Clavis Apocalyptica: OR, A Prophetical KEY: BY WHICH The great Mysteries in the Revelation of St John, and the Prophet Daniel are opened; It being made apparent That the Prophetical Numbers come to an end with the year of our Lord, 1655. Written by a German D. and now translated out of High-Dutch. In two TREATISES. 1. Showing what in these our times hath been fulfilled. 2. At this present is effectually brought to pass. 3. And henceforth is to be expected in the years near at hand. With an introductory PREFACE. LONDON, Printed by William Dugard for Thomas Matthewes, and are to be sold by Giles Calvert, at the Black-Spread-Eagle at the West-end of St Pawles, 1651. TO THE Right Honourable OLIVER St-JOHN Lord Chief Justice of the Court of Common-Pleas. My most Honoured Lord! WHen I reflect (as oft times I have cause to do upon the Providence, which hath been over me since I have offered myself unto the Public; and upon the hand by which that Providence hath supported and directed me in my way; I find that it hath made use of none to carry me on to become serviceable; so much as of your Lordship's favour and affection. For as you were the first that took notice of my inclination, to be encouraged in the ways which I have followed; so your eye hath been all along upon me therein. In my straits, whereinto my forwardness hath from time to time brought me; I have found the tenderness of your sens, and bowels to be like unto that of a Father. You have in private put to your hand, and set your heart to free me from them; & in public you have owned me towards the Parliament, and procured an aspect from that High and Honourable Court towards me, to set me apart as an Agent for the Advancement of Universal Learning and the Public Good, which I confess is an Employment, whereunto from my youth God God hath naturalised my affections. And since this Public designment of my Employment, it hath been your influence upon, and concurrence with other noble and worthy Instruments, whom you have quickened, which hath made that settlement, which doth promise so much enlargement to my steps, in my future courses effectual. All this I am bound to observe and acknowledge with most hearty thankfulness unto God, not only by reason of the refreshments, which the Lord hath thereby conveyed unto me from your hand, but by reason of the Principle, which moved you hereunto, and the Aim which you have had therein, which I know to have been none other but the Public; and therein the advancement of the Kingdom of Jesus Christ; so that the hope which we have to partake of the Salvation of Israël, which shall come out of Zion by a Gospel-Reformation of this Age and Common wealth, hath been the Centre wherein our Aims have always met. For I am persuaded that the ground of all the good will, of the Bounty and of the Care, which abundantly hath been bestowed upon me, hath been none other, but the freeness of your spirit in the love of the things, which are most excellent, wherein you found me conversant, and which you are delighted to set forward. Whence it is that I conceiv it my duty, to present unto your Lordship in a more direct and eminent way then unto others, the fruits of my Negotiation, chiefly such as relate immediately unto the great Object of our Hope; of which kind this present Treatise is a special and signal Discovery. Therefore give me leave to make of it a public offer unto your Patronage, not only as a Testimony of the forementioned Obligations, by which my Spirit in the sight of Christ is entirely engaged towards his Grace in You; but as a Subject of my agency to solicit, that by the countenance of your Authority it may be recommended to such, as know what the Communion of Saints doth mean in the Kingdom of Heaven, that there may be a reciprocation of love in the gifts of the Spirit, between us and others the Members of Jesus Christ abroad; and that the things mentioned in the Preface, as means to accomplish our hopes, which yet lie under deck, by the building up of the walls of Jerusalem in the minds of Believers, may be drawn forth; and the faithful and indefatigable Co-Agent therein, being put in a capacity to prepare his seed to be sown by the working out of his proper tasks; may find opportunities which will oblige him seasonably to sow it, by speaking out that which at present can be but hinted, and intimated in reference to the opening of the Principles, upon which the building of the Temple in Heaven is raised, and by which it will come down from the New Heaven upon the New Earth, to be the Tabernacle of God with men. Thus beseeching the Father of Lights to reveal more and more these glorious approaching Truths: and the Righteous Judge to give a Crown to all the labours of Love, which you have, or shall undergo for his name's sake, I subscribe myself My most Honoured Lord Your truly devoted Orator and faithful Servant Samuel Hartlib. ERRATA. In the Preface. PAg. 3. line 26. for Batemen, read Bohemians. p. 5. l. 2. f. 22. r. 2. p. 38. l. penult. f. promised. r. premised. p. 40. l. 1. f. of any, r. any. ibid. l. 40. f. transaction, r. transition. ibid. l. ult. f. translated, r. transacted. ibid. f. leave, r. have. p. 47. l. 6. f. partly, r. party. In the Book. PAg. 1. line 12. deliver them. p. 6. 1, 2, 3. 360. days are 1. year or time 720. days are 2. years or times 180. days are ½ year 1260. days 12. Mon. 24. Mon. 6. Mon. 42. Mon. 42 Months. at the rate of 30. days 1260. days. p. 9 l. 22▪ f. sixty, r. ninety. ibid. l. 25. f. sixty, r. ninety. p. 10. l. 4. f. sixty, r. ninety. p. 24. l. 11. f. Anglia, r. Mysia. p. 31. l. 10. f. chap. 2. r. ch. 10. ibid. l. 11. f. verse 3. r. verse 2. p. 33. l. 1. f. Ezekiah, r. Zedekiah. ibid. l. 13. Zedekiah for Ezekiah. p. 34. l. 8. & 9 f. according to the supputation of, r. when we shall reckon. p. 35. l. 15. f. Burse, r. Buss. p. 45. l. 16. f. Church, r. Christ. p. 48. l. ●. f. fifteen, r. is. p. 75. l. 9▪ f. lib. and, r. lib. 21. and ibid. l. 11. f. cata, r. casa. p. 76. l. ult: f. Truth, r. Turk. p. 112. f. demutation, r. deputation. p. 115. l. 7. f. usual, r. which. p. 112. l. 8. f. chap. verse, r. chap. 20. vers. p. 138. l. 8. f. was Musa, r. was by Musa. AN Epistolical Discourse, from Mr John Durie to Mr Sam: Hartlib, concerning this EXPOSITION of the Revelation. BY Way of Preface thereunto. WHen I do reflect (loving friend!) upon the passages of Mr Comeniu'ss Letter, which he writes unto you, when he sent you this little Treatise upon the Revelation; and consider withal what God's way is at present in the earth, both towards us, and other Nations, and what the Contents of this book do intend to make out, unto those that read it with attention: I am much inclined to believ, that God doth intend some special advantage to his Church by the publication thereof; and that it is an effect of his good Providence towards us, to have it put at this time into our hand. Therefore let me discourse a little with you about it; The occasion of this discourse and the end thereof. that not only the desire of our common friend, who doth engage us to this publication of the Treatise, and the declaration of our Judgement concerning the same, may receiv some satisfaction, when we shall have occasion to write unto him; but that others to whom this shall be imparted, may have also occasion to lay the matter thereof more seriously to heart, than otherwise perhaps they would intend to do. As for Mr Comeniu's Letter which doth give me this opportunity to discourse with you upon this Subject, the words thereof concerning this matter are t●ese. My Son in Law hath been away these two weeks, Gener meus per duas Hebdomadas abfuit Wratislaviam missus & Brigam, nihil affert praeter terrores, per Pacem, quae derelictis, & à Pace exclusis nihil praeter novas Conscientiae carnificinas allatura metuitur; & prodromi non absunt. Tractatus Germanicos (de Periodicis Apocalypticis ad finem decurrentibus) en communico tibi: faxit Deus ut haec nè pereant; neque in alienas veniant manus. Sed eâ lege ut Judicium de his expromas. hujus enim eliciendi causâ nobis ista communicari voluit author, ut quisquis legeret, judicet simul, & censuram addat. Audivi de isto libello jam nuper veram esse Apocalypse●n Apocalypsin: & quod maximè solabitur (si rem acu tetigerit) quod à termino tam propè absimus. Communica quaeso vestris; si quos Josephos Medes habetis; sed erit in vestratem linguam transferendum. being sent to Warsaw, and to Brieg, he bring's no news but terrors, by reason of the Peace, which is to be feared will afford nothing but new tortures to the consciences of those that are deserted by it, and excluded from it. Nor are the forerunners hereof wanting. Behold, here I impart unto you these German Treatises, concerning the Periods of the Revelation-times, drawing to an end (Godgrant they may not be lost, nor fall into other hands) but upon this condition, that you shall let us know your Judgement thereof; for to this effect, he that is the author of them caused them to be communicated unto us, that whoëver should read, should also judge and censure. I have heard a little while ago of this book, that it is the true Revelation of the Revelations; and that which will be most comfortable (if he hath hit right) is, that we are so near the term prefixed. I pray you communicate this to your men, if yet you have any Joseph Medes amongst you; but it must first be translated into English. Thus much he from Lissa in Poland, where most of the exiled Bateman's have had their residence, since the time of their banishment. And in these words I take notice, not only of the opinion which some among them have of this book in approving of it; and of the Autor's Modesty, and Ingenuity who sent it to him; in concealing his own name, and submitting it to the censure of others, that by the communion of Saints the measure of light, which God hath given to every one may become serviceable unto all; but chiefly of the good hand of Providence, reaching forth this Treatise unto them at this time: Observation of the Providence of God to cause this book to be published at this time. for it is a manifest demonstration of the fatherly care of God over them, to support their hearts in their approaching trials, that they may not faint under the burden thereof. It is a true saying of the Apostle, whereunto the experience of all Saints, in all ages doth bear witness; 1 Cor. 10. 13. That God is faithful, who will not suffer us to be tempted above what we are able, but will with the temptation also make a way to escape; that we may be able to bear it. And as this is a truth in God's way towards particular Saints, in their several occasions; so we may conclude, that in the universal dispensation of trials, towards the whole Body of his Church, his course will not be different, but altogether consonant unto this promise, 2 Cor. 1. 5. that as the sufferings of Christ abound in the Church which is his Body; so the consolations of the church shall also abound in Christ who is her head. So that if the trials whereunto particular Saints are put, shall be found unto prais, 1 Pet. 1. 7. and honour, and glory at the appearing of Jesus Christ: far more shall this be verified of the whole Congregation, and general assembly of the Holy ones, whose names are written in Heaven. I look then upon this book which doth open to the Bohemian exiled, For the support of the Bohemian Exiles with comfort. and German Churches, the counsel of God foretold so long ago in the Revelation, and now shortly to be accomplished; as a special cordial sent unto them from heaven, in their present affliction, and to support their hearts against the approaching visitation, wherewith God's Providence will farther visit those parts, before he make an end of his work amongst them. And that it is now also at this juncture of time sent from thence unto us, to me it doth signify, that which is very considerable in several respects, which I shall briefly point at before I come to speak of the Treatise itself. First then we may observe from hence, For several uses to us also. that the same spirit who doth raise the expectation of the Saints in these parts, doth also work the like thoughts elsewhere: as it is observable, that about the time of Christ's coming in the flesh, there was much waiting for the consolation of Israël, and looking for the Redemption of Jerusalem, as Luke doth intimate, chapter 22. verse 25. 