaven set up a Kingdom, which shall never be destroyed, and the Kingdom shall not be left to other People, but it shall break in pieces, and consume all these Kingdoms, (which at the beginning of this verse are called Kings) and it shall stand for ever.  
The like we may observe Dan. 7.17. These great Beasts which are four, are four Kings, etc. Now although in this ver. 17. these four Beasts are said to be four Kings; yet at ver. 23. the fourth of them is said to be the fourth Kingdom. And as it is said in the description of this Vision at vers. 7. that the fourth Beast should be divers from all the Beasts that were before it. So here, at ver. 23. it is said by way of Interpretation, that the fourth Kingdom shall be divers from all Kingdoms; that is, from all the Kingdoms that were before it. As therefore at ver. 17. the four Beasts are interpreted four Kings: So we see that at ver. 23. they are expounded Kingdoms. And seeing that these four Kings were to reign from Daniel's time until the Judgement should sit, and the Kingdom should be given to the Saints of the Most High; that is, as all Interpreters confess, almost until the first coming of Christ; and, as the most and best of them expound it, (amongst whom even Bellarmin himself is one) until the second coming of Christ to Judgement; it is manifest that by these four Kings or Kingdoms cannot be meant any four single Kings reigning in their several Kingdoms, but four several Kingdoms with the whole order or succession of their Kings.  
These things may be sufficient for the satisfaction of such as are not well acquainted with this Argument: and for such as are, they know so well the truth of what I here assert, that they will think I have enlarged too much already.  
Notwithstanding, because there is one place even in the interpretation of a prophetic Vision wherein this word King is used to signify a single King apart from others of the same Kingdom: though I have said so much already, yet I must crave the Reader's patience to consider it a little further, that I may make the Argument as clear, and leave as little prejudice as I can against it. It is truth therefore that in Dan. 8.21. a King is set to signify a single King. The words are these, The rough Goat is the King of Graecia; and the great Horn between his Eyes is the first King. Observe here that by the King of Graecia, in the first clause of this verse, is meant the whole Kingdom of Graecia under all its Kings. Now this Kingdom of Graecia being reckoned but as one Kingdom, and typified by no more Beasts but one, to wit, the great rough Goat; when in the latter clause of the same verse, it is said, that the great Horn between hi● Eyes is the first King, it is evident ever from the Text itself, that by the first King cannot be meant the first Kingdom, but the first single King apar● from others that succeeded him; because the kingdom was but one. S● that there lies no ambiguity in the word although it be not taken in the usu● sense.  
Thus again at ver. 23. by that Ki● of fierce Countenance, is meant but on single King, to wit, Antiochus Epiphan●. But here the Context leads us to the meaning of it. For he is typified by a little Horn, as you may see it, at ver. 9 which little Horn, is there said to come out of one of those four notable Horns which arose up in the stead of the first great Horn. Since therefore (as hath been showed) by the first great Horn is meant but one single King: how can we think that by that King, who in the same Vision is typified but by a little Horn, should be meant any more Kings than one? And therefore it is observable in this one Vision, that, jest we should mistake the other four notable Horns for four single Kings also, they are interpreted at ver. 22. not four Kings (as is usual in other Visions) but four Kingdoms.  
And there is one thing more to be observed in this case that we are speaking of, concerning the use of that type of an Horn, to signify a single King. For when a Beast is represented with two, four, ten, or more Horns, they always signify that Beast or Kingnom to be divided into a like number of Kingdoms, viz. as many Kingdoms as the Beast had Horns. But now when a Beast, or Kingdom, is seen to have but one Horn (as in the case of the great and little Horns we were speaking of but now) this one Horn cannot signify the division of a Kingdom into one Kingdom, (for that were nonsense;) and therefore when this single Horn coming out of a Beast, or out of another Horn (or Kingdom) is interpreted a King; since it cannot signify a Kingdom into which that Beast, or other Horn, should be divided, it must needs signify one single King apart from others of his dignity in that Beast or Kingdom. So that although in this Chapter the word King be twice used to signify but one single King: Yet this will not hinder but that in all other places it should signify a whole Order or Succession of Kings, where there is not the like special Reason from the Context, or from the singularity of the Horn, to expound it otherwise.  
But now in Rev. xvii, in the Angel's Interpretation of that Vision there, there is not only no such Reason as in Dan. 8. to expound the seven Kings there spoken of, to be seven single Kings apart from others of the same Order, but there is great reason from the Context, and from the plurality of Kings, to evince the contrary. For we see there are seven Kings spoken of, and not one single King; and whereas there is mention made but of seven Kings in one verse, and of ten in another: it is confessed generally, and even by Bellarmin himself, that by the ten Kings are meant not ten single Kings, but ten several Kingdoms, with the whole Order or Succession of their Kings.  
And this is also clear even from the very Circumstances of the Text itself. For of these ten Kings it is said, Rev. xvii. 12. That they are ten Kings which have received no Kingdom as yet, but receive power as Kings one hour with the Beast. Seeing therefore that these ten Kings receive their Kingdoms not successively, but altogether with the Beast; we cannot understand them of ten single Kings. We cannot think therefore but that when the Angel, (that most excellent Interpreter of the Vision) speaks of seven other Kings in the same breath (as it were) without any intimation of a difference in the acceptation of the word, he means the same thing by Kings in one, as in the other place; and that he would not have us understand seven single Kings, but seven several series of seven several Kings, including all that had and should succeed them in their several Times and Orders.  
And thus we have one Argument from the use of this word King in the Interpretations of Prophetic Visions, that by these seven Kings cannot be meant seven single Kings, but seven several Orders, Series, Catalogues, or Successions of them.  
But yet we have another Argument, which is likewise taken from the Text itself, and may well serve both to confirm the former, and explain it. And this is drawn from the use of the word [Beast] in Prophetic Visions: which being always interpreted a King, or Kingdom, is never set to signify a single King apart from others of the same Order in his Kingdom. Not but that a Beast may be used to typify a Kingdom with one single King, if it has never had more Kings than one; which is a very rare unusual case: but that when any single King is meant to be designed from amongst his fellow-Kings, he never has been typified by a Beast, but only by a single Horn coming out of a Beast, or out of another Horn. And therefore when there was occasion in Dan. 8. to typify two single Kings (as hath been said) they are not represented by two Beasts, but by two single Horns.  
But I shall make it manifest, that in the interpretation of this Vision of the Beast having seven Heads, we are to consider every Head together with the Body of the Beast, and to interpret them as if they had been seen seven several Beasts or Kingdoms.  
And for this Method of interpreting we have the most unquestionable Authority of the Angel himself. For as for the last of the seven Heads he plainly calls it the Beast, and interprets it as such at vers. 11. The Beast (says he) which was, and is not, even he is the eighth King, and is of the seven, etc. that is, he is the last of the seven Kings. Nothing therefore can be more evident, than that the last of the seven Kings is to be understood as that word King is always taken in the interpretations of Prophetic Visions, when it is typified by a Beast; and that is not for any single King, but for a whole series, or succession of them.  
But yet I must not pass over in silence, That Bellarmin (Lib. iii de Pont. Ro. cap. 2.) says, (and he does but say it) that in Dan. viij. by the Ram is meant Darius, the last Persian King; and by the Goat the first King of the Grecian Monarchy; viz. Alexander the Great. But as for the Goat, the Angel, which interpreted the Vision, gives him the untruth. For the Angel tells us, That the Goat is the King of Graecia, and the great Horn between his Eyes is the first King. verse. 21. that is, The Goat is the Kingdom of Graecia, and the great Horn is the first King of that Kingdom, viz. Aleander the Great. Wherhfore Alexander she Great is not particularly typified by the Goat, but by the great Horn between his Eyes. And it is manifest that the Goat continued longer than the great Horn; for when that was broken of, there came up for it four other notable Horns upon the same Beast; that is, after Alexander's death, his Kingdom was divided into four Kingdoms, as the Angel explains it, ver. 22.  
And as for the Ram, that by it, is not particularised the last King of the Persian Monarchy, but that the whole Monarchy in general is typified by it, we shall prove by these five Arguments, taken from the Characters of the Vision itself, and the Angel's Interpretation. First, The Angel interprets the Ram, at ver. 20. thus: The Ram which thou sawest, having two Horns, are the Kings of Media and Persia. Now if by the Ram be meant Darius only, than Darius, having two Horns, are the Kings of Media and Persia. Which (besides that is unintelligible) will instead of making the Ram a single King (which Bellarmin would feign do) make Darius' two Kings, to wit, one of Media, and the other of Persia. But the plain meaning is, That by the Ram is signified that whole Kingdom, which consisted of the two Kingdoms of Media and Persia, which are represented by the Horns.  
2. If by the Ram were particularly designed the last King of the Persian Monarchy, there is no reason why the Angel should not have interpreted it so, as well as he tells us of the Goats great Horn, that it is the first King of the Grecian Monarchy. But this the Angel does not, neither does Bellarmine assign any reason of it. And therefore by the Ram cannot be meant Darius only, but the Persian Monarchy under all or any of its Kings indefinitely.  
3. Daniel saw this Ram with one Horn first, vers. 3. and than the other (which proved to be the highest) came up after it. But of Darius the last Persian Monarch this is not true. For he was possessed of both Horns together, and if of either first, it was of the Kingdom of Persia, which was the highest Horn, though Media were the first Kingdom. But they being both united into one Kingdom long before this Darius his time; I say, they came to Darius both together. But of the whole Monarchy, that the Ram had the Horn of Media first, which was the first Kingdom; and than afterwards Persia, the highest and the noblest Horn, was added to it.  
4. Daniel says at ver. 4. that he saw the Ram pushing Westward, and Northward, and Southward, so that no Beasts (or Kingdoms) might stand before him, etc. But of the Person of Darius this is not true; For what Kingdoms were subdued to the Persian Monarchy in his time? He Reigned but six years, or thereabouts; and in that time he fought three Battles with Alexander the Great, and was overcome in every one of them. This than is true, if by the Ram be meant the Persian Monarchy indefinitely, but not so of the Person of Darius, the last King of it.  
5. Although it be said of the Goat with his great Horn (to wit Alexander the Great) that he came unto the Ram, and overcame him, vers. 6, 7. which happened indeed in the time of Darius, the last King of the Persian Monarchy: yet that was but casual, as to this Prophecy. For it had been as well fulfilled, if Alexander the great had come in the Reign of any other of the Persian Monarches, and if there had three, or four, or more Persian Monarches succeeded one another in the time that Alexander was subduing that Kingdom. For these things are spoken only of the Ram, which in the sense of these prophetic Visions, might have signified any other of the Persian Monarches as well as Darius; as hath been before abundantly proved, and as Bellarmin himself tacitly acknowledgeth, while he can found no other Beast but this, to signify a single King. And therefore all these Reasons against his only Ipse dixit, may certainly suffice to prove what we intended.  
Having thus cleared the matter as to the last of these seven Kings, let us look back upon the rest. Observe therefore that which is said of this Beast, vers. 8. The Beast that thou sawest, was, and is not, and shall ascend out of the bottomless Pit, and go into Perdition: and again at the end of the same verse, it is called the Beast that was, and is not, and yet is. Now in regard that it is said of this Beast, that after the time when this Vision was interpreted, he should ascend out of the bottomless Pit, and that he was not than in being; it follows, that the Beast which than was, is here considered as another Beast. And since the Beast was than in being only under his sixth Head; it follows, that this sixth Head also is to be considered as another Beast; and so to be interpreted, not of any single King, but of that whole Order or Succession of the Kings than reigning.  
The like might easily be proved of the sieve Kings than fallen, for the same reason, and in the same manner. But I need not trouble the understanding Reader any further with it. For the Head is so considerable a part of any Beast, that the falling of of the old, and coming up of any new one, may well make him to be looked on as another Beast. Wherhfore as this seven-headed Beast, in regard of his one body, is but one: so in respect of his seven several Heads, he is to be considered and interpreted as seven several Beasts or Kingdoms.  
Thus than, as I conceive, we have made good another mark or token of the Woman we were speaking of. She is that great Imperial City which in St. John's time reigned over the Kings of the Earth; was situate upon seven Mountains; and had, and was to have within her seven several Heads or Orders and successions of Kings, which should make the Beast she sat on, look like seven several Beasts or Kingdoms; five whereof were fallen in St. John's time; one was than reigning, and than another King was to succeed, who should be a King of like dignity with the former, but of a different temper, and therefore is not typified by any Head, so that during his short Reign the blasphemous Beast should want an Head. But afterwards it should revive again, and get another blasphemous Head, who was to be the eighth King, and one of the seven Kings that are typified by the seven Heads.  
Now I believe that there is no City in the World, nor ever was but Rome, to whom all these Marks and Tokens may well and truly be accommodated. But to Rome they may. And this I have showed already of the foregoing Marks. I come now to show the same of the seven Heads or Kings. Let us here observe therefore, that of the five first of them there is no more notice taken by the Angel, but only this, that they were fallen. As for the manner of their succeeding one another, what Interregnums there have been, and such like matters, the Angel mentions not a word. So that to make our application of these five Kings exactly answerable to the Angel's Interpretation, we have no more to do but to show, that before St. John's time the Roman Empire had been governed by five such several Heads, and that those five were fallen.  
The first Head than that had Supreme Authority in Rome, were called Kings; the second, Consuls; the third, Decemvirs; the fourth, Tribunes; the fifth, Dictator's. Each of these several Head; had had a share successively in the Supreme Government of the Roman Kingdom; and were all fallen before the time in which this Vision was interpreted. One other, namely that of Heathen Emperors, was than in being. And these were the sixth Head.  
Now to this sixth Head the Roman Heathen Emperors, was to succeed that other King, who is not typified by any Head: who was to be a King, and of like Royal Dignity with the six Kings that were before him. But being of a different nature from the rest, he is not represented as a Head of that Beast, who is said at ver. 3. to have been full of Names of Blasphemy; but has a Type peculiar to himself, as we shall found hereafter in the xiith and xiiith Chapters of the Revelation; where the History of the Head that reigned in St. John's time, of this other King, not typified by any Head; and of the Beast that was, and is not; who is the eighth King, and one of the seven Kings, that are typified by the seven Heads, is more at large described and foretold of.  
This other King than that was to interpose between the sixth and seventh Heads of the Blasphemous Beast, are the Christian Roman Emperors. Who because they were not guilty of the like Blasphemy or Idolatry with the rest (for by Blasphemy is meant Idolatry, as shall be shown hereafter) are not typified by any Head. The reason is, because the Beast, whose Heads they were, is said to have been full of Names of Blasphemy, at ver. 3. and these Names of Blasphemy were written on his Heads. Which is evident from Rev. 13.1. where the same Seven-headed and ten-horned Beast is again described, and a Name of Blasphemy is said to have been seen upon his Heads.  
Wherhfore the Christian Roman Emperors, though they were Kings of equal dignity with the rest, yet are they not designed by any Head, because they were not Blasphemous or Idolatrous as the others were. So that the Blasphemous Beast did seem to have received a mortal Wound, and utterly to have bi● destroyed, while these Christian Emperors reigned, as being destitute of a● Head, which is a most Essential part o● any Beast.  
But jest we should think that by thi● other King, who is not typified by an● of the Blasphemous Heads, are mea● not only the Christian Roman Emperors, but all the other Potentates that Rome has since enjoyed (for they have all been called by the name of Christians:) the Angel gives us two manifest Characters, whereby to know the difference between this seventh King, who is not typified by any Head, and the Beast that was, and is not, who is the eighth King, and is one of the seven Idolatrous Heads. For,  
First, This seventh King, who is not typified by any Head, is expressly noted for his short continuance. Now, 'tis manifest that Rome has been governed by such as have professed Christianity, for above these thirteen hundred years. And if we call this a short time, how long must he reign, who is to be the eighth King of Rome, and is called the Beast that was, and is not, and typified by the seventh Blasphemous or Idolatrous Head? But now the Christian Roman Emperors, which were truly such before the Roman Empire was destroyed, continued but a little while, not half so long as did the Heathen Emperors, nor hardly half a quarter of the time that the succeeding Head has governed. And therefore we must reckon that he reigned but a short time; because there is no difference of short and long, but only in comparing them with one anoher. But,  
2. The Angel gives us a most manifest designation of the time when the Reign of this seventh King (not typified by any Head) is to be reckoned to determine. For he tells us, that at the time when the Beast or eighth King should arise, the ten Kings that are typified by ten Horns, should arise together with him, vers. 11, 12. that is, that the Roman Empire should be divided into ten Kingdoms, (as Bellarmine himself confesseth, speaking to that purpose Lib. 3. Rom. Pont. Cap. 5. and indeed there is no place for any other Interpretation.) Now if the Roman Empire h● not yet been divided into ten Kingdoms when will it ever be? It seems therefore a most unquestionable thing, that th● eight King is come by this time, because not only the seventh King was to reign so short a time, but also the ten Horns of the Roman Empire (with whom the eighth King was to begin his Reign) for near twelve hundred Years have been so branched and conspicuous.  
But although the Reason why the Christian Roman Emperors, are not typified by any Head, is, because they were not Patrons of that Blasphemy which was common to the Heads: yet there is another Reason to be given, why the Christian Roman Emperors should be reckoned as another King, and be distinguished from the Heathen Emperors that preceded them. For the first Christian Emperor Constantine the Great new modelled the Government of the Empire, dividing it into two parts, and appointing two Imperial Seats, the one at Rome, the other at Constantinople: the Roman Emperor having his ordinary Residence at Rome, and the Emperor of the Eastern Division at Constantinople; So that the Government of the Roman Empire having received this so notable an Alteration by the Christian Emperors, these Christian Emperors may well be looked on as another King. But if there had been no other difference between the Heathen and the Christian Emperors but only that of their Religion, (the one persecuting the Woman, and the other supporting and abetting her) it might very well have given occasion to the Holy Spirit to make a different account of them, and to represent them by two several Types, which is sufficient to our purpose.  
But since the Roman Empire has been long since ruined, and has for many years been nothing but an empty title; and since his other King (not typified by any Head) was to continued but a little while, it is time for us now, to look out for a successor for him, who was to be the eighth King, and one of the seven Heads of the Blasphemous Beast. For the sixth Head was reigning in St. John's time, and I would feign know whether that Head be still in being or not. If it be still in being, than is the Blasphemous Beast in being still; and consequently that Head of Rome that now is reigning (for all the Heads were to have their residence in Rome, as hath been proved before) is the Head of that Blasphemous Beast. But if that Blasphemous Head, which reigned in St. John's time, be perished; I would as willingly know the time when it expired. For was it continued in the Christian Emperors, or not? We cannot think that they were any part belonging to that Beast, which is described full of names of Blasphemy. Wherhfore that Head which in St. John's time reigned, must needs have ended in the Christian Emperors. These therefore are that other King not typified by any Head. And since this King was to continued but a little while, his Successor, the Antichristian Beast, must needs be come 'ere this, and therefore we shall make a further search after him.  
And here to take as much Light with us as the Text affords us, for the certain finding and discovering of him: Let us observe, 1. That at the same time when this last Head was to appear, there were ten Horns or lesser Kingdoms to arise together with it. Whereby is signified (as hath been already proved) that the Roman Empire should than first come to be divided into ten parts or lesser Kingdoms.  
Now that these ten Kings or Kingdoms should arise together at the same time with the last Head, is evident by comparing the 11th and 12th verses. At vers. 11. it is said, The Beast that was, and is not, even he is the eighth, and is of the seventh, and goeth into Perdition; that is, (as hath been abundantly declared already) the Beast which St. John saw the Woman sitting on, and which is the principal concern of this Vision, is the seventh or last Head of the Roman Beast or Kingdom. Now, as at this ver. 11. the Beast is interpreted the seventh or last Head, so at vers. 12. it is said o● the ten Horns, That they are ten Kings, which have received no Kingdoms as yet. but receive Power as Kings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i e. one hour with the Beast, viz. with the Beast just before spoken of, namely the seventh or last Head.  
But it being said, That these ten Horns, or lesser Kings, receive Power as Kings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one hour with the Beast. I hope that no Body will imagine, that because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one hour is expressed in the Accusative Case, it does not signify the time when these ten Kings were to receive their Kingdom, but only the time how long they were to reign. But if any will contend, let him consider that (besides the strangeness of the thing, that ten Kings or Kingdoms should be said to last so short a while) the time when is usually expressed in the Accusative Case. We have so apposite an instance of this in John iv. 52, that it may serve in stead of many others. The words are these; Than enquired he of them the hour, when he began to amend: and they said unto him, Yesterday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the seventh hour the Fever left him.  
And further; That it cannot well be taken in any other sense in the Case we have in hand (Rev. xvii. 12.) appears from the opposition that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one hour in the latter clause of this verse, has to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as yet in the former. For when the Angel had said, that these ten Horns (or Kings) have received no Kingdom as yet; would not any one be ready to ask, When than shall they receive it? To this therefore the Angel answers, when he adds immediately after, but they shall receive power as Kings one hour with the Beast. Hence therefore I conclude that the Roman Empire was to be divided into ten Horns, or smaller Kingdoms, much about the same point of time when it should appear under its last Head.  
2. Let us observe the difference that is between the seven Heads & ten Horns. For each of the seven Heads was to have dominion over the whole Roman Beast, or Kingdom: but the ten Horns are ten several Kings, that were to keep within their own respective bounds and limits of their several Kingdoms; and none of them to be the Head or Supreme Governor of the Roman Beast or Kingdom. For else we should confounded the Vision, and make no difference between the Heads and Horns, if we should make any of the ten Horns the Head: whereas it is said, that the ten Horns are ten Kings, none of which should be the Beast or last Head, but which should receive their power as Kings together with him. So that the Beast, or last Head, was still to have the Sovereignty of the whole, even than when the whole Beast or Kingdom was to stand divided into ten parts, or lesser Kingdoms; and by consequence to have Authority over those ten Kings themselves. Which was not to be any forcible Authority, and such as Kings do ordinarily compel their Subjects to submit to: but a voluntary subjection of the ten Kings to him, according as it is foretold of them at ver. 13. that with one mind, or one consent, they should give their power and strength unto the beast.  
Now than as to the accomplishment of this Prophecy, we found that about the Year 456, the Roman Empire came to be divided into 
* 
See Dr. Heylin 's Cosmography, who gives a particular Account of all the Kingdoms hereafter mentioned.  
See also Mr. Mede in his Comment upon the second Trumpet.   Ten Kingdoms: For at this time we found in Britain two new Kingdoms severed from the Roman Empire, the one of the Britan's, the other of the Saxons. In Gallia two more, one of the Franks, the other of the Burgundians. In the South of Gallia, and part of Spain, we found the Kingdom of the Wisogoths: In Gallicia and Portugal, the Kingdom of the Suevians and Alans: In afric, of the Vandals; In Rhaetia, of the Almans; In Pannonia, of the Ostrogoths; And in the residue of the Empire, there continued still the Kingdom of the Greeks. Whence we may conclude that we are to reckon the eighth King, (i.e. the Antichristian Beast) to have begun his reign about the Year 456, when these ten Horns or Kings were risen in the Roman Empire.  
But notwithstanding I have thus assigned ten Horns or Kingdoms in the Roman Empire, according to the strictest acceptation of the number ten: yet (to avoid all cavils and unnecessary litigations touching the preciseness of the number) I would nor here be understood to bind the exposition of this Prophecy to an unite, but have pitched upon the Year 456, or thereabouts, as the most likely time (all circumstances considered) from which to calculate both the ruin of the Roman Empire, and the beginning of the eighth King's Reign. For in a computation of this nature some latitude of Years in any Reason aught to be allowed. Especially since the Kingdom of this eighth King (the Antichristian Beast,) together with the ten Horns or smaller Kingdoms and divisions of the Roman Empire, was to continued for above twelve hundred Years, as will appear hereafter from the thirteenth Chapter. Now therefore in so long a time as this ten-horned Beast was to continued; the allowance of the space of forty years, or half a hundred, for the fixing of his Epocha, is not much considerable.  
And whereas the Angel tells us, that the eighth King, and the ten Horns that were to give their Power and Strength and Kingdom to him, should receive their Power as Kings together: the frequent Scripture-usage of the number ten will easily admit that latitude of interpretation, and assigning of the Epocha we contend for. For that the number ten in Scripture phrase, is used for an indefinite and uncertain number, be it more or lesle than ten, is evident from the places cited in the 
* As, 1 Sam 1.8. Am not I better to thee than ten Sons? Neh. 4.12. They said unto us ten times. From all places, etc. Job 19.3. These ten times have ye reproached me. Dan. 1.20. In all matters of Wisdom he found the● ten times better than all the Magicians. Amos 6.9. And it shall come to pass, if there remain ten men 〈◊〉 one House, that they shall die. Zech. 8.23. Ten 〈◊〉 shall take hold of the skirt of him that is a Jew. Rev. ●. 10. Ye shall have tribulation ten days.  Margin. So that, if there had been eleven o● twelve, or if but nine or eight divisions of the Roman Empire at the time that we assign, they would suffice to verify this Prophecy, and to warrant us in our Application of it.  
But since (as hath been said) these ten Divisions of the Roman Empire, more or lesle, were to continued for above twelve hundred Years; yet cannot be expected that they should last through all that period, without the usual fate of Neighbouring Kingdoms, who are want to loose and get of one another, according to the various Fortunes and Successes that attend them. Sometimes therefore we may look to found them ten; sometimes eight; sometimes six; sometimes twelve; sometimes fifteen or sixteen. And all this no ways inconsistent with the Prophecy, where the Beast is still represented with ten Horns; this being the fittest number to express them by, as being the most capable of an indefinite acceptation, of any number thereabouts.  
So likewise when the Angel tells us of the agreement of these ten Horns, or Kingdoms and divisions of the Roman Empire to give their strength and power to the Beast: We cannot think the Angel means, that they should all conspire throughout the aforesaid period to promote the interest of the Beast. But it suffices, that they all came to it by degrees; that from the very first this plot was laid, and by the Policy of the Roman Bishops took effect within a reasonable space of time, proportionable to the term their headship was to last; and that all the Kingdoms and divisions of the Roman Empire have from time to time so far submitted, and advanced the Interest and the Grandeur of these Bishops, that it is rather to the astonishment of the World that they have been so much, than any prejudice to the verification of this Prophecy, that they have been not more obsequious to them. And thus much I thought good to observe here by way of explication of the ten Horns, and of what the Angel has foretold concerning them. But we may have occasion to say more hereafter in the explication of the xiii Chapter.  
In the mean time, that it may appear that this division of the Roman Empire into these ten Kingdoms, was no casual or ordinary mutation, but that the hand of God was eminently conspicuous in the effecting of it, to the end the Scriptures might be fulfilled: I shall here subjoin that observation of the learned Dr. Heylin upon these passages, which we found in his description of Italy: and the rather because he was a person, (who as far as may be gathered from his Writings) did not think of any Accomplishment of this or any other Prophecy in these great Mutatations. His words are these: Their sins, (saith he) that is, the sins of the Romans and Italians, and those other Western parts, being ripe for Vengeance; God sent the Barbarous Nations, as his Executioners, to execute his Divine Justice on the impenitent Men, and made them sensible, though Heathens, that it was God's work, they did, and not their own, in laying such Afflictions on these Western Parts. Ipsi fatebantur non suum esse quod facerent, agi enim se & perurgeri divino jussu, as Salvian that Godly Bishop does inform us of them. On this impulsion the Vandals did acknowledge that they first wasted Spain, and than harried afric, and at the same time did Attila the Hun insert into his Royal Titles the style of Malleus Orbis, and Flagellum Dei; acknowledging thereby his own apprehension of some special and extraordinary calling to this public Service. Nay, as Jornandes doth report, some of these Barbarous People did not stick to say, That they were put on by some Heavenly Visions, which did direct them to the Work which they were to do. In prosecution of which, in lesle time than the compass of eighty years, this very Italy (though anciently the strength and seat of that Empire) was seven times brought almust to Desolation by the Fire and Sword of the Barbarians.  
And thus much I thought good to advertise the Reader of concerning the wondered Providence of God, in the ordering and disposing of these events. For it is very apt to persuade any considering person, that God had a more than ordinary concern in this so strange a work; and what can that more probably be thought to have been, than the accomplishment of his Word? For it is certain that this Prophecy we are treating of, had a great and signal verification and accomplishment in it.  
Having thus noted the precise time (as near as a matter of this nature is capable of) when the Roman Empire began to be divided into ten Horns or Kingdoms, and when the full number of them came to be consummate; which appeareth to have been done within the space of Forty six Years (a very short time for the effecting of so great an alteration in that potent Monarchy) let us now return to that great City we were speaking of, to see if we can found therein another Head, to be a Successor to the former King in the supreme Authority of this once entire, but now divided and ten-horned Kingdom.  
And here it is to be observed, that when the Roman Empire came to be divided into ten Horns, or Kingdoms, he that is master but of one of these Kingdoms, though it were the most considerable of them all, yet can he not be accounted any more than a Horn, and therefore not the Head that we are seeking for. For this Head we now speak of, is not the Head of any one Kingdom only, but of the whole Beast or Kingdom, as it stands divided into ten Horns, or lesser Kingdoms. For beside the ten Horns, there was to be a seventh or last Head to whom the Horns should give their power and strength, ver. 13. So that as all the other six foregoing Heads, had been the Heads of the whole Roman Empire than entire, so might this last Head also be a kind of general or universal Head, by the consent or favour of the ten partial or particular Princes.  
And to make this yet more clear, let us have recourse to another instance much like this in Dan. viij. where Alexander the Great, King of Macedon, and first founder of the Graecian Empire, is typified by a great Horn: and though after him Cassander succeeded in the Kingdom of Macedon, yet because the Empire of Alexander was than divided into four Horns or smaller Kingdoms, whereof Cassander's was but one, he is not reckoned in the same account with Alexander for succeeding him, in his Seat Imperial, and Title of King of Macedon; but because he was possessed of but a part of Alexander's Empire, the Scripture makes no reckoning of his Kingdom, more than of any other of the four Horns or smaller Kingdoms. When therefore, in our present case, the Roman Empire once entirely governed by its Emperors and preceding Kings, was come to be divided into ten Horns or Kingdoms, as was foretold it should: not Man succeeding them whether in the Imperial Seat or Title, so long as he possesses but one of the ten Horns or Kingdoms, can be reckoned with the former Emperors as the Head, but only as a Horn or smaller Kingdom.  
And now by this time we have made our way so plain to this our last discovery, that I suppose that I shall meet with very few Readers, though never so inexpert almost in these affairs, but can resolve me this Question, viz. Who it was, that having his Imperial Seat, or ordinary residence in the City of Rome was Successor to the Christian Roman Emperors, (at what time that once mighty Empire came to be divided into ten Horns or lesser Kingdoms,) in the Headship or Supremacy not of any Horn or smaller Kingdom, but in General of the Roman Empire; and to whom those Horns or partial Kings by voluntary Contribution (as it were) did give their Power and Strength. If thou art a Protestant, I know partly what thou wilt say; and if thou art a Romanist, I know partly what thine own Conscience will suggest to thee, That it was the Pope or Bishop of Rome.  
And surely thou art not much mistaken in thy Judgement of him. For he it was who for some years before this time, but especially under the gentler Government of the Christian Emperors, had been contending earnestly for this Supremacy, and laying the foundation of his Greatness, by encroaching on the Christian Churches. But while the Empire flourished, and the Emperors had their residence in the City of Rome, they so obscured the Glories of their Bishop that he was never but an Underling in comparison of them.  
But now about the Year four hundred and ten, when Rome was sacked and set on Fire; at what time six of the ten Horns began to come upon the Stage: that the seventh or last Head might show itself in Rome together with them, (see by how wondered a Providence these things have happened) Honorius the than Emperor betook himself to Ravenna; (his Successors following his example) and (as it were in token of their future Greatness) he left the ancient Seat of Empire to the Roman Bishops. From which time forward the Roman Empire still declined, till about the Year four hundred fifty six it was utterly ruined, and those few Emperors that succeeded were of no account. But for the Roman Bishop he was still rising as the Empire was declining. Insomuch that Leo who presided in the Roman See even in that very year 456, wherein (as we have said) the ten Horns were risen and the Roman Empire ruined, is found to have boasted in his Sermon de Apostolis, That the Temporal Government of the Roman Emperors was changed into the power of Roman See. It hath not been my happiness yet to get a sight of Pope Leo's Sermons: but this passage I found quoted in Bishop Morton's Cathelick Appeal for Protestants, Lib. 2. Cap. 5 Sect. 10. in these very words; In cuj● (viz. Romanae) sedis potestatem fuit Tem● porale illud Imperium (speaking of the whole Imperial Authority) commutatum, ut author est Leo Papa, Sermone de Apostolis. Which Testimony of Pope I eo himself, about this change of Government that was made about his time in Rome, and in the Roman Empire, I look upon to be of no small moment in the business we are treating of.  
But further yet; The Roman Bishop much about that very time was first acknowledged by a General Council, holden at Chalcedon (where were present Martianus the Greek Emperor himself in Person; and of Bishops and Reverend Fathers, from all parts of the World, six hundred and thirty) CAPUT ECCLESIARUM, or the Head of the Churches.  
This we may learn from 
* De Rom. Pont. Lib. 3. Cap. 3.5. Haec sententia.  Belarmin himself, who tells us, That the Greek Emperor Phocas, was not the first that called the Pope the Head of the Churches; but that Justinian had done the same long before; and before him also the Council of Chalcedon in an Epistle to Leo the than Bishop of Rome. Thus far the Cardinal derives that title, and no further. From whence we gather that he could not fetch it further: for if he could, it had been much more pertinent to his purpose to have done it.  
And though he did not at the firs● enjoy this new acquired Headship without much opposition and contention especially from the Churches of Constantinople and Ravenna; yet did he nevecease from grasping after it, till he became not the Head only, but the Terr● of the Churches; nor of these only, b●● of Princes too, and Emperors, and wh● ever else would venture to oppose hi●.  
An early Instance we have of this 〈◊〉 the strife that happened between the Gr●●● Emperor Philippicus, and Pope Const●●tine, 1. about the matter of Images● the Emperor (about the Year 710) commanding them to be pulled down, be● cause they were abused to Idolatry, an● the Pope utterly refusing to obey; an● not only so, but (that he might make a clear experiment of his Headship and Supremacy even over Emperors and Kings themselves) he set up more Images in opposition to him, in the Portico of St. Peter, and forbade the use of the Emperor's Name and Title in any Public Writings or Coins.  
The same Command was not long after renewed by Leo 3. upon which saith Onuphrius, Gregory the second, than Pope, took away the small remainder of the Roman Empire from him in Italy. And Sigonius more expressly, that he not only excommunicated the Emperor, but absolved all the People of Italy from their Allegiance, and forbade the payment of any 
* To this purpose, Petavius an Author of great account in the Roman Church, l. 7. c. 8. p. 372. part. pri. Ratio Temp. speaking of the Contest between Leo Isaur. and Greg. the 2d saith of this latter, Romae & quicquid Italiae reliquum erat, à Graecorum abstraxit imperio tributaque tis ultra pendere prohibuit.  Tribute to him: whereupon the Inhabitants of Rome, Campania, Ravenna, and Pentapolis, i e. the Region about Ancona, immediately rebelled, and risen up in opposition to their Magistrates, whom they destroyed. At Ravenna, Paulus, the Emperor's Lieutenant or Exarch was killed; At Rome, Peter the Governor had his Eyes put out; In Campania Exhileratus, and his Son Hadrian, were both murdered by the People of Rome; and not content with this, he writ a Letter to the Emperor full of the greatest Reproaches imaginable.  
And that the Pope was he that drew the People of from their obedience to the Emperor, is not only affirmed by the Greek Historians, Theophanes, and Zonaras; but by those also of the Church of Rome. Sigibert saith, that Gregory the 2d finding the Emperor incorrigible, he made Rome, Italy, and all the West to revolt from him, and forbade his Tributes. The same is affirmed by Ott● Trisingeneis, Conradus Vspergensis, Hi●ronymus Rubeus, and others who cannce be suspected of any enmity to the Roman Church.  
And (to show his Story to be every way pertinent to our present purpose) it is well observed by Hadrianus Valesius, That the Pope durst not thus have affronted the Emperor in confidence of his own Strength, but by a precarious Power, and under the Protection of a Private Correspondency which he held at that time with Charles Martel, whose Honour and Arms were the greatest in these Western parts. Having therefore strengthened his Interest against both, the Emperor his known enemy, and the Lombard's that were at best but unfaithful friends, he makes what advantage he can of the Places that owed Subjection to the Emperor, to make up the Patrimony of the Church (as Valerius observes) particularly of Sutrium; but Sigonius faith, The People not only east of the Emperor, but did swear to be faithful to the Pope.  
Not long after the Pope takes upon him to authorize Pepin Son of the said Charles Martel to depose his lawful King Childeric, and usurp his Kingdom; and when this was done, he was afterwards absolved by the Pope from his Oath of Fidelity, with all the Nobles and People. And thus poor King Childeric had his Poll shaved, and was thrust into a Monastery, Pepin succeeding by the Pope's Authority.  
And further; That the Pope might make the clearest demonstration of his Headship in the World; having thus exalted himself above the Emperors of Greece, deposed the King of France, and set up Pepin in his room, with some such notable exploits: that he might show himself the very source and fountain of all Power and Greatness in the Roman Empire, he undertakes upon his own Authority to created a Roman Emperor, as Bellarmine asserts upon the testimony of no lesle than three and thirty Authors, some of them Historians, some Popes, some Emperors themselves. And since the Roman Emperor (as they call him, though indeed he be but magninominis umbra, a shadow of that great name) is now become the Pope's creature, we cannot expect that the Emperor should have very much observance from him. And it fell out accordingly; for the Emperor owning his Imperial Crown and Dignity to the Pope, he never could be quiet till he not only has absolved the Popes from their Allegiance to him: but was at length constrained himself to swear, 
* 
Cerem. Rom. Charta 21. ad quaecunque fidelitatem juramenta.  
Cerom. Rom. Charta 21 Lib. 5.   quamcunque fidelitatem, all kind of fealty to the Pope, ●ere he could be received into Rome.  
Nor is this all; but further yet the Pope constrains him truly and openly to declare that he has no right in Rome, and that he will stay not longer there than only during the Pope's pleasure; and in all humility, to request his Crown at his Holiness' hand. Insomuch that the Popes have maintained and affirmed both by the Authority of their Decrees, and by open force of Arms, that they were Superiors to the Emperors, who were their Vassals, and held their Empire by Fealty and Liege Homage from them; that they were Monarches of the whole Universe, and direct Lords of all the World. By which Right, so soon as any Countries of the newfound World were discovered, they blushed not to give them in Feoff, and divide them among Kings, as the Patrimony of St. Peter; as witness also these words, which they are want to use in the Investiture of Popes, 
* Cerem. Rom. l. 1. Cap. 2.  I invest thee with the Popedom, ut presis Vrbi & Orbi, to command over the City and the whole World. Lastly, that of right, it belonged unto them to invest and Degrade, to Ordain and Depose Emperors and Kings at their pleasure.  