38. So it is now worth our consideration, that there is more than an ordinary looking out for the accomplishment of the promises, wherein the Revelation of 1. To confirm us in the expectation of the fulfilling of the Apocalyptical promises. Jesus Christ hath caused us to hope. You know that some months ago, one came of purpose (as he said) out of Germany, through the Low-Countries into this City, to make enquiry, whether any were here, who did look after the fulfilling of the Revelation; his design by this enquiry was, that some ground of communication, and good intelligence might be entertained amongst us, for the better understanding of God's ways, and the observation of his footsteps, in working out his great work for the Churches; and to this effect he left some books here with him whom you know, and since his return into the Low-Countries, he hath by Letters promised a further communication with us, upon that Subject, in the name of his Colleague. Thus we have had a call both from Germany, and Poland, to entertain these thoughts; as for the Low-Countries, you know that there are many there, whose eyes are opened to look this way; and in France I know some (though not so many as elsewhere,) whose heads are lifted up, because their deliverance is at hand. Nor do we Christians only expect shortly some great change of affairs, but even the Jews, almost every where, are also made sensible of the approaching change of their condition. So that seeing there is an universal concurrence of thoughts towards this object, we may rationally conclude, that the Lord is hastening to finish his work in righteousness: and because it is apparent, that on all sides the enemy is about to lift himself up like a flood, we may also see it herein manifest,, that the Spirit of the Lord according to his promise, Isa. 59 19 is preparing to lift up a Standard against him. Secondly, this Call which is given to us from so far, doth signify unto me two things; First, somewhat of God's way to accomplish his design: Secondly, somewhat of our duty in subordination thereunto. 2. To put us in mind of God's way, by which he will finish his work. God's way to accomplish his design, according to the Scriptures, is, and will be the communion of Saints in the mystery of Godliness, when every member acted by the same Spirit towards God, and each to other; shall draw from him, and supply one to another; that which he will give to every one, for the edifying of the whole in love: and although they have not such an exact contrivance of correspondency settled one with another, as the politic Jesuits have in their way; yet the Spirit by which they are led, acting the same thing in them all, will make the effect of their counsels, and actings to correspond, without any special contrivance of their own; that the work in the issue may appear to be of God, and not of men: for Zion asso●● as she traveleth, nay, before she traveleth, and her pain comes: she shall be delivered, and bring forth a Nation at once. Isa. 66. 7, 8. God by the Communion of Saints in one and the same spirit, shall do this, by his contrivance of his own way amongst them; Nor shall any gathering together of enemies (which shall not be wanting) nor any violent attempts, or destructive weapons and endeavours (which will be set afoot) be able to obstruct the effect of this communion which will bring the Body of Christ to to the stature of a perfect man. Isa. 54. 15, 16, 17. Our duty in subordination to this way of God is clearly this; 3. To put us in mind of our duty, in order to God's work. that we should with all readiness of mind▪ apply our selus to entertain all spiritual motions, tending to mutual and universal edification: not only by prayers, to strive for all the Saints; and with them to stand steadfast in the fight against all spiritual adversaries; but by counsel and endeavours, as the occasion is offered to reciprocate with those that provoke us to love, and to good works, and to react with mutual zeal towards them by imparting unto them the Manifestations of the Spirit, and the fruits of all the grace which God hath bestowed upon us; we know not how much an occasional and small concurrence may do in God's way, when he is pleased to make it seasonable, and bless it; one single act of correspondence at an adventure, will do more to make his design effectual, than a whole years contrived and settled intelligence, and agency of many Statesmen for politic designments. The third thing, which the sending of this book from Poland hither to be translated, and the calling upon us to communicate our thoughts to them concerning it, doth signify unto me; is a warning unto us, 4. To warn us not to be secure, but expect a trial. as from the Spirit of God, to waken us from security; and to move us to expect, as those of Poland say they do, both a further trial of our faith and patience, and also a gracious deliverance to follow thereupon, whereof we shall partake, if we hold fast the beginning and confidence of our hope, firm unto the end with joie. We know that no man shall be crowned, but he that first strive's lawfully; and that none shall reign with Christ, but he that suffers with him: as for me, I cannot see that our warfare is yet, as some would have it (and to their own particular Station think it to be) at an end; those upon that account having embraced the pleasures of brutishness, and sensuality in this present world, have also made it a part of their happiness, to dethrone God and Christ in their ranting, and blasphemous Imagination: and so are justly given over unto a Reprobate mind; but as I have cause to griev at the dishonour which they do to God, and to the Holy profession, and at the certainty of their endless misery under the notion of a present perfection and felicity; so I am awakened thereby to wait for the overflowing scourge, and the storm of Hail, which shall sweep away the refuge of such lies, and the flood of waters which shall drown the hiding places thereof. I am therefore inclined to expect still before the times of refreshmentt (which shall come from the presence of the Lord) the last assault of the power of darkness, and of this world against the Saints; which shall be of all other the heaviest and fiercest; and this I am induced to believ from the Analogy, which is to be between the sufferings of Christ in the flesh; and the sufferings of his members, under the power of Antichrist, before he comes to his end. Christ's last sufferings, immediately before his unchangeable state of glory, were the greatest which befell unto him in all his life; nor was he raised by the power of God, to sit at his right hand till he was first laid in the grave: so must it also fare with his Body the Church, it must be conformable to him in his death, as it shall be in his resurrection; therefore the last conflict which it shall have with the Beast, shall be the most grievous, and before it can be raised to sit in glory, it must in some sort be triumphed over, and trampled upon by the world. Let us therefore not deceiv our selus with carnal fancies, as the humour of those is, who feed greedily upon present enjoyment, and make themselves drunk therewith; but being watchful and sober, let us take this call from our brethren, as a warning, to prepare to suffer with them, the last encounter of our and their enemies; and readily to communicate unto them, at their desire, the graces of the spirit, which are given to us to profit withal, that we may be all fitted for the coming of the bridegroom, and the wedding of the Lamb. These observations upon the passages of Comenius' letter in reference to this book, are uppermost in my thoughts, and obviously incident to the contemplation of our present condition; and of God's counsel manifested unto us in the Revelation. Now to speak somewhat of this Exposition of the Apocalyptical Prophecy, Concerning the Treatise expounding the Revelation, what esteem is to be had of it. I shall confess that it comes nearer to my sens, than any which I remember, I have read upon that part of God's word: And to us I conceiv it ought to be the more commendable, and of better acceptance, by how much it comes nearer to that which God hath heretofore made known to our own men before others: for in effect I find that it is an abridgement of our friend Mr Mede (now with God) his interpretation of the Revelation, with some additions confirming the truth thereof, and applying the same to the present State of affairs in Europe and in Asia, more closely, and circumstantially than he did, to show the distinct events which are shortly to be fulfilled; he hath grounded all upon the Synchronisms which God directed Mr Mede to observe, which certainly are demonstrable, and a true key to the opening of the Mystery; and he hath taken from him all along the chief heads of interpretations, concerning the opening of the Seals, and the sounding of the Trumpets: but withal, he hath something of his own, which is considerable, as a more special key, which I have not found in others with so much perspicuity, appliable to our present times: that which he hath concurrent with Mr Mede ought to be looked upon as the fruit of God's grace sprung up elsewhere, from the seed which was sown here, whereat we should rejoice, as at a seal of approbation set unto the truth, which formerly was attested, and that which he hath peculiar of his own, as raised upon these grounds, and applied circumstantially, to show the time when Antichrist's prevailing power shall come to an end, should be looked upon (as the Author modestly desire's us to do) with judgement and discretion; to examine that which he saith without prejudice and partiality; for he doth not arrogate unto himself any infallibility: but only hath offered that which seemeth most likely to him to be the mind of God in the Prophecy: whereof the truth will soon be known, whether his conjecture be right or no, because he bring's the matter within the compass of five years to be tried by the event; which is no long time of expectation, and whether he hath hit right in this or no, it can be no prejudice to us, to take warning to be ready always; for we are sure the time is not far: Let this be to us, a cry made at midnight, Mat. 25. 6. behold the Bridegroom cometh, go ye out to meet him. As for the Mysteries themselves, Concerning the interpetation of Apocalyptical Mysteries. which are contained in the Apocalyptical visions; I have always thought them to have a deeper since than what most Interpreters have endeavoured to make out: nor have I ever been able to find satisfaction in the attempts, which some (as Doctor Alabaster, and others of that strain) have made to lay open these Mysteries: I confess Mr Mede, and upon his grounds, this unknown author,, hath made the visions in reference to the outward events, in their several times, so plain, that I think no rational man can find cause to contradict what they say; but because the truth of this kind of Interpretation doth depend upon an exact knowledge of the History of the times, and the Chronologie of events, since the days of Christ and his Apostles; and upon the knowledge of the Prophetical style, which doth express harmonically the form and constitution of the societies of mankind, in the civil and Ecclesiastical parts thereof; together with the Changes incident thereunto, In respect of outward events, that to show their fulfilling is not all which is intended by the Spirit. by the similitude of the parts, properties, and Changes which in their visions to them appeared to fall out, in the outward Heavens and Earth, and Sea, and things contemed therein: therefore the certainty of that interpretation is not obvious to every one; and although it might be so fully made out, to be an undoubted truth, that it should become demonstrable to every ordinary capacity; yet to my understanding, that would not exhaust the Mystery, which the Spirit of God doth recommend unto us in the matter of the vision; for although a man should fully believ, and be able demonstratively to prove the truth of the Accomplishment of all the events, as this author doth make them to me very probable; yet he might fall short of that spiritual understanding whereunto this promise is made, Chapter 1. verse 3. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those things which are written therein. I shall therefore say, that there must be a certain reading, and hearing of this Prophecy, which bring's a blessedness with it, so that he who read's and here's in that kind, is enabled to keep the things which are written therein: and as there is such a reading and hearing, so there must be a sens, and an interpretation of that sens, which is able to fit a man for the keeping of the things which are written therein: and if there must be such an interpretation for that kind of hearing, then there must also be a key and Rule of interpretation answerable to that sens, which is immediately subordinate unto the promise of blessedness; for that this bare Historical sens of the Accomplishment of the visions, is not that whereupon properly the promise of blessedness is entailed is clear, because a man may be fully convicted of the truth of this, and believ it, and demonstrate it unto others; and yet himself not keep the things which are written in this Prophecy: moreover, that reading and hearing whereunto the promise of a blessing is annexed, must needs be proportionate to the capacity of all men, that make sincerely profession of Christianity; but this reading and hearing, which is thus grounded upon the Historical and Chronological interpretation of the visions is not proportionate to the capacity of all sincere professors; and therefore it cannot be taken for that reading and hearing whereunto the promise of a blessing is annexed; and consequently there must be some other interpretation found, which is immediately subordinate unto this effect. That which I am now intimating is this; that the Prophetical visions of the Revelation have a main matter of Mystery in them, beyond what is here, or any where that I know by any Interpreter directly insisted upon; for I conceiv, this which is here delivered to be indeed a true opening of the Mystical vision, as to one part of it, which is the prediction of the Historical events and Changes of things, which should befall unto the Government of the worldly Empire, and to the visible State of the Church therein: but besides this part of the Mystical vision, which I call the Historical presignification of events; there is in the matter presignified, But that there is a manifestation of the Mystery of the Kingdom of Christ intended thereby, above the Historical events. a deeper Mystery wrapped up, which require's another key to open it, then that which shows the bare accomplishment of events; and this is the Mystery of the Kingdom of Christ, in opposition to the Mystery of Iniquity; for this is mainly to be taken notice of in the events which are foretold, and do fall out: now he that read's, and here's, and keep's the things written in this Prophecy concerning this Mystery, he is truly blessed indeed; but except we can read and hear the since of this Mystery in it, I know not what advantage the knowledge of the Historical Mystery can bring to us further▪ then to convict us, that the penman thereof was truly inspired by God when he wrote it, because he did truly foretell things to come, and that the warnings, threatenings, promises, precepts, and doctrines contained therein, deserv to be heeded more, than the words of a bare man. And truly, although I have much valued the gift and study of those that have set themselves, to unfold by the observation of Histories the Mystical presignification of events; yet I could never bring my spirit much to apply itself to any such search; because I found, that both in the beginning of this book, (in the place forementioned, chapter 1. verse 3.) and in the end thereof (chapter 22. verse 7. 14.) the promise of blessedness is made, to another kind of study then this; and the name and scope of the whole Prophecy, which is the Revelation of Jesus Christ, and a record of the testimony of Jesus Christ (chap. 1. verse 1, 2.) doth import to me something more, than what is in the outward visible events; which every rational man, who can read Histories, and understand Symbolical speeches, is able to take notice of, and discern to be fulfilled as they were foretold: therefore although, to manifest the Truth of God, the events are very useful, if not necessary, to be looked after; yet I am clear, that they are neither useful to us, nor necessary to be known, but as they are subordinate unto this Mystery of the Kingdom, and Testimony of Christ; the knowledge and keeping of which doth give us a right unto the tree of life, and an entry thorough the Gates into the City. This then is the Mystery which I look after; viz. to find the Manifestation of the spiritual Kingdom of Christ in the Nature of man, and in humane societies so advanced, that the works of the Devil are destroyed therein; and that the salvation of Israël doth thereby effectually come out of Zion, to bring back the captivity of the people of the Lord; and to make the whole Creâtion partaker of the glorious liberty of the Sons of God; for to show unto the eye of our Faith, by what means and ways this is to be brought to pass in the Regenerate souls of men; and by the state of Regeneration in the outward societies and professions of believers; I conceiv the visions were mainly sent unto the Prophet; and that it was his principal aim, by describing of them, to declare this unto us; if then by the representation of bare outward events, we are not made capable of partaking this Mystery, whereby Christ being apprehended in his testimony, doth become in us the hope of glory; Colos. 1. 26, 27. all our discoveries will be of no great advantage unto our happiness, nor shall we reach the aim, which the Holy Ghost had in sending this Prophecy unto us: we must therefore consider what the key is, whereby the secret of that dispensation, which bring's with it felicity doth stand, is opened. I shall now briefly (till God grant a fitter opportunity to be larger) touch this matter only, And what the key of that Mystery is in general. to let you know, that as the key of the Historical Mystery of the visions is the discovery of Parallel events by Syncronisms, and the understanding of the Symbolical speeches of the Scripture, wherein the harmony between the great and little world is expressed: So the key of the spiritual Mystery of the visions must be the discovery of the parallel perfections, which are found to be between Christ as the head, and the Church as the Body, which is the fullness of him that filleth all in all; Ephes. 1. 23. and the understanding of the harmonical properties of things visible, and invisible, wherein the correspondency between the outward and inward man; the temporary and eternal natures of things; and the state of true life, as it is present in the first fruits, and as it is to come in the full harvest, are expressed. Now to find these keys, as they are properly fitted to open the locks of this Prophecy, as it should be our study; so when we have found them, our care must be to use them discreetly. This Prophecy is not shut in respect of the matter; but yet that matter is not obvious to the capacity of every one, in respect of the manner of the dispensation; for it is certain, that all the counsel of God, whereby we are made partakers of the Divine nature; if weelook upon the substance of the Truth, it is made manifest by the Gospel, without vail, and with much plainness of speech, as the Apostle saith, And the prospective which may be had thereof in the Apocalyptical dispensation. 2 Cor. 3. verse 6. till the end of the chapter; but here the wonderful way, and manner of dispensing of that nature to the Church; and working out the counsel of God in all the world; as this world is to be made subordinate to Christ and his Saints; is laid open in the Apocalyptical visions, which, although they are not covered with any vail, which doth hide the glory of God's work, as Moses' face was: yet they represent it only to us as in a glass with Images, wherein the face of Christ doth appear by way of reflection, and through a medium, till we come to behold directly his glory, face to face, without a medium, and to apprehend him in it, so as we are apprehended by him; we may not then call those visions dark Mysteries, without injury to the Spirit of Christ; but they are lively figures of the truth of God's presence in his Saints, and over the world, to represent it to those that have eyes to see it; and to help our weak eyesight, which may be dazzled at the resplendency of the glory thereof; we should make use of the prospective ways which are offered unto us in the word elsewhere; which are appliable to these visions, either as keys to unlock the dispensation of the Mystery, contained therein; or rather as directing and multiplying glasses, through which our understanding may be led, and enlarged to reflect upon the spiritual objects, properly so called, which concern the state of the Kingdom, which is inwardly everlasting in itself, and to the Reasonings of men, invisible, and incomprehensible. Now the prospective ways to be made use of, for the discovery of this Mystery are of two sorts; some relate unto the Matter itself, Which is of two sorts. contained in the visions; some to the dispensation of that matter by way of vision; the ways relating to the matter itself are the clear, and universal Rules of Scriptural and Prophetical interpretation; and the ways relating to the dispensation of the Mystery by way of vision, are the special rules of Interpretation leading us to take notice of the peculiar characters and circumstances of each vision; as they are subordinate unto the Mystery of the Kingdom, which is administered by Jesus Christ unto the end, and in the end of this world. If I should enter upon these Subjects at large, you may perceiv that I would be obliged to write, not a brief epistolical discourse, as now my purpose is, but a whole Treatise: therefore I shall only give you the summary heads of that which might (and sometime must) be more largely spoken to: that by the hints which shall (God willing) be suggested, you may exercise your thoughts, to dive into the Mystery by yourself, as the Lord shall guide you: for none of us can profit in these things any further than God's Spirit doth lead us forth, to meditate through faith upon Christ; and to improve practically our talents about the work of the Mystery of our union with him. Thus then in reference to the matter, The Rules of Interpretation, relating to the Matter, as it is a scriptural Prophecy. the universal Rules of Prophetical Interpretation are generally known to be these. The first, that we must prophesy according to the Analogy of Faith. Rom. 12. v. 6. The second, that we must keep the form of sound words delivered in the Scriptures, 2. Tim. 1. 13. The third, that we must analyse, that is, resolve and divide the text aright, 2 Tim. 2. 15. and to the effect that we may be able to do this, according to the mind of the Holy Ghost, the Apostle Peter tells us: 2 Petr. 1. 20. that we must not make the Scriptures speak in a private sens; that is, we must not analyse and interpret them so, as if the Prophecies thereof did relate only to the particular occasions, and circumstances of times, of places, and of persons, in, by, and to whom they were at first uttered: and the ground why they may not be so taken; but must be understood in a more public, common, and general sens, is given by the Apostle▪ verse 21. because saith he, the Prophecy came not by the will of man; that is, it was not any particular choice, or inclination of humane reasoning which brought forth the prophetical (that is the scriptural) word, but they were moved by the Holy Ghost, that is, the universal Spirit (whose wisdom is above all private concernments; and doth penetrate through all being from the centre to the circumference) did put words in their mouth which they did utter, and therefore these words must be understood as universally, and abstractedly from particular concernments, as they were meant by the Spirit, who delivered them unto the Prophets, as for instance; when a Law was given for oxen that did tread out the Corn, that they should not be muzzeled; the Apostle tells us, 1 Cor. 9 9 10. that the meaning of the Lawgiver was not to take care for Oxen, but that this was said for man's sake: So the Apostle, Gal. 4. verse 21. till the end, doth according to this Rule, interpret the History of the Son of the bondwoman, who was to be cast out with her Son, who could not be heir with the son of the free woman: and by this Rule, the dark speeches; Mat. 2. 15. 