Nor do we hear of any higher Office the Roman Emperor (as they please to style him) has had in Rome these many years, than to hold the Pope's Stirrup when he mounteth or alighteth from his Horse; or to sit at the Pope's Feet, 
Ibid. l. 1. Chart. 21, 22, 26, 54, 59, 87  or to give him Water to wash his Hands; or to hold up his Train at Mass; or in collation to present him with a Napkin. For this is with the Pope a general Maxim, Nemini ominino mortalium reverentiam facit, 
Ibid lib. 3. Sect. 1. Fol. 120.  He doth Reverence to no Man, neither by rising manifestly, nor by bowing of the Head, nor by uncovering it: only to the Emperor of the Romans, the Pope being set, after he hath kissed his Feet and his Hand, he riseth a little and receiveth him to kiss with the mutual embracement of Charity.  
And when the Pope rideth in solemn manner about the City, 
Ibid. Chart. 140, 141, 150.  mounted on a white Horse sumptuously Caparasoned, his Horse is led by the hand of an Emperor, or a King, or the greatest Person there present; and he himself Gorgeously Apparelled in Scarlet, weareth a Fiara or Diadem on his Head, adorned with a Triple Crown, which they commonly call, Regnum, Kingdom, in token say they, of his Supreme Dignity, both Sacerdotal and Imperial. And this I look upon a sufficient demonstration of the Pope's Headship or Supremacy in the Roman Empire. For if any Emperor or King be Head, I would feign know who is the Pope's Groom, or Page, or Footman.  
But we need the lesle to labour in this Argument, because the Romanists themselves have done it so abundantly to our hands. For it would grieve one's Heart to see how Bellarmin and Baronius have sweat in large Voluminous Works, to magnify the greatness of their Bishop, and unawares to prove him Antichrist.  
But let any Man show, if he be able, wherever any Pope, before the Emrour Honorius his time, or indeed for some years after, (for the Popes did not presently arrive at the height of their affected Grandeur) deposed any Emperor, whether Heathen, Arrian, or Eutichian Persecutor, or absolved their Subjects from their Allegiance to them, or took away any part of their Demesnes from them, or violently opposed their Edicts, or put them upon any serrvile Offices, like those wherewith they honour the now Roman Emperors. But if this cannot be done, we must conclude, That before Honorius his time, (who left the Seat Imperial to the Pope) the Pope was never Head in Rome, or in the Roman Empire: but since that time he is, and hath declared it abundantly to all the World; and we have seen it evidently fulfilled in him, how all the Princes of the Roman Empire, since it came to be divided, have truckled under him, and submitted in a shameful measure their Royal Diadems and Sceptres to him. Wherhfore the Bishop of Rome is that very seventh or last Head of the Roman Beast or Kingdom, who was to appear upon the Stage, together with the ten Horns or smaller Kingdoms, in which the Roman Empire was to be divided, and to whom those ten Kings were to give their Power and Strength.  
And thus much of the seven Heads and eighth King, who successively have headed the Roman Empire, and have had their Seat Imperial in the City of Rome, viz. Kings, Consuls, Decemvirs, Tribunes, Dictator's, Heathen and Christian Emperors, and Popes. These were the eight several Forms of Supreme Governments, which the Roman Empire hath enjoyed, and besides it no other Kingdom that hath been before it. Which though they were not so clearly revealed to the Prophet Daniel, when this Kingdom was represented to him in Vision (for it is typified by the four Beasts, Dan. seven.) yet it may ●e very well supposed that he saw so much of these mutations, (though at a greater distance than St. John, and therefore not so dictinctly) as thereupon he pronounceth the fourth Beast, to have been divers from all other Beasts. For certainly it were enough to difference the Roman Kingdom, from all other Kingdoms in the World, that continuing still to be the same Kingdom, and to have the Supreme Government in the same People within the same City, it hath been subject to so many several sorts of Kings or Supreme Governors.  
But possibly it may be objected, that some of these were not Kings, and that especially Consuls, Decemvirs, and Tribunes are very improperly called by that name.  
To this I answer, That they may very well be called Kings, for these Reasons.  
1. Because the Supreme Government, which began in Kings, was devolved upon every one of these successively, so that they all enjoyed the same power as Kings.  
2. Because the denomination of several sorts of things included under the same general Head, (as these are all under the general notion of Supreme Governors) may very well be taken A priori, usitatiori, vel digniori; from the former, the more usual, or more worthy of them. And upon this score it is, that when we address ourselves to a whole Congregation, we call them altogether Brethrens, taking no notice of the inferior Sex.  
3. Because the names of Kings and Kingdoms are used in such a lattitude, as to comprehend all sorts of State sand Supreme Governors, as when the Tempter is said Mat. iv to have showed our Saviour all the Kingdoms of the World, by Kingdoms are meant all sorts of Supreme Governments, whether Monarchieal, Aristocratical, or Democratical. So the Roman Empire is called in Dan. seven. the fourth Kingdom, and is there typified by the fourth Beast, which with the other three, are interpreted four Kings, although the Roman Kingdom hath not been governed by Monarches only, but by Consuls, Decemvirs, and Tribunes; the general name of King and Kingdom including all the other sorts of Supreme Governors. Thus also, where it is said, Psal. 72.10, 11. The Kings of Tarshish and of the Isles shall bring Presents: the Kings of Sheba, and Seba shall offer Gifts; Yea all Kings shall fall down before him, all Nations shall serve him. Where it would be very strange to understand Kings in the strictest sense, for Monarches only; especially since by all Kings are meant all Nations, without any difference or distinction of their forms of Government. Many other places of Scripture might be produced to this purpose, as Psal. 89.27. Psal. 102.15. but I will not give myself a needless trouble in a thing so common, and so obvious to every eye.  
But it may be, it will further be objected, That Rome had enjoyed more sorts of Supreme Governments than five, and all of them fallen before St. John's time. For there had been also a Triumvirate managed by the joint Forces and Counsels of Augustus, Lepidus, and Antonius. But this lasting but a very little while, and being but the passage to the greatness of Augustus, and, which is more observable, being only an oppression of the Commonwealth, and not a Government established by the consent of the Senate, and the People of Rome, as all the other five had been, it aught not in any reason to be numbered with them. And this I look upon as a sufficient Account of those five Kings that were fallen: because the Angel does not descend to any particularities concerning them, but only says in general words, that five were fallen. And so much for them.  
But because the main stress of our Argument depends upon the right interpreting of these seven Kings, and particularly of the sixth of them, (which was than reigning when this Vision was presented to St. John) whether he were a single King, or the whole Order and Succession of the same kind of Kings: We shall therefore in particular demonstrate further concerning this sixth King, together with the seventh King, who is not typified by any Head, that it cannot be meant of any two particular Kings, but of as many Orders and Successions of them.  
For it is certain that this Vision was showed to St. John when Rome was governed by Heathen Emperors, and particularly in Domitian's Reign, no Author affirming it to have been later, that I know of. If therefore Domitian were the sixth King than reigning; Nerva must be the other, who was not than come, and when he came, was to continued but a little while; and the Beast which was, and is not, and is interpreted the eighth or last King, will hap on't to be the Emperor Trajanus, who reigned about the beginning of the second Century. But the Angel tells us, that together with the Beast, the Roman Empire was to be divided into ten Horns, or smaller Kingdoms, which were to give their Power and Strength unto the Beast. But these ten Horns did not arise till above three hundred years after Trajan's time; and therefore cannot the sixth and seventh Kings be understood of any two single Kings apart from other of the same Order; but of the whole Order and Succession of the Roman Emperors, Heathen first, and than Christian; according as we have before declared. And consequently the five that were fallen, must be such too, to wit, not five single Kings, but five Orders or Successions of five several sorts of Kings. And therefore they must needs be those that I have named; or if any Man can assign five other such, he shall have my free consent.   

CHAP. II. A Refutation of Bellarmin 's Exposition of the Angel's Interpretation of the Vision, Rev. xvii.  
AND now I cannot imagine what to add, or what can be desired further, in confirmation of this Truth, than to show how unsuccessfully that great and learned Champion of the Church of Rome, Cardinal Bellarmin, has endeavoured another manner of explication of this Vision, and Interpretation. This Learned Author than, to do the Popes a kindness, hath thus explained, (or, if you please, obscured) the Angel's meaning. John (says he 
* De Pont. Rom. Lib. 3. Chap. 5. Sect. Denique Joannes, cap. 15. (potius 17. Apoc.) describit bestiam cum septem capitibus, & decem cornubus, super quam mulier quaedam sedebat, & explicat mulierem esse urbem magnam, quae sedet super septem colles; i e. Romani septem capita esse seprem illos montes, & etiam septem Reges, quo numero intelliguntur omnes Roman● Imperatores; decem Cornua, dicit, esse decem Reges, qui uno tempore simul regnabunt; & ne putemus hos fore Romanos Reges, addit, quod hi reges odeo habebunt Fornicatiam, & desolatam facient, quia inter se ita divident Romanum Imperium, ut illud penitus destruant. ) in the xviith Chapter of the Revelation describeth a Beast with seven Heads, and ten Horns, upon which Beast a certain Woman sat: and he explains the Woman to be the great City which sitteth upon seven Hills, that is, Rome: the seven Heads to be those seven Mountains, and also seven Kings, by which Number are understood all the Roman Emperors. He saith, that the ten Horns are ten Kings which shall reign together at the same time. And jest we should think that these should be Roman Kings, he adds, that these Kings shall hate the Whore, and make her desolate, because they shall so divide the Roman Empire among themselves, that they shall utterly destroy it. Thus far Bellarmin.  
But never was an Exposition in the World so huddled up together, as this is. The Angel tells us that the seven Heads are seven Kings: five, says he, are fallen, one is, and the other is not yet come, and when he cometh he must continued a short space. And the Beast which was, and is not, he is the eighth King, and is of the seven, and goeth into Perdition. Now by this number of seven Kings, are understood saith Bellarmin, all the Roman Emperors; and 
* De Rom. Pont. Lib. 3. Cap. 5.  he accounts all those Roman Emperors, who have any ways enjoyed that Title from Julius Caesar's time to this present day; and God only knows how many such Emperors may come after. So that by his reckoning we cannot accounted all the Roman Emperors lesser in number than one hundred and thirty, I speak within compass. Now is it not very strange that seven Kings, should be put to signify one hundred and thirty? For let us grant that seven, a certain number, may be put for an uncertain: yet who ever heard that so small a number as seven, hath been put for so great a one, as hath been the number of all the Roman Emperors? This therefore is one great Absurdity, but not comparable to those which follow.  
For if by these seven Kings are meant all the Roman Emperors, than why does not the Cardinal proceed to show us, which be those five that were fallen; which is the one that was; which the other that was not than come, who when he was come, should continued but a short space, and which is the Beast that was, and is not, who is said to be the eighth King, and yet to be of the seven? All which particulars of the Angel's Interpretation the Cardinal has thought fit to smother in profound silence, jest the vanity and absurdity of his Exposition should be too apparent and contemptible.  
For he acknowledgeth more than once, 
* De Verb. Dei. Lib. 1. Cap. 20 sect. Deinde in isto Canone de Rom. Pent. Lib. 3. Cap. 3. sect. Quinta opinio est.  That the Revelation was given in Domitian's Reign. Whereupon it will follow, that if by the seven Kings are meant all the Roman Emperors, than by the five Kings that were fallen, must be meant those eleven Emperors that had reigned before Domitian; by the one, that than was, must be meant Domitian himself; by the other, Nerva, successor to Domitian; and by the last King, who is the Beast that was, and is not, must be meant all the Roman Emperors, to the number at lest of one hundred and seventeen. And is not this an admirable Exposition, which in the same breath as it were, maketh seven to signify one hundred and thirty, and yet five of those seven to signify but eleven; one to signify but one; and yet in the very next clause, one to signify one hundred and seventeen? If this be to interpret Prophecies I wonder it should ever be thought difficult to interpret them. And if any Man can make sense of this Exposition, let him enjoy it for his pains. Certainly it was for mere shame that Bellarmin went not further in his application of these seven Kings; and if we had not minded more the truth than good manners, we had not thus exposed it to the World.  
But I believe the Cardinal has committed a greater error yet against his own Principles than possibly he might be ware of. For if the seven Kings typified by the seven Heads of the Beast, be set to signify all the Roman Emperors, and if the present Emperors be of that number, (as he himself would have them) than are the present Roman Emperors typified by some one or other of the Heads. But of the Beast here mentioned, having seven Heads, and ten Horns, it is said that he was full of names of Blasphemy. And Rev. xiii. 1. it is said of the same Beast, that he had upon his Heads (not on any one, but on all of them, for there is none excepted) a name of Blasphemy. And therefore the present Roman Emperors, if they be any of those seven Kings, which are typified by the seven Heads, they also have this name of Blasphemy in common with the rest.  
Neither will it here suffice to say, that it is only noted, that the Beast had upon his Heads a name of Blasphemy, but not that he had the same upon all his Heads; So that it will be true, if any of the Roman Emperors had it. This answer will not serve. For the Christian Emperors have reigned near five times as long again, as the Heathen Emperors had done. And therefore there is no likelihood at all that the Spirit should say of the Heads in general, that they had the name of Blasphemy, without distinguishing of them, if either he had understood by the seven Heads, the whole Order of the Roman Emperors (as Bellarmin reckons them,) or if the present Emperors be not, and have not been guilty of this Blasphemy in common with the Heathen Emperors.  
As for what the Cardinal adds concerning the ten Horns, or ten Kings, which saith he, shall reign together at the same time, the Angel tells us more precisely that they should reign together with the Beast, or seventh and last Head. But Bellarmin having not thought fit to tell us which of the Roman Emperors are this Beast, or seventh and last Head: he does not say as the Angel does, that the ten Horns should reign together with the Beast, but only that they should reign together at one time. And thus again he has very pitifully shuffled in the most meterial point of this Prophecy. And this he has done, jest because he has expounded the seven Kings, to be all the Roman Emperors, we should suspect the present Roman Emperors to be that Antichristan Beast, whom the Angel calls the eighth and last of those Kings; for if six of them were come in St. John's time, and the other should continued but a little while; the eighth and last, who is the Antichristian Beast, must needs be come by this, or he is never to be looked for. Since therefore by the seven Kings are meant all the Roman Emperors, and Domitian must be the sixth; Nerva must be the other, who was to continued but a short time; and all the Emperors succeeding Nerva, and by consequence the new Roman Emperors, the Pope's Creatures and Disciples, must be the Antichristian Beast, or the eighth and last of those Kings.  
As for what he adds, concerning the ten Horns, that they should not be Roman Kings, because they should hate the Whore, (i.e. the City of Rome) and make her desolate: it is as unintelligible as the rest. For, does he mean that they shall not be Kings in Rome? Who ever said it? Or does he mean, that they should not possess each one his portion of the Roman Empire? Himself confesseth it Or lastly does he mean, that none o● them should be, or should be called a Roman King? How does he prove it? He says, they shall not be Roman Kings, because they shall hate the Whore, (i.e. the City of Rome) and make her desolate. But this they may do, though any one, or all of them should be, or (as Bellarmin himself expresses it) should be called Roman Kings, when once they come to be enlightened, and to perceive how that adulterous City hath poisoned, and infected, and besotted them with her abominable Cup of Spiritual Fornication.  
As for what he further adds concerning these ten Kings, proving that they should not be Roman Kings, because they shall so divide the Roman Empire among them, as utterly to destroy it: which he gathers from what is said of them Rev. 17.16. These shall hate the Whore, and make her desolate: it is to be observed, that these ten Kings were not to bring this desolation upon that whorish City, till after that they had given their power unto the Beast, (who was to be the last Head or King in that City) and had made war with the Lamb, & the Lamb had overcome them. For till this, 'tis said, that God should put into their minds to fulfil his will, and to agreed, and give their Kingdom to the Antichristian Beast; until by their warring with the Lamb, and being overcome by him, the words of God should be fulfilled, ver. 17. for so it had been foretold of them, at v. 13. that they should have one mind, and should give their power and strength unto the Beast; that they should make War with the Lamb, and that the Lamb should overcome them. And being thus worsted by the Lamb, when they should come to see their Error, they should hate the Whorish City, the Metropolis of the Beast, that had seduced them, and in revenge of her impiety, should make her desolate, and naked, and should eat her flesh, and burn her with Fire. These ten Kings therefore might be Roman Kings for all their laying of that City desolate: because they should not do it, till after they had spied their Error in confederating with her.  
But lastly, If these ten Kings shall so divide the Roman Empire among them as utterly to destroy it; how can it than be said, that they should give their Power and Strength, and Kingdom to the Roman Emperors? For if by the seven Heads or Kings be meant (as Bellarmin tells us) all the Roman Emperors; than must the seventh of those Kings be some, or one at lest, of the Roman Emperors. But it is manifest from, ver. 11. that the seventh of those Heads or Kings, is the Beast that was, and is not; to whom, it is said in the next verse but one, that the ten Kings should give their Power and Strength, (nay, and their Kingdom also, as is said a little after.) If than these ten Kings shall give their Power, and Strength, and Kingdom, to the Roman Emperors; how shall they so divide the Roman Empire among themselves, as utterly to destroy it? And thus much of the Cardinal's Exposition, which indeed is utterly misbecoming the Judgement of so great a Disputant: but we must pardon this, and many other suchlike failings, to the weakness of his Cause. For certainly it cannot be ascribed to any other thing, that Bellarmin, a Man so learned, so ripe of Judgement, quick of Wit, and skilful in the Art that he professed, should be so utterly puzzled and confounded in this Argument above all others (though in others also not a little) even to the grossest and most palpable effects of Dotage and Stupidity.   

CHAP. III. The Opinion of H. Grotius and Dr. Hammond, touching the sense of the Angel's Words, considered, and rejected.  
HAving thus acquitted myself of Bellarmin's Exposition of this passage, who may well be thought our greatest Adversary in this Argument; I cannot pretermit (though I would feign have pretermitted it) that Exposition which Hugo Grotius, and after him the learned Dr. Hammond, (who hath taken the pains to perfect and digest the Posthumous and imperfect Notions of the former) have offered in their Comments on the Revelation: to the examination of which their Exposition, I am the more obliged, because it is not only contrary to that which I have hitherto asserted, but also the Authors and Propugners of it are Men of great esteem in the Reformed Churches, who cannot reasonably be thought to have invented, and asserted it in favour of the Church of Rome, but only for the evidence of the truth, which they conceived it carries with it.  
This Reverend Author than, in his Premonition to the Revelation, and in his Paraphrase and Annotations upon the xviith Chapter of that Book, confessing the great City, situate upon seven Mountains, to be Rome, does thus expound the seven Heads, which the Angel interprets to be seven Kings; These seven Kings, says he, are eight Roman Emperors, namely, Claudius, Nero, Galba, Otho, Vitellius, Vespasian, Titus and Domitian. The five that were fallen when this Vision was interpreted, were Claudius, Nero, Galba, Otho, and Vitellius. The one which was than reigning, was Vespasian; the other, not than come, who should continued but a little while, was Titus; and the Beast that was, and is not, who, as the Angel tells us, is the eighth King, and is of the seven, etc. was Domitian. The ten Horns or Kings, who, says the Angel, have received no Kingdom as yet, but receive Power as Kings one hour with the Beast, were (says Dr. Hammond) ten Kings of the Barbarous Nations bordering upon the Roman Empire, viz. Goths, Vandals, etc.  
But against this way of Explicating this Prophecy, there are so many and so great Reasons, that I know not where to begin, or where to make an end with them. For,  
First, It is a notable prejudice against this Exposition, that this Prophecy, so punctually interpreted by the Angel, as is no other Vision in the Revelation, and having been fulfilled in Domitian's Reign, that is, about one Thousand and six hundred years ago, should never yet have been interpreted of Domitia● till this present age; for it is evident, that Hugo Grotius was the first discoverer of it.  
But what than is become of that known Maxim in these cases, viz. 
* Iren. Lib. 4. Cap. 43.  That Prophecies, before they come to be fulfilled, are difficult and obscure, but afterwards they come to be familiar and intelligible? And if this Prophecy so interpreted by the Angel, has not been understood in sixteen hundred years, that it has been fulfilled; how can we think that any other Vision not interpreted hath been understood? But Dr. Hammond speaks in general of the Book of the Revelation, that it was written for the comfort of the Christians of those times, while they were daily exercised with Persecutions. But alas! what comfort from such Prophecies, and particularly from this Vision we are now treating of, if none of those that were concerned in them, could attain their meaning? I suppose it therefore ablolutely necessary for the credit of this Exposition, that it be shown, that in those early days of Christianity, the Church of God, which was so nearly concerned in this Prophecy, did understand it as the Doctor has explained it. For else indeed 'twere a great disparagement to the Prophecy itself, if having been fulfilled these sixteen hundred years, although it be so punctually interpreted by the Angel, yet all that while the Church could never understand it. But  
2. If we should let this worthy Author have his way, yet when all is done, he makes so cold, so flat a story of this greatest and most noble Prophecy of all the Revelation, as it seems to be by that ceremonious entrance, apt to raise one's expectation, which is prefixed to it at the beginning of the Chapter: by that magnificent description which is made of the Vision itself, in the following Verses: and by that Divine Interpretation which the Angel has subjoined to it: that I know not how his application of it to Domitian should (I say not pass for current, but even) admit of an Excuse.  
For what think we is the main thing that he affirms to have been represented to St. John in this Vision? Nothing but Rome in great Pomp and Splendour, under that Heathen Persecuting Emperor Domitian, whom he calls the Beast, wonderfully addicted to Idolatry, and drunken with the Blood of the Saints, and of the Martyrs of Jesus. And might not any Man of prudent foresight have seen as much without a Vision, living at that time, wherein he supposes this Prophecy to have been written by St. John, to wit, after that Domitian had given an experiment of his temper, while he administered the Government for his Father Vespasian, who was than leading an Army into Judea: might not any one in such Circumstances as these have very probably conjectured, that Domitian would have his turn again after his Father's, and his elder Brother's Death, and that he would than show himself what he had been before, an enemy to the Christian Faith.  
As for the ten Horns that were to receive Power as Kings one hour with the Beast Domitian; he complains that he cannot make that out for want of Histories to inform him in these Particulars. What was it than St. John was carried into the Wilderness for to see? The Heathen Roman Beast arrayed in Scarlet? He was so before. Or that great Ctty decked with Jewels, and notorious for her Idols? When was she otherwise? Or drunken with the Blood of Saints? She had been so in Nero's time but just before. Or went he thither to behold Domitian coming to the Throne, and Persecuting Christians? Yet all this while here is no great matter of admiration, that Domitian, an Heathen Man, and a Son of the Emperor that than reigned, should come at last to that Dignity, and persecute the Christian Faith. But the Angel tells us, ver. 8. that they that devil upon the Earth should wonder, (whose names were not written in the Book of life, etc.) when they behold the Beast that was, and is not, and yet is: that is, according to the Doctor's Exposition, it should be matter of great astonishment to all that were not Christians, when they beheld Domitian, who was in Power at Rome, while his Father went into Judea; and is not now, his Father having reassumed it to himself, and yet is a private person. This therefore being every way so lame and  a business, as it is thus made out, we cannot in any reason think it to be the meaning of this glorious Vision, here presented to our Apostolical Prophet by the Ministry of an Angel. But,  
3. As these Authors have ordered the matter, the Angel's Interpretation is very insignificant; because he has not noted the precise time, when this Vision was interpreted: for if the seven Kings be so many single Emperors, to what purpose is it to tell us, Five are fallen, one is, and the other is not yet come, etc. without assuring us which of them is that one, of whom the Angel tells us, that he is? For it is most certain, that if this Vision were not interpreted in Vespasian's Reign, of whom they interpret these words of the Angel, One is, meaning that Vespasian than reigned, when this Vision was interpreted: there cannot be a word of truth, not, nor of common sense in all their Exposition. For than it cannot be said of the five that were fallen, that they were Claudius, Nero, Galba, Otho, and Vitellius; of the one, that is, that he was Vespasian; or that Titus was the other, not than come, etc. Nay, if this Vision were not interpreted not only in Vespasian's Reign, but in that very point of it which happened after his return from Judea, and a reassumption of the Government from his Son Domitian to himself: it cannot be said of Domitian, as they distinguish of him very subtly, that he was an Emperor, and is not now an Emperor, and yet is a private person. Since therefore the knowledge of the precise time, when this Vision was interpreted, is so necessary to the certain understanding of it, according to their way of explicating it; and yet the Angel amongst many other particularities, has utterly omitted this so necessary a business here, and so usual in other Prophecies, where perhaps it is not altogether so necessary: we cannot but think that there is a greater latitude of time to be allowed in the explication of this Prophecy, and must be forced to reject this Exposition as a reproach to the Angel's interpretation.  
But hold a little, it may be the Doctor can assure us that this Vison was interpreted by the Angel, at that very point of Vespasian's Reign, which makes for his purpose, and which we have already noted. But there is no such matter. For in his Premonition to the Revelation he is very solicitous about this very circumstance of the time, and can found but two Opinions of the Ancients (the only competent Witnesses in this affair) concerning it; and both of them equally inconsistent with this Exposition. The one is that of Ireneus, who affirms St. John to have prophesied towards the end of Domitian's Reign. And if so, it could not than be said of Domitian, that he was Emperor, and is not Emperor. For if this Vision were interpreted in Domitian's Reign, than must Domitian be the one that is; Nerva the other not yet come; Trajan the Beast that was, and is not, etc. and Galba, Otho, Vitellius, Vespasian, and Titus, the five that are fallen.  
But he has a pretty fetch for this: for he tells us, That by the end of Domitian's Reign, may be meant the end of his former Reign while he reigned for his Father Vespasian. But besides that this reflects upon the credit of Ireneus, who makes no such distinction, and therefore should in all reason be understood of Domitian's Reign, while he reigned for himself: yet for once let this be granted, and let us see what can be made of it for the advantage of this Exposition. For thus also Domitian cannot be the Beast, which was Emperor, and is not Emperor; but he must be the one that is; Vespasian (after his return) the other, not yet come, (although 'tis certain that Vespasian must needs have been come to the Imperial Dignity before he could depute Domitian in his stead) and Titus must be the Beast that was, and is not, etc. And thus the Exposition cannot stand if there be any truth in the Testimony of Irenaeus, who affirms St. John to have prophesied toward the end of Domitian's Reign; whether we understand it of his former Reign for Vespasian, or of his latter for himself.  
Although I cannot forbear to give the Reader notice that we have done this Exposition no small favour, when we allow Domitian's Reign simply and absolutely so called, to be interpreted of that Reign which he administered as Vespasian's Deputy, and not rather of that other while he reigned for himself. To which we may add that Domitian's Deputative authority was so short, that the beginning and the end of it are hardly distinguishable, as to this matter of St. John's Prophesying. For Vespasian leaving his Son Titus to besiege Jerusalem, returned from his Expedition to Rome again in the first Year of his Reign. Neither is there any Author, that affirmeth St. John to have been banished into the Isle of Patmos (where he received his Revelation, as he himself testifieth) at this time, or near it.  
The Doctor therefore would feign take Sanctuary in the Testimony of Epiphanius, who affirms St. John to have been banished into Patmos by the Emperor Claudius, and to have returned from his banishment in the Reign of the same Emperor. And he makes so much of this Testimony, that he endeavour to confirm it, and to disparage the contrary Testimony of Ireneus, by no les● than four Arguments. I will not here stand to examine his Arguments, but for once let us suppose them to be unanswerable. If than St. John received be Revelation in the Reign of Claudin● how comes the Angel to say, That sw● of the seven Kings were than fallen? O● rather, How come these Author's 〈◊〉 expound them of Claudius, Nero, Galla, Otho, and Vitellius, none of which were than fallen, and four of them not yet come? How also could Vespasian be the one, that than reigned? Or Domitian be the Beast, that was Emperor, and is not Emperor? Nothing you see hits right, according to the Testimony of Epiphanius, and yet the Doctor had much rather his Testimony should be credited, than that of Ireneus, who affirms St. John, to have prophesied towards the end of Domitian's Reign. Because, although both their Testimonies be very inconsistent with his Hypothesis, yet he had rather make St. John, to have prophesied of a thing to come, as it was in the Reign of Claudius, than of a thing past, or present, as it must needs have been, according to his Exposition, towards the end of Domitian's Reign. For he makes the main of this Prophecy to have been fulfilled in Domitian.  
But than, how does he salve up those great Absurdities, which we have shown to follow upon supposal of the truth of Ephiphanius' Testimony? Why thus; If St. John received his Vision in the Reign of Claudius, we may very well suppose him to have committed it to writing in the Reign of Vespasian, after his return from Judea. So that although he received the Vision before any of the Kings were fallen, yet he wrote it not till the sixth of them was come. The Doctor brings no Proof of this, but such a thing he supposes possible: and if it be but possible, he will have it current.  
But this which he here supposes in his Premonition, viz. That St. John received his Visions in one Emperor's Reign, and committed them to writing in another's; he seems to have forgotten by that time he was arrived at the Exposition of the tenth Chapter of the Revelation. For there at ver. 4. we have these words of St. John, And when the seven Thunders had uttered their voices, I was about to writ, and I heard a voice from Heaven saying unto me, Writ them not. Upon which words the Doctor thus paraphraseth: And as I had before written what I had seen and heard, so now I was about to do, etc. Whence it appears, even from his own Confession, that St. John as soon as he had seen and heard his Prophecies, committed them to writing. And therefore it is a little vainly supposed by him, that St. John received his Prophecies in one Emperor's Reign, and committed them to writing in another's.  
But, if you please, let us suppose that St. John wrote some Prophecies so soon as he had seen and heard them, but did not so in our present case: or that he wrote them foul, so soon as he had seen and heard them, but did not writ them fair afterwards. Now than let us examine upon this supposition how well this explication will agreed with those words of the Angel, which we have, Rev. xvii. 8. The Beast which thou sawest, was, and is not; and again, The Beast which was, and is not, and yet is; and again a little after, The seven Heads (says the Angel) are seven Kings; five are fallen; one is; the other is not yet come; and the Beast which was, and is not, he is the eighth, etc. That these are the very words which the Angel spoke to St John, is affirmed by St. John, at ver. 7. Let us suppose than that the Angel interpreted this Vision towards the end of Domitian's deputative Reign, while he reigned by Vespasian's Authority. But how could it than be true of Domitian (for of him he understands it) what the Angel says of the Beast, That he was, and is not, and yet is? for according to the Doctor's Paraphrase the Angel's meaning must be this: Domitian was an Emperor, and is not now an Emperor, and yet is a private Person. Which words, supposing them to have been spoken towards the end of Domitian's former Reign, can have neither sense, nor truth in them. For if Domitian than first reigned, how could he mean of him, that he was an Emperor, and is not an Emperor, and yet is a private Person. But if the Testimony of Epiphanius be true (which the Doctor most contends for) viz. That St. John prophesied in the Reign of Claudius, who is the first of the eight Kings; how can it be true what St. John recites as the Angel's words, at ver. 10. Five are fallen, viz. Claudius, Nero, Galba, Otho, and Vitellius; one is, viz. Vespasian? So that we must be forced to admit either that the Angel did not exactly describe the time, or that St. John has not set down the Angel's words, or lastly, that this exposition of them is not good.  
And indeed he saw full well, that with all that he could do, he could not make the Time agreed to his Hypothesis, for he as good as confesseth it in his Premonition, telling us, That in a matter of some uncertainty he may be mistaken as to the particularity of Time. But it is evident, that whosoever is mistaken in this circumstance of the Time, can make no sense at all of the Angel's words, who has so punctually designed the Times, past, present, and to come, throughout his whole Interpretation.  
But it were pity to omit (and I had like to have omitted it) that excellent Artifice, which the Doctor useth as his fourth and last Argument, to prove what time this Vision was received in. For in his Premonition he proves that it was received, or at lest committed to writing at such time as he would have it, because it will not else be applicable to those eight Emperors that he expounds it of. So that he takes it for granted, that this Prophecy cannot be otherwise interpreted than of those eight Kings, and therefore must have been written at a time agreeable. Which Argument, as it is an odd illogical way of reasoning: so it can prove nothing but this, that the Doctor was so fond of this conceit, that nothing could remove him from it.  
Certainly therefore he imagined that there was some extraordinary agreement of it with all other circumstances of this Prophecy, that he would needs retain it in despite of all the aforementioned absurdities we have proved it guilty of. We therefore come now to enter upon a further examination of particulars. And  
1. From this Hypothesis the Doctor gives us no good account, why St. John was carried by the Angel into the Wilderness (as is said Rev. xvii. 3.) to see this Vision of the Woman. He seems to hint a Reason in his Paraphrase upon that verse, viz. That he was carried into the Wilderness, as a fit place to represent the Desolation that was to be expressed in this Vision. So that it seems this Desolation (as he calls it) was to be expressed in the Vision, and represented by the Wilderness. As if the place whither he was carried in Spirit to see the Vision, were intended for a Type of that which is expressed in the Vision. Now this were an excellent Reason why this Vision was represented in the Wilderness, if it could be proved that the Wilderness (for it is mentioned several times before in this Book) is used as a Type to represent a Desolation by: and why St. John, having had so many mighty Desolations represented to him both before and after this, was never called into the Wilderness to see any of them. Since therefore the Doctor has not thought fit to clear this Point, which yet is necessary for the explicating and confirming this Hypothesis, I can see no reason it should be admitted. For indeed we have had mention of this Woman before, Chap. xii. and also of her flying into the Wilderness. If any Man thinks that, and this, two different Women, he aught to prove it: for I suppose a better Reason cannot be given nor desired, why St. John was carried into the Wilderness to see the Woman, than because the Woman was fled thither.  
2. Upon the Doctor's Hypothesis no good Reason can be given why St. John at the sight of this Woman, is said at v. 6. to have wondered with such great admiration. Did he wonder at her Bravery, or at her Idolatry, or at her Enmity to the Saints? Nothing of these was in those days any strange thing at all. And St. John had seen so many strange things before, without any such expression of his admiration, that we cannot think but that there is some particular reason, why St. John is said to have been stricken with such wonder and astonishment at this Woman only in the Vision we are treating of. The plain reason therefore is this (which, though it agrees exactly with our Exposition, as shall hereafter be declared more at large, yet not at all with that which the Doctor gives us) viz. That St. John wondered with great admiration to see that Woman, whom before at Chap. xii. he had seen in Heaven clothed with the Sun, and the Moon under her Feet, and upon her Head a Crown of twelve Stars, persecuted by the Dragon, and despising all worldly things, and resisting unto blood for the Testimony of Jesus: to see this Woman, I say now that she is come into the Wilderness, glittering in such secular Pomp, arrayed in Purple, bedecked with Jewels, sitting upon a Scarlet-coloured Beast, having seven Heads and ten Horns, (the Beast that had persecuted her 
* See Chap. xii. 3.  not long before) become a great Idolatress, making all the Kings of the Earth drunken with the Wine of her Fornication, and herself with the blood of Saints, and with the blood of the Martyrs of Jesus. And this so great, and so supprising an alteration of this Woman, as it was the true, so it was a worthy reason of the Prophet's admiration and astonishment. But,  
3. If we suppose with the Doctor, that the Woman here spoken of is old Heathen Rome, there can no good account be given, why, though she were confessedly a great Idolatress, yet should here be represented as having a golden Cup in her hands full of Abominations, and filthiness of her Fornication, wherewith (as is said ver. 2.) the Inhabitants of the Earth have been made drunken. For by this it should seem, that old Heathen Rome was a great promoter of her own Idolatry amongst other Nations. Whereas it is manifest in the Histories of those times, that Heathen Rome did rather receive her Idol-Worship from other Nations, than impose her own upon them, even on those she conquered. For it hath been observed of the ancient Romans, that at their laying Siege to any City, they made their first attempt by solemn invocation of its tutelar God's, that having these propitious to them, they might obtain the easier Victory. Neither was it ever heard, that ancient Rome intoxicated any other Nation with her Cup, she having found, not made them Idol-Worshippers.  
And of this we have a pregnant instance in the Jewish People; who being at that time the only People that were not Idolaters, the Romans having conquered them, did never yet impose their Superstitions on them, but permitted them the free and quiet exercise of their own Religion. And though they went about, in mere despite to Christianity, to make the Christians sacrifice to their Idols; yet this was only an Attempt, and uneffected. So that I know not whether it may truly be affirmed of any Nation under Heaven, that Heathen Rome has made them drunken with her Fornication. This therefore the Doctor should have cleared also, if it had been possible, and given us sufficient convictions of it (and particularly that Rome did so in Domitian's time, whom he makes the Beast she sits upon) or else his Exposition cannot stand, though Rome were otherwise never so addicted to Idolatry? But,  
4. It doth not well appear from the Analogy of Scripture, and the use of this word [Whore] in Scripture-Prophecy, how it can be applied, (as here it is, according to this Exposition) to old Heathen Rome. For she is called at ver. 1. the great Whore that sitteth upon many Waters. But now in Scripture Prophecy, no City, that I can found i● ever called a Whore, but only God's own People, when they have fallen from his Worship to Idolatry. And of these how often is it said in Scripture tha● they were a Whorish People, and tha● they had committed Whoredom wi●● their Neighbour-Nations? But of no other People, not not of Babylon herself, the great Metropolis of Idolatry, we do not found the like expressions, at lest we may be confident that it is no usual thing, if it be any where to be found in Scripture.  
The Reason is, because God's People are in Covenant with him, and there has a kind of Conjugal Obligation passed between them: which when his People break by serving other God's, they act the part of an Adulteress, who violates the Faith she plighted to her Husband. And this also is the reason which the Prophets themselves have given us of this compellation; as you may see, Ezek. xuj. 8. and again Chap. xxiii. 4. Jer. iii 1. etc. Hos. two. 2. Jer. iii 20. And in many other places of holy Scripture. Since than old Heathen Rome had never been in Covenant with God, nor reckoned as his peculiar People, either the holy Spirit of Prophecy is very far departed from his usual phrase, in calling Heathen Rome a Whore, or else the Doctor is very much mistaken in applying of this name to Heathen Rome. And I cannot but observe here also, that he quite forgets his usual method of interpreting Scripture-difficulties, in taking all he says for granted, and not so much as offering to clear this point by any single instance how this word is used otherwise.  