23. I have called my son out of Egypt, and he shall be called a Nazareth, etc. will become plain. These Rules in their use are complicated, The right use of these Rules. and become one prospective of the sens, although their Notions be thus distinguished; therefore in their applications to the Scriptures, if they do not go hand in hand together, we shall never reach the since thereof, nor be able to divide the word, according to the spiritual rationality thereof, nor to show the division thereof demonstrably, either to our own, or other's just satisfaction; and truly the want of humility, and ingenuity, to seek after the full knowledge of these Rules; and the neglect of the right use of them, in the knowledge which we have thereof: together with the presumptuous rashness and confidence, by which we are hurried to determine all things, according to our own self-conceited notions and knowledge; which we ambitiously strive with tooth and nail to maintain, The evils attending the non-observing of them. is the cause of all our darkness and confusion in matters of Divinity. Here again, if I should enter upon this Subject, to show how a demonstrative scriptural Anaysis, by the spiritual use of right reason, is atteinable, and will be the only way, (next to the gracious and immediate illumination of the spirit, writing the Law in the hearts) to compose our controversies, to end our needless and sinful ways of disputing, and to banish out of Christ's Church, the high conceit of our Doctoral school-divinity; if (I say) I should enter upon these thoughts, you see that not a Treatise only, but a volume should be written thereof to do it satisfactorily; but I am resolved not to ingulf myself beyond the scope of this present discourse, which tends only to point at matters, that you may be stirred up, to think upon them by yourself: therefore thus much shall suffice for the finding of the universal key of all prophetical Mysteries, as they are rationally discoverable in the Scriptures; yet above this, though not without it, there is a nearer prospect to be had of the Mystery in the Spirit, That there is a nearer prospect of the Mystery of the Kingdom to be had, then by these Rules. Colos. 2. 3. which without such a disquiry doth lead us thereinto. This nearer prospect is the inward Testimony of Jesus, in whom as in the fountain are hidden all the treasures of wisdom and of knowledge, and who is to all that believ in him the immediate wisdom and the power of God. 1 Cor. 1. 24. Therefore the Angel who brought the great vision of the Marriage of the Lamb unto John (who thereat was so Revel. 19 10. ravished that he intended to have worshipped the Angel) put's him in mind (to take him off from giving him any divine worship) that he was no more but one of his equals, who had the Testimony of Jesus; for (saith he) the Testimony of Jesus is the spirit of Prophecy. Such then as have this Testimony dwelling in them, have this Spirit; and by this Spirit they may be led (if God be pleased so to carry them) a nearer way than this is, to see in Jesus himself the whole Mystery, and to partake of it as from him, in the wisdom and power of God; yet this must be noted, that although they should be admitted to this nearer way for some special fits; nevertheless they shall still be led so, as that their Testimony must be liable (in case of doubt proposed by others, or incident to themselves) to be examined by the Testimony of the Apostles; Yet not so as not to be liable to be tried by these Rules. and their Spirit must be subject to be tried not only by the Spirit which was in the Apostles, Prophets and Evangelists. 1 John 1. 3. and chap. 4. 6. and John 17. 20 but by the spirit which is in their brethren the Prophets of these times, who have the testimony of Jesus no less than they. 1 Cor. 14. 29, 30, 31, 32. Here then to come nearer by the address of these Rules, to the prospect of the Mystery of the Kingdom, as it is represented in the Revelation, let us make use of the key which the Angel hath given us, which is that we should observe in the peculiar circumstances of the matter, and scope thereof, and in all the characters of each manifestation; the special relation which they have to Jesus, to bear witness of him; for so much as each dispensation by its peculiar Characters, shall be found to speak of this testimony, so much it doth reveal unto us of the Mystery of godliness. If then we ought not to proceed without an eye to our forementioned Rules (for although, as I have already hinted, the testimony of Jesus in our Spirit, is the Spirit of Prophecy, which may sometime in the enlightened frame of a believing soul swallow up all the rational Acts of contemplation by a direct intuitive representation of the light of life in Christ; yet that Testimony is neither in itself inconsistent with, nor in the orderly way of declaring it unto others, to be separated from the prospective of the Mystery, which is atteinable by the Rules of scriptural Interpretation) if then (I say) we ought not to put these Rules out of our eye; then let us take up, and carry along with us, as the ground of our faith, the Rule unto which, in our apprehension, all these Prophetical visions in their Mystical circumstances are to be made proportionate, What the grand principle of our Faith is, concerning Christ, to which all the Interpretation of these visions must be made proportionate. which is that Apostolical Testimony of the Mystery of Godliness, which he calls great and without all Controversy in 1 Tim. 3. 16. That God was manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory: to these heads then of the knowledge of Christ, which in plain, proper, and significant words express the sum of all, that is to be known of him; our since of this whole Prophecy, and of all the parts thereof must be proportionate; so that when we look upon the visions, we must cast our eye at the same time, to observe, how both in the whole, and parts that which is offered therein, is all along relative hereunto. If therefore you will first look upon the whole in the bulk of the matter, What to be looked upon in the Prophecy, to find the proportion it hath to that principle. and scope of the Prophecy; and in the general contexture, and tenor of the visions thereof; you shall find nothing else mentioned therein; but what is directly tending to make out the heads of this mystery of God in Christ, that he may be known more and more fully unto the world; till he be so fully revealed that all the earth shall be filled with the knowledge of his name, even as the waters that cover the Sea. For by the contexture of the Apocalyptical visions it is not only demonstrable, that this promise shall be accomplished; but moreover, the way how it shall be brought about is plainly discoverable. Now the Bulk of the matter and scope of every book rationally written, may be gathered ordinarily from the Title, How the matter and scope of every rational discourse is to be observed, and found out. the Preface, the Conclusion, and the main heads of matters hand led therein, if their contexture and coherence be observed with a respect unto their main scope. Let us then look briefly upon these things, in this book, to see what light they will afford us. The Title tell's us, verse 1. that the book contein's a Revelation of Jesus Christ. Jesus Christ then is the subject-matter whereof it speaks; and to make him manifest is the scope of the book; for it is called a Revealing of him, and that this matter and scope may be the more heeded; to this title of the book, three things are further added, Concerning the Title of the book, showing the matter and scope thereof. who the Author of this Revelation of Christ is: to what use it is given him: and by what means it is put forth to this use. The author of it is God, which God gave him, which adds to the matter and scope an obligation of belief, upon a discovery of divine properties to be seen therein. The use for which God gave it to Christ is; to show unto his servants the things which must shortly come to pass, which is a nearer scope relating to us, as we are obliged to respect the knowledge of the glory of Christ. The means by which the manifestation of Christ is put forth to this use are, that he sent and signified it by his Angel unto his Servant John, by all which we see, that here nothing is aimed at, but the Mystery of godliness spoken of by Paul, and our Salvation in partaking of the knowledge thereof. Next to the Title the Preface is observable it extends from verse 2. till 8. Concerning the Preface showing the same. and doth address the book, either generally to all, or particularly to the seven Churches. The general preface tell's us. First, what John did in declaring this Revelation, viz. he bore record of the word of God, and of the Testimony of Jesus, and of the things which he saw. verse 2. for the word of God brought with it to the ears of his mind, the Testimony of Jesus; and that Testimony was clothed, and represented to his eyes by the things which he saw: and of these as an ear and eie-witness of the Manifestation of Christ, he did bear record. Secondly, it tell's us of what use and Importance this record of John is, to all that read and hear, and keep the things declared therein; viz. it will make them blessed. v. 3. all which is again fully relative to the forementioned Mystery of Godliness, and our Salvation thereby. The particular Preface to the seven Churches, tell's us: that this book was peculiarly inscribed and sent unto them by John; in the name of the Father, of his seven Spirits, vers 4. and of Jesus Christ, who is described. First, by the properties and effects of his coming into the flesh, which were to be, First, the faithful Witness (viz. of the Father's wisdom, Truth, Power, and love.) Secondly, the first begotten of the dead, and Prince of the Kings of the earth (viz. by suffering and rising again; and receiving the Kingdom in that nature which suffered and ●ose again.) Thirdly, to show his love to us, who loved us, by redeeming us, and washed us from our sins in his own blood, v. 5. and by exalting us to a glorious estate; and hath made us Kings and Priests unto God, and his Father: for which we are bound to give him glory and prais; to him be glory and honour for ever and ever. Amen. verse 6. Secondly, he is described by the properties and effects of his coming again from heaven to judgement, wherein he shall manifest himself as man to all men, even to those who have pierced him. verse 7. and as God blessed for ever and almighty. Verse 8. Upon this Preface and address of the book (wherein we see nothing but what is most fully consonant to the forenamed Mystery) doth follow the Narrative of the visions from verse 9 of chap. 1. till verse 6. of chap. 22. 8. and thereupon the conclusion of the book doth shut up the visions, declaring in chap. 22. First, Concerning the Conclusion which doth speak still the same matter and scope. the certainty of the things contained therein, verse 6. with the importance and use thereof, verse 7. Secondly, the effect which the manifestation thereof wrought upon John, viz. that it moved him to such admiration, that he was inclined to worship the Angel, verse 8. but that the Angel forbade him to do so, because he acknowledged himself to be nothing more than they who should keep the sayings of this book. v. 9 Thirdly, the command which he received, not to seal the Prophecies of this book, and the reasons wherefore, v. 10. till 16. Fourthly, the Authority of this Prophecy is held forth in the conclusion. 1. By the Author thereof who is Christ. verse 16. 2. By the Approbation of the intent thereof, which it hath from the Spirit, from the Bride, from all believers, and from all that desire the good things promised therein. v. 17. 3. By the perfection thereof which is such, that nothing may be added to it, nor taken from it. verse 18, 19, 20, 21. By all which we see that the matter and scope of this Prophecy, as to the Bulk thereof, is none other, but to set forth the glory of Christ, as manifested in the flesh, and justified in the Spirit; as seen of Angels, and preached unto the Gentiles, as believed on in the world, and exalted by the perfection of his Church, (which he filleth with his glory) unto the fullness of glory, both in himself, and in all his members. We conclude therefore, that the whole Mystery of Godliness is intended here to be manifested in respect of the way, by which it is to be carried on unto the end of the world, and fully accomplished at the end thereof, by the destruction of the enemies of that Kingdom, which he erected in the nature of man, over the whole Creätion, by the renewing of all things for the elect's sake, to put them in full possession thereof, as is promised, Revel▪ 21. 5, 6, 7. and by uniting them to God for ever, Revelations 22. 4. 5. This being the full intent and purpose of the Prophecy; Concerning the par●s of the matter, as they reach the main Scope. let us now briefly look upon the heads of matters handled therein, to see how suitable the particulars are to reach this main aim, and bow this design is thereby made known to be carried on. The things handled in the Prophecy are of three kinds, as they are in the first vision by Christ himself commanded to be written, The division of the book. chap. 1. verse 19 Write (saith he) the things which thou hast seen; and the things which are; and the things which shall be hereafter. The things which he had seen are written, Ch●p. 1. The things which then were, are written in chap. 2. and 3. And the things which should be afterward are from chap. 4. till chap. 22. verse 6. The things which John saw in chap. 1. are Christ's presence with his Churches, revealed in the first vision, whereof the properties show him to be. First the Mediator and Highpriest of the Churches, The substance of the first vision. administering the affairs thereof in things pertaining to God, by his walking in the midst of the golden Candlesticks. Secondly, the King who hath all power to support the Rulers thereof; as holding the seven Stars of the Churches in his right hand. Thirdly, the Prophet of the Churches, who dispenseth the word of God unto them, which as a two-edged sword comes out of his mouth. chap. 1. vers. 12. till 17. These are the chief properties of his presence relating to the Churches, which are heightened with other circumstantial perfections of his head, eyes, feet, and whole countenance, etc. and withal, there are other properties of glory expressed, which relate to his person in himself considered; by which he is manifested to be the first and the last, he that was dead and is alive, and living for evermore, and having all power of hell and death. verse 11. 17, 18. This vision than tends clearly, to set him forth in his mediatory office by the properties of his inherent and relative glory. The things which then were, are the seven Churches under Christ's What Christ's intent in the seven Epistles written to the Churches is, and how it is gathered from the matter and words of them. care and administration, which are set forth in the seven Epistles, which by Christ's appointment and indictment are written unto them, in Chap. 2. & 3. wherein I conceiv, that under the Characters of perfection, and imperfection given to the Churches, and under the threatenings and promises, together with the admonitions, reproofs, exhortations, and commandments annexed thereunto; all the degrees, both of the defection from Grace, and of the progress in Grace, which our nature is capable of; together with the changeable conditions, under which the Churches should be, till the Marriage of the Lamb come to pass, are set forth. For if we should call to mind the Rule of scriptural interpretation, heretofore mentioned; that no Prophecy is of private interpretation; it will appear from the words of the text, that these Epistles are by Christ intended, not only to those particular Churches, or to the Angels thereof alone, which are named; but to all the Churches, which then were elsewhere in the world, and which should be in all ages till his second coming; and to all the men of any spiritual understanding that should hear thereof till the end of the world. Because it is not only certain that Christ still holds the seven Stars in his right hand, and walks between the seven Candlesticks, and speaks unto them; but it is evident by the matter of the promises, that they are universally appliable unto all the professors, in all ages, who shall overcome, and be faithful unto the end and the peculiar admonitions at the close of every Epistle do intimate no less; for to my understanding these words, He that hath an ear, let him hear what the Spirit saith unto the Churches; doth speak this much; that others, even all who ever should hear the tenor of these Epistles, aught to think themselves spoken to, and concerned therein; although they should be no visible members of these particular Churches. For what else can be the meaning of that expression, he that hath an ear; but that every one should take that to himself which is said of and to these? And then if we observe the expression to run in the plural number; what the Spirit saith unto the Churches, this will make it yet more manifest; that these seven are here put in stead of all: for no doubt the Spirit than spoke effectually, and doth still speak to more Churches then to these: and therefore we may conclude, that the things spoken off to them are taken as relative unto all, both men and Churches, not at that time only, but at all times, so long as the seven Candlesticks should be on earth, and the Spirit hath a voice to speak unto them; for to day if you will hear his voice, out of Psal. 95. was not only meant for that day, but for this also, as the Apostle makes it plain, Heb. 3. If then the narrow limits of this discourse would give me leave; it might be made out, that in the cases of these seven Stars and Churches as here they are described; all the varieties of the conditions of Professors, and all the fundamental defects of Church-societies, in all the Churches which have been since the Apostle's times, are set forth; and that in the promises made unto them, all the degrees of perfection atteinable in this life by single believers, or Societies, are expressed; but this would be a matter of enlargement beyond my present purpose: I shall therefore leave it till another season; only this may be further observed as a translation from this first to the second vision: The difference of the first and second vision. that in the first, John saw the Administration of Christ's Kingdom, as than it was on earth: but in the following vision which begins chapter 4th, he is taken up from earth into Heaven, to see the administration of the Kingdom there also, and from thence how it should be managed over the whole world for the Church's sake in time to come: So that we ought to take notice that the Manifestation of Christ, and in him the Mystery of Godliness doth fill not only the Churches on Earth, but the Church also in Heaven; and that God by him, as he is in the Church, both in heaven and earth, doth govern the world for Christ's interest, towards the fulfilling of his own counsel; which tends mainly to reveal the glory of Christ over all, and the felicity of those that partake with him in his glory; as also by what means the world is subdued under him, and conquered by him for the good of his Church; for this is the issue of all, as in the close of this Prophecy doth appear by the coming down of the New Jerusalem from Heaven, and the making of all things new, to give unto the Saints their inheritance. The second vision than doth show distinctly four things. First, The substance of the second vision. what the frame and constitution of the Church in Heaven is; How it is ordered round about the throne of God, and set in his presence that it should take notice of the passages of his glory, to acknowledge and declare the same. chap. 4. Secondly, what the administration of affairs in heaven, and Government of the Church is over the world; how the decrees and counsels of God, and by whom they are brought to an issue? Here it is showed unto the Prophet; that the whole administration of the government is put into the hand, and upon the shoulder of Jesus Christ alone; who by the Sacrifice of himself, as of a lamb without spot, did meritoously purchase to himself this honour; and by his seven eyes of wisdom, and seven horns of almighty power, is alone able to discharge so great a Trust, as to open all the Seals of God's decrees in their due times and seasons, concerning the government of the whole world for the good of his Church. chap. 5. Thirdly, what changes are brought forth in the affairs of the world, and what the condition of the Church and Saints is therein; by the opening of six of the Seals, where is showed, how after the preaching of the Gospel through the world; great troubles and terrible wars arise in the earth amongst men: in which the witnesses of Christ are slain, and lie as sacrifices at his Altar; but they are comforted with the hope of just vengeance to be executed upon the earth for their sakes, after a season; and the enemies of Christianity are terrified at the beginning of the execution of Christ's wrath against them chap. 6. And lest the Judgements which were to be executed against the enemies, should take hold of the friends of Christ; there is a careful Provision made for the preservation of these from danger, and the Hopes of future glory are assured unto them by the first fruits thereof. chap. 7. Fourthly, what the destruction is which at the opening of the seventh Seal is brought upon the world; and what the glory and settlement is, which is brought unto the Church of Saints therein: for the seventh Seal doth contain, and produce all what ever doth follow till the end of the Revelation. Here then seven Angels with seven Trumpets, are appointed to sound and declare the Judgements of God over the Earth, which accordingly are executed, where the four first trumpets are remarkably distinguished from the three last; because to the last three, a warning of great woe is promised by an Angel over the inhabitants of the Earth. As for the four first; they all tend to deprive the world of the third part of the Creatures, which are great comforts to the life of mankind; as of trees the third part, and of all green grass, which in proportion may be the third part of lesser plants; the third part of the Sea, and of Creatures living therein, and of the ships that sail thereon; the third part of the Rivers and fountains of waters; and the third part of the Sun, Moon, and Stars, and of the light of the day and night: where we may take notice of a gradual progress from the lesser to the greater judgements, from earth rising up to heaven: and from the effects to the causes. Chap. 8. As for the woes, the first of them by Locusts is a tormenting judgement; not putting men to death, but vexing them: so that they should seek death and not find it: and the second of them by horsemen is a destroying judgement, by which the third part of men on earth are cut off. Chap. 9 Thus then by the second vision is showed what in heaven is sealed in the hand of God, and what from thence is published to all the world; by the progress of the Gospel; by the sufferings of the Saints and their comforts; and by the Judgements befalling to the world for their hatred to the Gospel: for their Idolatry, and for their other sins of Murder, witchcraft, fornication and theft: of which they repented not: and therefore the third woe is to be brought upon them, when the seventh Angel shall sound: for at the time of his sounding, there shall be to time of forbearance of any more; but the full mystery, both of wrath against the wicked, and of Mercy to the godly, shall be fulfilled towards the world, and towards the Church, both in heaven and earth. Here then to show this, Concerning the third vision. the third and last vision is given to the Prophet; which he again receiveth on earth by the hand of the mighty Angel, which comes from heaven with the open book; and stands both upon the Sea, and upon the earth where I observe▪ First for a Translation from the two former to this last vision; that as there are but three substantial differences of things revealed to the Prophet: And wherefore the whole Book is to be reduced to three visions. so there are but three substantial diversities of places mentioned, where they are revealed, and three main changes in the frame of his Spirit in receiving them. The first substantial matter of vision is Christ's administration of his offices on earth amongst his Churches. The second is his administration of his offices in Heaven, over all the world, to propagate and preserv his Church: And the third is his administration both in Heaven and earth, to make an end of all wickedness in the world, and to perfect the glory and happiness of his Church; each of these matters are showed to the Prophet, in the places where they were chiefly to be translated; for to leave the sight of