5. The Doctor is alike wanting to his Cause, in the Exposition of the word King, and that of Beast: which he aught to show us from like Scripture-instances, to be applicable to single Kings apart from other of the same line and order. But this he could not do, for I have proved already from all the instances that we have in Scripture, that in Interpretations of prophetic Visions, neither of these words is so used. Only a King when he is typified by a single Horn, must signify a single King, as we have before explained it. But besides that this is not applicable to our present case, which speaketh not of any single Horn or King, but of seven Kings together: it had become the Doctor's learning to have shown us, wherever any single King is typified by a Beast. But instead of this 
* In his Annot. on Rev. xvii. Edit. ult.  he tells us how this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beast, is used in Julian's satire against the Caesars; who introduces the Emperor C. Caligula, under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an evil Beast; and calls Domitian with a peculiar Epithet, to denote his cruelty (such as was proverbially observed in Phalaris) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sicilian Beast; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bloody Beast, exactly parallel (says the Doctor) to the Scarlet-coloured Beast in this place. But to cite a passage of Julian's satire, to show the meaning of a Prophetic Type, in holy Scripture, is all one as if a Man should go about to expound those words of our Saviour, I am come to sand Fire on the Earth, of the natural Element of Fire; because it is so used in Aristotle's Physics. And besides we may observe how well the Doctor has improved that satire of Julian; for whereas Julian has introduced Domitian only as a bloody Beast, the Doctor has so ordered the matter, that he has given him ten Horns too, and if he had quoted another satire for the meaning of the Horns, he would have made Domitian such a Monster as no Satirist ever dreamt of. But,  
6. The Doctor has given us no good account, why his eight Emperors are typified by no more than seven Heads or Kings. Of this he seems to give us this reason in his Paraphrase upon ver. 11. The Beast (says the Angel there) which was, and is not, he is the eighth King, and is of the seven: that is, according to the Doctor's Paraphrase, Domitian, who was Emperor, and is not Emperor, he is the eighth, and is the Son of one of the seven, to wit, of Vespasian. But than he should have shown, 1st, How, these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, can signify, He is the Son of one of the seven. And, 2dly. Why (upon supposal of this Exposition to be valid) his eight Emperors are not rather typified by six, than by seven Heads. For if Domitian be one of the seven Heads, because he was the Son of one of them: than both Titus and Domitian might have been included in but six Heads, because they were both of them the Sons of the sixth Emperor, Vespasian. Or if the reason, as the Doctor seems to intimate also, why these eight Emperors are represented in the Vision by but seven Heads or Kings, be, because Domitian had reigned for his Father, before he reigned for himself: this seems to be a Reason, why they should rather have been represented by nine, or ten, than by seven Heads or Kings.  
For by this means are made two several Reigns of Vespasian's (one before Domitian's former Reign, as the Doctor calls it, and the other after;) and two more of Domitian's, one for his Father, and the other for himself. And this is the more observable, because the Doctor drives on this Notion so far, as to interpret those words of Ireneus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, towards the end of Domitian's Reign, as if it were meant of Domitian's Reign, while he reigned for his Father: Whereby either the Reigns of Vespasian and Domitian must be confounded; or we must make two several Reigns of Vespasian's, and two other of Domitian's. And thus we have no good reason given us either way why these eight Emperors are typified by but seven Heads or Kings. But,  
7. Why are these eight Heathen Emperors, singled out from among their fellows, that were both before and after them? And why must we begin to reckon them from Claudius, or end them with Domitian? Or what need was there to have represented these eight Emperors in the Vision, when there is nothing purposely said of any of them, but Domitian only? Now the reason of this from our Hypothesis, is very clear: for so the seven Heads or Kings, upon the Roman Beast or Empire, representing its seven several sorts of supreme Governments, five whereof were fallen in St. John's time, etc. will serve for a most incomparable and exact distinction of the Roman Kingdom from all other Kingdoms in the World. And why is any Beast particularly described, as this is here said to have had seven Heads and ten Horns, but to distinguish it from other Beasts? and further, since, (as hath been showed) none of these Heads is concerned in this Prophecy, but the last: what can the mention of the six others signify, but only to define this Beast, and to distinguish him from other Kingdoms? But nothing of this is applicable to the Doctor's Exposition. Only he seems to give this reason in his Paraphrase, why we should begin to reckon the eight Kings from Claudius, because he was the first of the Roman Emperors that had to do with Christians. But had Tiberius than nothing to do with Christians, in whose Reign our Saviour Christ himself was put to Death? Or was Domitian the last Roman Emperor that had to do with Christians? But of this enough.  
And now although the Doctor seems to me to have done the part of a very indifferent Expositor hitherto; yet, if there were no other Reason to reject his Exposition, but for the many inconsistances he has heaped together in his Exposition of the Mystery of the ten Horns, which now come to be considered, it could not possibly be admitted.  
For, 1. He expounds these ten Horns of the Roman Empire, to be ten Kings of ten Barbarous Nations, which bordered upon the Roman Empire. But it is manifest from all the Prophetic interpretations of holy Scripture, where this type is used, that it never signifies any neighbouring Kingdom, but when a Beast or Kingdom is represented with Horns, they always signify that Kingdom to be divided into so many smaller Kingdoms as the Beast had Horns. And all Men must needs acknowledge the truth of this assertion, who understand any thing of the Idiom of Prophetic Language.  
2. It is said of these ten Horns at ver. 12. That they are ten Kings, which have received no Kingdom as yet, but receive power as Kings one hour with the Beast. The plain meaning of which Words is this: That although the Roman Empire be not yet divided into these ten Horns or smaller Kingdoms, yet when the Beast appears, these Horns shall rise together with him. And since by this Beast the Doctor understands Domitian, his Exposition cannot possibly be true, unless the Roman Empire came to be divided into these ten Horns or smaller Kingdoms in Domitian's time. But because he was not able to give us any proof or likelihood of this, see how he wrists the meaning of that verse next before quoted, to force it to comply with his Hypothesis. The ten Horns are ten Kings, which have received no Kingdom as yet, but receive power as Kings one hour with the Beast; that is, as he expounds it, They have received no Kingdom as yet within the Roman Empire, but comply for a short time with the Roman Power.  
The Angel tells us, That these ten Horns receive Power as Kings one hour with the Beast. Which words the Doctor thus expounds, They comply, says he, for a short time with the Roman power. He had told us all along before, that this Beast was Domitian: But now he calls it the Roman Power. And to receive Power as Kings, he interprets to be 〈◊〉 complying with the Roman Power. So that it seems, to comply with the Roman Power, is to receive Power as Kings. And therefore not only these ten Horns here spoken of, but also all the Subjects of the Roman Empire, and all Nations that were conquered by them, may equally be said to have received Power as Kings, by their complying with the Rom●● Power: So great a Dignity it was, it be subdued to the Roman Yoke. But,  
3. It is further said of those to Horns, That they have one mind, an● should give their Power and Strength 〈◊〉 the Beast, ver. 13. That they should agreed and give their Kingdom unto the Be●● ver. 17. Now therefore let us hear how those ten Kings of the Barbarous Nations, whom the Doctor makes to be the● ten Horns, did give their Strength and Power, and Kingdom to Domitian. Of any Strength, or Power, or Kingdom that they gave him, he mentions not a word, but only tells us, That they persecuted Christians in their Territories, as the Emperor did. So that to Persecute Christians as the Emperor did, was to give their Power, and Strength, and Kingdom to him. And now any one would expect, that the Doctor having taken so vast a latitude of interpreting these Words, had been able to make it out exceeding manifestly, That these ten Kings did persecute Christians, as Domitian did. But if any Man will take the pains to consult his Annotations upon this Chapter, he shall found him hunting over all the Histories of those times, but yet not able to produce any the lest proof or evidence of this matter. So he concludes at last, That there had not been any authoritative Persecution of Christians in those Barbarous Kingdoms, till about the eighteenth year of the Reign of Dioclesian; that is, about 200 years after Domitian's time, but, says he, 'tis like there was in Dioclesian 's Reign; although for want of Histories recording the particular passages of those times, he complains he could not make it evident. But if he could, what would it signify? For he should have proved that they persecuted Christians, not in Dioclesian's Reign, but in Domitian's, whom he makes the Beast, to whom these ten Kings should give their Power, and Strength, and Kingdom.  
4. The Doctor gives us a lame account of what is said concerning these ten Horns, at ver. 17. That God had p●● in their Hearts to fulfil his Will, and to agreed and give their Kingdom to the Beast, until the words of God shall be fulfilled. For instead of proving this Argument of theirs to give their Kingdom to Domitian, 
* See the Doctor's Annot. upon that place.  he only proves the strangeness of God's Judgement in destroying the City of Rome, and the immediate hand of God in it But of Alaricus' (by whose Arms the City of Rome was spoiled) or of the other nine Horns agreeing to give their Kingdom to Domitian (which only the verse he comments on, doth mention) he is utterly silent. And indeed he might well be so; For Alaricus, nor any other King of his time, was hardly born within two hundred and fifty years after Domitian's Death.  
Lastly, We shall dismiss the Doctor's Exposition, with this one Observation more, viz. That whereas it is said of these ten Horns at ver. 16. That they should hate the Whore, and make her desolate, etc. The Doctor tells us this was done when the Barbarous Nations sacked Rome. But we must observe that Rome at that time, if ever, was a Christian City, and governed by a Christian Emperor. So that, what he should have proved to have been done to Heathen Rome, whom he makes the Whore, (and that by right in Domitian's time too; for Rome is concerned not further in this Vision, than as sitting upon the Beast,) he proves to have been done more than three hundred years after, when as Idolatry had been destroyed in Rome, and she was now become a Christian City. But he seems to give some Reason of this Exposition, viz. That there were yet remaining several Monuments of Idolatry; that even the Christians themselves were very much addicted to carnal Lusts, and that there were many Heathens in her at that time, whom chief that Calamity befell. But so there were also many Monuments of Christianity in Heathen Rome, and multitudes of Saints and pious Christians. So that either Rome Heathen was no Whore, who had so many excellent Christians; or else Rome Christian was no Whore, though possibly she had many Heathens in her. And let the Reader take his choice; though still we should grant, that Christian Rome when she was thus infested by the barbarous Nations, was the Whore here spoken of: yet were the Miseries which they brought upon her, too light for the accomplishment of the Desolations of this Prophecy. For it is here said of the ten Horns, that they should hate the Whore, and make her desolate and naked, and should eat her flesh, and burn her with Fire.  
Upon which destruction of this great City Babylon the Spirit descants both more plainly, and more fully, Chap. xviii. 8. telling us, That her Plagues shall come in one day, Death, and Mourning, and Famine, and she shall be utterly burnt with Fire, etc. And again at ver. 14. The fruits that thy Soul lusted after, are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt found them no more at all. With many other expressions to like purpose, which cannot otherwise be interpreted, but of the utter ruin and destruction of that City, and consequently cannot have been accomplished in that cursory pillage of it by Alaricus, who burned some part indeed, and made some havoc of the rest, but jest it in a very little time, and did no great, nor lasting mischief to it.  
And thus much of that Exposition, which interprets the seven Kings of so many single Kings, and makes the Beast to be Domitian, and the Woman to be Heathen Rome.   

CHAP. IU. The Conclusion of the first part, with a summary recapitulation of the Arguments before used; together with some occasional Observations tending to the clearing of the Prophecy.  
TO conclude. I suppose that it will not be denied by any, but that by the seven Heads or Kings are meant, either seven single Kings, with H. Grotius; or an uncertain number of them, with Bellarmin; or lastly, seven several Orders and successions of supreme Governors, according as hath been before explained. Since therefore they cannot be understood either of seven single Kings or of an uncertain number of them: they must be interpreted of seven several Orders or Successions of Supreme Governors, which can be no other, than those already named, viz. Kings, Consuls, Decemvirs, Tribunes, Dictator's, Heathen Emperors, and Popes. The Christian Emperors, being that other King, not come in St. John's time, (neither any Head of the Blasphemous Beast) who when he came, was to continued but a short time, in respect either of the preceding, or succeeding King, that is, either of the Heathen Emperors that went before them, or the Popes that followed them.  
And thus we have clearly shown, that all the Marks and Characters of the Beast, which St. John saw the Woman sitting on, (according as the Angel has explained them) are most truly, genuinely, properly, and reasonably, without any the lest constraint or violence, applicable to the Roman Bishops, from that time wherein the seventh King, the Roman Christian Emperors, came to be destroyed, and the Empire to be divided into ten Horns or smaller Kingdoms. It must therefore follow of necessity, that the Popes are that Beast under whose conduct, those Horns were to make War with the Lamb, and the Lamb to overcome them: and that the Woman, or City of Rome, sitting upon the Beast under this seventh Head or King, is that great Whore which St. John saw ver. 4, 5, 6. arrayed in Purple, and Scarlet colour, and decked with Gold and Precious Stone, and Pearls, having a Golden Cup in her hand, full of abominations and filthiness of her Fornication. And upon her Forehead a Name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH. And whom he saw also drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus.  
And now, I hope, it will not be expected from me, that I should prove by any other Arguments not contained in this Prophecy, That the Kings have, by the procurement and instigation of the Popes, from time to time, made War against the Lamb, Christ Jesus; or that the City of Rome under the Government of the Popes (since they came to be the last Head or King of the Roman Empire) hath been the Metropolis of Spiritual Fornication or Idolatry, making the Inhabitants of the Earth drunk with the golden Cup of her abominable Superstitions, and herself with the Blood of the Saints, and with the Blood of the Martyrs of Jesus; that is, of such as for the Gospel's sake have dared at any time to reprove and censure her Impieties. Not; this was none of my design, but it has been abundantly performed already by all those famous Writers, who from the first appearance of the Romish Superstitions, have opposed themselves against them. And it is manifest to all the World how little favour they have had from Rome, who have at any time been so hardy as to censure her Religion, and condemn it as Idolatrous.  
My business therefore was only this; To search out who this Woman was, and who the Beast that carrieth her, according as the Angel has described them in his Interpretation of the Vision, promising St. John at ver. 7. that he would tell him the Mystery of the Woman, and of the Beast that carrieth her, which hath the seven Heads and ten Horns. Whereby, I suppose, is meant, that he would give such a description of them, as should sufficiently distinguish them from all other Beasts and Women in the World. So that  Woman, and whatever Beast can be proved to have all those Marks and Characters appertaining to them, whereby the Angel here describes the Woman and the Beast we speak of, must needs be that Woman and that Beast which St. John saw in such unhappy and amazing circumstances as were represented to him in the Vision.  
And whereas the Angel tells us at ver. 14. concerning the ten Horns, That they should make War with the Lamb, and that the Lamb should overcome them; and afterwards, That they should hate the Whore, and make her desolate, etc. If we have plainly showed from all the Circumstances whereby the Angel has described these Horns, that such and such Kings and Kingdoms are designed by them; it must follow of necessity, upon supposition of the truth of the Prophecy, That such and such Kings and Kingdoms should make War with the Lamb, and that the Lamb should overcome them; and that they should hate the Whore, and make her desolate, etc.  
As if any Man pretending to the Spirit of Prophecy, should foretell, That the next Emperor of the Turks, who shall be called by the name of Bajazet, and shall have his Residence at Constantinople, shall be a Christian: if hereafter it shall be evidently demonstrated, that such an Emperor is really and truly that next Emperor of the Turks, that is called by the name of Bajazet, and that he has his Residence at Constantinople, either this Prophecy must be false, or else that Emperor must be a Christian. So, in our present case, The Angel tells us that these ten Kings, whom he had before described, shall make War with the Lamb, etc. If therefore any Man can plainly show that all the Marks and Characters whereby the Angel has defined them, do really and truly appertain to such and such Kings; it must likewise follow of necessity either that the Prophecy must be false, or that these Kings, to whom these Marks and Characters do belong, shall war against the Lamb.  
And this was all I intended to demonstrate, namely, Who this Woman, this Beast, and these Horns or Kings should be, of whom such horrid things are spoken by the Angel, and represented in the Vision to St. John. And if any Man can give a better account of them, no doubt he will perform an acceptable piece of service to the Church of Christ.  
But though it be not my business to prove the Roman Church guilty of Idolatry, and consequently the Opposers of it, Saints (in the sense of this Prophecy) by any Arguments not contained in the Prophecy itself; yet notwithstanding, to make the proof of it more easy, (so far as is requisite to the verification of this Prophecy) and to put the matter almost out of question, I shall add an Observation, which, it may be, has not been so generally taken notice of; viz. That the Name of her Idolatry is not said to have been written in the Woman's Heart, where none but God can see it, but in her Forehead, visible and conspicuous to the Eye of Man. Wherhfore we have nothing more to prove against the Church of Rome for the verification of this Prophecy, but that her outward act of Worship is Idolatrous. Wherhfore we only say, (and I think they cannot easily deny it) that they bow, they kiss, they burn Incense, they kneel before their Images, and in that posture of address, they say their Prayers with their Eyes upon their Images, which to the Eye of the Beholder looks as if they said their Prayers to them. Wherhfore as to the outward act, they worship them by these addresses. Nay, they confess they do so; nay, they proclaim it, they enact it as a Law, they curse and persecute the opposers of this Worship.  
But they add, They worship them with a relative Worship, that is, they intent the worship of their Images to their Prototypes. But whether they do this or not, God only knows. Yet still this Name is written in their Foreheads, That they are Idolaters. They pray to Saints, to Angels, and especially to the Virgin Mary, as frequently, as devoutly to appearance, with the same postures of Address, and with like forms of Prayer, as they do to God. And here they say again, they worship them with a relative Worship, not as Gods, but as the Friends of God. And we answer them again in like manner as before, that still this name is written in their Foreheads, That they are Idolaters. So that for all their relative Worship, and their good Intention, this Prophecy of a Name written in the Woman's Forehead, (Mystery, Babylon the Great, the Mother of Harlots, and Abominations of the Earth) may be verified in them. For certainly in appearance they are as great Idolaters, and promoters of it, as was ever Babylon herself.  
Now therefore I shall draw up my Arguments from what I have, as I conceive sufficiently demonstrated, in this Form that here followeth:  
The Woman which St. John saw in this Vision, sitting upon the Beast, was to be the Mother of Spiritual Fornication or Idolatry, and drunken with the Blood of the Saints, and with the Blood of the Martyrs of Jesus.  
But the City of Rome having the Sovereignty of the Roman Empire under the Government of her Bishops, from such time as that Empire came to be divided into ten Kingdoms, is the Woman which St. John saw in this Vision sitting upon the Beast.  
Therefore the City of Rome from that time forward was to be the Mother of Spiritual Fornication, or Idolatry, and drunken with the Blood of the Saints, and with the Blood of the Martyrs of Jesus.  
Again,  
The Beast which St. John saw the Woman sitting on is the seventh and last Head of the Blasphemous Roman Empire.  
But the Bishops of Rome, from such time as that Empire came to be divided into ten Kingdoms, are the seventh and last Head of the Blasphemous Roman Empire.  
Therefore, the Bishops of Rome from that time forward, are the Beast which St. John saw the Woman sitting on.  
Lastly,  
The ten Horns which St. John saw upon this Beast, were to make War with the Lamb, and the Lamb to overcome them, and they afterwards to hate the Whore, and make her desolate, etc.  
But those ten Kings (with their Successors) who have been already shown to have shared the Roman Empire amongst them about the Year 456, are the ten Horns which St. John saw upon this Beast.  
Therefore those ten Kings (with their Successors) were to make War with the Lamb, and the Lamb to overcome them, and they afterwards to hate the Whore, and make her desolate, etc.  
I had almost forgot the Interpretation which the Angel gives us of the Waters upon which St. John saw the Whore sitting, ver. 1. These Waters (saith the Angel, ver. 15.) are Peoples, and Multitudes, and Nations, and Tongues; But the meaning of this is both very obvious, and as applicable to the City of Rome under the Headship and Supremacy of her Bishops, as at any other time. For hereby is only signified, that she should than enjoy a kind of Catholic or Universal Headship, not over any one People, Multitude, Tongue, or Nation, but over very many of them,  
Only here it may not be amiss to observe the Scheme and Constitution of the Vision. For the Roman Empire is here represented to St. John by a Woman situate upon seven Heads or Mountains, (as upon an Island) with the Nations subject to her Jurisdiction, circumfused like Waters round about her. By which the two constitutive parts of the Roman World, like those of this wherein we live, are Earth and Water: the Woman dwelling on the one, and her subjects on the other. Which Observation will be of great use to us hereafter, in the explicating of the xiith and xiiith Chapters, where I must remind the Reader of it.  
And now as I have very studiously inquired into the meaning of this Mystery: So I hope it will not give offence to any Man, that I have thus plainly opened to the World, what hath been the result of my enquiry. However I a● well satisfied within my own self, that I have done it with an upright Conscience, not out of a desire of Contention, and to aggravate the Differences between Us and Rome, which are b● too irreconcilable already; but of promoting the Glory of God, and the Salvation of Man's Souls. For I confessi●● have taken but little pleasure in this disquisition, save only that of finding out the Truth, (as I suppose) and of imparting it to others.  
And yet, if after all my Labour, it shall be evidently proved that I have erred in the main of my Design, and Bellarmin's or Hugo Grotius' Exposition clearly vindicated, or some other offered that might serve Rome's turn as well, and that confirmed and demonstrated from the undoubted Characters of the Angel's Interpretation and the genuine signification of the Prophetic Types which are made use of in the Vision, according as they are constantly, or most usually observed to signify in other Prophecies, and especially in Prophetic Visions and Interpretations like this that we are speaking of: I should be so far from repining at my misadventure, or from envying that Man the glory of his great Performance, that I should rather further it with all my might, and from my very heart rejoice in that so welcome News, and acceptable piece of service to the Church of God.  
And yet, notwithstanding that we have proved the Bishops of Rome from about the Year 456, to be the last of the seven Heads or Kings of Rome, and of the Roman Empire, and, by consequence, to be the Antichristian Beast described in this Vision; as also those ten Kings, with their Successors, who at that time shared the Roman Empire between them, and became one Kingdom (as it were) again, under the Headship and Supremacy of the Popes, to be the Kings that were to make War with the Lamb; and the City of Rome from that same time to be the Woman here described as the most abominable City in the World for her Idolatry, and her persecuting of the Saints: We must not therefore rashly hence conclude, that there was never any Christian Bishop of Rome from that time forward, or Christian King in all the Roman Empire, or that the City of Rome herself hath been alike polluted with Idolatry all along, and no Salvation to be had in her Communion.  
Not, it is enough for the fulfilling of this Prophecy (and we need not make it worse) that her Impieties arrived to the height they now are at, and have been at these many years, insensibly and by slow degrees; and that it has been the main design of those ten Kings, with their Successors, to advance the Roman Bishops, together with their Interests and Idolatries, and to assist them with their power and strength against whatever stood in opposition to them. For as a wicked person may have some commendable qualities, which sometimes may exert themselves in Christian works, and yet the person be exceeding vicious, as to his habitual course and conversation: so doubtless there has been much good in Rome, before she made her wound incurable; and many intervals of eminent Christians (for aught I know) among her Bishops, and among those Kings and their Successors that confederated with them. According as we may observe in those three Warnings which we found given to them Rev. xiv. The first was only, That they should fear God, and worship him, etc. Exhorting them to keep themselves from Idols, and to worship God only, ver. 7. The next was a denunciation of the greatness of the Fall of Babylon, in not only committing, but propagating her Idolatries, ver. 8. But the last was more severe yet, at ver. 9 That if any man worshipped the Beast, and his Image, and received his mark in his forehead, or in his hand, (a mystical periphrasis of adhering to him) the same shall drink of the Wine of the Wrath of God, which is poured out without mixture, into the Cup of his Indignation, and he shall be tormented with fire and brimstone, etc. By which it seems, that it has not been always alike dangerous to communicate with Rome, and that she did not fall but by degrees: but yet at last, that it should be so dangerous as to be inconsistent with Salvation. And whether that time be not long since come, (as we may fear it is) I leave the Reader to determine.  
And now from all that hath been hitherto said, it is manifest, That Antichrist was to be expected soon after the destruction of Rome's Heathen Emperors; for the other King, (viz. the Christian Emperors) who was to interpose between the Heathen Emperors, and the seventh Head, (the Antichristian King) was to continued but a little while. So that upon the dissolution of the Roman Empire, and the division of it into ten Kingdoms, the Antichristian Beast should presently ascend the Imperial Throne, and show himself the next Head of Rome, and of the Roman Empire.  
And hence we see the reason of that Tradition of the Primitive Church, viz. That the Roman Empire was the thing which hindered the revealing of Antichrist. For it was necessary that the Head which than reigned, and the other King of short continuance, (who is not typified by any Head, because he was not blasphemous) should be first destroyed, before the next (that is, the Antichristian Beast) could possibly succeed him. Hence it appears also, That the Seat of Antichrist was to be the City of Rome. And lastly, That the Doctrine that he was to teach, was to commit Idolatry; and that the War he was to make, should be to persecute the Saints. Which will be further yet confirmed from the explication of the xiith and xiiith Chapters, which now come to be considered.    

PART II. An Exposition of REV. xii. from ver. 1. to the middle of ver. 12.  

CHAP. I. Of the Pure, Primitive, Heavenly State of the Roman Catholic Church under her Egyptian Persecutors, the Heathen Emperors, who were the King that in St. John 's time reigned. Which State of hers is described from Rev. xii. 1. to the middle of ver. 12. To the Exposition of which part of the Chapter is subjoined a Paraphrase upon the same.  
FRom that Prophecy which we have Rev. xvii, the only Vision of this mysterious Book, so punctually and so purposely expounded by an Angel; as if it were designed for a Key to all the other Visions; We proceed now to the xiith and xiiith Chapters, where we found this Woman, and this seven-headed and ten-horned Beast again, though in a little different guise from that we have already seen them in. But before I undertake the Exposition of these Chapters, I must here give the Reader notice, that I must take for granted what I have already proved from the Angel's words, to be the meaning of the Heads and Horns of this seven-headed Beast, and of the Woman that was sitting upon him. If therefore what I have already proved be not done effectually,  I shall build upon it, must needs fall together with it. But if that ground work and Foundation have any firmness or solidity in itself, I doubt not upon that Hypothesis, to show these other Visions not only so exactly, but so wonderfully answered by the events of things, that the Explication of them shall not seem to borrow strength from its Foundation, but rather to confirm and strengthen it.  
In order therefore to the explication of the xiith and xiiith Chapters, let it be remembered, that in the xviith we had mention of eight Kings; five whereof were fallen; and the other two to come. Seven of them (viz. the six first, and the last) were typified by the seven Heads of the Blasphemous Beast: but the seventh not.  
As for the five that were fallen, because they were fallen, this Prophecy concerns itself no further with them. But of the other three we have a prophetic History and description in the Chapters we are now upon: as also of the state and condition of the Woman under every one of them.  
Of the King that reigned in St. John's time, and of the state of the Woman under his Reign, we have an account in the xii Chapter from ver. 1. to the middle of ver. 12. From thence to the end of that Chapter is set forth to us the state of the Woman, under the other King of short continuance, who was to be no Head of the Blasphemous Beast, and is there typified by two wings of a great Eagle. From hence to the end of the xiiith Chapter (which answers to the xviith) is represented the state of the Woman under the eighth King, at what time the ten Horns came to be crowned, and to receive Power as Kings.  
Under these three Kings this Woman was diversely treated. By the first she was persecuted, by the second indulged and supported; by the third caressed and pampered to the greatest height of Pomp and Pride, of Wantonness and Luxury. Accordingly we must expect that she should demean herself diversely under each of them. Under the first, while she was persecuted by the secular Power, she continued pure and spotless, both in Life and Doctrine; I mean comparatively pure, in reference to her subsequent demeanour under the two Kings that followed. Under the second, while she was indulged and supported by the secular Power, she began to be lesle circumspect in her conversation, to degenerate to Covetousness and Ambition in Manners, and Superstition in Worship. Notwithstanding being very much exercised by the fraud and malice of Heretics, she persisted Orthodox in the Faith. Under the third, having gotten the secular Power into her own hands (at lest as far as might serve her own purpose) she waxed wanton, and played the Harlot, intoxicating the Nations with her Fornications, and rioting in the Blood of her opposers.  
Under the first King therefore she is represented in the starry Heaven, in token of her Heavenly Purity. Under the second she is represented upon Eagles' Wints, in a much lower Sphere and Region than before, and as it were flying down from Heaven to Earth, in sign of her declension and degeneracy. Under the third, she is represented sitting upon a ten-horned blaspemous Beast, that arose out of the Abyss, in token of her utter depravation and Apostasy. All which will be much more clear by the particular consideration of the Prophecy itself; and therefore I shall begin with that part of it, which concerns the Woman under the Reign of the first of the three Kings, (viz. the King that reigned in St. John's time) while she continued in her state of heavenly purity.  
This state of hers is set forth by the Prophet in these words:  
Rev. xii. chap.  
1. And there appeared a great wonder in Heaven, a Woman clothed with the Sun, and the Moon under her feet; and upon her head a Crown of twelve Stars:  
2. And she being with Child, cried, travailing in birth, and pained to be delivered.  
3. And there appeared another wonder in Heaven, And behold a great read Dragon, having seven Heads, and ten Horns, and seven Crowns upon his Heads.  
4. And his Tail drew the third part of the Stars of Heaven, and did cast them to the Earth: and the Dragon stood before the Woman which was ready to be delivered, for to devour her Child as soon as it was born.  
5. And she brought forth a Manchild, who was to rule all Nations with a Rod of Iron: and her Child was caught up unto God, and to his Throne.  
6. And the Woman fled into the Wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.  
7. And there was war in Heaven; Michael, and his Angels, fought against the Dragon, and the Dragon fought and his Angels;  
8. And prevailed not, neither was their place found any more in Heaven.  
9 And the Great Dragon was cast out, that old Serpent, called the Devil and Satan, which deceiveth the whole World: he was cast out into the Earth, and his Angels were cast out with him.  
10. And I heard a voice saying in Heaven, Now is come Salvation and Strength, and the Kingdom of our God, and the Power of his Christ: for the Accuser of our Brethrens is cast down, which accused them before our God day and night.  
11. And they overcame him by the blood of the Lamb, and by the word of their Testimony; and they loved not their Lives unto the death.  
12. Therefore rejoice, ye Heavens, and ye that devil in them.—  
Thus far is a description of the Woman's Heavenly purity in her primitive State.  
Now I take it to be one of the plainest things that can be demonstrated in any Prophecy, that by the Woman here, is meant the Church of Rome. For of this Woman it is said, at ver. 6. that she fled into the Wilderness; the manner of her flight being described at ver. 14. And in the Wilderness she was seen by St. John sitting upon a Scarlet-coloured Beast, etc. Rev. xvii. 3. This Woman therefore is the same with her whom St. John saw in the Wilderness; only here she is described in all the Glories of her primitive purity: whereas she is there set forth in all the scandalous deformities of her secular pomp, and earthly domination. But now in the Wilderness this Woman is interpreted by the Angel to be that great City, which we have before proved, and which is generally, even by the Romanists themselves, confessed to be the City of Rome. But they would have it to be understood of Heathen Rome; which cannot be, not only for the reasons heretofore alleged in the Exposition of the xviith Chapter, but because it were the absurdest thing in the World to understand these things of Heathen Rome, which are here spoken of this Woman before her flying into the Wilderness. For when, I pray, was Heathen Rome clothed with the Sun, the Moon under her Feet, and upon her Head a Crown of twelve Stars? When was Heathen Rome in Travail, persecuted by the Dragon (whom we shall prove anon to signify Rome's Heathen Emperors) and delivered of a Manchild, who was caught up to the Throne of God?  
Wherhfore by the City of Rome, Rev. xvii. 18. cannot be meant the Heathen City, but the Christian City of Rome; that is, the City of Rome at such time when she was generally Christian, and when the same People that were the City, were also the Church of Rome. Which agrees exactly which that account which we have given of this Woman in the Exposition of the xviith Chapter, where it has been proved that by the Woman is meant the City of Rome, such as she was to be under the Head-ship and Supremacy of her Bishops.  
As therefore we have seen this Woman in the Wilderness, sitting upon the Roman Beast, that is, domineering over the Roman Empire, glittering with earthly Pomp, and intoxicating the Nations with the Wine of her Spiritual Fornication: so let us now behold her as she is represented in her heavenly Purity, clothed with the Sun (by which is doubtless meant the Sun of Righteousness, the light of the glorious Gospel of Jesus Christ;) and having the Moon under her Feet: where by the Moon (as it stands opposed to the Sun of Righteousness, the bright daylight of the Gospel) must be meant the dim light of Jewish Ceremonies, and the darkness of Heathenish Superstitions. Which is a sense that is very agreeable to Scripture-use, where the Gospel is called Light, and all other Religions in opposition to it, are called night and darkness. Thus St. Paul, Rom. xiii. 12. The night is far spent, the day is at hand, etc. And St. John 1 Ep. two. 8. The darkness is past, and the true light now shines. And this is so usual a Metaphor in holy Scripture, that I cannot easily believe any other thing to be meant by the Sun, than the Light of the Gospel; nor by the Moon, than the darkness of all other Dispensations. Certain I am that these Types as they are here used, will easily admit the sense that I have given them; which to my purpose is sufficient.  
And whereas this Woman is further represented with a Crown of twelve Stars, these Stars by their number twelve, have a manifest reference to the twelve Apostles. And they signify the communion of the Church of Rome with the twelve Apostles, that is, with all the Churches of the Roman Empire that were planted by the twelve Apostles, and persisted in their Faith and Doctrine. And it is to be observed, that in her state of Heavenly purity, she is not represented sitting upon these twelve Stars (as afterwards upon the Roman Beast) in token of their subjection to her: but having them as a Crown upon her Head, that is, adorned with their fellowship and communion, as in the same most holy Faith, so in partaking of like sufferings with her.  
And this Exposition of the Woman for the Church of Rome, as it is every was agreeable to the Angel's interpretation of her Rev. xvii. so we shall found it no strange thing in Scripture-prophecy to have the States of all subordinate Cities represented by that one of the Imperial or Metropolitical City. And for this I might quote well near an hundred places out of the Prophets of the old. Testament. But the Reader may fully satisfy himself out of the xuj and xxiii Chapters of Ezekiel, and the first of Micha. But as for the twelve Stars, we shall yet give afurther account of them anon, from the Analogy of a like Type used in the description of the Dragon. To proceed therefore.  
By this Woman's being with Child, crying, and travailing in birth, and being pained to be delivered, ver. 2. is plainly signified the sorrows and afflictions she endured, in gaining Proselytes to the Faith of Christ. Her Children therefore are her Converts: her being with Child, denotes her Zeal in propagating the Gospel to them: and her bringing forth, is her converting them. And though there seems to be mention made, but of one Child or Convert: yet we are to consider, that as by one Dragon are meant all the Heathen Emperors, and as by one Wo●an are meant all the members of the Church of Rome from time to time, so by one Child are typified all the Converts in those Primitive times since first there was a Church established in that City. And it is a very usual thing in Prophecy, by one particular thing to typify a whole sort or order of the same kind of things.  
By the great read Dragon, ver. 3. is meant the Roman Heathen Emperors, represented in the shape of a Dragon, in token of their open enmity to the Name of Christ, without any colour or disguise; as they were also great in Power, and read with their bloody use of it. And this is evident from that further description of this Dragon in the next words, where he is fet forth with seven Heads, and ten Horns, and upon his Heads seven Crowns, but none as yet upon his Horns. For we have proved, that the seven Heads and ten Horns, are a type of the Roman Empire. And since the Horns are not crowned (as they are in the xiiith Chapter, when the time was come wherein they had received their Power as Kings) it cannot be represented here under its last Head the Popes; for together with the last Head, the ten Horns were to receive Power as Kings, Rev. xvii. 12. And since the other five were fallen before St. John's time, it cannot be represented under any of them. It remains therefore, that it is here represented under its sixth Head, the Heathen Emperors; under whose Government the Roman Empire, with respect to Christians, could not more fitly be compared to any thing than to a great read Dragon.  
But here let us observe by the way the reason why this seven-headed and ten-horned Beast is represented in the xiith Chapter, under the shape of a Dragon; and in the xiiith under the shape of a Leopard; but in the xviith under no shape at all. The reason is, because the Beast was to partake of divers qualities, and accordingly to be expressed in divers shapes, according to the different qualities of his 
* Regis ad exemplum totus componitur Orbis.  Heads.  
When therefore he was to be expressed under one Head only; as in the xiith Chapter under the sixth Head; and in the xiiith under the seventh; he is particularly described in all his features. But in the xviith Chapter, where he is considered under all his Heads, on purpose to distinguish him from all other Beasts or Kingdoms in the World, he is described in the Vision only by such Marks and Characters as he had in common under all his Heads, especially the two last of them, which only are the subject of this Prophecy.  
But to proceed, whereas it is said of this Dragon at ver. 4. that his Tail drew the third part of the Stars of Heaven, and did cast them to the Earth; the meaning is, that a third part of the Kingdoms of the than known World were subject to his jurisdiction. This is thus proved. By Heaven is typified the Earth; for it is very evident that the things which are here said to have been seen in Heaven, were really transacted on the Earth. But the Scene is laid in Heaven, to represent (as hath been said) the Woman's heavenly purity under Persecution. The casting down to the Earth is a typical phrase, to signify subduing, or overcoming. This appears from ver. 9 where the Victory of Michael over the Dragon is expressed by his casting him down to the Earth. Wherhfore by the Dragon's casting the Stars of Heaven down to the Earth, must be meant his subduing and overcoming them. By the third part of the Stars of Heaven therefore, which the Dragon's Tail is said to have drawn, and cast them to the Earth, must be meant a third part of something on the Earth, which the Roman Emperors held in subjection under them by right of Conquest. And what could that be but a third part of the Kingdoms of the than known World? And consequently the twelve Stars in the Woman's Crown, will signify by a plain Analogy, all the Apostolical Churches of the Roman Empire, not cast down to the Earth by her, or made to truckle under her, but worn as a most glorious Crown, or Ornament on her Head.  
The Roman Dragon being thus described as to his features and appendices, the next thing to be considered are his qualities: that we may see how well they answer to his shape and name. Of these therefore it is said, That the Dragon stood before the Woman, which was ready to be delivered, for to devour her Child as soon as it was born. Which is a manifest allusion to the Persecution of the Church of Israel in the Land of Egypt. And the plain meaning of the Types here used is this, viz. That the Dragon [the Heathen Roman Emperors] stood before the Woman [the Church of Rome] which was just under his Eye, as she was ready to be delivered (that is, as she was busied in gaining Proselytes) to devour her Child as soon as it was born, or to destroy her Converts in the infancy of their profession of the Faith. The like to which we must understand to have been done by the Roman Deputies, in all the Stars or Provinces subject to the Dragon's Jurisdiction, who persecuted the twelve Stars or Apostolical Churches of the Roman Empire that were conspicuous in the Woman's Crown, with like watchful rage and malice as the Dragon did the Church of Rome.  
But for all this the Woman brought forth a Manchild, who was to rule all Nations with a Rod of Iron: And her Child was caught up to God, and to his Throne. This was Constantine the Great, a truly Masculine Emperor, as appeared by his zeal and vigour in the Church's Service. Which Constantine, like another Moses, being wonderfully preserved from the Dragon's Persecution, was caught up to the Throne of God, that is, to the Imperial Throne. For because the Earth is typified by the Heaven, it was but reasonable and analogous to that fundamental Type, that the Emperors, the Supreme Ministers and Vice-gerents of God on Earth (as St. Paul calls the Heathen Emperors, Rom. xiii.) should be typified by God, and their Throne by his. This Constantine, I say, was like another Moses, in being wonderfully preserved from the Dragon's vigilant fury, and exalted to the Supreme Government of the People of God, to be their Saviour and Deliverer out of their Egyptian Persecution. And because he was to save the Christian, as Moses did the Jewish People, he is therefore described by a borrowed Type, which otherwhere we found applied to our Saviour Christ. Of whom it is said in the second Psalm, as here of Constantine, That, he should rule all Nations with a Rod of Iron. But in that the advancement of this Christian Moses to the Imperial Seat, is expressed by his being caught up to God, and to his Throne; it is to be explained by an easy and familiar Hendiadis, as if it had been said, to the Throne of God.  
And now so soon as ever the Church had gotten a Christian Emperor, she presently gins to change her State, the face of all things being altered with her. For hereupon it is said at ver. 6. That she fled into the Wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and sixty days. Which her flying into the Wilderness is afterwards more particularly described, with the manner how, the Persecution which than happened to her, together with the means whereby the Dragon, who before had persecuted her by the Emperors, was disappointed in his design upon her at this time also. But here the Spirit only hinteth at her flying into the Wilderness, to give us notice, that this change of her Condition happened under the first Emperor of her own Profession.  
But what is meant by this Type, the Wilderness? I answer. As in many other places of the Revelation, (even almost throughout the whole Prophecy) the Types are borrowed from the Jewish dispensation; so here the holy Spirit, intending to set forth the various Fortunes of the Christian Church, describes it with a manifest reference to the Jewish. The Comparison is laid thus; The state of Christ's Church under her Heathen Persecutors, is likened to that of the Church of Israel in the Land of Egypt, (for there also the Egyptian 
* See Psal. 74.14. Thou brakest the heads of the Dragons, (viz. the Egyptians) in the waters.  Dragon watched to devour the Jewish Children as soon as they were born.) Her state under her Christian Emperors is likened to that of the Church of Israel in her passage to the Wilderness. For these, like Moses, rescued her out of her Egyptian Persecution, and set her safe, as Moses did the Israelites in the Wilderness. Her state under the Supremacy of her own Bishops, when she was out of fear (as it might seem) of Persecution from the secular power; is likened to the state of Israel in the Wilderness, when they were clean escaped from the Host of Pharaoh, and secure of danger by the interposition of that Sea wherein their Persecutors were overwhelmed. And as the Church of Israel in the Wilderness soon Apostatised to Idolatry: so here the Christian Church, in token of the same transgression, is stigmatised with that opprobrious name of Babylon, and the Mother of Harlots. But as something has been said already of this State of here's upon the xviith Chapter, so more remains hereafter to be said upon the xii●th Chapter, which is parallel to it.  
In the mean time the Spirit gives us to understand by what means it came to pass that the Church was thus Victorious over her so potent Persecutors. And this is done in the following verses, in these words. And there was war in Heaven; Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels; and prevailed not, neither was their place found any more in Heaven, ver. 7, 8. The meaning of which in general is this; That the Church became victorious by the Arms and Courage of those glorious Champions that fought for her. Which Champions of hers, that they were mortal men, though they be here typified by Michael and his Angels, appears from ver. 11. where it is said of them with relation to this Combat, that they loved not their lives unto the death. And indeed since the Scene of all things here is laid in Heaven; it was but reasonable and analogous to that fundamental Type, to represent the Woman's Champions by those Heavenly Spirits, who, as the Scripture speaks, are great in power and might, 2 Pet. two. 11. But we must make a more particular enquiry after them, to see if we can found what sort or order of Men they were by whom the Church obtained this Victory. To which end, let it be here observed,  
First, That (as hath been said already) the Fate of all other Churches is here described by that of the particular Church of Rome, whereupon it will necessarily follow, (unless we would confounded that most excellent constitution of the Types here used) that the Champions also of all other Churches should be represented by the Champions of the Church of Rome, that great Exempler of all Christian Virtues to the Catholic Church, her Faith being spoken of (as St. Paul tells us Rom. 1.8.) throughout the whole World. In the next place let it be observed, that the Champions on the Heathen side are represented by the Dragon and his Angels. Now since the Dragon represents the Heathen Emperors, what can be typified by his Angels, but their under-Officers? For as good Angels are the Ministering Spirits of God, Heb. 1.14. so are bad Angels of the Dragon. As therefore by the Dragon are meant the Emperors of Rome; so by his Angels are meant those Ministers of State within that City, which were in Authority under them.  
These Considerations being thus premised, we may easily perceive what sort of Men they were within the City of Rome, that were the Woman's Champions, and are here typified by Michael and his Angels. For as the Dragon on the one side is the Prince of the evil Angels, and represents the Emperors: so 
* See Dan. 10.13, 21. & Judas ver. 9  Michael on the other side is a Prince of good Angels, and must therefore by the necessary Analogy of the Types represent some leading sort of Persons on the Woman's side. In a word therefore, Michael and his Angels fight for the Church of Rome, cannot be understood of any but of the Roman Bishops, and the inferior Clergy. The Bishops being typified by the Archangel Michael, as the Emperors by the Dragon: and the inferior Clergy by Michael's subbordinate Angels or ministering Spirits, as the under-ministers of the Emperors by the Dragon's Angels.  
And although this only consideration of the nature and analogy of the Types might be sufficient to confirm this Exposition: yet we shall further offer these two Reasons for the Reader's fuller satisfaction.  
1. That the Church of Rome in general is typified by the Woman, v. 1, 4. her Converts by her Child, v. 2, 4. her Christian Professors in general are expressed by the name of Brethrens. They therefore that are typified as her Champions, by this peculiar Type of Michael and his Angels, cannot well be understood, either of the Roman Church in general, or in general of her Converts, or the Brethrens, but of some special leading Persons in that Christian Warfare. And that these Persons were that Church's Pastors, I come now to prove in my second Argument.  
2. For it is observable of those persons that are typified by Michael and his Angels, that they are said at ver. 11, to have overcome the Dragon by the word of their Testimony, that is, by their consent and undaunted preaching of the Word of God. For to testify the Word of God, is one of the most usual Phrases of the New-Testament to express the preaching of the Word. And though it be used in that sense near forty or fifty times, yet is it never applied to any persons, but only such as were peculiarly commissionated to the preaching of the Word. I shall therefore only name some few places in the Revelation, where this word is used, that we may see whether it be any otherwise taken there or not. Rev. 1.2. St. John is said to have born record (or to have testified) of the Word of God, and of the Testimony of Jesus Christ, i e. to have testified or preached the Gospel. Again, Rev. xi. we have much mention of Witnesses and their prophesying, and their testimony: which I suppose there is no Man understands otherwise than of Preachers and their Preaching. And to name not more places, in the end of this xiith Chapter, the Clergy of the persecuted Church are accordingly distinguished from the Laity by their having the testimony of Jesus Christ, where it is said, That the Dragon was wroth with the Woman, and went to make War with the remnant of her Seed, which keep the Commandments of God, and have the Testimony of Jesus Christ, i e. with the Saints, Rev. xiii. 7. and their Witnesses or Preachers, Rev. xi. 3, 7. They therefore who are here typified by Michael and his Angels, and are said to have overcome the Dragon by the blood of the Lamb, and by the word of their Testimony, must needs be understood of the Roman Bishops, and their Clergy, the Ministers, and Preachers of the Word of God.  
To which considerations if we add those places in the Revelation, in the second and third Chapters, where advices 〈◊〉 directed to the seven Churches of 〈◊〉 under the names of their respective Angels: as the proper Arguments drawn from those places will give strength to this: so the proper Arguments of this place, will add strength to those; and one will make the other undeniable.  
And yet when I affirm, that by Michael and his Angels here, no other sort of Men are typified, but the Roman Bishops and their Clergy only; I mean, no others are immediately typified thereby: But, by way of concomitancy, all other Saints and Members of that Church are signified: But the Bishops and the Clergy only are expressed; because it is an usual thing in such cases, to ascribe Victories, not to common Soldiers, but their chief Commanders. And by this way of concomitancy, are understood not the Bishops, Clergy, and other Christians of the Church of Rome only; but of all other Churches in the Roman Empire. As on the other side, by the Dragon and his Angels are signified not only the Emperors, and their under Officers of State in Rome; but their Vice-gerents also, and their respective under-Officers in all the Provinces of the Roman Empire.  
Now as to the issue or event of this War, it is said, That the Dragon and his Angels prevailed not, neither was their place found any more in Heaven; that is, they were cast down to the Earth, or overcome.  
And that we may understand, that it was not only the Heathen Emperors, and whatever other persons in Authority under them, typified by the Dragon and his Angels; because they were the more immediate instruments of those wicked Spirits in upholding their Worship, and persecuting the Servants of the only true God; we are told in the next verse, that it was really the Devil and his Angels, whose shape their wicked instruments are represented in, and whose work they did, that were subdued in them, that is, deprived of that Power and Tyranny, which by those Heathen Emperors they exercised over the bodies of Christians, and the Souls of their deluded worshippers. The words are these, And the great Dragon was cast out, that old Serpent, called the Devil and Satan, which deceiveth the whole World; he was cast out into the Earth, and his Angels were cast out with him. v. 9.  
Now that this War between Michael and his Angels on the one side, and the Dragon and his Angels on the other side, was before the Woman's flying into the Wilderness, nay, before her Manchild was caught up to the Throne of God, may be thus proved. When the Dragon was overcome, his Angels were overcome at the same time: But the Dragon was overcome in his Representatives, the Heathen persecuting Emperors: Therefore his Angels were overcome than also. Now the Heathen Persecuting Emperors were overcome, when the Woman's Manchild was caught up unto the Throne of God: Therefore the War wherein they were overcome, was before the Woman's Manchild was caught up to the Throne of God.  
Neither may it here be objected, that Julian the Apostate was after this an Heathen Persecutor; for he was but one amongst many Christian Emperors, and therefore is not particularly taken notice of, but belongs to the next Period, where the Christian Emperors are represented by the two wings of a great Eagle. And it is manifest, that the Woman was in her flight before Julian's time. For she is said to have fled into the Wilderness, ver. 6. so soon as the Woman's Manchild, Constantine the Great, was caught up to the Throne of God. Wherhfore Julian the Apostate who did not reign till after that time, cannot be concerned in the War which was before. But this will appear more plainly, when we come to speak of the next Period of the Church in her declining state, while she was flying upon those two Wings of the great Eagle, ver. 14. from Heaven to Earth, from the Egyptian Persecution into the Wilderness.  
Again, That this War was before the Woman's flying into the Wilderness, appears from ver. 13, 14, etc. Where it is said, that when the Dragon saw that be was cast unto the Earth, he persecuted the Woman that brought forth the Manchild. And this Persecution was while the Woman was upon the Eagles' wings, as appears by what follows. Whence it is evident, that the Dragon had not done any thing mentioned in this Prophecy, from the time that he was cast down to the Earth, till the time of the Woman's flying into the Wilderness. The War therefore wherein the Dragon was cast down to the Earth, was before the Woman's flying into the Wilderness. And that it was before the Woman's Manchild was caught up to the Throne of God also, may appear from hence, in that so soon as ever the Manchild was caught up to the Throne of God, without any delay, the Woman is said to have fled into the Wilderness, ver. 5, 6. We cannot therefore understand this War of any other time, than while the Dragon was watching to devour the Woman's Offspring; and that both she herself, with all her Offspring, were preserved from the Dragon's fury, and escaped out of her Egyptian Persecution under the Heathen Emperors, through the Prowess of her Champions, Michael and his Angels.  
In short, why is there mention made of the Woman's flying into the Wilderness, so soon as ever her Manchild was caught up to the Throne of God, if she did not presently thereupon begin to take her flight? And why is the particular description of her Flight suspended till after the account given of the War, and the Joy that followed thereupon; if the War had not happened before her flying into the Wilderness, and consequently, before her Manchild was caught up to the Throne of God? And why is there no voice of rejoicing heard in the Church upon the Woman's Man-Child's being caught up to the Throne of God; as well as on the casting down of the Dragon and his Angels? Was it not because the catching up to the Throne of God, and the casting down the Dragon to the Earth, were Correlatives, and happened both together, and so the Joy is for them both? Let these things be well considered, and I doubt not but the thing I contend for will not be denied.  
Now presently upon this Victory is described the Church's Joy and Triumph in it, in these words: And I heard aloud voice, saying, in Heaven, Now is come Salvation, and the Kingdom of our God, and the power of his Christ: For the Accuser of our Brethrens is cast down: (that is, those vile Slanderers, the Instruments of that great Accuser Satan, are defeated) which accused them before God day and night, (i e. which with malicious Slanders were uncessantly reproaching the most Holy Faith and Pure Lives of Christian People, before our Emperors.) And here again the Emperors are typified by God, (as before at ver. 5. their Throne is called, The Throne of God) because this being spoken in the Persons of rejoicing Christians, the Spirit would not teach them to call their Emperors, though Heathen Men and Persecutors, by the name of Dragons, but to look upon them (as indeed they were by Office) as the Ministers of God, and his supreme Vice-gerents upon Earth, and call them Gods. Which should teach all Christians modest language towards those that God has set in Authority over them; agreeable to that Maxim in the Law of Moses (which St. Paul applies to wicked Rulers, Acts xxiii. 5.) Thou shalt not revile the Gods, nor curse the Ruler of thy People.  
In ver. 11. there follows the manner of their obtaining this Victory: And they overcame him (the Dragon) by the Blood of the Lamb (i e. by Faith in the Blood of Christ) and by the word of their Testimony (the Preaching of his Gospel;) and they loved not their Lives unto the Death, (but were ready to seal their Preaching with their Deaths.)  
Whereupon in the beginning of ver. 12. we have this short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Triumphal Hymn, by way of congratulating this Victory to them, in these words; Therefore rejoice ye Heavens, and ye that devil in them. And presently upon this, a Veil is drawn over the whole face of Heaven, and all upon the sudden the Scene of things is shifted to the Earth. For it follows in the very next words: Woe to the Inhabitants of the Earth, and of the Sea, etc. And thus much of the pure Primitive state of the Church, in respect of which she is represented as in Heaven. And because the Church is thought fit to be represented there, her Persecutors are represented there also. So that by Heaven (the Scene of all those Actions, that were done by the Dragon, and the Woman, etc. till the Woman's Manchild was caught up to the Throne of God, and the Dragon and his Angels were cast down to the Earth) is meant the Earth for about three hundred and ten years, to wit, in the primitive times of Christianity, till the Church began to decline and take her flight into the Wilderness, upon the assumption of her Manchild, Constantine the Great, to the Imperial Throne. From that time the Woman is represented in a lower state, to wit either upon the Eagles' Wings, or in the Wilderness in her Earthly state. The sense than of those words, Therefore rejoice, ye Heavens, and ye that devil in them, is this: Therefore let every pious Soul congratulate this your happy Victory to you, O Primitive times of Christianity; and to you, O valiant, pure, and innocent Christians of those Primitive times, who are worthy to be accounted as the Inhabiters of Heaven.  
Now according to the Exposition which I have here given of each particular Type, so far as concerns the Heavenly state of Christ's Catholic Church, described in that of the Particular Church of Rome; I shall subjoin this short Paraphrase, that the Reader may see at one view (as it were) what sense the whole will make according to this manner of explaining it.  
A Paraphrase on Rev. xii.  
ANd there appeared a great Wonder on Earth in the pure Primitive times of Christianity, Verse. 1 the Church of Rome clothed with the Sun of Righteousness, shining with the bright Light of the Gospel of Jesus Christ; exalted above the dimness of Jewish Ceremonies, and the darkness of Heathenish Superstitions; and adorned with a glorious Crown of the fellowship and communion of all the other Apostolical Churches of the Roman Empire, professing the same most holy Faith, and partaking of like Sufferings with her.  
2. And she being zealous to gain Souls to Christ, did groan heavily under the Cruelty of her Persecutors, while she was employed in that excellent Service of converting Sinners from the error of their ways.  
3. And there appeared another Wonder on the Earth at the same time, and behold, the Roman Heathen Emperors, the professed Opposers of the Faith of Christ, and Instruments of the infernal Dragon, great in Power, and read with the Blood of Saints; being the sixth King, or sort of Supreme Governors, which that City had enjoyed, to whom one more was to succeed when that Empire should come to be divided into ten Kingdoms.  
4. And these Emperors had the third part of the Kingdoms of the then-known World in subjection to them, and they (like the Egyptian Persecutors of the Jewish Church) stood before the Church of Rome, (she being in the same City just under their Eye) as she was busied in gaining Proselytes to the Faith of Christ, to destroy them as soon as ever they professed Christianity.  
5. But for all their vigilant Rage against her, she obtained at the last a Christian Moses, to deliver her out of this Egyptian Persecution; and he was assumed to the Imperial Seat to rule all Nations of the Roman Empire with a Christian Sceptre.  
6. And presently hereupon she began to decline from her Primitive Heavenly Purity to an Earthly state, and fled upon the Roman Eagle out of her Egyptian Persecution into such a state of things as was that of the Israelites in the Wilderness: in which her Wilderness-condition God hath appointed that they should feed her with such things as her Soul lusteth after for the space of One thousand two hundred and sixty years. See Com. upon Chap. xiii. 5.  
7. But before I speak particularly of her Flight into the Wilderness, I must here take notice of the means whereby she escaped, that both herself, and all her Converts were not destroyed by those Heathen Persecuting Emperors: which came to pass by means of a Spiritual Conflict, which I saw on Earth in those Primitive times; the Roman Bishops, and their inferior Clergy, fought against the Heathen persecuting Emperors, and the Heathen persecuting Emperors fought, and their subordinate Ministers.  
8. And they could not prevail, but were overcome and utterly subdued in that Contest.  
9 Neither was it the Heathen Persecuting Emperors that were thus vanquished, but in effect the Dragon himself, whose work they did; I mean, that old Serpent, called the Devil and Satan, which deceiveth the whole World: He indeed it was that was overcome, and his Angels were overcome with him.  
10. And so soon as the Church had obtained this Victory, I heard a loud voice of rejoicing amongst them, saying, Now hath God saved us, and brought us out of this Egyptian bondage with a mighty hand; and instead of Heathen Persecutors, we have a Christian Emperor, that will advance the interest of the Kingdom of God, and will propagate the Gospel, which is the power of his Christ unto Salvation: for those vile slanderers of our Brethrens, those instruments of the grand Accuser, are defeated, who never ceased to reproach their pure and innocent conversation, and so to tender them odious to our Emperors, God's Vice-gerents.  
11. And they overcame him by steadfast Faith in the Blood of Christ, and by their undaunted preaching of his Gospel; sealing and being ready to seal it with their Deaths.  
12. Therefore let every pious soul congratulate this most glorious victory to you, O Heavenly times of Primitive purity, and to you, O pure, courageous Champions of the Christian Faith that lived in them, and may be likened to the Inhabiters of Heaven.   

CHAP. II. An Exposition of Rev. xii from the middle of vers. 12. to the end of the Chapter. And therein of the Airy or Declining State of the Roman Catholic Church, while she is flying out of her Egyptian Persecution into the Wilderness, upon the two Wings of the great Eagle, the Christian Emperors, (who were that King of short continuance, not come in St. John's time, nor typed by any head of the Blasphemous Beast,) with a Paraphrase subjoined.  
WE come now to speak of the second state of the Roman (and in her, of the Catholic) Church; which was not fixed state, but only like the passage of the Israelites out of Egypt into the Wilderness; a falling from her Heavenly Primitive Purity to a state of Earthly Feculency and Corruption. And as to this declining state of the Roman Church, there are these following Particulars most remarkable in the Histories of those times in general, (I speak the sense of all those Histories, and therefore I cite none.)  
First, That in this short Period the Roman Emperors were Christian, I speak of these Emperors in general: as for Julian the Apostate, he was but one single Emperor, the rest were all Christians.  
2. That in this Period the Roman Empire was divided into two Parts, one Emperor residing at Rome in the Western, and the other at Constantinople in the Eastern part of it. And for this Reason the Roman Empire is now typified at ver. 14, by two wings of a great Eagle (an Eagle being the Banner of the Roman Empire.) And because the Enperors at this time were Christian, the Woman is represented as being born up on their wings. And this is that which was also observed out of the xviith Chapter, viz. That the other King of short continuance, (who was to succeed the then-reigning King, the Heathen Emperors) was to be no Head of the Blasphemous Beast; for accordingly we see him here typed by two wings of a great Eagle.  
3. That the Devil, who is still called the Dragon, though he could not persecute the Woman as before with open violence, because the Emperors were now Christian: yet he did it in another manner, by pouring out a flood of Heresies after her, insomuch that she was in danger of being carried away with it. For even Liberius, one of her Bishops, is generally acknowledged to have been infected with the Arrian Heresy. But yet it is observable,  
4. That the Roman Bishops in general were not only the greatest Assistants of that particular Church of Rome, in saving her from the violence of the Heresies of those times, and drying up this flood that was intended for her ruin; but also of all other Churches of the Roman Empire. For in the Council of Sardica (some say of Nice) it was enacted, That Men unjustly condemned by the Arrians, should have refuge to the Bishop of Rome, who at that time was Julius: to whom therefore they gave Power anew again to judge their Cause. And whether this were a personal honour conferred on Julius alone, or not, it is certain that the Bishops of Rome in general had the greatest hand in quelling and appeasing the Heresies of these times. For to them the Orthodox fled for refuge, the Heretics for appeal. And from these times it is that our Romanists fetch some of their chiefest Arguments for their Pope's Supreme Authority in deciding matters of Religion. But yet,  
5. It is observable in this Period, That the Bishops and Clergy of Rome enjoying freedom from Persecution, together with large Incomes from the bounty and devotion of their Emperors and of other holy persons, and making use of those advantages of appeals, and refuge and addresses to them which were made from other Churches: did manifestly appear to be in a declining state, by grasping after worldly wealth, and endeavouring upon all occasions to advance the honour of their See, and subjugate all other Churches to them. And hence it was there arose so much contention between them and other Churches, and specially the Bishops of Constantinople, about Preeminence. And that we may see to what a degree of Avarice they were now arrived, we must know, that the Emperor Valentinian the second, and Theodosius were feign to make a Law to inhibit Widows, under pretence of Devotion, to leave their Treasures to the Church (which it seems the Clergy of those times much thirsted after) to the utter impoverishing and undoing of their Children.  
To which we may add lastly, That the Woman herself did in this Period manifestly decline also to those Idolatries, and Superstitions in which she fried afterwards, by growing fond of Relics, Pictures, Images, Monuments, and introducing Heathen Rites, which though they did but now begin to show themselves, did yet within a little space of time diffuse themselves over the face of the whole Church, and found so good entertainment with this poor deluded Woman, that she almost exchanged her Religion for them, and became more zealous for these Fopperies, than for Faith or Holiness, and would persecute the Opposers of them to the Death.  
And now these things being premised in general concerning the state of the Church, and particularly of the Church of Rome, in this second Period, according as it is more at large described in the Histories of those times: I now proceed to a further examination of the particulars of the Prophecy which concern this Period; we have it in these words:  
Vers. 12.— Woe to the Inhabiters of the Earth, and of the Sea: for the Devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.  
13. And when the Dragon saw that he was cast unto the Earth, he persecuted the Woman which brought forth the Manchild.  
14. And to the Woman were given two wings of a great Eagle, that she might fly into the Wilderness, into her place: where she is nourished for a time, and times, and half a time, from the face of the Serpent.  
15. And the Serpent cast out of his mouth waters as a flood, after the Woman; that he might 'cause her to be carried away of the flood.  
16. And the Earth helped the Woman, and the Earth opened her mouth, and swallowed up the flood which the Dragon cast out of his mouth.  
17. And the Dragon was wroth with the Woman, and went to make war with the remnant of her Seed, which keep the Commandments of God, and have the Testimony of Jesus Christ.  
The Inhabiters of the Earth were in the former Period styled the Inhabiters of Heaven, because all. passages of that Period are represented as if they had been done in Heaven. The Woman was clothed with the Sun, having the Moon under her feet, and upon her head a crown of twelve Stars. The Dragon (who is therefore represented in Heaven, because he persecutes the Woman, who for her Purity of Faith, and Heavenliness of Conversation for that time, is thought sit to be represented there) drew in his Tail the third part of the Stars of Heaven. And the Combatants (who were but mortal men, because the Scene was Heaven) are typified by Angels.  
But, now the Scene is changed to a lower Region, and the Woman not represented in the Starry Firmament as before, but flying downward upon the Eagles' wings. Her place therefore as yet is in the Air, though the most grave and ponderous (shall I call it? or most earthy, gross, and feculent) part of her, to wit, her Helpers (by which I fear are meant her earthly-minded, covetous, and ambitious Clergy) are represented as on Earth, while yet the Woman is on Eagles' wings. But of this more anon.  
In the mean time let us examine what is meant by the Earth, and who by the Inhabiters of it. For the Earth is now opposed both to Heaven, as to a more pure state of things that was before it; and to the Sea, as signifying another state of things coordinate with it. The Earth therefore being here set in opposition to the Sea, and not (as it was before) in opposition to the Heaven only: as it must signify an Earthly state of things succeeding to that Heavenly; so it must also signify something, as it stands opposed to the Sea. But that the Earthly signifies a corrupted state of things, as it stands in opposition to the Heavenly state, will easily appear from the descriptions that are given us of these two states; of the Heavenly, Rev. xii. 1, etc. of the Earthly, Rev. xiii. where the Eagles' wings are not more heard of, and consequently the Woman is arrived at her Earthly-Wilderness-condition. And in token thereof, we there found one Beast, or Kingdom, arising out of the Sea, ver. 1. and another coming up out of the Earth, ver. 11. and this is the first time we found the Earth and Sea inhabited, after the Woman's flight into the Wilderness. To this state of things it is therefore, that the Woe is chief to be referred, which is denounced at the first shifting of the Scene, or first appearance of declining, in these words, Woe to the Inhabiters of the Earth, and of the Sea, etc. But what is meant by the Earth as it stands opposed to the Sea?  
In order to this let it be observed, That the Inhabiters of the Earth, and the Inhabiters of the Sea are two several sorts of People: and the Earth and Sea are to be looked upon as two distinct places. Which manifestly appears from Rev. xiii, where one Beast is said to have risen out of the Sea, and another out of the Earth. And indeed we found the Earth and the Sea so often opposed in this Book, that there must needs be some notable difference between them: See Rev. seven. 1, 2, 3. & viij. 7, 8, 9, 10, 11. & x. 2. & xi. 6. & xiv. 2, 3, etc.  
And what the meaning of both is, will easily be perceived, if we call to mind what has been already 
* See Part 1. cap. 4.  said concerning the Disposition of the Scheme of the Vision, exhibited Rev. xvii. For there the Woman (the Church of Rome) is represented situate upon seven Heads or Mountains, as on an Island over-topping the main Ocean, with the People's, Multitudes, Nations, and Tongues that were subject to her Jurisdiction, as so many Waters compassing her on every side. From whence we may conclude, that by the Inhabiters of the Earth, are meant the Inhabiters of the City or Church of Rome; and by the Inhabiters of the Sea, are designed the People's, Nations, Multitudes, & Tongues that were diffused as Waters round about her. And in this manner the condition of the Roman Empire being represented to St. John in Vision, in the time of the last Head, he is said to have seen one Beast (to wit, the ten-horned) rising out of the Sea, and another out of the Earth, Rev. xiii. 1, 2. That is, he saw ten Kings arising in the Roman Territories, and another out of Rome itself. But of this more hereafter in the xiiith Chapter.  
Thus than we are to understand the Inhabiters of the Earth, when they are opposed to the Inhabiters of the Sea; or to any Waters; or to that which is typified by Waters, to wit, Peoples, and Nations, and Multitudes, and Tongues. But otherwise it may well enough admit its proper literal signification. But this Notion of these Inhabitants is not so fully applicable to the Woman's Airystate, while she is flying on the Eagles' wings; as afterwards, when she is come into the Wilderness, to her earthly state. Although it has its use here too, as we shall show anon.  
The Woe than at ver. 12, is denounced against the Woman, and the Nations whom she shall seduce, with reference to that Earthly state, to which she is declining. And the meaning of it is this, Woe to the Inhabiters of the Church of Rome, and to the Nations subject to the Roman Jurisdiction, for the Devil being overcome by the Primitive Christians, in the War which he waged against them by Rome's Heathen Emperors, is now come to deceive you as he did them, and substitute you to be his Instruments of Persecution and Idolatry in their stead; and this design he means to prosecute upon you with all his might, being very angry at the Defeat he hath received, and sensible withal that he hath but a short time remaining to deceive the World in, in comparison of those many Years he hath spent already in that Work.  
And to this purpose it is very observable at ver. 17, that the Woman being fled into the Wilderness, the Dragon is not longer said to have made War with Her, but only with a Remnant (that is, a few selected Persons) of her Seed, which keep the Commandments of God, and have the Testimony of Jesus Christ. From thenceforth therefore the Woman is not persecuted, but deceived (as you may see Rev. xvii;) and the War is made only against a Remnant of her Seed, she being than become the chief Instrument of the Dragon in promoting Idol-Worship, and persecuting that pious Remnant of her Children that refuse Communion with her in it, and reprove he● Superstitions and Corruptions. But of this more anon.  
In the mean time, let us hear an account of the second Persecution which the Dragon is now projecting against the Woman, as she is flying into the Wilderness. It gins with these words: And when the Dragon saw that he w●● cast unto the Earth, he persecuted the Woman which brought forth the Manchild. These last words point out to us the time when the second Persecution was begun, as well as the occasion whereupon it happened. For hence it follows, that the Dragon had not done any Exploit against the Woman since her bringing forth the Manchild, which was caught up to the Throne of God, ver. 5, till now that he is preparing this new Stratagem against her, to overwhelm her with a flood of waters, as she is flying into the Wilderness. For so soon as ever the Woman's Manchild was caught up to the Throne of God, it is said at ver. 6, that she fled into the Wilderness. And as she was flying into the Wilderness (for than it was, as appears by the following verses) the Dragon rallies up his Forces, and gins to persecute her a second time. So that the War, which is described at the seventh, eighth, and ninth verses, wherein the Dragon is said to have been cast down to the Earth, though it be set after the first mention of the Woman's flying into the Wilderness, yet is to be understood to have been waged against her before her Manchild was caught up to the Throne of God. For when the Dragon saw that he was cast down to the Earth (which was done by Michael and his Angels in the War before described) he went and persecuted the Woman, which had brought forth the Manchild, as she was flying into the Wilderness.  
The War therefore wherein the Dragon was cast down to the Earth, was contemporary with his first Persecution of the Woman, before she had brought forth her Manchild. For therefore it is so precisely noted here, that the Dragon persecuted the Woman which had brought forth the Manchild: that we might take notice that the Dragon had not persecuted her, nor made War against her, since her bringing forth the Manchild, till now that he being cast down to the Earth, and her Manchild assumed to the Throne of God, he persecutes her as she is flying into the Wilderness.  
Now as to the meaning of the Types that are used in this 13th verse, they having all relation to the former Period, where the Scene was Heaven, must be interpreted in the same sense as there they have been used in. Only the Dragon since he was cast down to the Earth, and in his stead the Woman's Manchild caught up to the Imperial Throne, is not to be understood as having seven Heads and ten Horns (according as he is described, ver. 3.) that is, as persecuting by the means of the Roman Emperors: but as he is described at ver. 9, where he is called that old Serpent, the Devil and Satan; to intimate to us, that the prime Author of this second Persecution is the same with that of the first; only he being now dethroned, is forced to make use of meaner instruments, and another sort of Persecution. Thus than we may express the meaning of this thirteenth verse: And when the Devil saw that he was worsted and dethroned in his first Attempt, he sought by other means to persecute the Church of Rome, now she had gotten a Christian Emperor.  
Which preparation and intention of the Dragon being thus declared, there follows in the 14th verse, a description of the Woman's second state, to wit, the state of her declension from her Primitive Purity, to which the Dragon now accommodates this second Persecution: it is described in these words; And to the Woman were given two wings of a great Eagle, that she might fly into the Wilderness, into her place: where she is nourished for a time, and times, and half a time, from the face of the Serpent. Here than we have the Woman in her Airy state, upon the Eagles' wings, as flying down from Heaven to Earth, and hasting from the face of her Egyptian Persecutors, to that unhappy (though too much desired) state of Ease and Peace, and Worldly Wealth, and secular Pomp, and rest from Persecution, which is prepared for her in the Wilderness.  
And let it be observed here, That as the Woman (or the Church of Rome) is now changing her condition: so the Politic state of the Roman Empire receives a very notable Mutation with her. For whereas the Roman Emperors were before typified by the Dragon, (whereby is signified that they were professed Enemies of the Church of Christ) without any intimation of a Division of the Empire: they are here contrariwise represented to us under the Type of two wings of a great Eagle; to intimate the Division of the Roman Empire, (whose Banner was an Eagle) into two parts or wings, administered by a pair of Emperors in this second Period. And because these Emperors were the Woman's Friends, they are not only represented by a pair of wings, but are also said to have been given to the Woman, to wit, to bear her gently to the place, or state, that she was hasting to.  
And further, let us here observe the parallel of this description of the state of the Roman Empire, with that which the Angel gives Rev. xvii. 10, 11. where he tells us of seven Kings typisied by seven Heads; and between the sixth and and seventh of them puts in another King, not typified by any Head. A King he was to be, of the same dignity with the other seven, but not of the same nature with them, not any member of the blasphemous Beast, nor of the number of those Kings that are represented by his Heads. So that in the time of this King, the Blasphemots Beast might seem to have received a mortal wound, as being deprived of his Head. But it was not long after when by the artifice of the Dragon, upon the failing of the Eagles' Wings, this deadly wound was healed by the substitution of another Head, Chap. xiii. 1, 3. Here than let us compare this History, with what the Angel tells us of the seven Heads of the Beast, and of the other King of short continuance, that was to interpose between the sixth and seventh Heads, Rev. xvii. 10, 11.  
He tells us therefore that five of those Kings were fallen, and so there is of them no further mention, neither are they represented, as the others are, by their respective and peculiar Types. But he adds, that one is; and he is represented in this xiith Chapter we are now upon, by a great read Dragon with seven Heads crowned, but ten Horns uncrowned. Because the Heads had been, and were at that present in possession of their Kingdom, but the Horns were not. This Dragon therefore is the one that is, to wit, that in St. John's time reigned. The other (says the Angel) is not yet ●●m●, and when he cometh he must continued a sho●t space; to wit, the Christian Emperors; who because they were Christian, and not Idolaters, are not thought fit to be typified by any of the Heads, which, for their worshipping of Idols, are said to have had upon them the name of Blasphemy, (Rev. xiii. 1.) and the Beast to whom those Heads belonged, to have been full of names of Biasphemy, (Rev. xvii. 3.) The Christian Emperors therefore are not thought fit to be represented by any Beast or Head, but the Angel vouchsafes them a peculiar mention by themselves, as being none of that Blasphemous Crew; and accordingly they are here typified in the xiith Chapter, not by any Beast or Head, as the Heathen Emperors are by the Dragon, ver. 3. and the ten Kingdoms under the Headship and Supremacy of the Idolatrous Bishops, by the Leopard, Rev. xiii. 2; but by two wings of a great Eagle. And whereas the Angel tells us of these Christian Emperors, that they should continued but a short space: his words are here exactly answered by what is said of these two wings of the great Eagle, which served only for the Woman's flight into the Wilderness, (which was as quick a way of passing thither as possible) and than they vanished.  
These two wings than of the great Eagle were given to the Woman, that she might fly into the Wilderness into her place. What is meant by the Wilderness hath been before explained at ver. 6, where it is said, that in the Wilderness God hath prepared for the Woman a place. And agreeably thereunto it is here said at ver. 14, that she fled into the Wilderness into her place. But what place is this that she fled to in the Wilderness? Here it must be observed, that those three States of the Woman, viz. That of her Egyptian Servitude under the Heathen Emperors; That of her ●light out of it under Christian Emperors; and that of her rest and quiet in the Wilderness under her own Bishops: may (from a different consideration of the Types by which these three States are otherwise represented) be expressed by her Heavenly, her Airy, and her Earthly State. So that her flying into the Wilderness, answers to her flying to the Earth. Hence it is that in the Wilderness, Rev. xvii, we found her sitting upon many Waters, and upon the ten-horned Beast that risen out of the Sea; in token of her arrival at this Sublunary and Terrestrial Globe. Wherhfore by her place in the Wilderness, is meant her place in the Earth; and that is no other but the place where the City of Rome on Earth is situated. In this place (viz. upon the seven Mountains) we must conceive that the two wings of the great Eagle set the Woman down, when they had brought her gently to the Earth. By which is signified, That the Church of Rome was now degenerated from her primitive Heavenly Purity, and coming into the Wilderness of this World, a Maze or Labyrinth of Secular Businesses; and that at such a time, when the Roman Empire through the Incursions of the Barbarous Nations, was nothing else but a desolate Wilderness, as the Prophets often phrase it.  
In this place than she is nourished (to wit, with such things as she, like the Church of Israel in the Wilderness, lusteth after) for a time, and times, and half a time, from the face of the Serpent. This duration of the Woman's in the Wilderness, is otherwise expressed at ver. 6. by One thousand, two hundred, and sixty days, which makes just three Years and an half, if we allow to every Year twelve Months, and to every Month thirty Days. Since therefore this Woman is said at ver. 6, to have a place in the Wilderness prepared of God for her, that they should feed her there One thousand two hundred and sixty days. And here again it is said of her, that she fled into the Wilderness, where she is nourished for 〈◊〉 time, and times, and half a time; it is evident that by a time, and times, and half a time, must be meant One thousand, two hundred, and threescore days; and therefore we cannot better understand a time than of a Year, or Three hundred and sixty days; by which reckoning, three Years and a half will make just One thousand, two hundred, and threescore days. And because those days are put for Years (as shall be proved hereafter in the xiiith Chapter) the three Years and half, which answer to those one thousand, two hundred, and threescore days, must be understood not of common Years, consisting of three hundred and sixty days, but of as many Years as days.  
And as for that which is added, viz. That the Woman is to be nourished in the Wilderness so long a time from the face of the Serpent; the meaning is, that she should be preserved there from Persecution: as appears both from the former part of this Prophecy, where she is described in her Heavenly state; and also from the xviith Chapter, where her Eremitical Condition is set forth to us. For these words, from the face of the Serpent, have a manifest relation to that Type, which is used in the description of the first Persecution at ver. 4, where the Dragon is represented as standing before the Woman; so that the Woman at that time was just before the face of the Serpent. Now therefore she makes the more haste to get away into the Wilderness, from the face of the Serpent, as desiring by all means to be out of the reach of those Afflictions, which she suffered when he stood before her.  