the first he was on earth, as amongst men: at the sight of the second, he was in Heaven, as in the presence of God, and of the Saints perfected, and of Angels. At the sight of the third he is on earth again; but so, as communicating still with Heaven, and looking into it back again, as one come down from thence, and having still a relation to it. The frames of his spirit appear to me diversified suitably unto these matters and places. For in the first vision he is merely passive, as a dead man to be quickened. In the second he is Actively passive (as I may so say) that is, as one concerned in the businesses, which are transacted: he is an inquisitive observer of the passages thereof. And in the third he is effectually employed as a coagent, to help to fulfil the Mystery of God by the spirit of Prophecy: and in each of these Manifestations Christ is represented to him, suitably to the administration which is revealed. In the first as a Man▪ in dealing with men; in the second, as a Lamb offered up to God in dealing with God; and in the third, as a mighty Angel, in dealing with Satan and his Angels, and with the powers of darkness in the world. Secondly, for the opening of the matter of this vision, And what the sum of the third vision is. I observe, that the sum of all is, to show when and how the Mystery of God, which he hath spoken by the Prophets should be finished; and to show this. First two means are used to lead John to the knowledge thereof: then secondly, the thing itself is summarily related, by word of mouth unto him, and afterward thirdly it is represented in several visions. The means leading to the knowledge of the finishing of the Mystery, are two. First, an open little Book inable's him to prophesy. Chap. 10. Secondly, a Reed given him like unto a Rod, to measure the Temple, the Altar and those that worship therein. The summary relation of the whole business by word of mouth, doth concern the time of the treading of the utter court under foot, the power of prophesiing given to the two Witnesses during that time; the war which the Beast shall make with them while's they prophesy, and the issue of that war set forth in the circumstances of their death and resurrection; and that which immediately doth follow thereupon, both in earth and in Heaven. In earth, there was an earthquake which made the tenth part of the City to fall, and killed seven thousand men, and frighted the rest. The second woe doth pass; and the seventh Angel doth sound his Trumpet. In Heaven there is great joie and and thanksgiving offered unto God, because he hath taken the Kingdom to himself, and doth reign over the Kingdoms of the world, to give rewards unto his servants. chap. 11. Hitherto the whole Series of matters concerning the Mystery of God, hath been related in plain terms; to show the things by which it should be accomplished: now followeth the description of the visions; by which the particulars of the things summarily mentioned in this Narrative are more at large reveled: whereby the Prophet is made to understand concerning the Mystery of God (which is, Christ in the Church. Ephes. 5. 32. or which is all one, Christ in us the hope of glory. Colos. 1. 27.) what the state of the Church was in Heaven at that time; The visions showing the fulfilling of the Mystery of God have a respect to four times. and what it should afterward be on earth, during the time of the Church's abode in the Wilderness; during the time of her coming out of the wilderness; and during the time of her Reign over the earth, as the Spous of the Lamb with her bridegroom. At that time the temple of God in Heaven being opened, 1. Before she Church fli●'s into the Wilderness. and the Ark of the Testament therein being seen; the Church as she was constituted by the Apostles appeared, and brought forth a Manchild, against whom the Dragon did set himself to devour it; but the child was to be caught up to Heaven; and the Dragon to be cast out of Heaven upon the earth; where he set's himself to persecute the woman which fled into the Wilderness, and to make war with the remnant of her seed. chap. 12. During the time of the Church's abode in the Wilderness the mystery of iniquity is set up, 2. Whiles she is in the wilderness. and comes to its perfection in the earth, & God send's his judgements upon it when it is come to its height. c. 13 till 19▪ This Mystery of Iniquity hath two parts; the Mystery of the Beast, The Mystery of iniquity appears, which hath two parts. and the Mystery of the Woman riding upon the Beast. The Mystery of the Beast ruling over the earth, One of the Beast, another of the Whore. is seen in one Beast coming out of the Sea with ten horns; and another coming out of the earth with two horns. Chap. 13. during the time of the rising and reigning of these Beasts over the earth, the state of the Church upon Mount Zion, and God's administrations for the knowledge of his will thereby unto the world; And the State of the Church, though in the Wilderness, yet also upon Zion, appears in like manner. concerning the everlasting Gospel concerning the future fall of Babylon; and concerning the punishment of those that adhere unto the Beast; and for the way of gathering up the harvest and vintage of the earth; The Judgements of God in his last wrath is poured out upon the Beast. are revealed. chap. 14. God's Judgements upon the Beast are poured out in the Phials of his last wrath, whereunto seven Angels are appointed, and prepared. Chap. 15. and commanded to put the Judgements in execution. Chap. 16. The Mystery of the Whore of Babylon riding upon the Beast, And the Mystery of the Whore and her judgement appears also. is showed to the Prophet. chap. 17. and the Judgement which befalleth unto her, for her destruction is described▪ chap. 18. The state of the Church in her coming out of the Wilderness, is described in the congratulatory acclamations, 3. Whiles she is coming out of the Wilderness. given to God in Heaven at the destruction of Babylon, and at the preparations of the wife of the Lamb for the Marriage-Supper, and in the war which the Armies of Heaven under Christ's conduct do make against the Beast, the falls Prophet, and the Kings of the Earth. For by this means the power of all her adversaries being destroyed, she is fitted to appear visibly upon the stage of the world. Chap. 19 The state of the Church during her Reign with Christ on earth, 4. After that she is come out of the Wilderness, during the time of her Reign with Christ. is before the last Judgement a thousand years; and after the universal Resurrection, both in Heaven and earth, for ever and ever. Chap. 20. 21. and 22. till verse 6. Thus we see the contexture and coherence of the matter and parts of the whole Book: if then we should consider how these particulars relate unto the main scope of the Prophecy, which is to reveal Jesus Christ unto us, in the Mystery of his Kingdom, we see that every thing is most directly subordinate thereunto, and that the whole doth most completely reach a full discovery of the accomplishment of the Mystery, whereof the brief sum is this. That the professors of the name of Jesus Christ; The brief sum of the whole Mystery of God, as set forth in the two last visions of the Revelation. by their sufferings for his sake; by their testimony of him in opposition to the Dragon, to the Beasts, and to the Whore; by the Judgements of God against all these, to destroy their power, by the war of the Saints against them, by the settling of the Kingdom of Christ in the hands of his Saints; and by the Manifestation of the Glory of the heavenly Jerusalem, coming unto them from Heaven to earth▪ whereinto the Kings of the earth shall bring their glory; shall get the full victory over the world, and with the purchase of the Inheritance of all things in the New Heavens, and the New earth; they shall have the enjoiment of the presence of God for ever. In all which at this time, as to our present condition the opposition which the Beast hath to the Lamb; the falls Prophet to the two Witnesses, and the Whore to the Bride; And the things which at present are most considerable therein, which are▪ and the manner of their warfare is most considerable: for in the opposite properties of their Natures and ways, the Mysteries of Iniquity and of Godliness are most completely revealed; and by the manner of the war which is between them, and the issue thereof; the state and relation wherein our inward man doth stand, as to either of the Mysteries, will be seen: that we may not only know what partly to choose in this quarrel, but also what to judge of the advancement of the party wherein we are found, towards the atteinment of the Hope which is set before us in the Kingdom of Christ. These things are worth a larger discourse and discovery; then my design is at this time to bestow upon them: but in reference to what hath been said already; and to that which is the scope of the following Treatise something is fit to be added, though but very briefly, to give you matter of further thoughts. If it be expedient then for us to take notice of the Mystery of Iniquity, and of Godliness as they are now working; and have been long ago wresling against one another in the public transactions of this present world; we must look out for the Beast to find him by the Properties of his Nature, and by the effects of the Government which he hath exercised, and doth exercise upon the Earth; and for the Lamb to find him by the same Characters. The Beastly nature of the life of man, The discovery of the Beast. is that which the Dragon doth exalt, and empower with all his might, as his vicegerent, to have Dominion over the Inhabitants of the Earth; for by this nature he can only have access now to us, and power over us: seeing he is cast out of our heavenly places, and overcome there in our nature, by the blood of the Lamb. The general properties of this brutish nature are these. First to be led without reason by mere sens. Secondly, to satisfy the sensual imaginations and lusts of the flesh; and thirdly, to do all things by a Brutish and bodily violence and force, rather than in a friendly and amiable way; And fourthly, in case of opposition, to destroy without mercy all that stands in the way of his will. Hence it is that in the 13th of the Revelation, this beastly nature is said, to be like a Leopard full of spots, swift and cruel; to have the feet of a Bear; which grasp's both with the hindermost and foremost legs and claws, and to have the mouth of a Lion, to tear and devour. The Government which this nature doth affect is absolute, to have all in subjection to its will, without any other Rule or Law. So that it ruleth over others, as men use to rule over beasts, guiding them by mere sensual and imaginary inducements which relate nothing to the will of God at all. If then the Governors of a people make use of their power, to satisfy the inclinations of flesh and blood, in fulfilling their lusts and sensual affections, without any due respect unto the end of their place: but seek by mere force to make their will a Law to their Subjects, by bringing them to an absolute Subjection, that they may suffer themselves to be ruled, as beasts use to be ruled by men; who being ignorant of the designs of men, are led only by sensual objects of pleasure and of terror: if (I say) any Governors have this aim, and follow the ways, by which this kind of greatness over others may be established; they ought to take notice of themselves, and others may observe it also of them, that they are none other but the Dragon's Vice-gerents on earth, and that they rule in his name, and in his way over the sons of men. Now how many Potentates have hitherto in all the Nations of the Earth, intended to rule over their Subjects in another way, I confess I am not able to relate. But how many have apparently studied to be absolute over their Subjects, as over beasts, and in cases of opposition have showed themselves as Leopards, Bears, and Lions against them; and have made these properties of their way, their glory; is so apparent, that I shall need to say no more of it; but shall leave it unto your thoughts. But the Lamblike nature of the life of man; The discovery of the Lamb. and the way of the Government which is suitable thereunto, is that which Christ as a spiritual man doth exalt in the societies of mankind. The properties of a Lamb may be seen in the relation which it hath to other beasts, to the creatures of its own kind, and chiefly to mankind. In respect of other Creatures it is most meek, and most harmless; the horns which they have are not for offence but for defence, in respect of their own kind, they are most fit to live in a society. For if they be alone, they are lost, and become a prey to other beasts. In respect of man, the Lamb or sheep is the most useful, and most serviceable creature of any other; for they both feed him and cloth him; and that without much trouble unto him. As for the way of Government which is suitable to the nature of the Lamb; we see that it is none other, when they are without a Shepherd; but the Imitation of example; that when one goeth before, than all the rest do follow: and if they have a Shepherd, they follow him, and take notice of his voice, to distinguish it from the voice of a stranger. If then the Governors who are over the Flock of Christ have not these properties, in the way of ruling the Commonwealth of Israël; that is, if they are not eminent for meekness, and harmlesness towards all men, making use of their horns, and power only for defence and not for offence; if they are not sociable, and by condescension of spirit humbly equal to those that belong to their society; but seek to keep themselves high, and at a distance, and solitary from others; and if they are not willing to give themselves up, both their wool and their substance for the service of mankind; they are not Christian Magistrates, nor they rule over their Subjects, as Christ's Vice-gerents, or in his name and way. For he as the first Lamb of the Flock, in his precedency did never carry himself otherwise, then thus before the Flock, to oblige all to follow him, but chiefly they who professing his name, are in the foremost rank before others to lead them, aught to follow him closest. If now we should compare these two Mysteries together in their opposition to each other, we may observe that as Leopards, Bears, and Lions live not in Flocks and societies, as Lambs do, but alone by themselves; so it is with Potentates and Monarches. Imperium non patitur duos. Caesárve priorem, The comparison of the Government of ●he and of the Lamb. Pompeiúsve parem ferre nequit. Leopards, Bears, and Lions live by preying and devouring other weaker Creatures, wherein they are the emblem of the Tyranny of Monarches, and we see that most of them were these Creatures as the glory of their scutcheons: but Lambs and sheep living in flocks to strengthen each other, represent the equality of a Commonwealth, and the way of its strength. Leopards, Bears, and Lions need no protection, nor can they be ruled but by a prison; because they make themselves formidable unto all other Creatures; but sheep and Lambs are a prey to all other Creatures, except they be protected by a Shepherd, and kept in folds, which doth represent that Christian Commonwealths, except they be protected by an higher power than their own, which is as far above the nature of man, as man's nature is above sheep and Lambs; they cannot be in safety. The dependency then of sheep upon their Shepherd is an emblem of the life of Faith; but the absoluteness of power, in wild Beasts, to trust to their own strength, is the emblem of the greatness of Potentates, and such as betake themselves to stand by their own sufficiency, in reference to Man, these wild beasts can never be brought to do him any service; but prey upon him, and devour his substance; but sheep and Lambs are the support of his life, and are without resistance slaughtered and sacrificed for his good, which is the emblem of self-denial, wherein Jesus Christ the chief Shepherd of the flock is gone before all the Governors of the Commonwealth of Israël; to show them that they ought to give up themselves as a sacrifice for the public good of their Flocks. Lastly, it is the beast's way of Government to enforce obedience by violence; but it is said of the Lamb upon Mount Zion that his Flock of 144000. Lambs did follow him whether soëver he went; to show that the Vice-gerents of Christ, which are appointed to rule his people in his name; go before their brethren in the way of Righteousness, and such as are true Christians indeed, follow them out of a loving inclination; and this is the best way of Government that can be settled amongst men; namely to bring all to imitate Christ Jesus on all sides, both they that bear rule, and they that are ruled. Now how far our Rulers are bend this way, I shall refer it to their own conscience to consider; and how far their Subjects set themselves through love, to follow that wherein they go before them in righteousness: I shall not need to mention; but I may take up a woeful lamentation; that some who ought most to encourage their fellow-Subjects to this duty; are most avers from it themselves, and disaffect others from it. But I shall not insist further upon this mystery of Iniquity, this shall briefly suffice for the opening thereof at this time. The second thing which I proposed to touch, was the mystery of the falls Prophet, and of the two Witnesses, and hereof briefly thus. The falls Prophet his work is to uphold and to advance the interest of the power, The discovery of the falls Prophet. and the absoluteness of the beastly Government, and to bring all men to be in subjection thereunto, the means which he useth to effect this is twofold; the one is a deceitfulness of persuasion, and bewitching of the Imaginations of ignorant men by lying miracles, to make them believ, that in the beast there is a Divinity, and that his image ought to be worshipped; the other is a coërcive power of punishment to be inflicted by the falls Prophet's procurement upon all those who do not subject themselves unto the beast; either by way of Adoration, to fall down before this Image; or by way of receiving as a token of subjection the mark, the name, or the number of the name of the beast: namely, that such as should not worship his Image should be killed; and such as should neither take his mark, nor his name, nor the number of his name upon them, should have no liberty of commerce; and to prosecute these designs, is the whole employment of the falls Prophet; which that we may the better understand, let us consider the particulars. The Image of the Beast which is to be worshipped, I take it to be that absolute greatness which the second Beast doth attribute unto himself, and doth exercise over the Subjects of the first Beast in his presence; for the text saith, that he exerciseth all the power of the first beast before him, chapter 13. verse 12. that is, he doth set up a way of Government, as absolute, as that of the first Beasts, is in conformity thereunto, to establish it, and he had power to give life unto the Image of the Beast, as the text saith, verse 15. which I understand thus; that the second Beast had power given him, by the first Beast's permission; to give life to the Image of his absoluteness, and to the exercising of his power in the hand of the second Beast; and to make it both speak, and cause all to be killed that should not worship his Image, to make the Image speak, is to make his power give sentence of death; and to cause all to be killed, is to see that sentence executed against all such as should not acknowledge the Authority, form of Government, and Laws and Canons of his making to be divine sanctions. For the Canon-Laws are made in imitation of the civil Jurisdiction, and in their kind of a like power, or the same with that of the first Beast, the one relating to the Civil, the other to the Ecclesiastical State. By the mark of the Beast, I understand the Irrationalitie of obedience, and brutality of those that subject themselves blindfold in all things, without respect to Conscience, or the knowledge of any rule in order to God's will; such than who by a blind submission through worldly and sensual motives subject themselves as Beasts use to do, to those that ride upon them; and are led wheresoëver their riders will drive them, have the mark of the Beast upon their spirits: and if they make open profession of this kind of blind obedience to be their duty, they take the mark of the Beast in their forehead; but if they practise it as hirelings for a reward, they take the mark of the beast in their hand. By the name of the Beast I understand, the names which for distinction's sake, the falls Prophets every where take unto themselves, that they may thereby set up themselves to be followed, and owned by their Disciples; which how this is practised, no man can be ignorant of. And by the number of the beast's name, I understand the partiality of reckoning, and inequality of account, which the falls Prophets oblige their followers to make of men, in orto their parties; for according to the relation which men are thought to have to this, or that faction and pattie; so they are esteemed of, more or less, for that name's sake whereby they are characterized, and under which they are numbered; nay, in these our unchristian fractions, by the zealots of parties it is reckoned upon, as a Duty; not to account of any man (let his worth be otherwise what it will) further than as he doth own them, and the name of their party; and this I suppose amongst many other things, included in the number 666. may be represented therein, in respect that this number is nothing else, but a threefold repetition of itself in units, in tenths, and in hundreds: and cannot be multiplied by any square root without a fraction; and in itself six is but the half of twelv, which is the number of the Tribes of Israël; but upon these numerical Mysteries I love not to stand. I shall therefore conclude with this one word; that all, who pretend to have a mission from the Lamb, and think themselves his true Prophets; should do well to examine by these characters the ground whereupon they stand, and the ways wherein they walk, lest they mistake themselves in their account of themselves and be found in the end the Prophets of the Beast, and not of Christ. As for the two Witnesses, The discovery of the two witnesses. they are set forth as opposites unto the Beast, for it is said, that the Beast doth make war with them. Chap. 11. 7. their Character is, that they prophesy in Sackcloth as mourners, that their design is nothing else, but to bear witness unto Christ, by the manifestation of the Truth without humane Interests; and consequently, that they study not by outward means, to set up themselves, or gain followers who should be in subjection to them, and under their spiritual jurisdiction; nor do they apply themselves to the fancies of their hearers, to work some strange impressions upon them, by raising them to the admiration of their Notions, of their Eloquence or parts; but speaking the plain truth in love; a word of fire to melt the Conscience of sinners doth go out of their mouth, which doth slay the wicked spirits, who set themselves against them, and according to their word, the Heavens are shut up in the days of their Prophecy from sending any showers of blessings upon men's souls; and the earthly and outward estate of men is smitten with all manner of plagues, for not receiving the word of their testimony, as Egypt was by Moses and Aaron. These two Witnesses are said to be the two Olive trees, and anointed ones, who stand before the God of all the Earth, Chapter 11. verse 4. which being compared with Zach. chap. 3. and 4. tells us, who are meant by these two Witnesses: for there Jehoshua and Zerubbabel are anointed, and established to bring back the captivity of Judah and Jerusalem out of Babylon, which they were to do not by the might and power of men, but by the Spirit of the Lord, and the efficacy of his grace. The difference then of these two Witnesses from the falls Prophet is in this. The comparison of the falls Prophet, and of the two Witnesses. First, that he is but one who doth exercise a twofold power; that of the Beast, and that of his own devising, which is a pretended one of Miracles; these are two whose testimony is one and the same, and the effect thereof towards men, but one from them both. Secondly, that he taketh upon him a Coërcive power; and to bring people under his yoke, he set's up differential tokens, viz. the Beast's Image, his mark and name; but these make use of none other power, but of that which is properly prophetical; nor do they press any distinct and particular notes of subjection to themselves upon any coërcively; but have power only to plague such as receiv not the