And to this agrees that description of the Woman's Eremitical Condition, which we have Rev. xiii, & xvii. For from thence it plainly appears, that neither the Woman herself, nor the Kingdoms and Churches subject to the Woman's Jurisdiction, are any longer persecuted, but that on the contrary, the Dragon flatters them, and takes upon him to be very friendly to them, giving to the ten-horned Beast his Power, and Seat, and great Authority (Rev. xiii. 2.) which in effect was to give it to the Woman. For those ten Kings did give it to her, as appears in that she is represented sitting on them (Rev. xvii.) that is, commanding them, and exercising Power and Jurisdiction over them. And to that seventh Head or King, who is called the Beast that was, and is not, and who (as hath been proved) was to have his residence in the Church of Rome, those ten Kings to whom the Dragon gave his Power, and Seat, and great Authority, are said to give their Power, and Strength, and Kingdom. So that the Dragon now pretends to be the Woman's Benefactor, not showing his face as formerly, to affright her; but covering it with some disguise, or putting on another shape, that she not knowing him but by his face, nor having any jealousy of his fair offers and pretences, might the more easily be deceived by him. And this is that which I had occasion to observe a little before, viz. That the Woman after her coming into the Wilderness, is no longer persecuted by the Serpent, but deceived. This therefore is the reason that she makes such haste to get into the Wilderness, where she is not to be persecuted, but fed and nourished, and so far preserved from the face and fury of the Serpent, as to be flattered and indulged, and caressed by him.  
But now though she be flying into that so much desired state, where she and the Serpent shall accord so well together: yet, as she is passing thither, he endeavours what he can to overwhelm her. For so it follows at ver. 15. That the Serpent cast out of his mouth water as a flood, after the Woman: that he might 'cause her to be carried away of the flood. This he did, as appears from the Context, while the Woman was upon the Eagles' wings, as she was flying into the Wilderness to her Earthly state.  
Now as in her Earthly state the Nations subject to the Roman Jurisdiction are represented by the Waters of the Sea, as hath been showed already: so reason would that in her Airy state, they should be represented by the Clouds. For the Clouds have the same proportion to the Woman in the Air, which the Sea has to her on the Earth. And we know that Clouds are the proper fountains, from whence Floods descend upon the Earth.  
Whereas than the Serpent is here said to have cast out of his mouth Water as a Flood, after the Woman, etc. we must not think that the Serpent did this by himself without the help of his Ministers, any more than in the former Persecution, which he managed by the Heathen Emperors; or in that other afterwards described, which he carried on by the assistance of another Beast, nay, of the Woman her own self, who is said to have been drunken with the blood of Saints. We must not therefore think that the Serpent himself poured this flood of waters out of his own mouth, but it is to be understood that he made the Clouds to pour it out. Since therefore by the Clouds which are the Waters of the Airy Region, are typified the People's subject to the Roman Jurisdiction; what can their pouring out of their mouth, a flood of waters, by the impulse of the Dragon, signify, but their pouring out a flood of Heretical Teachers, and Doctrines, whereby the Woman was in great danger to have been oppressed, and born away with the violence of it?  
And this Allegory of the Serpent's p●●ring out of his mouth a flood of waters aft●● the Woman, to 'cause her to be carried away with it, is so fit a representation of that superfetation of Heretics and Heresies, which arose in this Period, out of the Churches in Communion with the Church of Rome, but spread themselves to her, and did well-near endanger the subversion of her Faith: That I believe it is impossible to express it either by a fit or clearer Type, if any one would study purposely to do it. For, because the Woman is represented in the Air is a declining state, the Serpent is represented also with a suitable design of causing her to be carried away with a violent pouring out of water after her. Those Heretics therefore whereby the Serpent did so much endanger the Church of Rome in this Period, are very fitly compared to the waters of a 'slud, which was the likeliest means to 'cause the Woman in those circumstances which she than was in, to be carried hastily to her ruin with the violence of it. And because these Heretics arose out of the Churches in Communion with the Church of Rome and so out of those People's, Nations, Multitudes and Tongues, which are typified by Waters (Rev. xvii. 1, 15.) these Heretics also coming out of those Waters, are yet more fitly represented by Waters. And because they are supposed to descend out of the Air, as being poured out after the Woman, who was there as yet upon the Eagles' wings, they are as fitly typified by the waters of a flood; for floods come down from thence. And because they were designed for the carrying away of the Woman, they are fitly said to have been poured out, that is, not dropped or distilled down like common Rain, but violently descending from above; as if the Windows of the Heavens which once were opened to the Deluge of the World, were now once more set open to the overflowing of the Church. And lastly, because these Heretics were the Serpent's Instruments, and did his work, by framing, preaching, and maintaining of erroneous Doctrines, which are the product of the Mouth; they are most appositely represented as proceeding on't of the Serpent's mouth, whose work they did, whose Ministers they were, whose Doctrines they divulged and maintained.  
Now by what means the Woman escaped safe out of this Heretical persecution in the Wilderness, we are told in ver. 16. where it is said, That the Earth helped the Woman, and the Earth opened her mouth, and swallowed up the flood which the Dragon cast out of his mouth. By the Earth no doubt are typified some inhabiters of the Earth; for it is not reasonable to imagine, that in this so dangerous a persecution, by the overflowing of Heretical Doctrines, the Church of Rome should have had the chief of her Assistance from some senseless Element, or unreasonable Creature. Who than were the main Helpers of the Church of Rome in this Heretical Persecution? Her Emperors being Christian Persons, and her Friends, were certainly not the lest of her Assistants. But these are represented by the Eagles' Wings, and help the Woman in her flight, by bearing her upon their Wings. Who than are they that are compared to the Earth, and helped her by opening of their mouths to swallow up that flood of Waters, which the Serpent had cast out of his? And because we speak not now of the Catholic Church, but of that particular Church of Rome, which alone is typified by the Woman, we must not seek for any Helpers, but such as did peculiarly belong to that particular Church: no other Helpers being here directly typified by the Earth, as neither any other Churches by the Woman.  
How can it than be thought that the Roman Clergy, that did the Woman so much service in her former persecution in her Heavenly State, where they are typified by Michael and his Angels, should be here unconcerned in this second Persecution, where the Woman is assaulted with such kind of Enemies, as are most fit to be encountered by her Clergy? It is therefore certain that her Clergy had the greatest hand in bringing of her of at this time also. And who but they should here be typified by the Earth, it is not easy to conceive. Nay we cannot reasonably suspect the truth of it, if we admit of that Hypothesis, which hath been proved from the Angel's interpretation of the Vision, Rev. xvii, where we are told, that by the Woman is meant the City of Rome, etc. According to which Hypothesis the great read Dragon with seven Heads crowned, will typify (as hath been shown already) the Heathen Roman Emperors: and the two Wings of the great Eagle the Christian Emperors. Whence it will follow of necessity sity that the Woman born upon those Wings, must signify the Church of Rome in the time of her Christian Emperors, before those Wings were broken, and the ten Horns, together with the Beast, received Power as Kings.  
And if so, let us but consult the Histories of those times, and we shall found, that as they speak of nothing that can be more lively represented by the Waters poured out of the Serpent's mouth, than that mighty Inundation of Heretics, which were the most remarkable Pest of this Period: so we shall found the Clergy of Rome, (and nothing else but them, so far as that particular Church is here concerned) to answer punctually to every thing that is here spoken of the Earth.  
As, 1. it is here said, That the Earth helped the Woman: so did they the Church of Rome. 2. It is said, That the Earth opened her mouth, and swallowed up the stood which the Dragon cast out of his mouth. And so did they, by opening of their mouths, and judging and determining the Controversies of Religion, which were started in those Times, and by maintaining the Cause, and defending the Persons of the Orthodox, appease those Tumults, and confounded those Heresies, and were the most observable and renowned Helpers, not only of their own particular, but of the Universal Church. These therefore helped the Woman by suchlike means as the Heretics persecuted her. For as they persecuted her, by pouring out of their mouth a flood of Water: so these helped her, by opening of their mouths, and swallowing up the flood. And it is but fit that what Heretical Teachers labour to destroy with their mouths, the Orthodox should as earnestly endeavour to preserve with theirs.  
There remains than but one thing more to be accounted for concerning this Type, viz. Why the Roman Clergy though they still continued Orthodox in the Faith, and faithful Helpers of the Woman in her Persecutions and Afflictions for the Gospel's sake, should yet be typified by the Earth? Especially since the Woman herself is hitherto upon the Eagles' wings. For, as hath been proved before, the Earth is used in this Prophecy as a most dishonourable Type, to represent the most depraved & corrupted state of things. And therefore it may seem a very improper representation of the Roman Clergy who at this time were Orthodox. Neither can it, be thought that this Type is given them without some reason: or that it fell to them by chance, or that because the Heretics are represented by a flood, the Orthodox are typified by the Earth of course, and for the due proportion of the Allegory.  
But let us not be so vain as to imagine that the Spirit of Prophecy could not have invented five hundred other Allegories to express these passages by, most punctually and exactly, if this had failed in any circumstance. Since therefore it is observable that the Earth doth always signify a degenerate state of things, it is not to be doubted but the Roman Clergy, who are here typified by the Earth, though they were orthodox in the Faith, yet were sufficiently degenerate in some other matter. And what that matter was is very manifest from the Histories of those times, who jointly tell us that the Roman Clergy being mightily enriched under their Christian Emperors, did withal degenerate to Earthly-mindedness, and are very observable in all Histories for their covetous and ambitious practices.  
And yet there may another reason be given, why the Roman Clergy in this signal service which they did the Woman, are here typified by the Earth. For hereby they are conveniently represented under the Wings (as it were) of those Christian Emperors, by whose favour protection, and encouragement, they were so successful in this undertaking.  
And thus we have the Woman's Airy state, or, the description of her flight into the Wilderness. For that which follows in the 17th verse, is but a Preface to her Earthly-Wilderness-condition. But here it is well worthy to be observed, that upon the supposition of the truth of this Exposition, we have an undeniable Argument for the Orthodox Faith professed by the Church of Rome throughout this Period, against the Heretics that opposed it; and particularly against the Arrians, who of all others were the busiest at this time. For it is manifest, that those prevailing Doctrines, by whose Abettors the Church of Rome was persecuted, and which were swallowed up by the Earth (that is, which were condemned and silenced) in this Period, so that afterwards they were little heard of in the Church, were Heresies, or (in the language of this Prophecy) the flood which the Dragon cast out of his mouth. And it is observable peculiarly of the Arrian Heresy, that although in this Period it made so great a bustle in the Church, and prevailed almost to the subversion of the true Faith: Yet in a little time it was so far baffled by the Zeal and Vigour of the Orthodox, and deserted by its own Professors, that about the beginning of the next Period (when the Roman Empire came to be destroyed, and the Church arrived at her Earthly state) we found in History very little of it; and soon after, nothing. For indeed almost all Sects & Heresies of the former times were swallowed up in that third Period, in the Antichristian Pride & Greatness, and Idolatries of the Church of Rome. And it is yet far more evident, that the Orthodox Faith concerning the ever blessed Trinity cannot be interpreted to be any of that flood, which the Dragon cast out of his mouth: because this was so far from being swallowed up in this Period, that it has ever since continued for above these thousand years most zealously and universally professed in the Roman Church.  
But here also let us observe, that that Woe which at the first shifting of the Scene we found denounced against the Inhabiters of the Earth, and of the Sea, is now in part already come upon them. For though the Woman be yet persecuted, & her Clergy Orthodox: yet is she herself declining, and her Clergy waxed Earthy, and the Waters round about her dangerously infected with the poison of Heretical Opinions.  
But from henceforth expect no more to see the Woman persecuted. For the Dragon having in these two attempts perceived himself unable to effect his ends upon her by any sort of Persecution, is now about to try his artifice in deceiving her; and so prevails by this device that of a persecuted and afflicted Woman, he makes her drunken with the blood of Saints, and those, her own children too, a few, a remnant of her righteous Seed. For so it follows ver. 17. That the Dragon (upon this second unsuccesfulness of this attempt upon the Woman) was wroth with her, and went to make war with the remnant of her seed, which keep the Commandments of God, and have the Testimony of Jesus Christ.  
The Dragon being wroth with the Woman, for having been too hard for him in those two attempts that he had lately made upon her by way of persecution, is now about to try another course, intending to deceive her; & to make war, not any more with her, but with the remnant of her seed. For of this I must desire the Reader to take special notice, That so soon as the Woman is fled into the Wilderness upon the Eagles' Wings, (that is, so soon as the Roman Empire ceased to be governed by a pair of Christian Emperors, and the ten Horns came to receive power as Kings, as we see in the very beginning of the next Persecution, described Chap. xiii, it being that war for which the Dragon is now preparing) the Woman, that is, the Roman Catholic Church, (as that word Catholic signifies the Generality of her Professors) ceaseth to be persecuted, as she had been all along before, & becomes the Dragon's friend: who through his kindness to her in setting her upon the Roman Beast, Rev. xvii, did easily persuade her to prevaricate in her Faith with God, to turn a great Idolatress, & to drink largely of the blood of Saints.  
Wherhfore I must needs impute it to some fatal instinct, that they of the Religion of the Church of Rome as it is generally professed among them, have been so very fond of this illboding name of Roman Catholic. For though this name were very honourable in the primitive times, and gave place to none even in the next declining Period, (for hitherto the Church of Rome had laboured under Persecutions) Yet when she once is come into the Wilderness, we found this Woman so astonishingly altered, that the name of Heathen is not more abominable than the name of Roman-Catholick. We need not therefore envy our present Romanists the honour which they challenge as peculiar to themselves, of being Catholic: if, by our piety & sencere preaching of the Word of God, we can but approve ourselves to be of that holy remnant of her Offspring, whom she persecutes for not consenting with her, but reproving her Idolatries; that is, for being true Protestants in keeping the Commandments of God, and having the Testimony of Jesus Christ.  
This is so sad a story for poor Roman Catholics, that I profess I am exceeding sorry for them. But yet I see not any possibility of finding out a milder sense, or a more favourable construction of this Prophecy for them, without making the most incoherent nonsense of it in the world. For in the xvii Chapter of the Revelation we have the Woman described in her Wilderness-condition. And there the Angel has so plainly told us, that by the Woman is meant the City of Rome, that even Bellarmin himself, and many other the most celebrated Champions of the Roman Church, are forced to own it. But now that Woman in the Wilderness must be the same with this which fled into the Wilderness; & she which fled into the Wilderness, is the same with her who before was clothed with the Sun, and had the Moon under her feet, and upon her head a crown of twelve Stars, who was persecuted by the Dragon both than, and in the time of her flying into the Wilderness: so that 'tis impossible to expound this Woman of the Heathen City of Rome, but only the Church of Christ within that City.  
Neither will any Romanist found fault with me for speaking so very honourably of the Church of Rome, as I have done throughout the first Period, which represents her Clergy, by the glorious Type of Michael and his Angels; nor will they blame me for that singular commendation of their Orthodoxy in the second Period, while the Woman was flying into the Wilderness upon those two Wings of the great Eagle: now therefore they must bear with me, while I speak not worse things, nor no other of her, after she is come into the Wilderness, than what the Holy Spirit of Prophecy has in plain words declared and foretold concerning her.  
But it may be she is not yet arrived at her Wilderness-condition. And let them than that are of this opinion show us who is meant by that great read Dragon with seven Heads crowned, & ten Horns uncrowned. Let them show us plainly when that persecution of the Woman ceased. Let them show us who that Manchild was whom the Woman brought forth, and who was caught up to the Throne of God. Let them us give a clear account of that War which was between Michael and his Angels on the one side, and the Dragon and his Angels on the other side: wherein the Dragon is said to have been cast out to the Earth, & Michael and his Angels to have overcome him by the Blood of the Lamb, and by the word of their Testimony, and because they loved not their lives unto the death. And let them further make it plain to us, what is meant by those two wings of the great Eagle, that were given to the Woman for the expediting of her flight into the Wilderness: and let them clear those other circumstances of the second Period.  
And whereas as the Church of Rome, after she is come into the Wilderness, is represented there as sitting upon Peoples, and Multitudes, & Nations, and Tongues, or otherwise, as sitting upon the Romas Beast, or Kingdom under the seventh Head, or eighth King of Rome, and is there said to have been given to Idolatry, to have made all Nations drunk with her Idolatrous Cup, and herself with the blood of Saints & Martyrs: Let them show us if they can, either that the seventh and eighth King of Rome, & of the Roman Empire, is not yet come (for it is manifest that the sixth was reigning in St. John's time;) or that the Church of Rome has not yet obtained that universal Empire which is attributed to her, Rev. xvii; that she does not yet sit upon those many Waters, nor exercise authority over those ten Horns, amongst whom the Ranan Empire was to be divided in the time of its seventh Head. Or that the Church of Rome is not yet clothed with Purple and Scarlet colour, nor decked with Gold, and precious Stones, and Pearls. Or i● that Church has not yet fallen to Idolatry, and spread it far & near throughout the Roman Empire: or be not yet drunken with the blood of Saints, who has been the cause of so much bloodshed in defence of her Religion (which all the World besides herself proclaims to be Idolatrous) we may well expect to hear of them when it is likely that she shall.  
Or if the Roman Empire be not ye● divided into ten Kingdoms, and if those Kings have not yet given their power, & strength & kingdom to the seventh Head or King of Rome, and of the Roman Empire, so that he now presides by a precarious right, derived from the favour of those Princes, and liable to be demanded when they please; it would be worth the hearing how these things can ever be more punctually fulfiled, than they seem to have already been.  
Or lastly, if they shall persist that the Church of Rome is not yet come into the Wilderness; that is, arrived at her vast Empire, her Purple and her Scarlet colour, her Gold, and her Pearls, and her precious stones, but is still persecuted by the great read Dragon, that has seven Heads and ten Horns, (that is, by the Roman Empire, under some one or other of its Heads) & is yet weltering in her blood, crying, & pained & in great affliction, & has been so for more than sixteen Hundred years; & therefore is at present in her heavenly state: or else that she is but declining yet upon the two wings of the great Eagle, & that the present flood of those she pleases to call Heretics are cast out after her by the Dragon, and are not rather of that c●nant of her own children, that are persecuted by her to the death, for keeping the Commandments of God, and having the testimny of Jesus Christ: let them with●●t any more ado, plainly and solidly, without fraud or guile, or any base unhandsome artifice, give us a clear account ●f all particulars, as they are related in this Prophecy, and applied to the Church of Rome; adding withal a punctual refutation of that Exposition we have given, and are giving of them; and demonstrating the absurdity and inconsistence of it, not with their prejudices, but with the text itself, which we have undertaken to expound; and than, I shall have very little doubt, but that a Roman Catholic is a very worthy name, and such as every Christian aught to be ambitious of, and to endeavour after, as he tenders Truth, and Unity, and his own Salvation.  
For let me add, that we who have departed from the Communion of the Church of Rome, (or, if you please, are driven out from her Communion) are not so unconcerned in this Prophecy, as we generally would make ourselves believe we are. Insomuch that many good and learned Men amongst us have seemed a little to discourage all attempts of looking into these mysterious secrets of the Revelation, and even to take a little pride in owning that they are not wise enough to comprehend them. From whence this mischief has ensued, that the unfolding of them has been mostly left either to factious, or to injudicious persons, who being carried away with violent prejudices, or not having abilities answerable to their Zeal of finding out the Truth, have made but very little progress in the work.  
But, I say, the Protestant Churches are not altogether unconcerned in this Prophecy. For as we have a great advantage of the Church of Rome, if she be come into the Wilderness: so if she still continued in her Heavenly state, or be as yet but on the Eagles' wings, I cannot see how we that separate from her Communion, can be justified in so doing. For if this Woman be the Church of Rome (which I take to be one of the most demonstrable Truths that are contained in this, or any other Prophecy) let us but read those passages that concern either her Heavenly or her declining state, and we must needs perceive even from the letter of the Text, without the light of any Exposition, that ●●e has throughout those Periods the special condemnation of the Spirit of God. For she is not only persecuted by the Dragon, who is that old Serpent, called the Devil and Satan; but is also victorious over him in both those Periods.  
But if we could plainly show that both those Periods are absolved, and the Church of Rome arrived at her Wilderness-condition; we should produce the clearest justification of our Cause imaginable, and of our departure from communion with her. For than we have the Spirit evidently bearing witness together with us, that she is a great Idolatress, and a most detestable Persecutrix of the Saints, that is, of that small remnant of her Seed, whom God hath reserved to himself out of that general Defection and Apostasy, which at that time was to befil the Roman Church.  
But that we may not seem to give a slight account of this term, The Rennant of her Seed, the clearing where of 〈◊〉 of so much importance to the the right understanding of this Prophecy: let it be considered, that the Woman, and her See● in general, and the Rest or Remnant of her Seed, are three distinct and several things. Now in both the former Periock, the Dragon had persecuted the Woman's herself, and all her Seed in general, that persisted in communion with her. But now that she is come into the Wildeness, to be fed and nourished from th● face of the Serpent, though for that reason he be wroth with her; yet he intends no● to revenge himself upon her by making War with her, but only with the Remnant of her Seed.  
Who than can be this Reminant of her Seed? First, it is evident that by the Remnant of her Seed, cannot be meant the Woman herself, for she must necessarily be distinguished from her Seed, much rather from the Remnant of her seed. Besides, we found the Woman, after she is come into the Wilderness, not persecuted, but so far from that, that she is ●aking War herself against the Saints, and drunken with the blood of them.  
Neither can we understand by this remnant of her Seed, her Seed in general, namely those her Younger Children, which she was to be delivered of in the Wilderness, in opposition of that elder Offstring which she had brought forth in the two former Periods. For, as for the generality of her Children, after she is come into the Wilderness, they are manifestly declared to have run with her to the same excess of riot and impiety. For how can a more Catholic Apostasy be described, than that whereof this Woman was to be the Author in the Wilderness, with whom it is said, That the 
* Rev. xvii. 2. & xviii. 3.  Kings of the Earth have committed fornication, and the Inhabiters of the Earth have been made drunk with the wine of her fornication; and that all nations had drunk of it. Wherefore this Remnant of her Seed, cannot be spoken of the Generality of her Seed that she was to bring forth in the Wilderness, because they generally took part with her in her Impieties: Whereas it is said of this Remnant of her Seed, with whom the Dragon is now preparing to make War, that they are such as keep the Commandments of God, and have the Testimony of Jesus Christ.  
It remains therefore, that by this Remnant of the Woman's Seed, should be a few of her Children, that she should bring forth in the Wilderness, who through the special Grace of God should be preserved pure from her corruptions; in opposition to those many, or if you please, that Catholic party of her Offspring, who should hold Communion with her.  
And this is the constant sense of this word Remnant throughout the Scripture, where it very frequently occurrs. 
* See 2 King. nineteen. 4, 31. Nehem. i 3. And there are many other Texts to like purpose.  For there, when any general Defection or Calamity is described, those whom it pleaseth God to save out of it, are very seldom otherwise expressed, than by a Remnant, or a Residue, or some word of like importance.  
When therefore it is said that the Dragon was wroth with the Woman, etc. The meaning is, that he was wroth with her, as having missed his design upon her in two several Persecutions of two several sorts; the one by making War with her, when he had the State his friend, as in the time of the Heathen Emperors: the other by a flood of Hecesies, in the next succeeding Period, when the State was turned to the Church's side, and therefore would not help the Dragon to make War against her. But the Woman makes a shift to escape safe into the Wilderness out of both these Persecutions: and this is that which makes the Dragon angry with her. But how does he revenge himself upon her? He does not make War against Her, because the State continues friendly to her still. Neither does he persecute her by Heresy: for he had found the unsuccesfulness of that but just before. He therefore now intends to cousin her with a false Religion: not such as shall be manifestly impious, like the Heresies of the former Period: but such as shall have in it a great show of Piety and Devotion.  
And finding the inclinations of her Clergy, that they were set on worldly things, he feeds their covetous and ambitious humour, and thereby betrays them into those mischiefs and impieties, for which we found the Woman so severely reprehended in the following Period. So the Dragon having thus deceived her with a show of Piety, and ingratiated himself with her by promoting her worldly interest and advantage, renews his first attempt of making War even by the means of this deluded Woman herself, against that pious Remnaut of her Seed, who keep the Commandments of God, and have the Testimony of Jesus Christ. And thus he makes the Woman much more miserable by his flatteries and delusions, than 'ere he could have done by violence and an open enmity.  
Hence we may gather, that in the next Period, to wit, that of the Woman's Earthy state, or abode in the Wilderness, we shall meet with two sorts of Churches, an Apostatical or Idolatrous, and an Apostolical or pure Church. The Catholic Church is the Apostatically Idolatrous, the Remnant of her Seed Apostolically pure. And of this latter Church the Saints in general are described to be such as keep the Commandments of God: and the Clergy such as have the Testimony of Jesus Christ.  
First, of the Saints in general, who are said to keep the Commandments of God: which phrase of keeping the Commadments of God, is to be understood with a peculiar respect to the second Commandment, which forbids Idolatry. And the meaning is, that whereas the Roman Catholic Church, should Apostatise to Idolatry: this Remuant of her Seed should continued in the pure & uncorrupt Worship of the only living and true God, according to the Rule of his Commandments. To this purpose, it is observable that in the second Commandment, the reason annexed to the prohibition of Idolatry, is the Jealousy of God, who will punish the iniquities of them that hate him; but will show mercy to them that love him and keep his Commandments. Which reasons being annexed peculiarly to the second Commandment, there is no doubt but God thereby intended to declare what a great account he makes of the observance, or the nonobservance of it. Insomuch that he makes this Commandment a kind of test of our affection towards him; but esteeming of the Breakers of it, as if they hated him, but of the Observers of it, as of those that love him, and keep his Commandments. As if those that violated this one Commandment, had quite shaken of all duty and obedience towards God: but the Observers of it were his faithful Servants, though possible in some other matters they might have their failings.  
And it may not be unworthy to be observed, that the Spirit of Prophecy describing the Saints here with respect to the state of Christ's Church in the Wilderness, may very well be thought to allude to that particular notion of keeping the Commandments of God, wherein Moses useth it to the Church of Israel in the Wilderness. And that not only in the second Commandment, (but agreeable thereunto) in many other passages of his Writings. As may be seen in Deut. seven, viij, etc. And in all those Places, not a few, where the Keeping and Breaking the Covenant of God, (which Covenant are his Commnadments) are used with a particular Respect to the second Commandment. It being very rarely found that any Commandment is particularly mentioned, and singled out from among the rest, but either it is the second Commandment only, or the second Commandment is one of them.  
And this is the more observable, because that as the Church of Israel in the Wilderness turned to Idolatry, so was the Christian Church to do also. And therefore it is very likely, that as God in pressing his Commandments upon the Israelites, lays a Special Charge upon them for the Observation of the second Commandment: so in commending this holy Remnant of the Christian Churches Seed in the Wilderness for keeping his Commandments, he has a particular Respect to that Commandment, in breaking whereof the grand Apostasy of the Catholic Church should be most visible and notorious.  
2ly. As for the Clergy of this small, contemptible, and persecuted, but yet pure Church of Christ, they are said to be such as have the Testimony of Jesus Christ; that is, who testify the Gospel of the Grace of God, exhorting to keep the Commandments of God, and denounceing his Judgements against the Despisers of them. And here also there seems to be an allusion to Moses' testifying in the Wilderness against the Church of Israel; as you may see Deut. viij. 19 And it shall be (says Moses to them) if thou do at all forget the Lord thy God, ●●d walk after other Gods, and serve them, and worship them, I Testify against you this day, that ye shall surely perish. And again, to leave them a lasting Testimony to endure to future ages, Moses gives them a Song from God, Deut. xxxi. 20, 21. which when they turned to other Gods, to serve them and to provoke God, and break his Covenant, etc. was to testify against them as a Witness.  
And it is further more observable that these persons, who are here said to have the Testimony of Jesus Christ, are the same that in the foregoing Chapter (Rev. xi. 3, 6, 7, 10.) are called Witnesses, and their office is described to be prophesying, and reproving the corruptious of the times they lived in, and bearing Testimony against those Gentle Worshipen that profaned the Holy City; which Holy City is a Type that answers to the state of Christ's Church in the Wilderness. For whereas the Dragon is said to have gone to make War with the Re●nant of the Woman's Seed, which keep the Commandments of God, and have the Testimony of Jesus Christ; we must take notice that to this end the Dragon presently goes and gives his Power, and Seat, and great Authority to the Beast, who at that time was very opportunely rising out of the Sea, Rev. xiii. 1, 2. By this Beast therefore, who is now rising out of the Sea, he intends to make War with the Saints and Witnesses of that desolate Remnant of the Woman's Seed And accordingly it is said of this Beast, at ver. 7, that Power was given him to make War with the Saints, etc. Which answers to the Dragon's going to make War with those that keep the Commandments of God. And in Chap. xi. we have a relation both of the Office of the Witnesses, and of the War which the Dragon by the means of this Beast was to take against them. They are called we Witnesses, to denote their paucity in respect of those Idolaters, whom they ●●tified against, who were the far greatest number; and withal to denote ●●e validity of their Testimony, because 〈◊〉 Witnesses are sufficient. Of these therefore it is said at ver. 7. that 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  when they shell be about to finish their Testimony, the ●east that 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ascendeth at of the Abyss (or Sea) shall make War against them, etc.  
Now that these two Witnesses are the same with those that have the Testimony of Jesus Christ, and consequently some of the Remnant of the Woman's Seed that we are speaking of, may appear; 1. In that the Dragon is said to have gone to make War with them, Rev. xii. 17; and we found he does so, Rev. xi. 7, by that Beast which ascendeth out of the Abyss, to whom for that end the Dragon had given his Power, and Seat, and great Authority.  
2. In that these Witnesses are called Prophets, and their Office said to be Prophesying. Which answers directly to their having the Testimony of Jesus Christ. For the Testimony of Jesus Christ is the Spirit of Prophecy, Rev. nineteen. 10.  
3. The time agrees exactly to this interpretation. For the Dragon went to make War with those that have the Testimony of Jesus Christ, at the time of the Woman's getting into the Wilderness; that is, at the beginning of the Apostatical and Idolatrous Times of the Church, when the Church, which is the City of God, began to be profaned with False Worship. And in this Time also it was that the two Witnesses began to prophesy, Rev. xi, about the beginning.  
4. It is manifest that the pure Church of God was to be preserved in this Remnant of the Woman's Seed throughout the whole duration of her Apostasy in the Wilderness, (or else there would be none for the Dragon to make War with, neither would God have any true Church at all in the Ro●an Empire, which is the subject of this Prophecy.) Wherhfore they that have the Testimony of Jesus Christ, are to continued bearing witness, during all the time of the Woman's Apostasy in the Wilderness (for neither can we think ●hat Jesus Christ would leave himself at any time without Witness against these Apostates). Now the time of the Woman's continuing in the Wilderness, was to be one thousand two hundred ●●d threescore prophetical days; which also answers expressly to the time that ●●e two Witnesses were to prophesy, Rev. xiii. 3. As also the time of the Beast's continuance, and of the Woman's Apo●lacy, to the time of the treading down of the holy City by the Gentiles, Rev. ●●. 2.  
5. They that have the Testimony of Jesus Christ, are typified by those Angels to whom the ministerial Works of showing and executing, or bringing God's Judgements upon the World, are constantly assigned throughout this Prophecy. And those Angels are the the two Witnesses, Rev. xi. Therefore they that have the Testimony of Jesus Christ, are these two Witnesses. The former part of this Assertion I prove thus: When St. John went to fall at the Feet of one of those Angels, Rev. nineteen. 10. the Angel told him that he was St. John's fellow-Servant, and one of his Brethrens, that have the Testimony of Jesus Christ, (that is, not a real incorporial Angel, but a Brother of St. John's, as well as a fellow Servant;) for the Testimony 〈◊〉 Jesus is the Spirit of Prophecy. All which things exactly agreed to the two Witnesses, who were Prophets too. Now such as that Angel was, such were the rest; there being no difference at all insinuated between them. They therefore were that Angel's fellow-Servants, and Brethrens, as he was St. John's. And they had the Testimony of Jesus too, for they also are Prophetical and Ministerial Angels.  
Now that these Angels are the two Witnesses, I prove by fourteen of them Seven that sound the seven Trumpets, Rev. viij, ix, xi; and seven that pour out the seven Vials, Rev. xuj. For of the two Witnesses it is said (Rev. xi. 6.) that they have Power over Waters, to turn them into Blood, and to smite the Earth with all Plagues as often as they william. Which agrees most exactly with the office of those Angels that sound the Trumpets, and pour out the Vials: for they do nothing else with their Vials, and their Trumpets, but smite the Earth with Plagues, and turn the Waters into Blood. These Angels than having the Testimony of Jesus, and being the two Witnesses: it follows that they which have the Testimony of Jesus Christ, are the two Witnesses. And that they are all of them Ministers of the Gospel, appears, not only from their Testifying, which is the proper Act of the Ministerial Function; but in that it was the Priest's Office to blow with the Trumpet, Josh. vi. 4, to which the seven Angels with seven Trumpets are a plain Allusion; and in that those seven Angels, which pour out the Vials of God's wrath, (to turn the Waters into Blood and smite the Earth with Plagues) are described Chap. xv. 6. as coming out of the Temple of the Tabernacle of the Testimony (whither none but the Priests might enter) clothed with pure and white Linen (which was the Priestly Clothing,) and having their Breasts girded with Golden Girdles (the Priestly Ornament.)  
Hence therefore we may certainly conclude, so far as any light can be had from comparing the Circumstances of this Prophecy, That the two Witnesses Rev. xi, are the same with these that are of the Remnant of the Woman's Seed, and have the Testimony of Jesus Christ. It is therefore a mere fancy of Bellarmin's, and without any solid foundation in this Prophecy, that the two Witnesses are Enoch and Elias, who shall come in their Bodies to prophesy against Antichrist. For how can these be said to be of the Remnant of the Christian Churches seed? And thus much of the Exposition of the second Period.  
Now according to this Exposition, I shall subjoin this following Paraphrase.  
REV. XII.  
Verse 12.— Woe to the Inhabiters of Rome, and to the Nations subject to the Roman Jurisdiction, (which from henceforth for your degeneracy may well be likened to the Inhabiters of the Earth, and of the Sea, in comparison of that Heavenly purity of your Fathers of the first Period:) for the Devil being vanquished by those Primitive Heavenly Christians, is come down to you, having great Wrath, as being sensible that he hath but a short time to deceive the World in, in respect of those thousands of years which he hath spent in that work already.  
13. And when Satan saw that he was overcome by those Primitive Christians, he persecuted the Church of Rome, that had gotten a Christian Emperor.  
14. And in this Period the Roman Empire (whose Banner is an Eagle) came to be divided into two Empires, and to be governed by a pair of Christian Emperors; whose Favour proved prejudicial to the Church of Rome: For in their time, enjoying Rest from Heathen Persecutions, and great affluence of worldly Wealth and Honour, She began to decline to Superstition; and those good Emperors served her only as two Wings of a great Eagle to bear Her down from Her Primitive state of Heavenly Purity, to a Degenerate, and Earthly state; or (which is all one) to expedite her Flight from Her Egyptian Persecutors, under whom she lived a most pure and Heavenly Life, into such a state of Ease, and Safety, free and quiet Exercise of Religion, as the Children of Israel enjoyed in the Wilderness: for this is that State of things to which she is now hasting, and in which she is to be nourished with such things as her Soul lusteth after, for the space of three years (of years) and an half, that is, one thousand two hundred and threescore years, from the open violence and persecution of the Devil  
15. And that old Serpent, seeing that the Church of Rome was so well guarded by the Power and favour of her Christian Emperors, could not make War against her as before, but raised up a great abundance of Heretics against her on every side, which for their abundance, their Impetuousness, and the Poison, and Malignity of their Doctrines, may be compared to a Flood of Water cast out of the Serpent's mouth after her, that he might 'cause her to be carried away with it.  
16. But this Flood being poured out after the Church of Rome, who was as yet upon the Eagles' Wings, did naturally descend unto the Earth, that is, the Clergy of the Roman Church, who were fallen sooner to the Earth than the Church herself; who being Earthly-minded, Covetous, and Ambitious, but yet continuing Orthodox in the Faith, did help the Church, and by their wise, Judicious management of those Controversies in Religion, and Authoritative Decision and Condemnation of them, did (as it were) swallow up this Flood, that the Serpent had cast out of his Mouth, and quell the Tumults he had stirred up against their Church.  
17. And the Serpent being thus a second time defeated in his Project, was wroth with the Church of Rome, and intending to make another Experiment upon her, by deceiving her, and her Children into Superstition and Idolatry, under a fair show of Kindness, and pretence of Piety, went to make War with the Remnant of her Seed, whom God should mercifully preserve from that Catholic Defection, who keep the Commandments of God, persisting in his Pure Worship, and have the Testimony of Jesus Christ, teaching all men to observe the Commandmens' of God, and warning those Apostate-Gentile-Christians to abstain from Idols.  
And thus much of the second Period, which gives us an account of the Woman's Airy or declining state. We come now to the third and last Period, which concerns her Earthly, Eremitical, or Degenerate State.   

CHAP. III.  
An Exposition of Rev. xiii, to vers. 11; And therein of the Earthy and degenerate state of the Roman Catholic Church under the ten Horns, which were to receive Power as Kings, together with that Eighth King of Rome (viz. the Roman Bishops,) and to give their Power, and Strength, and Kingdom to him for the persecuting o the Saints. And because those Bishops came hereby to be possessed of a twofold Power, viz. a Secular Power, as the Favourits of those ten Kings; and an Ecclesiastical, as the pretended Vicars of Christ, and Successors of St. Peter. This thirteenth Chapter gins with their Secular Power, and to the Exposition of it is subjoined a Paraphrase.  
WE have followed the Woman into the Wilderness, let us now see what becomes of her there; what becomes of her Clergy, who in the first Period were typified by Michael and his Angels; in the second, by the Earth: what becomes of the Civil State of the Roman Empire, whose Emperors in the first Period were typified by the Dragon, an Adversary; and in the second by two Wings of a great Eygle, and represented as a Friend to the Woman, being said to have been given to her: and lastly, how, and by what means the Dragon manages that War, which, upon his defeat in the second Period, he went to make with that holy Remnant of the Woman's Seed, which keep the Commandments of God. and have this Testimony of Jesus Christ.  
Of all these things we have an exact account in the xviith and xiiith Chapters. Where the Woman is represented as a great Idolatress and a cruel Persecutrix of the Saints; her Clergy sitting at the Helm of the Roman Empire, and having supreme Authority therein, by the favour of those ten Kings among whom that Empire came to be divided at the Woman's entering into the Wilderness; and by the means of these ten Kings, headed by the Roman Bishops, the Dragon went to make that War against that Remnant of the Woman's Seed. For of these ten Kings the Angel tells us, Rev. xvii. 14. that they should make War with the Lamb Christ Jesus; that is, that they should make War with him in his Saints.  
And this is expressed more clearly of these ten Kings, who being united under the Headship of the Roman Bishops, are called the Beast that risen up out of the Sea, Rev. xiii. 1. of whom it is said at ver. 7. that it was given unto him to make War with the Saints, that is, with those that keep the Commandments of God, and have the Testimony of Jesus Christ. And that this War was made with them by the Dragon, as the principal Author of it, appears from ver. 2. where it is said of this Beast, the more immediate instrument of it, that the Dragon gave him his Power and Seat and great Authority. Now therefore come we to the particular Explication of this xiii. Chapter.  
Which xiiith Chapter contains a Description of two Beasts; the one ten-horned; the other two-horned. Of the ten-horned Beast, we have an account from Ver. 1. to Ver. 11. in these words.  
Rev. xiii.  
1. And I stood upon the Sand of the Sea, and saw a Beast rise up out of the Sea, having seven Heads, and ten Horns, and upon his Horns ten Crowns, and upon his Heads the name of Blasphemy.  
2. And the Beast which I saw was like unto a Leopard, and his Feet were as the Feet of a Bear, and his Mouth as the Mouth of a Lion: and the Dragon gave him his Power, and his Seat, and great Authority.  
3. And I saw one of his Heads, as it were wounded to Death; and his deadly Wound was healed: and all the World wondered after the Beast.  
4. And they worshipped the Dragon which gave Power unto the Beast: and they worshipped the Beast, saying, Who is like unto the Beast? who is able to make War with him?  
5. And there was given unto him a Mouth speaking great things, and Blasphemies; and Power was given unto him to continued forty and two Months.  
6. And he opened his Mouth in Blasphenty against God, to blaspheme his Name, and his Tabernacle, and them that devil in Heaven.  
7. And it was given unto Him to make War with the Saints, and to overcome them: and Power was given him over all Kindred's, and Tongues, and Nations.  
8. And all that devil upon the Earth shall worship Him, whose names are not written in the Book of Life of the Lat●● slain from the foundation of the World.  
9 If any man have an Ear, let him hear.  
10. He that leadeth into Captivity, shall go into Captivity: He that killeth with the Sword, must be killed with the Sword. Here is the Patience and Faith of the Saints.  
This ten-horned Beast which is here described in these ten Verses, is the same with that whereof the Angel tells us in the seventeenth Chapter. For there (as hath been said) he is foretold of under his last Head, together with whom the ten Horns were to receive Power as Kings. In token of which they are here represented with ten Crowns upon them. Which evidently shows that the Beast is here set forth under his last Head; there being no Reason to be given, why the ten Horns were seen without Crowns, Chap. xii. 3, and here with Crowns; but only that in the Dragon's time, (i e. the Heathen Roman Emperors, who were the sixth Head) these ten Horns had received no Kingdom, as the Angel tells us of them Rev. xvii, 12. but together with the seventh Head they were to receive Power as Kings; and therefore under this seventh Head (i e. the Roman Bishop) is this seven-headed and ten-horned Beast exhibited in the Chapter we have now to deal ●ith.  
And here it is to be observed, that so soon as ever the two Wings of the great Eagle are gone of the Stage, the ten●●rned Beast comes on again, having as Horns now crowned. Which should ●●timate to us, that from the Dissolution of the Roman Empire, (the Roman Emperors being one of the Wings, which when broken of, the other is unserviceable) We are to compute the Reign of the last King or Head of the blasphemous Beast. And that is, from about the Year four Hundred fifty six, as I conceive, but let the Reader use his own Judgement.  
Thus than one Wing being broken of; and consequently the other not being able of itself to bear the Woman up above the ground, we must imagine that the great Eagle, which received her out of Heaven, has fairly now by this time set her down upon the Earth. And in this Posture, the Woman sitting on the Earth upon seven Mountains; and the People's, Nations, Multitudes, and Tongues belonging to the Roman Jurisdiction, being circumfused like Waters round about her, we must conceive the Vision to be now presented to St. John. And thus we have those Inhabiters of the Earth and of the Sea completed, against whom that Woe was predenounced, Chap. xii. 12, as hath been showed before upon the Place: for the inhabitants of the Woman herself sitting upon seven Mountains, are the Inhabiters of the Earth; and the Nations subject to the Roman Jurisdiction, the Inhabiters of the Sea.  
St. John than, standing upon the Sand (or shore) of the Sea, in a place of convenient Prospect to behold the Rise of these two Beasts described in this xiiith Chapter, observes one of them (viz. the ten-horned) to arise up out of the Sea. Ver. 1. and the other (Viz. the two-horned) to come up out of the Earth, ver. 11. The meaning of which is plainly this; That he saw the Roman Empire, which before was governed by a pair of Emperors, divided now into ten Kingdoms, ten Kings arising in the Roman Territories, and that he saw another King arising out of Rome itself. Of which other King it is said, ver. 11, 12. that he had two Horns like the Lamb's, but that he spoke like the Dragon; and also that be exerciseth all the Power of the first (tenlorned) Beast before him. By which words, as it is plainly signified, that this latter King should reign altogether with the former; so it is not obscurely hinted to us, that though he carried on the Dragon's work, yet should he hold some near Resemblance outwardly to the Lamb Christ Jesus. Which exactly agrees with that which hath been showed before out of the xviith Chapter, where the Bishops of Rome have the ill hap to fall out to be the last Head and King of that sevenleaded and ten-horned Beast. To whom also the ten Horns were to give their Power, and Strength and Kingdom, Rev. xvii. 13, 17. according as it is here upluckily said of this two-horned Beast to like purpose, That he exerciseth all the Power of the first (ten-horned) Beast. By which is signified that this two-horned Beast should be the Head and Prim●● mobile of the first ten-horned. So that now each Horn or King of the ten-horned Beast, is supreme Lord in his respective Kingdom: and the two-horned Beast (by the Benevolence of those ten King) Lord Paramount, extending his Dominion over all.  
In this third Period than there what to be two Supreme Lords in each Kingdom of the Roman Empire: the Bishops of Rome in all; and each of the ten Kings in his respective Kingdom. And though this might seem strange to those that have not seen the things that we have seen: yet now the Romanists have made it out so clearly to us, that there are few but can unriddle it. For each of the ten Kings within his own Territories, is Supreme in merely Temporal Affairs: and the King that has two Horns like the Lamb, in Spirituals; yea, and in Temporals too, in ordine ad Spiritualia, so far as Spirituals things are interwoven, and concerned in Temporals. And this is the Reason that we have now two Beasts or Kings described in this Period: the first whereof (viz. the ten-horned) we may call the Secular least; and the other (if you please) the Ecclesiastical. And yet notwithstanding, as to the business of Religion, (which is the principal concern of this Prophecy) there is in effect but one Beast: since it is said of the two-horned Beast, that be exerciseth all the Power (and consequently is the Head) of the ten-horned Secular Beast.  
But if the xiiith and xviith Chapters, set forth the same Beast to us (as was said before) how comes it to pass, that we found a Woman sitting upon the Beast in Chap. xviith, but none in the xiiith? I answer; that the Woman or City, Chap. xvii, (out of which the seven Heads were partly risen, and partly afterwards to arise,) is answerable to the Earth in the xiiith Chapter, which is the place where the Woman was set down by the Roman Eagle, that had wafted her from Heaven. And since the Woman's sitting on the Beast, is nothing but an Indication of her being the Imperial Seat: it is exactly answered in the xiiith Chapter, ver. 11, 12, where it is said that out of the Earth arose that Beast with two Horns like the Lamb's, who exercised all the Po●er of the first (i e. presided over the ten-horned) Beast.  
And to this purpose it is further yet observable, that St. John had seen the Vision of the xviith Chapter before. For the Angel calls him there (ver. 1, 2.) as to a sight which he was very well acquainted with, Come hither (says he) and I will show thee the Judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the great Whore that sitteth upon many Waters. Where the so often Repetition of the Prepositive Article, shows that great Whore, and those many Waters to have been exhibited before in some of the precedent Visions to the Prophet. And where can that more probably be thought to have been done than in this thirteenth Chapter? And we shall make but little Question of it, if we consider, That the Angel in Chap. xvii, having called St. John to see the Judgement of the great Whore that sitteth upon many Waters, shows him a Woman sitting on a seven-headed and ten-horned Beast, viz. the Beast described in this xiii Chapter, which he had seen to have risen out of the Sea. This Vision therefore of the xiiith Chapter is in effect the same with that of the xvii. And as it is there said, at ver. 3, that the Beast was full of names of Blasphemy: so here at ver. 1, he is said to have had upon his Heads a Name of Blasphemy, and a little after, to have opened his Mouth in Blasphemy against God.  
But the great question here will be, what Kind of Blasphemy is here spoken of? I answer; It is Idolatry. For no other Sort of Blasphemy has been common to all the Heads of the Beast, but this. To which we may add, That the great fault of these ten Kings is said, in several Places of the Revelation, to be Idolatry. As Rev. xvii. 2. With whom the Kings of the Earth have committed Fornication, etc. And Rev. xviii. 3. For all Nations have drunk of the Wine of the Wrath of Her Fornication, and the Kings of the Earth have committed Fornication with Her, etc. And the same again at ver. 9 The Kings of the Earth, who have committed Fornication with her, etc. So also Chap. xiv. 8. Babyton is fallen, because she made all Nations drink of the Wine of the Wrath of her Fornication. Nor can I found any other Blasphemy laid to the Charge of these Kings, or these Nations, throughout the Revelation, but only that of Spiritual Fornication, or Idolatry. Certainly, if they had been guilty of any other Blasphemy, we should have had some mention of it, in some or one of those many Places, where the Spirit seems on purpose to draw up his Indictment against that Great Babylon, and the Nations that were in League with Her, to show the equity of the Judgements which God had purposed to inflict upon them. And on the other side, if by this their Blasphemy in this xiiith Chapter, were not meant Idolatry, how should it come to pass that we should have no mention here of their Idolatry, where the Spirit seems on purpose to  their Apostasy. For it is evident from this xiiith Chapter, that the great Apostasy of these Nations should consist in Blasphemy: whereas in all the other passages of this Prophecy, it is expressed by Fornication or Idolatry. Till therefore it can manifestly be proved, that the Spirit hath any where charged them with some other sort of Blasphemy, we must expound this Blasphemy of the xiiith Chapter to be meant of their Idolatry. And it is most unquestionable, that the Notion of Blasphemy is generally taken in so large a sense in Scripture that it will easily admit of this Interpretation we have given of it.  
Lastly, it will be no hard Matter to demonstrate what were the very Words and Syllables of that Name of Blasphemy which were written on the last Head of this Blasphemous Beast. For under his last Head He is set forth to us both in this xiiith Chapter, and in the xviith also. Now in the xviith- Chapter, the Woman sitting upon the Beast under his last Head, is said to have had upon Her Forehead a Name written, MYSTERY, BABYLON THE GREAT, etc. This is the Name which was seen upon the last Head of this ten-horned Beast. For the Head of the Woman and the Head of the Beast are all one: The same King being supreme both in the Woman, and the Beast; that is, both in the Imperial City, the Territories of the Empire. But now if this were the Name of Blasphemy, that was seen upon the Beast's Head, it is certain that his Blasphemy was Idolatry.  
And further from this Name of Blasphemy may partly be demonstrated what kind of Idol-Worship this Beast should Patronise. For since the first Word of his Name is MYSTERY, methinks here should be some thing more intended by it, than only to let us know that his Metropolis should be not the Literal, but a Mystical Babylon; and his Fornication, Spiritual: for there are many other Circumstances of the Prophecy which evince this clearly. I suppose therefore that by this MYSTERY, is chief meant, that the Blasphemy and Idolatry, which this Beast should introduce and propagate, should be no common, downright, wilful, or affected Blasphemy, but such as is consistent with a show of Piety towards God; Such as requires no little Artifice to contrive, and is not easy to detect; no gross but subtle Blasphemy, and not unworthy of the Roman Name. All which methinks may very fitly be comprised, in that one Word the Prophet useth, if we should call it a Kind of Blasphemy or Idolatry in a Mystery. But of this Blasphemy, something more hereafter at ver. 6. where it is said of him, That he opened his Mouth in Blasphemy against God, to blaspheme his Name, his Tabernacle, and they that devil in Heaven.  
In the mean time let us hear the description of him, as to shape, and lineaments, which we have in ver. 2. where he is likened to a Leopard, that is, (as I conceive) the Graecian Monarchy, Dan. seven. 6, which of an entire Kingdom under Alexander the Great, became afterwards divided into four Kingdoms, under four several Heads or Kings. For so the Roman Kingdom also, which had been entire before, was now divided into ten smaller Kingdoms, under ten several Kings.  
But as the Body of this Kingdom was like the Leopard, or the Graecian Kingdom, shattered in pieces as that Kingdom was: so in the Feet (the Instruments of Motion and Activity, and, in Bears, of preying and spoiling) it is said to have been like a Bear, that is, the Persian Monarchy, Dan. seven. 5. For as the Persian Kings would not engage in War, nor enter upon any Action of great Moment, without consulting of their Magis: so neither would these ten Kings that constitute the Roman Beast, under its seventh or last Head the Popes, without consulting of their Priests & Bishops. To which Purpose it is said of the Ecclesiastical Beast, that had two Horns like the Lamb; that he exerciseth all the Power of the first Beast (viz. the secular ten-horned Beast) before Him, ver. 12. Which shows the great influence that the Churchmen were to have upon the Civil State. Insomuch that the Angel tells us of these Ten Kings, Rev. xvii. 13, 17, That they should give their Power, and Strength, and Kingdom to the Beast; that is, to the seventh or last head of Rome and of the Roman Empire, which we have plainly shown before to be the Roman Bishops. And if we look upon these Kings as to their making War against the Saints, and setting up Idolatrous Worship, (which are the only things for which they are considerable in this place) it cannot be denied but that the Civil State is wholly influenced by the Churchmen in them.  
Lastly, the Mouth of this ten-horned Beast, was like the Mouth of a Lion, that is, in speaking, giving Commandments, making Laws, and the like, it resembled the Assyrian or Babylonish Monarchy, likened to a Lion, Dan. seven. 4. For as the Kings of Babylon, and particularly King Nabuchadnezzar, are infamous in holy Scripture for setting up Idolatrous Worship, and commanding those that refused to fall down before their Idols, to be burnt alive (as may be seen Dan. iii, in the case of Shadrach, Meshach and Abednego.) So this ten-horned Beast with a like brutish rage and cruelty should instantly command all Heretics, that is, all opposers of his Idolatrous Edicts, to the fire and faggot. And therefore it is remarkably said of Rome, (the Metropolis of that Ecclesiastic Beast, who exerciseth all the Power of this ten-horned secular Beast, Chap. xiii. ver. 12;) that she was not only like Babylon in being the Mother of Harlots, but also that she was drunken with the Blood of Saints, Rev. xvii. And of this ten-horned secular Beast himself it is said in this xiii Chap. ver. 7, That it was given to him to wake War with the Saints, and to overcame them.  
To this Beast who was like the Leopard, and his Feet like the Bear's, and his Mouth like the Lion's, the Dragon gave his Power, and his Seat, and great Authority, (as is said at ver. 2.) that is, be gave this Beast such Power and Authority of making War against the Saints, (for this is the Power that is said to have been given him, at ver. 7.) as the Roman Heathen Emperors, typified by a great read Dragon, Chap. xii. 3. had before him, together with their Seat Imperial too, the City of Rome. And thus the Dragon missing of his design in persecuting the Woman in his own shape before by Heathen Emperors, and afterwards in casting out a flood of waters after her under the Christian Emperors; is now about to try the utmost of his Skill, and persecute the Remnant of the Woman's Seed by this ten-horned Beast of gentler aspect, but no lesle impious and cruel qualities. For it is observed of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicius, quod omnium animalium amicus, excepto Dracone.  Leopard, (whom this Beast resembled in all things but his feet and mouth) that he is a friend to all the Beasts, save only to the Dragon. And therefore the Dragon could not have found a sitter instument than this Beast to place upon his Throne, and with a feigned show of friendship to abuse the Christian World. But hence we may perceive whose Deputy the head of this Beast is, (though he pretends a much more noble deputation, and is said at ver. 11, to have two horns like the Lamb) since we are here assured, that it was the Dragon, who gave him his Power, and Seat, and great Authority. But to proceed.  
In ver. 3 of this xiiith Chapter, St. John describes the manner how the sixth Head of the Roman Beast fell of, and the seventh succeeded in his stead. I saw, says he, one of his heads as it were wounded to death, (which wound was given can by a Sword, ver. 14.) that is, I saw ●e sixth Head of the Beast, to wit, the Roman Heathen Emperors, (for the first five were fallen of before) as it were ●●nded to death by the Sword of the spirit of God. For it is said, Rev. xii. 11. ●hat Michael and his Angels overcame the Dragon, by the Word of their Testimony, ●●ch Word is the Sword of the Spirit, 〈◊〉. vi. 17. And thereupon succeeded ●e Christian Emperors, who are typed ●y not Head, (because the Heads were all ●sphemous;) but have a Type peculi● to themselves, viz. two Wings of a ●reat Eagle. Of whom we have the fistory, in the latter end of Chap. xii. When therefore the Prophet comes in Chap. xiii, to describe the Eighth King, who is the seventh or last Head of the blasphemous Beast, he tells us, that he saw ●e of his Heads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 it were wounded to death, meaning thereby that the Beast had before received a mortal wound in one of his Heads, viz. the sixth. According as it is said of the Lamb, Rev. v. 6. I saw the Lamb (Christ Jesus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he had been slain. For the Lamb had really been slain before St. John saw him in that Vision; and so had this Beast received a mortal wound in one of his Heads, before St. John is here said to have seen it as it were wounded to death. For it had been wounded to death at the time when the Christian Emperors, those two Wings of the great Eagle, came upon the stage: and so it continued during their short reign, to wit, until the ten horns arose, and the Empire came to be divided into ten Kingdoms. So that the blasphemous Roman Kingdom was like to have been utterly ruined, but that the wound was healed, by the Dragon's substituting another head, in whom the several Members of that blasphemous Kingdom should be once more united.  
And hereupon it is said, that all the World wondered after the Beast. Agreeably to that which is said Rev. xvii. 8, that they whose names were not written in the Book of Life, should wonder at him. This wondering therefore was to be a ●onder of approbation. And the meaning is, that they whose names were not written ●● the Book of Life should wonderfully approve the Power and Practices of this ●east. And so indeed it follows (Chap. ●iii. 4.) That they worshipped the Dragon, ●hich gave Power unto the Beast, that is, ●hey not only submitted to the Beast's Power (which they both might and ●ought to do) but they complied with him, and obeyed him in his Impious E●icts, which proceeded from the Dragen. And thus with wonderful applause they worshipped the Beast, saying, Who is like unto the Beast? Who is able to make War with him? (that is, Who of the Saints is able to make War with him?) for the War here spoken of is a War against the Saints, it being said of this Beast at ver. 7. that It was given to him to ●ake War with the Saints, and to overcome them; and Power was given him over all Kindred's, and Tongues, and Nations. Which is, as if it had been said, that Pow●● was given him to persecute the Saints over all the Nations of the Roman Empire, which was now subject to this ten● horned Beast. And these Victories o● the Beast over the Saints are here admired by his Worshippers ver. 4, wh● cry him up as if none were like to him nor any able to make War with him.  
At ver. 5, it is said, That there w● given unto him a Mouth speaking grea● things, and Blasphemies, (the chief of w● Blasphemies and great things, amongst m● nigh others, were the commanding of I●dol-worship, (which is the most real Blas● phemy in the World) and of the extirpation of all opposers, whether private Persons, Kings, or Emperors, by Fire or Sword, or Deposition, or any other cruel, bloody, insolent and Antichristian way;) and Power was given unto him t● continued forty and two Months.  
Concerning which forty and tw● Months these two particulars must b● cleared, First, that they are put to signify a certain time; and 2ly, that thereby is meant not Months of Days, but Months' of Years. By which reckoning forty and two Months will make One thousand two ●undred and sixty Years, allowing for every Month according to the usual estimate of thirty Days, as many Years. For so two and forty times thirty Years, will make One thousand two hundred and sixty.  
1. That by this term of forty and two Months, is meant a certain definite time, may appear from these two Considerations. First, because this time of forty and two Months is expressed so many several ways, all of them amounting to the very precise and definite time. For as here it is expressed by forty two Months: So Rev. xi. 2, 3. these forty two Months are varied by One thousand two hundred and sixty Days. And again, these One thousand two hundred and sixty Days, are varied by a time, and times, and half ● time; (that is, three Years and an half, allowing to every year twelve months, and to every month thirty days) Rev. xii. 6, 14. Now if by forty two months were meant a time uncertain and indefinite, it would not be so variously expressed. For when St. Peter is said to have asked our Saviour whether he should forgive his Brother until seven times, and our Saviour answered him, until seventy times seven, Mat. xviii. 21, 22: as any man considering the circumstances of this Text, would think that by seven were meant a small uncertain number; and by seventy times seven, a great one: So if seven had been varied by five and two, by four and three, or by six and one, no man would have imagined, but that the precise and definite septenary number had been meant by it. So likewise, if seventy times seven had been otherwise expressed by Four hundred and ninety, and otherwise again by ten times forty nine; no man would have believed, but that the certain definite number of seventy times seven had been intended by it. If than we apply the same to our present case, where forty two Months are expressed by One thousand two hundred and sixty Days, and otherwise again by Three Years and a half, we may justly wonder if any man of but common reason should after to expound them of an uncertain time. But.  
2ly. Those certain numbers which in any language are put for uncertain, are usually round numbers, as ten, a hundred, a thousand, and the like; or else catching and retorting numbers, like that of our Saviour's seventy times seven, catching up and retorting upon St. Peter's seven; or else they are some certain numbers which by the peculiar use of any Language are uncertainly understood. But as for these numbers of forty two, One thousand two hundred and sixty, and three and an half, they are neither round numbers nor retorting numbers, neither are they any where used in the Greek or Hebrew, or any other Language that I know of, for uncertain numbers. But  
3ly. If we consider that one of these numbers is a mixed number, (viz. three and an half) compounded of a whole number and a fraction, we shall perceive a further reason yet, why they cannot be expounded in an uncertain sense. For there is no reason to be given why any fraction should be added to a whole number, but only for the limiting and ascertaining of its signification. Surely no language in uncertain numbers is so exact and punctual to a fraction. We conclude therefore, that by this number of forty two months, the time allotted for the continuance of this ten-horned Beast under the headship and supremacy of the Roman Bishops, is the certain, definite, and limited term of forty and two months, One thousand two hundred and sixty Days, or three Years and an half.  
And now there will remain but this Question more to be decided, Whether these months, and years, and days, be meant of common months, and years, and days, or of Prophetical, that is, as Prophets sometimes mean in holy Scripture; with whom 'tis not unusual thing to speak of days instead of years. For the resolution of which Question, I shall lay down this as an undoubted Truth, That in any difficulties arising concerning this ten-horned Beast here spoken of, if they be capable of more good, allowable, Scripture senses than one, we are to guide ourselves by the authority of the Angel, Rev. xvii, and to choose that which is most agreeable to the interpretation of the Beast, which he has there given us. Now that days in Scripture Prophecy are sometimes put to typify years, is evident from two remarkable Prophecies which we have to that purpose.  
One is Ezek. iv. 4, 5, where the Prophet is commanded of God to lie upon his left side, and to lay the iniquities of the house of Israel upon it three hundred and ninety days, and God tells him, that he has laid upon him the years of their iniquity, according to the number of the days; that is, that he should bear the iniquity of the house of Israel as many days, as they should bear them years, or, that his bearing them three hundred and ninety days, should signify to the house of Israel that they should bear their own iniquity as many years.  
And so again at ver. 6, the Prophet is commanded, that when he has accomplished the three hundred and ninety days upon his left side, he should lie again upon his right side, and bear the iniquity of the house of Judah forty days, and God tells him again, that he has appointed him each day for a year, that is, that each day of his bearing the iniquity of the house of Judah, should signify to the house of Judah, that they should bear their own iniquity a year; and so the Prophets forty days should signify to them as many years. From whence we would infer not more than this, which any one may perceive to be the natural result of it, viz. That years in Prophecy may be typified by days, or, that each day of the continuance of the Type, may stand to signify a year in the accomplishment. So that in our present case the forty two months, three years and an half, or One thousand two hundred and sixty days of the continuance of the Type, may signify as many days of years, and months of years, and years of years in the accomplishment.  
Another like instance we have in Dan. ix. 24. where seventy weeks in the Prophecy, are confessedly put for seventy weeks of years, (or seventy times seven years) in the accomplishment, each day of the week representing a Year, And though Bellarmin 
* De Rom. Pont. Lib. 3. Chap. 8.  tells us that Days are not here put for Years, because in Hebrew the word Schabuahh signifying a Week, is derived from Schebahh signifying seven, and therefore may signify seven Years as well as seven Days, so that Days are not here put for Years, nor Weeks of Days for Weeks of Years, but only Schabuahh a Week derived from Schebahh seven, is set to signify seven Years.  
But to this we reply, that the signification of Words, is not wholly to be determined from their Etymology or derivation, but from their use; as might be shown, if need were, from many hundreds of instances. We shall therefore content ourselves with only one at present, which is the most apposite that I can think of to this purpose. For in the Greek Language the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only comes from a word that signifies seven, but does itself also signify the septenary number, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an unite, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the number ten. But when this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to time, it never signifies seven Hours, or seven Weeks, or seven Months, or seven Years, but always seven Days, as if it were constantly written out at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or seven Days.  
The like we say therefore of the Hebrew word Shabuahh, which though it comes from a word which signifies seven, yet being put absolutely (as here it is) without any other word to determine its signification otherwise, is constantly throughout the Bible understood of seven Days. And therefore when Daniel's seventy Weeks, are put to signify seventy Weeks of Years, we may certainly conclude from the constant and perpetual use of the Hebrew word, that Weeks of Days (for so the word put absolutely does always signify) are put for Weeks of Years, and consequently that Days are put for Years.  
And whereas the Cardinal to strengthen his argument, observes that in Leu. xxv. there is mention of Weeks of Years, but no where of Days of Years, or Months of Years; because the Hebrew word for Week being derived from a word that signifies seven, may be applied to seven Years as well as seven Days; but there is not the same reason why the other words for Days and Months should be so used.  
But to this we answer, that if the Cardinal could have produced any place of Scripture, where the Hebrew word for Week, put absolutely, had signified a Week of Years, he had than done his business. For thence it would have followed, that the word put absolutely might have signified either a Week of Days, or a Week of Years, according to the circumstances of the place wherein it were used. But instead of that he hath produced a place, not where a Week put absolutely doth signify a Week of Years, (which is the case in Daniel's Weeks) but where a Week of Years does signify a Week of Years. Whence we return his argument from Leu. xxv, upon himself; for if the Hebrew word for Week does always signify a Week of Days, but only where the signfication of it is determined by the addition of Years, or some such other word, than must the Weeks of Daniel also, since they are set absolutely without any such addition, be put to signify Weeks of Days.  
Which also may be further cleared from this consideration, viz. That a Week in Hebrew is never expressed by a Week of days, although a Week of days be always meant by it, but when they would express a Week of Years, they speak it out at length a Week of Years. Whence it appears, that by a week put absolutely they mean a week of days, as certainly as if it were expressed at length a week of days. Hence therefore we conclude from the constant and perpetual use of the word in holy Scripture without any exception, that by Daniels seventy weeks are meant ad literam, seventy weeks of days. But since this Prophecy cannot ●e expounded but of weeks of Years, we thence conclude, that literal or common reeks are used for another fort of Weeks, which we may call Prophetical, or, that ●eeks of days, are used in Prophecy for ●eeks of years, and consequently that days are put for years.  
And for all that 
* Ibidem.  Bellarmin saith concerning a month, that we never read of a month of years, because a month in Hebrew is not derived from a word of number, but is denominated from the course of the Moon, which she absolves in thirty Days, yet by his favour, as a Month put absolutely does (as himself confesseth) signify the space of thirty days, so with the addition of years, a Month of years would signify thirty years, as well as a week of years would signify seven years. So that, as weeks in Prophecy are put for weeks of years, which otherwhere do never signify but weeks of days. So Months, which otherwhere are never used but for Months of days, may yet in Prophecy be interpreted of Months of years. And as for what 
* Ibidem.  he addeth concerning a day, that in Ezek. iv, where it is said, I have appointed thee a day for a year, etc. by Days ad literam are not meant years, because than the Prophet being commanded to sleep (so Bellarmin expounds the word, though I cannot see what he should do with meat and drink, which he was commanded to take to him, ver. 9, if he had been to sleep all the time, but let that pass.) The Prophet (says he) being commanded to sleep upon his left side three hundred and ninety days, must have slept three hundred and ninety years. This seems to me a very senseless Observation. For we do not say, that by these days ad literam, are meant years, but that by days in the Type, are meant years in the accomplishment, or, that by Ezekiel's three hundred and ninety days, are meant the house of Israel's three hundred and ninety years. And even the Cardinal himself confesseth as much as we would have, and as much as we need desire, viz, that days are there taken for very days, but 〈◊〉 said to be appointed for years, be●●se those three hundred & ninety days ●f Ezekiel's sleeping, were a sign of God's ●●eping three hundred & ninety years, 〈◊〉 which he bore with the sins of the Is●dites. And so we say, that those three ●●ndred and ninety days, were a Type ●f three hundred and ninety years.  
And we need no more for our purpose; for from hence it will follow, that 〈◊〉 one thousand two hundred and six●● days may be set to typify as many ●●es; and consequently, that our two ●●d forty months, which are made of ●●ose days, may be set to typify months of years; and lastly, that the three years ●●●d an half, which are made of the same 〈◊〉 and days, may be set to typify ●●●●s of years. For our inference herein ●very clear and obvious, viz. That if 〈◊〉 word that properly signifies the space ●f one day, may in Prophecy be used to typify a year; and the word that properly signifies the space of seven days, ●eay be put to typify the space of seven years; than may the word that properly signifies the space of thirty days, be used in like case to typify thirty years; and that which properly signifies the space of three hundred and sixty days, to typify as many years. Such as the days may be, such also may be the Weeks, and months, and years that are compounded of them. If therefore a day may typify a year, a week may typify seven years, a month thirty years, and a year 360 years.  
The Cardinal therefore, is a mere trifler, when he dissembles his own knowledge, and makes as though he could not tell how Daniel's time, times, and half a time (Chap. seven. 25.) can be accommodated to one thousand two hundred and sixty years 
* Ibidem.  For (says he) by a time must doubtless be meant some one number; as one day, one week, one month, one year, one Lustrum, one Jubilee, one Age, one Millenarium: b●● if we take one Millenarium, than will Antichrist be to reign three thousand and five hundred years; if we take one Age, the time of Antichrist will be three hundred and fifty years; and the same appears concerning 〈◊〉 Jubilee, etc. Thus he breaks of his discourse abruptly, meaning that neither ●●e Jubilee, nor one Year, nor any other ●f the ones he mentions, if we take three ●ed an half of them, will make that sum ●f one thousand two hundred and sixty ●urs, which we contend for.  
But he might have remembered what ●e had told us a little before, viz. That ●ree years and an half, make just two and ●●ty months, and that one thousand two candred and sixty days will make the same ●ime. Since therefore he hath so liberally ●iven us our choice of Days or Weeks or months', or Years, or Lustrum's, or Juelles, or Ages, or Millenarium's, we say that by a time, times and half a time, are ●eant three years and a half, making by as own confession the just sum of one ●●ousand two hundred and sixty days. ●f than (as we have proved already, and himself hath acknowledged) by a day may ●e typified a year, than by three years' ●ord an half, or, one thousand two hundred ●●nd sixty days, may be typified one thousand two hundred and sixty years. And thus may that great Mystery be unfolded, which Bellarmin pretends he could not understand, and so hath put us to this trouble of demonstrating so plain a thing, viz. How the sum of one thousand two hundred and sixty years may be accommodated to Daniel's time, times, and half a time.  
But he further urges concerning these three years and an half, forty two months; or one thousand two hundred and sixty days, that thereby can be meant no more than common years, months, & days, because it is said with respect to them, Rev. xii. 12, that the Devil is come down having great wrath, as knowing that he hath but a short time. If than by three years and an half be meant but a short time, they cannot be expounded to typify one thousand two hundred and sixty years, (which is a very long time) but one thousand two hundred and sixty common days. But here also the Cardinal should have put on his considering cap again. For all quantities of time, or of any other thing, are small or great, short or long respectively, according to the greater or smaller quantities that they are compared with, and for many other considerations. For even three Years and an half may be accounted a long time in comparison of half a Year; and again, even half a Year would be thought a long time by him that should be afflicted all that time with continual pains of the Gout, or any other extreme torture. And if a man were to travel Six thousand Miles, and condemned to loose his life, so soon as he arrived at his journey's end; I believe he would esteem his whole journey but a very short one, especially if he were to be caressed all along with satisfactions and delights: But when he should have accomplished almost five thousand miles, than doubtless he might well be born with, if considering how far he had already traveled, and how little in comparison he had remaining, together with the miseries that attend him at his journey's end, he should complain that the remaining twelve or thirteen hundred miles were very short.  
Now this applied to our present case, will fully answer what the Cardinal hath objected. For Satan having deceived the World already, (which was his chief delight,) for near five thousand Years, and knowing to what endless miseries he stood condemned at the end of twelve or thirteen hundred Years than next ensuing, might well both in comparison of that much longer time already passed, and also in consideration of his future miseries, when the whole should be expired, esteem the time remaining very short. And for this reason it is, that St. Paul (2. Cor. iv. 17.) calls the heaviest afflictions of the Saints in this life but light, and the longest but for a moment, in comparison of that far more exceeding and eternal weight of Glory, which their light and momentany affliction worketh for them.  
And now if notwithstanding all that has been said to prove these Months, and Days, and Years that we are speaking of, to be Prophetical, Typical, or Angelical, or by whatever other Name Divines are want to call them, any man shall yet contend that they are to be understood of common months, and days, and years: let him consider, 1st, That where there is one Phrase, or Passage, or Expression in the Revelation Literal, there are an hundred Figurative and Typical. And in this part of it that we are now upon, it is manifest that an Empire is designed by a Beast, seven Kings by seven Heads, ten Kings by ten Horns, the Place that one King ariseth out of, by the Earth; that which another comes out of, by the Sea; the Metropolis of the Beast, by a Woman; the People's subject to her Jurisdiction, by Waters; and I believe there is hardly any one Word or Passage in this Prophecy, which can in any tolerable sense be Figuratively understood, but so it aught to be interpreted. Since therefore it appears most evidently, (from that place of Ezekiel afore quoted) that days in Scripture-Prophecy have been set to typify years; and since all other things belonging to the Beast we spoke of, are expressed by Types; Why should not the Time of his continuance be expressed so too? Why should not his one thousand two hundred and sixty days, three Years and an half, or forty and two Months, be understood of days of Years, and consequently of Years and Months, compounded of such Annual days? But  
2ly. Let him consider, that this Beast is said at ver. 7, 8. to have had Power given him over every Tribe, and Tongue, and Nation. viz. of the Roman Empire; and that all that devil upon the Earth should worship him, whose Names are not written in the Book of Life, etc. Now how short a time is forty and two Months for the Continuance of so vast a Power?  
I know there are some Expositors that interpret this Time not barely of the Beast's Continuance, but of his making War with the Saints. As if it had been said that Power was given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, To make War forty and two months. But the best Copies have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, to continued forty and two Months. And to what purpose should we interpret this passage here, concerning his making War; when it is afterwards said so plainly at ver. 7. That it was given to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make War with the Saints.  
3ly, and lastly. It is not to be doubted but that by this Beast with ten Crowned Horns, to whom it is here said that Power was given him to continued forty and two Months, are meant those ten Kings (Rev. xvii.) of whom the Angel says, they had as than received no Kingdom, but were to receive Power as Kings one hour with the Beast, that is, with the last King of Rome and of the Roman Empire. Either therefore let the Exposition which has been given of that Chapter be confuted, and let it clearly be shown, either that those ten Kings have not yet received their Kingly Power, or that they have reigned but forty ●●d two common Months, or that these ●n crowned Horns are not to be interpreted of those ten Kings spoken of in the xviith Chapter; or lastly, let it be granted (as it aught to be) that these forty and two Months are to be understood of Months of Years, and not of common Months.  
And now to close up this point, I shall let the Reader see what great absurdities the Eminent Dr. Hammond, who understands these Months of common Months, and interprets the Beast to be Domitian, hath run himself upon in the Explication of them. This worthy Author than (many of whose failings in the Explicating of the xiith and xiiith Chapters I have purposely omitted, merely out of that honour I bear to his Pious memory, and his other learned Writings,) in his Annotations upon this Place, confessing that the best and ancientest Copies read this Place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) (which he interprets to spend or stay forty and two Months,) adds these Words: And than (says he) to stay so many Months, is to live so long; which was punctually true of Domitian, who began his Persecution in the thirteenth, and died in the sixteenth year of his Reign. Where observe,  
1st, That Domitian might have begun his Persecution in the thirteenth, and died in the sixteenth year of his reign, and yet not have persecuted one Month, much lesle forty and two.  
2ly, That he might have begun his Persecution in the thirteenth Year of his Reign, and not ended it till the sixteenth, and yet not have persecuted five and twenty Months.  
3ly. It does not follow that Domitian lived but forty and two Months, because he began his persecution in the 13th and died in the 16th Year of his Reign. But this the Doctor affirms of him, and it was necessary that he should according to his explication of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For, to stay so many months (says he) is to live so long; which was punctually true of Domitian, who began his Persecution in the thirteenth, and died in the sixteenth Year of his Reign. Let the Reader see whether this were punctually true, or not, but I am confident he will hardly say that the Doctor has made it punctually out, and we may as confidently believe he would have proved it punctually, as well as said it, if it had been easy to be done.  
But it may be the Doctor has better explained himself touching this point, in some other Place. Let us see therefore what he says of this matter in his Premonition. For there, disputing against Baronius, who affirms St. John to have been banished by Domitian in the tenth Year of his Reign, and speaking of the same emperor's banishing his Cousin Flaccia Domitilla, that (says he) was five Years after this Time of John's supposed Banishment, in the fifteenth or last Year of Domitian 's Reign. These are the Doctor's own Words in his Premonition, though in his Annotations he affirms D●mitian to have died in the sixteenth Year of his Reign.  
But still Domitian might persecute Christian's forty and two Months. Hear therefore what the Doctor himself quotes out of Tertullian in the Place before cited, and makes use of against Baronius. Domitian (says he) went about to do as Nero had done, etc. sed facilè caeptum repressit, etc. but he ceased from it presently, and recalled those whom he had banished. But now if Domitian persecuted Christians forty two Months, how comes Tertullian (comparing Domitian's Persecution with Nero's) to say that he ceased presently. Nero himself did not persecute Christians by public Edict, above thirty and six Months, and therefore if Domitian persecuted them forty and two Months, how can he be said in comparison with Nero to have ceased presently.  
See therefore, Reader, how altogether unapplicable these forty and two Months are to Domitian, (or indeed to any other) in a literal sense, and therefore till a better can be found, let us embrace the Typical, which appears to be the only sense that they are capable of.  
I might further add concerning this typifying of Years by days, that which Mr. Mede hath learnedly proved touching those Days in Daniel, whereof there is mention in the xiith Chap. ver. 11, 12; viz. that neither his one thousand two hundred and ninety days, nor his one thousand three hundred and thirty five days, can in any wise be understood of common Days but of prophetical, such as whereof every day doth represent a year. And he observes further, that where at any time in Daniel's Prophecy we meet with days that must be understood of common days, they are not called in the Hebrew days, but Evenings, Mornings. An instance of which we have Dan. viij. 14. But I need say no more in so clear a case, having said enough already to prove what I intent, which is no more than this, to wit, that by days in Prophecy may be typified years, without any absurdity in reason, or incongruity to Scripture-usage.  
Now therefore let us see from the circumstances of the Prophecy we were speaking of, whether the two and forty Months allotted for the continuance of the Beast, aught rather to be understood each Month for thirty common, or for the same number of Prophetic Days; that is, as set to typify thirty days, or thirty Years; that so forty and two Months may typify two and forty times thirty, or One thousand two hundred and sixty Years.  
But this matter is very easily decided. For we see plainly that these two and forty Months are all the time that is allotted for the Continuance of those ten-crowned Horns, ver. 1. which upon the Destruction of the seventh King (the Christian Roman Emperors) were to be united into one Kingdom under the Headship and Supremacy of the Roman Bishops. And since we have cleared this Point from the interpretation which the Angel gives us of that Vision, Rev. xvii, where he tells us, the ten Horns are ten Kings, which have received no Kingdom as yet, but receive Power as Kings one Hour with the seventh or last Head of the Roman Empire, viz. the Roman Bishops; and that these Kings should give their Power, and Strength, and Kingdom to them: Experience itself hath abundantly confirmed to us, that these ten Kingdoms have continued so united, and the Headship and Supremacy of the Roman Bishops, to give their Power, Strength, and Kingdom to them more or lesle, for above these thousand Years, and therefore that their continuing two and forty Months cannot be understood of two and forty common Months, but of as many Years as in the common acceptation of them, they would signify days, that is, One thousand two hundred and sixty years.  
And this may be also further confirmed from our Experience of the Woman's continuing in the Wilderness. For from Rev. xii, it plainly appears that she was to continued in the Wilderness One thousand two hundred and sixty days; and that her Wilderness-state is to be reckoned from the time of her being fled thither upon the two Wings of that great Eagle, the Roman Empire, viz. the Western and the Eastern Parts of it, as it stood divided under the Christian Emperors. Now these two Wings were broken asunder upon the incursion of the barbarous Nations, when the Roman Emperors were utterly destroyed, and the ten Horns arose together with that last Head of the blasphemous Beast, to whom they were to give their Power, and Strength, and Kingdom. And therefore we may observe, that presently upon the Woman's flying into the Wilderness upon those two Wings of the great Eagle, Rev. xii. the next thing presented at the beginning of Chap. xiii. is the Beast with ten Horns crowned. From this time therefore we are to reckon the Woman's continuing in the Wilderness. But from the Analogy of the Type itself, nothing can be plainer, than that she was to continued in the Wilderness, till she arrived at the Land of Canaan, whither she was and still is travelling, and therefore her continuance in the Wilderness must have been much longer than One thousand two hundred and sixty common days, and consequently they must be put to typify as many Years.  
If therefore we reckon One thousand two hundred and sixty Years from the Woman's being fled into the Wilderness; or, which comes all to one, from the ten Horns appearing with Crowns on their Heads, that is, from about the Year four hundred and fifty six, we shall found them to expire about the Year one thousand seven hundred and sixteen. And there abouts we may expect the expiration of the Beast's Supremacy. Not as if we could certainly determine of that Point of time, when these one thousand two hundred and sixty Years should end precisely (for we must leave that to his Wisdom in whose only hand the Times and Seasons are,) but this we say, that by that term of Days, and Months, and Years, is meant a definite, not uncertain Time, and that they must be understood not literally, but in the sense of Prophecy for Annual Days, and Months, and Years, viz. for Days, and Months, and Years of Years. And further, that we can see no other likelihood but that they will expire within some reasonable Latitude of that Time that we have said.  
But yet I must confess I am of the Opinion that no mortal Man, from the most accurate Inspection of this Prophecy, can certainly define the time, not, not within the Compass of one hundred Years or more, which in so great a number as one thousand two hundred and sixty, are not much considerable. And thus much of the two and forty Months allotted for the Continuance of this Beast. Let us now proceed to those other Characters and Descriptions which are given of him.  
As it is said of him at ver. 5. that there was given to him a Mouth speaking great things, and Blasphemies: so accordingly it is said in the next Verse, that he opened his Mouth in Blasphemy against God, to blaspheme his Name, and his Tabernacle, and those that devil in Heaven. Now although, I suppose, it neither can, nor will be denied that the Bishops of Rome, since they came to be the Head of this ten-horned secular Kingdom, have spoken things exceeding great and monstrous, such as no Potentate ever spoke besides them; as, that they are the sole Vicars of Christ on Earth, the Head of the universal Church, to whom all mortal Men must needs be subject, if they would be saved; that they are infallible in determining of Religious Matters, be their Life and Conversation never so detestable; that they are appointed over the Kingdoms of the World, to build and to plant, to root them up, and overthrew them, as they see expedient; with many other such like Claims, and great Prerogatives, which they challenge to themselves. Yet possible it may not seem so clear, how they who own themselves the Servants of the Servants of God, and who adore his Saints, and even their very Shrines and Relics with Religious Honour, can be said to blaspheme the Name of God, and his Tabernacle, and those that devil in Heaven.  
But since these things have been foretold concerning them, they must have been fulfilled in them; and how that has been done is no hard matter to declare. For by this Blasphemy here is meant Idolatry. And so this Description of the Blasphemy of the Beast, Chap. xiii, is exactly parallel to the Idolatry of his Metropolis, Chap. xvii; where she is called the Mother of Harlots, and is said to have made the Kings of the Earth (to wit, these ten Horns or Kings here spoken of, acknowledging the Headship and Supremacy of her Bishops) drunk with the Cup of her Fornications.  
To blaspheme the Name of God therefore, is to dishonour him, by giving of his Name, his Worship, or his Attributes to any other, which whether the Church of Rome, in their worshipping of Images, and Relics, Saints, and Sacrament, be guilty of, or not, is not my Business to determine. For I have sufficiently proved from all the Characters, and Descriptions which the Angel gives us of the Body, the Metropolis, the Heads and Horns of this Beast, that he is set to typify the Roman Bishops. If so, it follows upon supposition of the Truth of this Prophecy, that they blaspheme the Name of God, etc. And therefore let the Romanists themselves see to it, for all the World besides are made too sensible of this their Blasphemy and Idolatry, and would stand amazed to see this Prophecy thus fulfilled in them.  
But besides this Beast's blaspheming of the Name of God, it is further added, that he blasphemed God's Tabernacle also. Now by the Tabernacle of God cannot be meant Heaven, for that's the Place of God's eternal Residence; whereas a Tabernacle in Scripture-Phrase does always signify a Place of sojourning, or of transitory abode. And I believe we shall found but two things that can in any good-approved Scripture-sense be called the Tabernacles of God, and can tolerably be accommodated to our present purpose: One is the Body of Christ; the other the Virgin Mary, in both which God sojourned as in Tabernacles.  
Now that the Body of Christ may in a Scripture-sence be fitly called the Yabernacle of God, appears from those Places of Scripture, where the Body of Man is called his Tabernacle. For if the Body of Man be Man's Tabernacle: than the Body of Christ, in whom all the fullness of the Godhead dwelled bodily, is the Tabernacle of God. The Places of Scripture than to this purpose are, 2 Cor. v. 1. and 2 Pet. 1.13, 14. In the first of these Places, St. Paul, speaking of the Happiness of the Saints after this life, hath these Words; We know, (saith he) that if our earthly House of this Tabernacle were dissolved, we have a building of God, an house not made with Hands, eternal in the Heavens. And a little after at ver. 4. he adds, For we that are in this Tabernacle do groan, being burdened, etc. And the same Metaphor is used also by St. Peter, in the Places cited out of his Epistle, where, speaking of his own Death, he has these Words; I think it meet as long as I am in this Tabernacle, to stir you up, by putting you in remembrance, knowing that shortly I must put of this my Tabernacle, even as our Lord Jesus Christ hath showed me. From which Places it appears evidently that in Scripture-language the Body is a Tabernacle. And so by consequence, the Body of Christ, is the Tabernacle of God. And for the same Reason the Virgin Mary also, in whose most blessed Womb Christ sojourned for a time, as in a Tabernacle, may here in Prophecy be represented by the same Type.  
But for the Tabernacle of the Body of Christ, we have yet a more particular and express Place of Scripture, Heb. ix. 11. Where the Apostle comparing the Priesthood of Christ, with that of Aaron, calls the Body of Christ a greater and more perfect Tabernacle than the Jewish was. For by that greater and more perfect Tabernacle, it is evident that the Apostle means the Body of Christ.  
Now that the Body of Christ, and the Virgin Mary, are both sufficiently blasphemed, and dishonoured by the Idolatries of the Church of Rome, is too notorious to be here insisted on: For as for the Body of Christ, we know they own the very Sacrament of it to be God, the very God and great Creator of the World, the very true substantial Body and Blood, together with the Godhead of our Saviour Christ. And therefore through this Sacrament of the Body and Blood of Christ they manifestly blaspheme the Tabernacle of God, yea, and his Name, and Godhead also, in that they make an Idol of it. For whilst they own it to be God, which of itself is no light Blasphemy, they say, and are not able to deny but that it may be eaten and devoured by Man, nay, even by wicked Men, nay, even by Rats and Mice, and further, that it may be stolen, or pawned, or carried on men's Shoulders, with many other such like Blasphemies and Reproaches, as great as any of those most opprobrious [Sarcasms] wherewith the Spirit of God in Holy Scripture does worthily deride the Heathen Idols. And by this means, they not only have dishonoured the Name and Tabernacle of God themselves, but have also given great Offences, and Occasions to their Neighbours the Mahometans, and in general to all that are professed Enemies of the Gospel, to vilify and despise the Christian's God.  
And as to their blaspheming of the Virgin Mary, we may justly reckon, that greater Blasphemy cannot be committed against that glorious Saint, than whilst with impudent Violation of her Virgin-Modesty, and most profound Humility, she is exalted by her Idolatrous Zealots to the throne of her Creator, and made a kind of Rival and Competitrix with him, if not (which I abhor to think) in many things superior to him. Witness the Psalter of the Virgin Mary, (as they call it) publicly owned, and licenced by the Authority of the Roman Church, the business of which Psalter is, in imitation of the Prophet David's praising God, to magnify the Glories of the Virgin Mary. And in pursuit of this Design, her Name is put instead of God's. As for Example, we have there such Addresses as these, Blessed are they whose Hearts do love thee, O Virgin Mary, their Sins by thee shall be mercifully washed away. Have Mercy upon me, O Lady, who art called the Mother of Mercy, and according to the Bowels of thy Mercy, cleanse me from all mine Iniquities. Save me, Lady, by thy Name, and deliver me from mine unrighteousness. Give the King thy Judgement, O God, and thy Mercy to the Queen his Mother. O come let us sing unto our Lady, let us make a joyful Noise to Marry our Queen, that brings Salvation. O our Omnipotent Lady! thou art my Salvation, thou hast freed me, condemned to Death; thou art the beginning, and the finisher of my Salvation.  
Now I believe all Protestants are so far convinced of the Blasphemy of these and other like Expressions, not only against God, but also against the blessed Virgin, that they would think that the very Stones and Stocks the Papists worship, if they had Ears to hear, and Eyes to see, and Mouths to speak, would even complain that they themselves by their Adorers were blasphemed. For though they be composed of Wood and Stone, yet have they not so hard a Forehead, as knowingly to admit the Honours of their great Creator. And certainly they would with much more Modesty refer the Worship that is given them to their God, than it is performed, or perhaps pretended by the Zeal and Ignorance of their Relative Worshippers.  
And lastly, as for their blaspheming of the Saints which devil in Heaven: we must apply this also to the like Idolatrous Practices and Addresses to them. For unless we think that these most holy Persons have together with their Bodies left their Graces also here behind them, how can it be imagined that they should not blush (if they have any knowledge or perception of the things below) to hear and see those Prayers, Praises and Devotions which are paid them at their Shrines and Temples. Whereby although they are pretended to be honoured, yet indeed they are blasphemed in a double Sense: one way, by being put in place of God, who is the only object of religious Prayer; and on the other side, by being brought in the Place of Heathen Daemons, as having just such Services performed, and such Offices assigned to them. And as the one is too great an Honour for created beings: so the other is too vile an Office for those glorious Spirits; and so both ways they are most shamefully blasphemed.  
And I must add, that I believe, (for here I do not pretend to Arguments against the Roman Superstitions, but only to give a hint of such, wherein, as I conceive, this Prophecy is fulfiled) that those blessed Spirits would think it a great Honour to them, to be put in Place of Heathen Daemons, (if they could so escape religious Honour;) in comparison of that much more detestable Reproach of being put in Place of God. For so St. Paul for one, has as good as told us, Rom. ix. 3. where he professes himself to be so intent upon the Glory of God, that for the furtherance of his Glory in the Conversion of the Jews, he could even wish himself Anathema.  
And what we have here said concerning their blaspheming of the Saints which devil in Heaven, is every whit as applicable to the Angels, who being worshipped with like Honours and Addresses, are alike blasphemed. And indeed since all Honour, Glory, Power, Praise, and whatsoever other Attribute of like nature, does belong originally to God alone, by the most absolute and inviolable right, whoever shall presume to give these Attributes in any sort to any Creature whatsoever, without the Warrant of God's holy Word, does give God's Honour to another. And he that does give more Honour than is warrantable by the same, is guilty of the same Idolatry. This I say, because the Romanists depend so much upon that weak distinction of Latria and Dulia. For, All Honour is divine; and the giving of any to a forbidden Object, or to a lawful Object more Honour than is due, is to be guilty of Idolatry. And thus we have given a brief account of that which was foretold of this Beast, that he opened his Mouth in Blasphemy against God, to blaspheme his Name, his Tabernacle, and them that devil in Heaven.  
In the next Verse we have the Description of the Power of this Beast, and of the Extent of his Dominion. As for his Power, it is said that it was given him to make War with the Saints, and to overcome them. This Beast therefore was to be but a cowardly Beast, in that the chief of his Power consisted not in making War with other Beasts, but only with the Saints, which of themselves are the most gentle and defenceless sort of People in the World. But this is not to be understood, as if these ten Horns, or Kings, each one considered severally and apart, should have no other Power, for they are secular Princes, and have the same Power as any other Princes have, to war with any Beast or Kingdom that offends them: But that these Kings considered as the secular Kingdom of the Roman Bishops, and united under his Headship and Supremacy, should have no other Power but to make War against the Saints, that is, against such as opposed themselves to their Corruptions, Superstitions and Idolatries; at lest, that this should be the main and most notorious instance of their Power.  
And therefore it is remarkably spoken of them, Rev. xvii. 13, 14. First, that they should have one mind, and give their Power and Strength unto the Beast, (that is, that they should be united into one Kingdom under the Headship and Supremacy of the Roman Bishops, by giving them their Power and Strength) And than it follows immediately after, that they should make War with the Lamb, which is the same War in effect with that which they were to make against the Saints, with this only difference, That considered as a War against the Saints, these Kings should overcome them; but considered as a War against the Lamb, the Lamb should in the end prevail against those cruel Enemies, and malicious Persecutors of his Saints.  
But than as to the extent of this Beast's Dominion, it is said, that Power was given him over all Kindred's, and Tongues, and Nations; that is, over all the Kindred's, Tongues, and Nations that were subject to these Kings. Not as if the Ro●●n Bishops should have Dominion o●●● all and every one of these Kingdoms throughout that whole Duration of 〈◊〉 and forty Months before specified; 〈◊〉 that they should have such Dominion over them in general all that while, 〈◊〉 should be sufficient to denominate ●●em their Supreme Head or King.  
For there is all the reason in the world ●●at we should allow to this Beast, acceding as we see it hap in all other ●●easts and Kingdoms of the World, a ●●●e to grow, a time to come to his perfection, and a time to be destroyed; together with the usual fates of all other Kingdoms, which are sometimes larger, sometimes narrower, according to the ●●fferent state of things, the variableness ●f their Strength and Fortune, or success 〈◊〉 War, with many other Casualties ●●at are incident to the greatest Kingdoms. Especially since this Kingdom was to be a new unheard-of sort of Kingdom, the Power of its Head precarious, and depending wholly on the gift of his subordinate Princes (whose minds a● are various:) and therefore we may 〈◊〉 well allow this Kingdom to be a longer 〈◊〉 time in coming to perfection, and obnoxious to more uncertainties and mutabilities than any other.  
And if it be the only Obstacle of the accomplishment of this Prophecy, that the Popes have not enjoyed so long, or large a Power in the Roman Empire, as the Scripture seems to attribute to this Antichristian Beast, it cannot be denied but if they might have had their will, and that which they were vigorously aspiring after from the very first, they had undoubtedly been the Antichrist we are treating of, and this Prophecy would have been fulfilled in them. But than it is to be considered (as was said but now) that since the Kingdom of this Antichrist was to be precarious, it is no wonder if it risen from small beginnings, and by slow degrees; or if the Kings that were to be his Benefactors dealt their Power and Strength and Kingdom to him (specially at their first acquaintance) with a sparing Hand.  
And whereas it is added in the next Verse, That all that devil upon the Earth ●ell worship (or obey) him, whose Names ●e● not written in the Book of Life, of the ●amb slain from the foundation of the World: it has the same restrained sense with the former; the Earth being taken for that part of the Earth, which is the subject of this Prophecy, as it is also ve●y often taken in the holy Scriptures for 〈◊〉 much narrower Compass. But it is used here not in a natural but a typical sense, for the Inhabiters of the Woman, the Church of Rome, in her Wilderness●ute, that is, for the Earthy and degenerate Roman-Catholick Church.  
In the last place, let us hear what Exhortation, and what Comfort the Spirit gives us under these Afflictions. If a●y Man (saith he) have an Ear to hear, 〈◊〉 him hear, that is, let him take good ●eed to this Prophecy. I am afraid therefore, that it has been too much neglected (not to say, despised) by us. But of that I shall say not more, being heart'ly sorry for the Occasion of giving so much as this hint of it. For the Revelation indeed has had the Honour to be reckoned amongst the Books of Canonical Scripture by us: but we have hardly shown in that Respect, and bestowed that Labour on it, which the Word of God may justly seem to challenge from us.  
In the next place than, let us hear the Comfort that is given us in the following Verse, where we are assured, that God will pled our Cause, and will avenge us of our Enemies. For he that leadeth into Captivity, shall go into Captivity; He that killeth with the Sword, must be killed with the Sword; Here is the Patience, and the Faith of the Saints; that is, the Saints considering that it is the Cause of God they suffer in, and steadfastly believing that he will so own it in the end, by saving them, and by requiting the hard measure of their Enemies into their own Bosom, are thereby heartened and encouraged to take their sufferings for his Name and Gospel's sake with Patience.  
And now let us see what sense the whole will make together, according to this Exposition, in the ensuing Paraphrase.  
Paraphrase on Rev. xiii.  
1. And I stood in a Place of a convenient prospect to behold the rising of the two Kingdoms hereafter described; and I saw a Beast, or Kingdom, which was the Idolatrous Roman Empire, that had enjoied six several sorts of Heads, or supreme Governments, before, arising now out of the Nations subject to the Roman Jurisdiction, under its seventh Head the Roman Bishops; the Empire coming now to be divided amongst ten Kings, acknowledging the Supremacy of those Bishops, and so united into one Kingdom under them; and this last Head, as the other six had been, was marked with a Name of Blasphemy, to denote his likeness to them in Idolatrous Worship.  
2. And the Kingdom which I saw, was divided into many Kingdoms, like the Graecian Monarchy; and it was actuated by the Councils of its Religious Men, like the Monarchy of the Persians'; and it gave out Idolatrous Laws and Edicts, under the penalty of fire and faggot, like that of the Babylonians. And the Dragon, who had before employed the Heathen Roman Emperors in his Service, did now bestow the same Power, and Seat, and great Authority, upon the Head of this ten-horned Kingdom, (to wit, upon the Roman Bishops) to make War against the Saints (by the Assistance of these ten Kings, who give their Power, and Strength, and Kingdom, to them for this purpose) as the Heathen Roman Emperors had done before.  
3. And this Beast (the Blasphemous Roman Empire) appeared to me to have received a mortal wound, by the Sword of the Spirit of God, in his sixth Head the Heathen Emperors; but this wound upon the division of the Roman Empire amongst ten Kings, was healed by the Dragon's Artifice in substituting another Head (the Roman Bishops,) to whom those ten Kings did give their Power, and Strength, and Kingdom, for the restoring of Idolatrous Worship, and persecuting the Opposers of it. And all the Roman World applauded the Contrivance wonderfully.  
4. And they obeyed the Idolatrous Laws and Constitutions of this their new Supreme Head and Governor, though indeed the Dragon was the chief Author of them: and they devoted themselves to him with a cheerful submission, applauding his unparalleled Power and greatness, saying, What King may be compared to him? Which of the puny Enemies of our Religion are able to stand out against him?  
5. And there was given unto him a Mouth speaking great things, and Blasphemies. For he enacted Idolatrous worship, and would have all men whatsoever to obey him under the severest penalties both of temporal and eternal Flames. And his Reign was to continued forty and two Months of Years, or one thousand two hundred and sixty Years.  
6. So he set up Idolatrous Worship, which is no better than Blasphemy against God; commanding men to worship Images, the Sacrament of the Body of Christ, the Virgin Mary, and the Saints and Angels which devil in Heaven.  
7. And it was given unto him to make War with the Saints, that keep the Commandments of God, (abstaining from Idolatry) and have the Testimony of Jesus Christ, (reproving the abominable Corruptions and Degeneracies of these wretched times:) and not only to make War against them, but to overcome them: and his Power extended over all the Kindred's, and Tongues, and Nations of the Roman World.  
8. Yea, and all that devil in the Roman Church shall submit themselves to him, as many of them as have not their Names written in the Book of Life of the Lamb slain from the Foundation of the World.  
9 If any Man have an Ear, let him hear, and give good heed to this Prophecy.  
10. But let not any Man think that for all this great and long Apostasy of the Roman Catholic Church, and the heavy pressure and persecution of God's faithful Servants; that he hath abandoned his own Cause, or the Cause of those that suffer for his fake. For the time will certainly come, when he will take vengeance of his Enemies, though he bear long with them: When he that leadeth into Captivity, shall go into Captivity; and he that killeth with the Sword, shall be killed with the Sword. And in this firm Faith, and Confidence of God's special Care and Providence over his afflicted Servants, they are enabled to take all their sufferings for his sake with Patience.  
And thus much of the Pope's Secular Kingdom: We come now to speak of him as an Ecclesiastical Beast or King.   

CHAP. IU. An Exposition of Rev. xiii, from ver. 11, to the end. And therein, Of the Ecclesiastical Power of the Roman Bishops, considered as the pretended Vicars of Christ, Successors of St. Peter, and Head of the Roman Catholic Church. To the exposition of which part of the Chapter is subjoined a Paraphrase; and to that, the Conclusion of the whole Treatise.  
IN the xviith Chapter, the Angel in his Interpretation makes mention of no Power as appertaining to the last Head of the Beast, but only that which he enjoyeth by the Favour of those ten Kings which were to share the Roman Empire amongst them, and to arise together with him. But as there it was observed that this seventh Head and King fell out to be the Roman Bishops: so here (to justify that Interpretation to the highest Degree of certainty that a Mysterious Prophecy can be capable of) we have a plain description both of their secular Power, as Kings; and of their Power in the Church as Bishops: And I beheld (says St. John at ver. 11.) another Beast coming up out of the Earth, and he had two Horns like a Lamb, and he spoke as a Dragon. 12. And he exerciseth all the Power of the first Beast before him, and causeth the Earth, and them which devil therein, to worship the first Beast, whose deadly Wound was healed. 13. And he doth great Wonders, so that he maketh fire come down from Heaven on the Earth, in the sight of Men.  
In which Words we have a very plain and evident Description, both of the Fcclesiastical Power of the Bishops of Rome, and of that Secular Power, which they claim by virtue of the other. I beheld (says St. John) another Beast, that is, another sort of King or Kingdom than that which is before described; but yet he exerciseth all the Power of that first Beast before him; that is, there is no Power attributed to that other Beast consisting of ten Horns or Kingdoms, but what is exercised or employed by this two-horned Beast. Which is as much as to say, that this two-horned Beast is the Head of that ten-horned one: for that which exerciseth all the Power and Faculties of the Members, is the Head.  
This therefore is called another Beast from that which is before described, not in respect of the Head of it, which is the same to both: but in respect of its Horns, that is, the parts or Kingdoms it consists of. For if we look upon the Popes as Secular Heads of the Roman Empire, in that respect their Kingdom is said to consist of ten Kingdoms; because their Secular Power is originally inherent in those ten Kings (and their Successors) amongst whom the Roman Empire was divided. But if we look upon them as Bishops of Rome, as Successors of St. Peter, as the Head of the universal Church, or (as they please to style themselves) the Vicars of Christ, in that respect their Kingdom consisteth but of two Horns or Kingdoms, like the Horns or Kingdoms of the Lamb Christ JESUS.  
For by the Lamb (a Type, which is so often used in this Book of the Revelation) is always meant Christ Josus. And (as hath been before proved) when any Beast is represented with more than one Horn, it generally, if not constantly, signifies that Kingdom to consist of so many Kingdoms as the Beast has Horns.  
Now what those two Horns or Kingdoms, over which the Lamb presideth, are, is manifest from this Book of the Revelation. For in Chap. xv. 3. he is called the King of SAINTS, that is, of his Church and faithful People, and in Chap. xvii. 14. he is called King of KINGS, that is, of the Secular Kings and Kingdoms of this World. And of two Horns or Kingdoms, like these Horns or Kingdoms of the Lamb, the Kingdom of the Roman Bishops (his pretended Vicars) doth consist. For these are also the Head or King of the Roman Catholic Church, which answers to Christ's Kingdom of the Saints: and withal, they are the Head or King of those ten Secular Kings (with their Successors) who were to give their Power, and Strength, and Kingdom to them. And this is the meaning of that which is said of this other. Beast coming up out of the Earth, that he had two Horns like the Lamb.  
I am not ignorant that the generality of Interpreters expound these two Horns, of the Pope's two Powers of binding and losing. But besides, that these are in effect but one and the same Power, they do not answer to that most usual Acceptation of the Type of Horns, wherever they are represented upon any Beast. But let the Reader use his Judgement.  
Now of this Ecclesiastical Beast, considered as having two Horns like the Lamb, that is, as pretending to represent the Person, and to bear the Office of Christ Jesus upon Earth, by an Authority derived from him, it is said, that he came up out of the Earth, that is, (as hath been showed before) out of the Church of Rome. For by the Earth, whence this Beast is said to have come up, must be meant some kind of People: as by the Sea is meant those People's out of which the former Beast arose. But there are no People concerned in this Prophecy, but only the Woman, and the People's, Nations, Multitudes, and Tongues, on which she sitteth, and over which she ruleth or presideth. Since than those People's, Nations, Multitudes, and Tongues, on which the Woman sitteth, are typified by the Waters; there remains no People to be typified by the Earth, but only the Woman herself, that is, the People of the Church of Rome.  
Out of this People therefore did this other Beast arise, who is said to have come up out of the Earth, and to exercise all the Power of the first Beast, which arose out of the Sea. And we may thus understand the Mystery of these two Beasts; that the Head arose out of the People of Rome; and the ten Horns or Kings, from whom the Secular Power of this their Head is derived to him, arose out of the People's, Multitudes, Nations, and Tongues, on which, as upon many Water's Beast that was, and is not, and to the subject to her Jurisdiction the Church of Rome was seen to sit: and that this Head, besides his Secular Power over those ten Kingdoms, hath also an Ecclesiastical Supremacy in the Catholic Church.  
Now of this Ecclesiastical Beast which came up out of the Earth, it's said, that he had two Horns like the Lamb. And whatever the meaning of that be, I am sure that the Romanists neither will nor can deny, but that the Kingdom of their Pontiffs has a most near and intimate Resemblance to the Kingdom of Christ in all respects, as any Antichristian Beast can have. But, as I suppose, I have given a sufficient and clear account of these two Horns already: so I have nothing more to add, before I proceed to the further Description of this Ecclesiastical Beast, but only to observe that he came up out of the same same Place, where all the seven Heads or Kings (and consequently the seventh or last of them, who is called the Beast, that was, and is not, and hath before been proved to be the Bishops of Rome) were to arise and have their Residence. So that there is no one thing of smallest Moment spoken of that Beast that was, and is not; but the same is most exactly answered by the Description of this Beast, that is said to have come up out of the Earth.  
For as there it is said of the Beast that was, and is not, that he should arise out of the City of Rome, or have his Residence among the seven Mountains: so here, this Beast is said to have come up out of the Earth, whereby the same Place and People are designed. And as there it is said of the ten Horns, that they should give their Power, and Strength, and Kingdom, to the Antichristian King, or last Head of the Beast: so here it is said of this Ecclesiastical Beast, that he exerciseth all the Power of the first Beast before him, that is, of the ten Kings, which are typified by the ten crowned Horns in the beginning of this Chapter.  
And the like may be observed of all the other Particulars of the Angel's Interpretation, relating to the ten Kings there spoken of. For there is nothing mentioned of them by the Angel, but what is here contained in the Description of these two Beasts, the Secular that arose out of the Sea, and the Ecclesiastical (the Head of that Secular Beast) that risen out of the Earth. Only the Destruction of the Great Whore, (the Metropolis of this Beast) is set forth by the Angel, Rev. xvii, which is not here spoken of. It being here only said of the ten Kings, as headed by the Ecclesiastical Beast, that their Kingdom should continued forty and two Months, without any mention how that Whorish City that deceived them should be brought to Desolation.  
To proceed therefore. As this Ecclesiastical Beast is said to have had two Horn● like the Lamb; so it is added, that he spoke like the Dragon; that is, like the Dragon, who (at ver. 2.) is said to have given him his Power, and Seat, and great Authority, to wit, the same Power, the same Seat, and the same great Authority, as for the matter of setting up Idolatry, and persecuting the Saints (which are the only things to be considered here) which he and before given to the Heathen Roman Emperors, by whom with open Face, and in his own Shape, without any Co●ur or Disguise, he persecuted, and opposed the Christian Faith.  
But being than overcome and vanquished by the Preachers of the Word, that Head or Beast, the Heathen Roman Emperors, received a mortal Wound; and to them succeeded that other King, who in St. John's time was not come, and when be came was to continued but a short space, to wit, the Christian Emperors, not typified by any Beast or Head, but by two Wings of a great Eagle. In the Days of which Christian Emperors, the Bishops of Rome having an excellent Opportunity to advance the Greatness of their See, did busy themselves with a restless Diligence to subjugate all other Churches to their Jurisdiction. And the Dragon, who had lately been dethroned in the Roman Heathen Emperors, observing this Ambition of the Prelates of that City, and perceiving that they were like to make fit Instruments of another War against the Saints, took an Occasion from the Ruin of the Emperors, to exalt these Bishops to the Headship and Supremacy of the Roman Empire. And therefore the Dragon is said to have given them his Power, that is, his Host or Forces, consisting of all sorts of Hypocrites and unsound Christians; and his Sea● or Throne, which he had before enjoyed in the Persons of the Heathen Emperors, and great authority for the carrying on of that Design, wherein he now intended to employ them.  
And by the Substitution of these Bishops in the Supreme Authority of the Roman Empire, the Blashemous Beast, which had received a mortal Wound, revived and acquired another Head. And though this Head appeared in an innocent shape, not of a Dragon, but a Lamb: yet did it speak, that is, enact Idolatrous Constitutions, and pursue them with like Violence, as the Dragon did: or, to speak in the Language of this Prophecy, this Head or Beast, though it had two Horns like the Lamb, yet had 〈◊〉 also a Name of Blasphemy or Idolatry, as the other Head or Beast (the Dragon) had, which was before it. And this I annceive to be the meaning of that which is noted concerning this Ecclesiastical Beast coming up out of the Earth, that he had two Horns like the Lamb, but be spoke like the Dragon.  
And in this speaking like the Dragon, the Head of this Ecclesiastical two-horned Beast (for the Organ of speech is in the Head) appears to be the same with that of the Secular ten-horned Beast, described in the former part of this Chapter. For of him also it is said, that he 〈◊〉 great Things and Blasphemies, ver. 5. and that he opened his Mouth in Blasphe●● against God, ver. 6. (all which Expressions have a manifest Reference to that Name of Blasphemy, which is said at ver. 1. to have been seen in the Heads of the seven-headed Beast, Chap. xiii. 1.) which evidently appears to be the Language of the Dragon, as proceeding only from his Instigation and Suggestion.  
But the identity of the Heads of these two Beasts appears yet further from that which is said of this Ecclesiastical two-horned Beast at ver. 12. viz. that he exerciseth all the Power of the first Beast before him, that is, in his Sight or Presence. For there having been but two Beasts before described, to wit, the great read Dragon (Chap. xii. 3.) and the Leopard (Chap. xiii. 2.) it is manifest that the Beast, which is described in the shape of the Dragon, had received his mortal Wound before this Ecclesiastical two-horned Beast arose. By the first Beast therefore, all whose Power this two-horned Beast is said to exercise in his Sight or Presence, can be meant no other but the Leopard, next before described with ten crowned Horns. And therefore the Head of this two-horned Beast, which exerciseth all the Power of that ten-horned Beast before him, must needs be thought to be the Head, as well of that ten-horned, as of this two horned Beast.  
And since the Metropolis of this Head is the Church or City of Rome, this gives us further to observe the parallel between the Prophecy of this xiiith, and that of the xviith Chapter of this Book. For as there it is said of the great Whore that sitteth upon many Waters, that the Kings of the Earth had committed Fornication with her, ver. 1, 2. so here it is noted of the Head of that great Whore, that he is also the Head of those ten Kings designed by the Crowned Horns, and therefore draws them into like Idolatrous Practices with that great Babylon his Metropolis. Nay, it is expressly said of the ten-horned Beast at ver. 6. That he blasphemed God, etc. by which (as hath been said before) is signified his Idolatry.  
I have observed before, that all the Power of that ten-horned Beast, which this two-horned Beast is said to exercise before him, is nothing else but a Power of setting up Idolatrous Worship, and of making War against the Saints, and if there be any other Power appertaining thereunto. So that by his exercising all the Power of that first Beast before him, there is nothing more meant but only, that the ten Kings which constitute the Body of the first ten-horned Secular Beast, are actuated in their Blasphemy or Idolatry, and in their persecuting of the Saints, by the Instigation and Authority of this Ecclesiastical two-horned Beast. Only let it be here observed, that this his exercising all the Power of that ten-horned Beast, is directly answerable to that which is said of the ten Horns or Kings, Rev. xvii. 13, 17. viz. that they should give their Power, and Strength, and Kingdom to the seventh Head, or last King of Rome, who is there called the Beast that was, and is not. That Beast, I say, to whom they give their Power, is the same with this that exerciseth all their Power. And as we have proved that Beast to be the Roman Bishops: so here we have seen that he is described with two Horns like the Lamb, as his pretended Vicar.  
Of whom it is further said, that he causeth the Earth, and them which devil therein, to worship the first Beast, whose deadly Wound was healed. By the first Beast, whose Power this two-horned Beast is said to excercise before him, is meant the Leopard; but by the first Beast, whose deadly Wound was healed, is meant the Dragon. For though the Roman Empire in respect of its one Body, be but one Beast; and so there is no difference or distinction of first and second: yet in respect of its many Heads, it is to be considered as so many Beasts. And so the Angel considers it in his Interpretation, as hath been before proved. Now by the Beast whose deadly Wound was healed, must be meant that Beast which had received the deadly Wound. And that was the Dragon, or the Beast under his sixth Head, the Roman Heathen Emperors. In respect of whom it is said at ver. 3. that one of the Heads of the Beast looked as if it had been wounded to death, and his deadly Wound was healed. Wherhfore it must be the Dragon; which is meant by the first Beast, whose deadly Wound was healed, because it is not where said of the Leopard, (or the Beast under his seventh Head) that he received any Wound at all.  
But if the Dragon were destroyed ere this two-horned Beast arose; how could he 'cause the Earth, and them that devil therein, to worship or do homage to the Dragon? I answer; the Dragon is the Devil, whose reigning Power in the Roman Empire was destroyed in the Heathen Emperors, but received in the next succeeding Head, to whom he gave like power as he had exercised before, when he had the Emperors at his Devotion, Rev. xiii. 2. and therefore it is said of the Subjects of the Leopard, (whose Head was this two-horned Beast) that they worshipped not only the Beast, but the Dragon also, which gave Power unto the Beast, ver. 4. The meaning whereof is, that they obeyed the Beast in those Idolatrous Laws and Constitutions, which though they seemed to proceed from his Ecclesiastical two-horned Head, yet in effect the Dragon, who had given him his Power, was the prime Author and Contriver of them.  
And as it is there said of the Subjects of the ten-horned Beast, that they worshipped the Dragon which gave Power to him: so when it is here noted of the two-horned Beast (the Head of that ten-horned one) that he causeth the Inhabiters of the Earth to worship the first Beast, whose deadly Wound was healed, that is, the Dragon; the meaning is the same as before, only with an Addition, which gives us to understand by what means the Inhabiters of the Earth were thus seduced to the Worship of the Dragon. For they were moved to it by the Instigation and Authority of a Beast, whom they had little Reason to suspect, as having his Original from the Church of God, and looking like the Lamb Christ Jesus. Yet this was he, who speaking like the Dragon, did 'cause the Earth to worship or obey him, and in him the Dragon, or the Beast, whose deadly Wound was healed.  
So that the sense of these Words may be expressed in short to this effect: viz. That this Ecclesiastical Beast, though he had two Horns like the Lamb, yet acted he the Part of the Roman Heathen Emperors, (whose Power, and Seat, and great Authority he enjoyed by the Gift and Favour of the Dragon,) causing the Earth and them that devil therein (that is, the Church of Rome) to worship Idols, and to persecute the Opposers of that Superstition. And herein also the Head of this Ecclesiastical two-horned Beast appears to be the same with the Head of the Secular ten-horned Beast, in that the Subjects of both Kingdoms are said not only to have worshipped or obeyed the Beast, but the Dragon also.  
Hitherto have been declared the things which the Pope doth as Head of the Secular Power, wherein one of his Horns or Kingdoms doth consist: As such, he speaketh like a Dragon; he exerciseth all the Power of the first Beast before him; he causeth the Roman Catholic Church to worship the Dragon. Which is no more than what is said of the Head of the ten-horned Secular Beast: and consequently it belongs to the Bishops of Rome as Head of that ten horned Beast. For neither is it any other Power than what the Roman Heathen Emperors had exercised before. But in ver. 13. we have a Description of the Ecclesiastical Power of this two-horned Beast. For there it is added, that he doth great Wonders, so that he maketh Fire come down from Heaven on the Earth, in the sight of Men.  
The Pope's Excommunications are here set forth under the Notion of great Wonders: not that they are real and proper Miracles, but that they are very strange and wondered things. And such indeed as even without a Trope or Metaphor may be called great Signs or Wonders: at lest, there cannot be an easier or lesle strained Metaphor to express the nature of them by.  
For we must not look that any thing in this Prophecy should be set forth to us in Words of plain and literal Acceptation; there being hardly any Verse, or Clause of any Verse in all this Book, containing any thing of Prophecy in it, which is not full of Metaphors, Types, and Figures. So that, of the two, the Metaphorical Sense of any Word (if it does not seem affected, nor incongruous) should rather be admitted than the literal. And therefore in my Judgement, we aught rather to look upon these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great Signs or Wonders, as a figurative Expression, than a literal. But I believe we shall found no figurative sense of the Words, more naturally applicable to them, than that of very strange and wondered things.  
But for a further Confirmation of this Exposition, let us look back to the beginning of Chap. xii. where it cannot be denied, but that the Church of Rome, in her Primitive Purity, is represented as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great Sign or Wonder; and at ver. 3. the Heathen Emperors persecuting the Church, are set forth as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another Wonder. The Holy Ghost this signifying, that, as it would be a real Wonder to see a Great Read Dragon in Heaven, etc. a Woman clothed with the Sun, etc. persecuted by that Dragon, and overcoming him: so both the Emperors, and the Church of Rome, were very much to be admired of all Men; the one for their outrageous Cruelty, the other for her Innocence, and Purity, and patiented suffering. So here the Earthly Beast is said to do great Signs or Wonders: that is, not real proper Miracles, but such kind of Wonders as the Woman and the Dragon were, to wit, things very strange and wondered.  
But because these very strange and Wondered things are thought fit to be expressed by great Signs or Wonders; therefore to carry on the Metaphor, the things themselves are represented and described, (as before in Chap. xii. so here again) as if they were indeed true, real, proper Signs and Wonders. And we have two Instances of the wondered Works of this Beast, One is, his making Fire come down from Heaven: the other is, his causing an Image to be made, and giving life to it, that the Image could both speak, and vindicate its own Worship.  
As for his making Fire come down from Heaven, I know not what it can more fitly be applied to than the Pope's Bulls of Excommunication. Nay I believe I may challenge the greatest Wit in the World to express the wondered Power of the Bishops of Rome, with reference to their Excommunications, by a more natural and significant Allegory, than that which is here used. Certainly Erasmus, who was as great a Master of Eloquence, and as excellent in this very way of figurative Expressions, as perhaps was ever any in the World; (which appeareth both by his other Writings, and particularly by his Book of Proverbs:) though he thought not in the lest of this Prophecy, yet having occasion to represent a Person excommunicated by the Pope, he could not think of any neater Type or Metaphor, than this of Fire from Heaven. And because this Metaphor seemed to him so sit and natural, he dwells upon it a long while together. This is to be found in his Dialogue, entitled Inquisitio de Fide, at the beginning; where he makes this Discourse between Aulus and Barbatius, which I will here set down, that the Reader who has any opinion of Erasmus' Eloquence, may see how properly the Pope's Excommunications are represented by Fire from Heaven. His Words in English are to this Effect:  
Au. It is the Child's song, Salute willingly: but I know not whether I may lawfully say, Save you, or not, Bar. Truly I had rather one should give me health, than say it to me. But why dost thou say this, Aulus? Au. Why! Because, if you would know, you smell of Brimstone, or the Thunder-Bolt of Jupiter. Bar. There are right-aiming Thunderbolts, and there are Thunderbolts that fly at all adventures, which differ much even in their Original from such as are designed, and portend Mischief. For, as I suspect, you speak, of Excommunication. Au. You say right, I do. Bar. Truly I heard horrid Thundering, but I felt not the Stroke of the Thunderbolt. Au. How so? Bar. Because I have as good a Stomach to my Meat, and sleep as quietly as before. Au. But that Mischief which is not perceived, is want to be the more dangerous. Yet surely these brute random-Thunder-bolts, as you call them, strike the Mountains and the Seas. Bar. They strike, but to no purpose. There is also Lightning sent out of a Glass, or brazen Vessel. Au. Certainly even this were enough to frighten one. Bar. To frighten Children. But there is none but God that has a Thunderbolt to strike the Soul withal. Au. What if God be in his Vicar? Bar. I would he were. Au. Truly there are many wonder that you are not long since grown blacker than any coal. Bar. Suppose I were, you aught so much the rather to wish Health to a lost Man; for so the Gospel teacheth us. Au. It is to be wished indeed, but not spoken. Bar. Why so? Au. That the Thunder-striken Person might be ashamed, and repent.  
And thus much Erasmus to this purpose. From whence I think it sufficiently clear, (which is the only thing that I produced it for) that the Pope's Excommunications may very fitly be represented by Fire from Heaven. And therefore, if there be nothing in the Scripture-use of this Metaphor to contradict this Explication, I suppose I have given a reasonable Account of it. But the Scripture is so far from contradicting this Explication, that it seems rather to confirm it.  
For this making Fire to come down from Heaven, what Scripture-passage can it have relation to, if not to that of Elias (2 Kings 1.10.) and to that of James and John, (Luke ix. 54.) who in a like Zeal to that of Elias, would have commanded Fire to come down from Heaven, and consume their Adversaries? since therefore the Pope thunders out his Bulls of Excommunication against his Adversaries with like fervent Zeal, and in the cause of Religion too, representing as near as can be the Spirit of Elias, and of these two Boanerges, James and John, the Sons of Thunder, in that Action of commanding Fire from Heaven, Mark three 17. (though in a cause as different from theirs, as Heaven and Earth are distant) why may we not think, that what the Pope thus doth in Imitation, as it were, of that great Prophet, and the two Disciples, should be expressed by an allusion to them? For when the Pope is angry, he would bring down as real Fire from Heaven, as did the Prophet, or as the Disciples meant to do: but wanting power to bring down real Fire, he must content himself with Metaphorical. And thus much of the first of the great Signs and Wonders, that this Ecclesiastical Beast is said to do, to wit, His making Fire to come down from Heaven upon the Earth (the Roman Catholic Church) in the sight of Men.  
The other great Sign or Wonder, to wit, that of the Image, follows in the next two verses. 14. And he deceiveth them that devil on the Earth, by the means of those Miracles which he had Power to do in the sight of the Beast, saying to them that devil on the Earth, that they should make an Image to the Beast, which had the Wound by a Sword, and did live; 15. And he had Power to give life unto the Image of the Beast, that the Image of the Beast should both speak, and cause that as many as would not worship the Image of the Beast, should be killed. This is such a Miracle as the other was; I mean, a very strange and wondered thing. And being called a Miracle, it is described likewise as a Miracle. But the Miracle is indeed no more but this▪ That the Pope had so much Power and Influence both on Church and State, that he could make another Roman Emperor.  
This power and reputation he had gotten by deceiving the Church, by the means of those great things which he pretended to. And it is observable, that as he is said to have done the former Miracle in the sight of Men in general; So this latter Miracle is set down as an instance of those great and wondered things, which he doth in the sight of the Beast, (that is, of those the Kings before described,) to gain himself the greater Honour, Reverence, and Observance from them.  
He saith therefore to them that devil on the Earth, (that is, to the Church of Rome) that they should make an Image to the Beast, that had the Wound by a Sword, and did live. Now the Beast which had the Wound by a Sword and did live, was the Beast under his sixth Head, the Roman Heathen Emperors, of whom it is said Chap. xii. 11. that Michael and his Angels overcame them by the Sword of their Testimony. And this is the Wound which was given to that Beast by the Sword, to wit, by the Sword of the Spirit, which is the Word of God, Ephes. vi. 17. And this Beast which is typified by the Dragon, and had the wound by the Sword of God's Spirit, recovered of his deadly Wound, and revived under a seventh Head, to whom the Dragon gave his Power, and Seat, and great Authority. Neither is there any other Beast mentioned in this Prophecy, that had a wound by any Sword, and lived, besides the Dragon, or Rome's Heathen Emperors.  
To these Emperors therefore it is that this Ecclesiastical Beast gives order to the Inhabiters of the Earth, to make an Image or Resemblance. Which in plam words amounts to this, That the Bishop of Rome gave order to the Church of Rome to choose another Roman Emperor, that should maintain the Roman Superstition, and persecute all opposers of it, in like manner as the Heathen Emperors had patronised the Religion of old Heathen Rome.  
Now because the Bishops of Rome had not wherewithal to make this new elected Emperor as considerable as the old, nor was there any Person to be chosen, that for the vastness of his Power, and extent of Empire, could any ways deserve the Name of Roman Emperor, (which is a Title and Expression of the most excellent of all Secular Majesty:) therefore is this new Roman Emperor called here an Image of the old, as being the Patron of Idolatry, like those Heathen Emperors, and persecuting the true Servants of God, as they did; and as being adorned with all their glorious Titles, Banner, Crown, and Robe Imperial, and saluted by the Name of Roman Emperor, Caesar, and Augustus: but yet if we look upon the thing wherein the Greatness of the Roman Emperors consisted, this Roman Emperor of the Pope's creating, is nothing better than a Shadow, or an Image of them.  
Which is so natural and so obvious an Expression of the inconsiderableness of the present Roman Emperors, that it has dropped from several Persons unawares, without any respect at all to this Prophecy. For to this purpose 
* Annal. lib. 7.  Aventinus relates these words of Everhardus: Romani Majestas populi, qua olim orbis regebatur, sublata est 〈◊〉 terris; Imperator vana appellatio est, et sola, umbra est: that is, the Majesty of the People of Rome, by which of old the World was swayed, is taken from the Earth, and the Name of Emperor is a VAIN Appellation, and a mere SHADOW. And to like purpose speaketh Salmeron the Jesuit, 
Comment. in 2 Thess. 2.  who cannot be thought a party in this Interpretation of the Image of the Beast: Imperium Romanum (says he) simdiu eve●s●● est, nam qui nunc est Imperator Romanus le●issina est umbra Imperii antiqui; usque adeo ut ne quidem urbem Romae possideat, & jam per multos annos Romani imperatores defecerunt: that is, the Roman Empire is long since overthrown, for be which now is Roman Emperor, is a most inconsiderable SHADOW of the Ancient Empire, insomuch that he doth not possess even the City of Rome; and now for many Years the Roman Emperors have failed. Now look what Difference there is between an Image and a Shadow, so much there is, and no more, between the Metaphor, which this Prophecy (as I conceive) accommodates to these Emperors of the Pope's creating, and that which Everhard and Salmeron themselves have used and applied to the same Subject.  
And this, I hope, is sufficient to justify the Application of this Metaphor to the present Roman Emperors, if all other Circumstances of this Prophecy shall be found to answer thereunto. For they were made by the Pope, elected by the People of Rome; by the Pope's Authority they are saluted Caesar's, and the Pope confers upon them the Imperial Crown, with other Ornaments and Appendages; and yet when all is done, they are no better than a mere Image or a Shadow of that mighty Name, A ROMAN EMPEROR.  
But possibly some may think that this Image was a kind of an enchanted Image, because it is added, that he (that is, the two-horned Beast) had Power to give Life to the Image of the Beast, that the Image of the Beast should both speak, and cause that as many as would not worship the Image of the Beast, should be killed. But if this Image had been made of Wood or Stone, or any other like materials, I suppose it would have passed the Power of Enchantment, to have given it these Faculties that are here ascribed to it. For this Image is described, not only like a living Man, but like a King: for the faculty of speaking, and the Honour of being worshipped, are, as they are used in this Prophecy, appropriated unto Beasts or Kings. But if this Image had been made of Wood and Stone, and had received no greater Perfection from the Hands of the two-horned Artificer, than only Life, and Speech, and answerable faculties like a living Man; and had this Life, this Speech, and other faculties been as real, as all the other Passages of this Prophecy are metaphorical: I see not how we can admit this Image of the Beast to have been made by virtue of Enchantment, without ascribing to the Maker of it an incommunicable Attribute of the Great Greatour.  
I suppose therefore that we must of necessity understand these faculties of Life, and Speech, etc. or else the Image of the Beast himself, in a Metaphorical and Improper Sense. And so it will agreed exactly to those Roman Emperors, of whom I have interpreted this Image of the Beast. For these as Men & Kings of God's appointment, had Life, and Speech, and Regal Power before. But if we look upon them as the Image of the Beast, or as Roman Emperors ordained by the Pope to those intents and purposes afore recited; in that respect it may be truly said, and almost properly; without a figure, that the Pope, which made him Roman Emperor, did also give him Life, and Speech, and Power Imperial.  
And to this purpose it is very observable, that in this verse, though the Image of the Beast be the only subject of it, yet is he not left to be understood in any relative (as he, or him, or it, or any other) but the Image of the Beast is as often repeated, as there was occasion to speak of him. For it is said that he (the two-horned Beast) gave life to the Image of the Beast, that the Image of the Beast should both speak, and cause that as many as would not worship the Image of the Beast, should bek●led. Whereby is plainly intimated, that this Image of the Beast is here considered only as an Image of the Beast; or, that the present Roman Emperors are said to have their Life, and Speech, and Power from the Pope only, as Roman Emporors', or, as Persons of the Romish Superstitions, and no otherwise. For, as Kings, they had the same before, without any obligation to the Roman Bishops.  
Now because this making of a Roman Emperor by the Bishop of Rome, who has no greater honour than that of being Successor to St. Peter, who never did pretend to any Worldly Dignity above a Fisherman, may well be thought a very strange and wondered attempt: it is therefore here prophetically represented as a Miracle. And the rather, because this Beast, whose Kingdom is represented with two Horns like the Lambs, might also seem to have some likeness to him in his Works. Hence it is that his Excommunications are before described as a Miracle, and here again his making of a Roman Emperor is set forth to us, as if he made an Image of a Roman Emperor, and had Power to give the Image Life and Speech, and Regal Majesty and Authority. But the plain meaning of it is no more but this: That the present race of Roman Emperors, if we consider them as Roman Emperors, as Elected, Crowned, Dignified, and Constituted by the Pope's Authority, to be the Patrons of the Romish Superstition: is wholly influenced, actuated and inspired by the Pope, and has no Life, nor Speech, nor Power Imperial, but what it has received from him. And thus we have an account of the two Horns or Kingdoms of this Ecclesiastical Beast, to wit, his Secular Kingdom, and his Spiritual; as also of the Power he exerciseth in respect of both.  
Let us therefore see in the next place, what Persons this his Ecclesiastical Kingdom doth consist of. In respect of his Secular Kingdom, he is said at ver. 〈◊〉 to have Power given him over all Kindred's, and Tongues, and Nations. But in respect of his Ecclesiastical Kingdom, his Subjects are peculiarly distinguished by a certain Mark or Character, which he causeth them to receive. For so it follows at ver. 16. that he causeth all (to wit, all that devil on the Earth, whence he himself deriveth his Original, ver. 11. and who alone are mentioned afterwards, as the Subjects of his Ecclesiastical Kingdom; all these, I say) both small and great, rich and poor, free and bond, to receive a Mark in their right Hand, or in their Foreheads. 17. And that no Man might buy or cell, save he that had the Mark, or the Name of the Beast, or the Number of his Name.  
It was an ancient custom amongst the Romans to set a Mark upon their Soldiers and their Servants, that it might be known to what Master the Servants, and to what General the Soldiers did belong. The Servants usually received this Mark in their Foreheads, and the Soldiers in their Hands. To this Custom there is a manifest Allusion, both here in the Description of the Subjects of this Ecclesiastical Beast, and also in that of the Lamb's selected Company, Chap. seven. at the beginning. By considering of which, as we shall easily understand what the Mark, and Name, and Number of the Name, which that Company of the Lamb received, are: so by comparing them with this Mark, and Name, and Number of the Beast, and of the Subjects of his Kingdom, which is opposite to the Lamb's, we shall as easily perceive the meaning of these also.  
Now in that viith Chapter the Servants of God are said to have been sealed in their Foreheads. And being there represented as Jews (a very usual thing in this Prophecy for the Christian Church to be described by Types and Figures borrowed from the Jewish) they are said to have been sealed twelve thousand of each Tribe. So that the whole Company of them consisted of twelve times twelve thousand, and were in all one hundred forty four thousand. Now it is manifest that these were Christians, which are here said to have been sealed; because they are affirmed afterwards to have been followers of the Lamb, Chap. xiv. 1, 4.  
And it is as manifest that by the twelve Tribes are meant the Christian Churches, which were planted by the twelve Apostles. For if we understand the twelve Tribes literally, we must understand the sealing and the numbers, and all other things thereto relating, nay, and the whole Prophecy of the Revelation, in a literal sense; unless there can be any special reason offered from the Context, why these twelve Tribes alone must be expounded in a literal sense. But till this special Reason be produced (for I know not any yet) I must expound them figuratively, namely of twelve Christian Tribes, deducing their original from the twelve Apostles.  
And this as I conceive to be a very pertinent and most obvious Exposition: so hence we may perceive what is the meaning of this number Twelve, which all those seuled ones are said to have received; for they are sealed by Twelve thousand of a Tribe. For hence it follows, that this number Twelve, which is so visible and conspicuous in the Company of the Lamb, is only used as a Type of their Original from the twelve Apostles, & the Churches of their founding, which embraced and continued in the Truth and Purity of their Doctrine.  
And we may further see that this number Twelve is properly the number of the Lamb, in that it shineth so illustriously in every thing belonging to him. For so the New Jerusalem also is described, Chap. xxi. as having Twelve Gates, Twelve Angels at the Gates, Twelve Names, Twelve Foundations, Twelve Apostles; and as containing Twelve thousand furlongs of cubical measure; and the Wall of it twelve times twelve Cub●●, or one hundred forty four Cubits. Which to me is as evident a Demonstration, as the nature of the thing will permit, that Twelve is the Lamb's number; and that it is used typically in this Prophecy to denote the Original of his Company and his holy City from the Twelve Apostles, as consisting of such Persons, who continued in the Truth and Purity of their Doctrine and Religion.  
And from hence it will follow, that the Number of the Beast is a certain Number answerable to this Number of the Lamb, a number which the Beast affects above all other Numbers, which is most conspicuous in his Kingdom, and which his Company is here said to have received as descending from him, namely, from Great Babylon his Metropolis, who is called the Mother of Harlots. Which Harlots, or Idolatrous Churches, descending from their Mother Babylon, are typically represented by such as have received the number of the Beast, in token of their vile and base Original. And what this Number is, and how it is applicable to the Kingdom of the Beast, we shall hear anon.  
In the mean time, let it only be observed, That this Number, which is here called the Number of the Beast's Name, is in the very next verse called the Number of the Beast. For it is a Number answerable to that of Twelve, whereby the Kingdom of the Beast, or the Company of those who have received his Mark or Name, are mystically represented, in like manner as the Company of the Lamb are said to have been sealed with his Father's Name.  
Now therefore let us inquire what this Name and Mark of the Beast is, For 
* De Rome, Pont, lib. 3. cap. 16. Sect. Ex his argunsntum insolubile poorest sunie, etc.  Bellarmin seemeth to please himself very much, in that no Man can discover what the Name of the Beast is. For thence he would infer that Antichrist is not yet come, because his Name is undiscovered. But this Name of the Beast is not so much in the dark, as he seems to make it. For the Name of the Beast is written out at length, and that in characters of the largest size, Rev. xvii. 5. And his Name is this, which is written upon his Forehead, as he is the Head of his Metropolis, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH. This Name is said to have been written on the Forehead of the Woman, or the Church of Rome. And being written on her Forehead, it must be on her Head, whereof the Forehead is a part. And since this Ecclesiastical Beast is the Head of that Woman, this Name must have been written upon hint and consequently this Name is his; and certainly this is that very Name of Blasphemy which was seen upon the seventh Head or King of Rome: for the seven-headed Beast was full of Names of Blasphemy, Rev. xvii. 3. and these Names were written on his Heads, Rev. xiii. 1. Wherhfore that Name which was written upon the Woman's Forehead, Rev. xvii. where she is described sitting upon the Beast under his seventh Head, is the Name of the Beast under his seventh Head, i e. of the Antichristian Beast. And thus we have, as I conceive, a plain discovery of the Name of this Beast.  
Now as for his Mark, it is the same thing with his Name; that is, his Company are marked with his Name. This Name, which is inscribed on his Forehead, he makes his Subjects to receive. And therefore the Name that is written on his Forehead, bears so manifest a relation to his Church or People, whom he causeth to receive the same. For it cannot be said of him alone, that he is Babylon the Great, but only in relation to his Church. To which purpose it is observable, that this Name is said to have been written not on his Forehead, but on the Woman's. For though his Forehead, and the Woman's be the same (he being the Woman's Head:) yet when it is said to have been written on the Woman's Forehead, it gives us to understand that it is no otherwise his Name, than as the Head of his Idolatrous Metropolis.  
But yet we must not look upon this Name of him, or of his Church, as being the proper Name whereby they should be usually known and called: but only as a Name imposed on them, to denote their Superstition and Idolatry. And this in Scripture is a very usual thing. For so it is foretold of Christ, Esay ix. 6, that he should be called Wondered, Counsellor, etc. And of Jerusalem, Isa. 1.26. That she should be called the City of Righteousness, the faithful City. Which is directly opposite to this Name of the Antichristian City, Mystery, Babylon the Great, the Mother of Harlots, and Abominations of the Earth. And as the Company of the Beast are marked with his Name: so the selected Company of the Lamb, are said to have had his Father's Name upon their Foreheads, Rev. xiv. 1. they therefore were sealed or marked with the Father's Name: whereby no more is to be understood, but that they were his Servants. But hence also it appears, that the opposite Mark and Name of the Beast are all one; and that they who had his Name had his Mark also; or, that they were marked with his Name. And for a further Confirmation hereof, we may observe, by comparing the 9th and 11th verses of the xiuth Chap. of this Book together, that the Mark of the Beast is called the Mark of his Name.  
Hence than it appears what Persons are peculiarly designed by those whom the Beast causeth to receive the Mark of his Name. For this Mark or Name was seen upon the Forehead of the Woman. The Woman therefore, or the Church of Rome, are here peculiarly designed by this Type. That Church therefore consists of two sorts of Persons. The one, are such as have received this Mark in their Foreheads, as the Servants of the Beast: the other, such as have received it in there Hands, as being his Soldiers, and Propugners of his Superstition. The first may be interpreted the Laity, who have received this Mark in their Foreheads: the other the Clergy, who have received it in their Hands also.  
And hence also it appears who they are that are said to have received the Number of his Name. For they are such as hold with Rome in her Idolatry, deriving the Original of their Superstition from her, and are designed by those naughty Women called Harlots (or Idolatrous Churches) whose Mother that Great Babylon is said to be. So that these Churches also have received the same Name & Mark with Rome, as being guilty of the same Idolatry: but they are said more properly to have received the Number of that Name, to signify withal from whence they are descended, or that they have their Superstition from the Church of Rome. For so the Company of the Lamb are sealed by twelves, and so receive the Number of his Name, to show they are the genuine offspring of the 12 Apostles.  
And whereas it is added of this Beast, that he causeth, that no Man should buy or cell, save he that had the Mark or Name of the Beast, or the Number of his Name; the meaning is obvious, viz. that he interdicteth the faithful Servants of God the commerce of the rest of the Citizens, forbidding any man to buy aught of them, or cell aught to them. To this purpose is that Canon of the Lateran Council, against the Waldenses and Albigenses, held under Pope Alexander, remarkably prohibiting under the penalty of Anathema, 
* Tom. 4. Concil. edit. Rom. pag. 37.  Nè quis eos in domo vel in terrâ suâ tenere vel fovere, vel NEGOTIATIONEM cum iis exercere praesumat: that is, That no Man should keep or harbour them in his House or Land, or presume to have any TRADING with them. And to the same purpose another Synod in France held under the same Pope Alexander, forbids, 
* Apud Rev. Armachan. De Success. Eccles. pag. 239.  Nè ubi oogniti fuerint illius (ut vocant) Haereseos sectatores, receptaculum quisquam eye in terrâ suâ praebere aut praesidium impertiri praesumat; sed nec in VENDITIONE et EMPTIONE aliqua cum iis communio habeatur: that is, That no Man should knowingly give any Reception to the Followers of that Heresy (as they call it) or presume to lend them any Help: and that in SELLING and BUYING no Man should have any Commerce or Dealing with them. And thus much of the Subjects of this Ecclesiastical Beast, his Mark, his Name, and the Number of his Name.  
But what is this Number? the Spirit tells us, that this Number is six hundred sixty six; for the finding out the Mystery whereof we are bidden to count it, ver. 18. Here is Wisdom; let him that hath understanding count the Number of the Beast, for it is the Number of a Man, and the Number is six hundred sixty six. Here is a Number given us to be counted; and to encourage us thereunto, we are told, that it is the Number of a Man, that is, not a Seraphic Number, which possibly Men cannot count; but such a Number as is used by Man, and such as Men are want to count. Now if you give an Arithmetician a single Number to count or calculate, he has no way of counting it but by extracting the Root of it: and if no Root be mentioned, the Square Root is always meant. And if we thus calculate the Number, six hundred sixty six, we shall found the Square Root of it, (so near as it can be expressed in number) to be twenty five.  
Which Number twenty five in the Kingdom of the Beast, is answerable to the number twelve in the Kingdom of the Lamb: and is applicable to all those opposite things in the City of Rome Papal, to which the number twelve is actually applied by the Holy Spirit, 〈◊〉 the new Jerusalem. For as the new Jerusalem is said (Rev. xxi.) to have had Twelve Gates, and at the Gates Twelve Angels, and Names written thereon, which are the Names of the Twelve Tribes of the Children of Israel; and the Wall of the City to have had Twelve Foundations, and in them the Names of the Twelve Apostles of the Lamb; and as the Cubical Measure of the City is said to have been Twelve thousand Furlongs; the Length and the Breadth and the Height of it being equal, etc. So the Number twenty five in these respects and many more is applicable to the City of Rome Papal, as is admirably showed by Dr. Potter, in his excellent Treatise of the Number six hundred sixty six. To which for brevity sake I must refer the Reader: it being the only Subject of a just Volume to clear the Mystery of that Number.  
And he showeth there, that the first established and decreed Number of Cardinals (answerable to the twelve Apostles) was twenty five; and that they had twenty five Parish Churches to officiat in, that Rome had twenty five Gates, etc. with many other things wherein this number twenty five is most notoriously observable in the City and Church of Rome, more than in any other Church or City, and more than any other Number in that Church or City. His Book is very well worth the reading to any one that is desirous of Satisfaction in this Mystery. For in my Opinion he does not only give a solid and substantial, but a wondered Account of it: but I know not how another Man may be affected with it. And now having done with what concerns this Ecclesiastical two-horned Beast, I shall here subjoin this short Paraphrase, according to my usual method.  
Paraphrase on Rev. XIII.  
11. And I beheld another Beast or King coming up out of the Church of Rome, and his Kingdom consisted of two Kingdoms (a Secular and an Ecclesiastical Kingdom) like the Kingdom of Christ Jesus: but he issued out Idolatrous Laws, and cruel Edicts against the faithful Servants of God, like as the Roman Heathen Emperors had done before him.  
12. And this King, as the Head of the Kings that shared the Roman Empire amongst them, exerciseth and employeth all their Power of persecuting the Saints, they doing it by his Impulse and direction; and he does it in their Sight, and with their Approbation, for they give their Power and Strength and Kingdom to him for this end and purpose. And thus he acteth the part of those Roman Heathen Emperors, in causing the Church of Rome to obey him in his Idolatrous Constitutions, and bloody Edicts for the persecuting of the Saints.  
13. And he doth very strange and wondered things, in the open Face of the Church, which cause great Astonishment in all beholders. For in his way he hath much of Elias, being as zealous for his Idolatry, as that good Prophet was in the service of the true God: thundering out his Bulls of Excommunication, as if he brought down Fire from Heaven, against all Persons whatsoever, (Kings and Emperors not excepted) that oppose his Superstition.  
14. And by the means of these great things that he pretends to, he deceiveth the Church of Rome, and carrieth himself as Lord Paramount amongst them, in so much that by Virtue of his own Authority he takes upon him to command the Romans to elect another Roman Emperor, which, like the Heathen Emperors of old, should patronise the Superstitions and Idolatries of the Roman Church.  
15. And this Image of those ancient Emperors (for the new-elected Emperor is not more, if we respect the Power and Majesty of that great Name) this King that came up out of the Church of Rome inspired and gave Life to. For it spoke as he directed, and caused all his Subjects under pain of death, to obey him as an Image of the ancient Roman Emperors, and Protector of the modern Romish Superstitions.  
16. And further, this Ecclesiastical King, in token of his Supremacy in the Roman Church, causeth them all, both small and great, rich and poor, free and bond, to receive a Mark of Servitude and Subjection to him; that some should be to propagate and maintain his Superstitions, and all should practise and embrace them.  
17. And that no Man should buy or cell, or should have any civil Commerce with his Citizens, but only those that had received this Mark of Subjection to him in the Church of Rome, or were at lest of some other Church professing his Religion, and deriving the Original of their Superstitious Worship from the Church of Rome, as being of the Number of his Followers, and Disciples.  
18. Here is Wisdom. Let him that hath Understanding extract the Square Root of the Number of this King, for it is such a Number as Men use to calculate, and the Number is six hundred sixty six: which Number in the Church of Rome is answerable to the Number, one hundred forty four, in the Church of Christ: and the square Root of it, twenty five, is opposite to the Number twelve, and as conspicuous in the Church of Rome, as twelve is in the New Jerusalem.  
And thus much of the Ecclesiastical Beast, and of the third Period.    

The Conclusion.  
Thus, Reader, have I given an Experiment of that Hypothesis, which I had before proved out of the Angel's Interpretation, Rev. xvii. And this was all that I designed; and more perhaps than was absolutely necessary for my purpose, which was only the Discovery of Antichrist. For it is certain, that the Beast that was and is not, who is described by the Angel, Rev. xvii. is Antichrist: for it is he to whom the ten Kings, that make War with the Lamb, are said to give their Power and Strength and Kingdom. Since therefore the Angel tells us that this Beast is the eighth King of Rome, and one of the seven Kings that are typified by the seven blasphemous Heads, there was no more necessary to be done in order to the Discovery of Antichrist, than to show the meaning of the Angel's Words, and who that Eighth King is.  
And this if I have not demonstrated from the Angel's Interpretation, before I came to the xiith and xiiith Chapters, (which have no such Divine Expositor to give light to them, but only what reflects from the xviith Chapter) I believe I have not done it at all. Nay, I am further of Opinion, that it is impossible to give a clear and undeniable Exposition of any Prophecy in the Revelation, till first that Exposition which the Angel gives us in the xviith Chapter be distinctly handled, and fully cleared, and rightly apprehended. And that otherwise the best Interpretation that any Man can give us of these Mysteries, can be not better than a Probable Conjecture, an Argument of the Author's Wit or Learning, and may serve to please the Fancy, but not to edify the Judgement, or to satisfy the Conscience of the understanding Reader. But having first well grounded the design upon the Angel's Exposition in the xviith Chapter, and from thence proceeding to such other Visions, as have the nearest Correspondence and Affinity with that, and thence to others in like order. I am persuaded, that by such a Method of interpreting, the Revelation may be made as easy and intelligible, not only as any other Prophecy, but as any other Book of Scripture.  
But it was not my purpose to go thorough with the whole Prophecy of the Revelation, it being sufficient for the Designation of Antichrist, to assert and clear the meaning of the Angel's Exposition. And having done this to the best of my Abilities, I hope that what I have well meant will be pardoned by all, and what I have ill performed will be mended by some better hand. But had I given never so clear an account of the Angel's Interpretation in the xvii Chapter, yet I supposed it might be neither unpleasant nor unprofitable to the Reader, to give a taste of that Hypothesis in the explicating of some other Visions. For though a proof be never so direct and evident in itself, yet by concurrent Circumstances it may be much confirmed and illustrated. And for this Reason I have passed from the xviith Chapter to the xiith and xiiith Chapters, expounding them by that Hypothesis which I deduced from the xviith Chapter. And let the Reader judge how naturally and unforcedly the Exposition of those xiith and xiiith Chapters hath proceeded upon that Hypothesis.  
I have nothing more to add upon this Subject, but only to give the Reader notice, that as the fate of the Catholic Church is described to us in that of the Church of Rome: so all other Churches in communion with her, must be conceived as represented by like Types and Figures. My meaning is, that as the Church of Rome is typified by a Woman; so we must understand all other Churches in communion with her, to be typified by Women likewise. As where it is said of the Company of the Lamb, Rev. xiv. 4. that they were not defiled with Women; we are to understand by Women, such Women as the Church of Rome is, who is therefore called the Mother of Harlots, that is, of Idolatrous Churches. And so likewise as we found the Church of Rome is typified by the Earth, we must conceive the same opprobrious Type to be accommodable to all other Churches in communion with her, according as the Scope and Context of the place we found it in, shall determine the Expositor's Judgement. For the Type of Earth is not a proper Designation of any Place, but of the Catholic Churches Earthy and Degenerate, in opposition to her Heavenly State. Wherhfore all other Churches, that are guilty of the like Apostasy with that of Rome, must be supposed to be comprehended in the same Type, which sets out to us the Degeneracy of the Church of Rome. So that in general speaking, the Roman Catholic Church is represented to us by the Earth; and by the Sea, the Civil State; and by the Kings of the Earth, are meant the Kings that held communion with the Church of Rome; and by the Inhabiters of the Earth, are meant the People of the same Communion. And because the Church and State of the Roman Empire have ever since the Expiration of the first Period (i e. since the time of Constantine the Great, the first Christian Emperor) been so united and confederated, that the Common People seem to belong as much to one as to the other: therefore, as I conceive, it will be most agreeable to right Reason, to understand the Earth of Churchmen most especially, and such as are devoted to Religion; and the Sea, of Civil Magistrates, and such as are in Office in the State. And let it be remembered, that this Notion is not applicable, but only where the Earth and Sea, (or Peoples, Nations, Tongues, etc. typified by the Sea) are set in opposition one against the other.  
To conclude. Let the Reader now judge from what has been said, whether or not the Pope be Antichrist. If he be not, I confess I am mistaken. Which is no more than what is very incident to me, and may befall even the best of those that differ from me. I will therefore make this bargain with the Reader, if he pleases; That, since the Error may be his, as well as mine, we will resolve to put a charitable Construction upon one another's Errors, not imputing them to Malice, but to human Frailty. However, whether I have erred, or not, in the Premises; it is certain, that the Conclusion I have gone about to prove, is no other thing in effect, than what (as hath been said at first) was the acknowledged Tradition of the Primitive Church, viz. That Antichrist should rise upon the ruins of the Roman Empire. And if there be any Truth in my Probations, we are to understand that Proposition thus: viz. That Antichrist was next to succeed those two Wings of the Great Eagle, which were given to the Woman to carry her into the Wilderness. So that upon the failing of either of those Wings, (for than the other was not able to support her) we must conceive the Woman to have come into the Wilderness, that is, to that degenerate Antichristian State, which is set forth to us Rev. xvii. 3, 4, 5. But certainly, if any thing that I have said be true, 'tis this: That by the Woman there, is meant the Church (and not the Heathen City) of Rome. And if I were to lay my life upon it, (which I hope that neither I, nor any other Protestant shall have need to do) I dare almost be confident I should win. However if even here I am mistaken also; I shall be very glad of any better Information from them. And let it be decided, if they please, by proper, gentle, and convincing Arguments. For I hope, they will not go about to prove by Fire and Faggot, Sword and Slaughter, that they are not drunken with the Blood of Saints, and with the Blood of the Martyrs of Jesus.   
FINIS.  
SOLI DEO GLORIA.  

ERRATA.  
Courteous Reader,  
BEsides the Faults hereafter noted, there are some others in the Pointing and Orthography, which being to great blemish to the Sense, I have left to thy Judgement to amend, and thy Candour to pardon.  
Page 26. Line 3. for eight, read eighth. P. 29. 〈◊〉 deal the. P. 32. l. 15. f. this, r. his. P. 40. l. 15. deal it. P. 48. l. 11. r. had represented. P. 60. l. 5. r it is. P. 61. l. 14. r. Monarchy it is true that. P. 74. l. 15. 〈◊〉 seventh, r. seven. P. 81. l. 9 f. yet r. it. P. 86. l. ●● f. so that, r. that so. P. 94. l. 21. f. Trisingencis, r. ●risnigensis. l. 25. f. his, r. this. P. 95. l. 17. f. Valerius, r. Valesius. Ibid. deal (). l. 24. f. Childeric, r. Chilperic. P. 96. l. 3. f. Childeric, r. Chilperic. l. 12. f. such, r. other such. P. 97. l. 5. f. has r. had. P. 99 l. 22. f. Fiara, r. Tiara. P. 102. l. 1. f. eighth King, r. eight Kings. l. 15. f. four Beasts, r. fourth Beast. P. 112. l. 15. r. the other. P. 135. l. 18. r. till afterwards. P. 146. l. 9 f. otherwise r. otherwhere. P. 156. l. 19 f. Argument r. Agreement. P. 158. l. 20. r. if we. P. 162. l. 24. f. the r. these. P. 205. l. 6. f. consent r. constant. P. 213. l. 13. r. our God. P. 219. l. 24. r. Emperors only. P. 226. l. 2. f. fried r. fixed. P. 252. l. 19 f. in, r. into. P. 257. l. 17. f. But r. For. P. 261. l. 17. f. this r. his. P. 268. l. 8. f. demanded, r. remanded. P. 271. l. 15. f. condemnation, r. commendation. P. 278. l. 24. deal But. P. 285 l. 16 f. Rev. xiii, r. Rev. xi. P. 308. l. 20. r. and the. P. 319. l. 10. deal two. l. 14. r. very same. P. 321. l. 1. f. after, r. offer. P. 322. l. 10. r. is signified. P. 325. l. 18. f. But, r. Yet. P. 327. l. 13. deal But. P. 338. l. 9 f. Annual, r. Annal. P. 342. l. 17. f. Flaccia, r. Flavia. P. 346. l. 3. f. and, r. under. P. 348. l. 21. f. Annual, r. Annal. P. 378. blot out all the first line. P. 388. l. 9 f. received, r. revived. P. 399. l. 20. r. those ten. P. 406. l. 26. f. Persons, r. Patrons.  
This that follows should have been inserted Pag. 54, line 3.  
Which evidently appears from Dan. viij. 20, 22. In which places it is confessed on all hands, that by the Ram's two Hornt are meant the two Kingdoms of which the Persian Monarchy consisted, viz. Media and Persia; And by the Goa●'s four Horns, the four Kingdoms into which the Graecian Monarchy after Alexander's Death came to be divided.  
FINIS.