Testimony of Jesus. Thirdly, he doth work upon the ignorant imaginations of silly people, strange impressions of admiration concerning the Divinity of his own way; by deceitful persuasions which are a kind of witchcraft, whereby people are made to cleav unto his worldly interest, as a slave unto the same; but these labour not to gain to themselves, the affections and fancies of people; but to gain their understandings to the knowledge of the Truth, and their consciences to the Subjection which is due to Christ Jesus without partiality. So then fourthly, the falls Prophet in a word, exalt's and seek's to set up himself in the spirits of men; but the two Witnesses humble and deny themselves, that the Cross of Christ may be exalted over their spirits, and he only set up in the hearts of men. Fifthly and lastly, the falls Prophet meddling with State-matters, takes both the Ministry and Magistracy upon him, making the one subordinately to serve the other's turns, in reference to men; but the two Witnesses who are faithful Magistrates and Ministers, join their Testimonies in their places coordinately; to make out one way of righteousness and truth, to the consciences of men, in reference to God in Christ. And this much concerning these. The third thing to be spoken of; is the Mystery of the Whore, and of the Bride. The Angel telleth John plainly, The discovery of the Whore. chap. 17. verse 18. that the woman which he had seen riding upon the scarlet-colored Beast, with a name written on her forehead, Verse 5. Mystery Babylon the Great; the Mother of Harlots, and Abominations of the earth, was that great City which reigneth over the Kings of the earth. Now it is evident that Rome alone as Papal, hath reigned in a Mystery over the Kings of the Earth; ever since heathenish Rome determined, which reigned not in a Mystery, but with outward force over these Kings, and in that respect was the fourth Beast seen by Daniel: therefore if we can observe what the Properties of her whorish nature and practice hath been; and how she hath brought forth Harlots and all abominations in the earth, we shall discern this Mystery, and discover those that partake therein with her. The text saith, Chapter 17. verse 4. that she was arrayed in purple and Scarlet; and decked with Gold, with precious stones and pearls; and that she had in her hand a Cup full of abominations and filthiness of her forninications; and chapter 14. verse 8▪ It is said she made the Nations drink of the wine of these fornications▪ and Chapter 18. verse 3. that the Kings of the Earth have committed fornication with her. By the woman is understood the Roman Hierarchy, which hath born Rule over all the world, and rid in triumph upon the minds of all men, as upon Beasts. Her decking and raiment of purple, of Scarlet, of Gold, of precious stones, and of Pearls, is the outward visible magnificence of that worship which she set's up, which hath none other beauty, but such ornaments to amuse the Imaginations of foolish people, and bewitch them with the formalities of Ceremonies. Her Fornications are the love of this present world, whereunto she doth allure men to commit Whoredom with her: by the enjoiment of power, of profit, and of pleasures, which she studieth to furnish her lovers withal, and to deprive other men off. Her abominations are all manner of sinful, and unconscionable practices which she doth allow of in all who serve her ends thereby, whereof she makes a trade, although they be never so abhorrent from the light of Christianity, and of Nature; these abominations are the Idolatries which she hath set up; and the dispensations which she hath given to all unnatural sins, and unjust practices, as Sodomy, Incest, Murder, Breach of Covenant, and oath in all manner of Contracts. Rebellion of Children to Parents, and of Subjects to Magistrates, all manner of fraudulent circumventions, and oppressions of the innocent, and such like. The Cup which is in her hand, whereby she causeth all Nations to drink, and swallow down these abominations; is her pretended Authority, as the unerring Church having power to bind and lose all things in Heaven, and on Earth, in order to men's Consciences; and to manage all the reasons of State, and public affairs of the world; with supreme Jurisdiction, in ordine ad spiritualia. And the Fornication which the Kings of the Earth have committed with her, hath been their compliance and correspondence with her, to make use of her power and influence, towards their neighbours and Subjects, to gain credit thereby unto themselves; together with the study of her Policies, to learn from her the maxims of deceit, which are the reasons of State-advantages, to get power, by which means she hath intelligence of all the Counsels of Princes, because they are brought to drink them out of her Cup, and make use of her embraces and favours to bring them to pass: and her whorish study is only to keep them all at variance one with another, and to make them severally depend on her Love, that she may always arbitrate their affairs, and their interests may be subject only to her favour, and so far as any Hierarchy on Earth, or Church-constitution doth make itself by these ways considerable in a State, or by ways like unto these seek's to be respected by the meaner or higher sort of people, they all drink of the same Cup of her fornications. Let not therefore any form of outward worship recommend itself to the followers of the Lamb by any interests of State; nor let any sort of men, who pretend to Religious administrations, apply themselves to the practices of this nature, nor any true Christian Magistrates intent the compliances and correspondencies of this kind, and for such ends; with any Masters of formalities, who go a whoring after the appearances of outward things in matters of worship and of State, which take either only, or most with sensual imaginations, who may be rid upon like beasts. As for the Bride, The discovery of the Bride. we expect her from Heaven, for it is apparent, that as yet we have no permanent City here on Earth, such as the Apostle hath described the Lamb's wife to be in Revelation Chap. 22. verse 10. till the end. we therefore seek this City which hath foundations; and if we walk by faith to get an entrance into her, Let us wait through the Spirit for the Hope of Righteousness, which is promised to the Saints, and walking after the Spirit and not after the flesh, so far as we are advanced in the new Creature, so far are we fitted and prepared for the Bridegroom's coming, to enter with him into his wedding-Chamber. How far any Societies of Churches, or single Church-Congregations have received the favour to be arrayed in fine linen, Revel. 19 verse 8. clean and white, which is the righteousness of Saints; is to me, as yet not apparent; for I must confess that I have not seen any perfection in any of them; and I know that I have made it a good part of my work to visit them all, and to consider them in their ways, aswel abroad as at home, in respect of their several associations: and truly the Laodicean temper is over us all; and if we repent not and become zealous in the way of Righteousness; and of holy Communion without partiality and without Hypocrisy; nodoubt Christ will spew us all out of his mouth, and call unto him another people, which shall be made ready for the Marriage-Supper of the Lamb; and although this seems to be a sad sentence over the Churches which are now counted wise Virgins; yet there is neither want of Charity in it towards them, as if I did not wish them well; nor want of Hope for them, as if I did not expect their Reformation; but in both these respects I do bear witness, that none of them all are the Bride whose coming out of the wilderness is expected; but that all their visible estates are the outward Court, which is given to the Gentiles, wherein to this day, they tread the Holy City under foot; and are in the wilderness of spiritual desolation and confusion; but that out of their invisible state, which is the inner Court and Temple, wherein they have Communion with God, and one with another; a City at last will rise up and appear, is my confident expectation, and that this may come to pass speedily, it shall be my constant prayer; but to bring this to pass, I find by the Revelation, that not only Babylon is to be destroyed with mighty Judgements from Heaven, and that the Beast is to be plagued and punished, but that the armies of Saints under Christ's conduct shall from Heaven come, in Battle-array, and war against the Beast, and falls Prophet, and the Kings of the earth; now how far this battle is carried on in these our days, and to what parties we are engaged, and in what way we put forth our strength to fight, and what interest we fight for, whether for Christ's purely, or for our own also, as it is mixed with that of the King's of the earth, and in them with the beast's, will be our wisdom seriously to consider; and I wish that my Countrymen in Scotland, who have fixed so strong an interest upon the terms of the Covenant, and are counted a wise Nation in the world, might be made so spiritually wise as to discern their own station, and what help they give unto the Beast; by their present proceedings, and it is my hearty desire that the Brethren here, who for the sake of Scotland in reference to the Covenant, keep themselves at a distance from the main work; and obstruct by their non-concurrence in things good and lawful, the progress of our Reformation, might be wakened to see the posture wherein they stand, in this their warfare, and if this plain discovery of the state of the Quarrel between the Beast and the Lamb; between the falls Prophet and the two Witnesses, and between the Whore and the Bride that is now coming out of the Wilderness, may be a means to open the eyes, and undeceiv any of them; I should rejoice at it: however I have herein discharged my Conscience, and born witness without partiality to the Truth, so far as it is reveled unto me, which I hope I shall never refuse to seal with my death, if need be, and this I conceiv is the only way of our warfare, The manner of the warfare. who pretend to be followers of the Lamb, in the work of the Ministry, that was should have none other weapons of our warfare, but one Sword amongst us all, which is that, which proceedeth out of his mouth; and that our way to fight with this weapon, against our adversaries should be none other; but to follow Christ in our lawful Calling (which is our white horse) and with an holy blameless personal conversation towards all men, (which is our fine linen white and clean) for herein doth lie our whole strength, and what application soëver we make to other weapons, which the powers of darkness can make use of aswel as we; they will but weaken us, and in the encountering with the Inhabitants of the earth, we shall find them stronger at those weapons them we can be: so that by such means, I expect not that they shall fall before us, although our victories be never so great; therefore as for mine own part, till I can perceiv, that we who pretend to be in the first rank of the Lamb's followers; can make better use of these spiritual weapons then hitherto we have done; and can in the Communion of Saints join our forces together, otherwise then now we do, to imitate the Captain of our Salvation; I shall be a man of no great expectation; yet because I believ that these things shall come to pass; and that by the armour of light the Children of light will at last prevail; therefore I do speak, and because I both believ and speak, therefore I am not inclined to make haste; as some (who take the shadows of their own conceits; for the substance of Christ's Kingdom) are inclined to do; for this cause, although I will not contradict the appearances of Hopes, which the author of this Treatise doth give unto the Protestant Caus, to rife within a few years in a considerable Posture against Popery; yet I must take leave to confess, that although the splendour of the Whore, and her influence upon the Kings of the Earth, and the power of the Papal Sea as it is Hierarchical, were utterly consumed and abolished; by the brightness of Christ's appearing in the Spirit on the one hand, and by the hatred of the whore's Lovers, and the turning of their hearts against her on the other hand; yet that the war with the beast, and with the falls Prophet; and with the Kings of the Earth shall continue; and that the beast and the falls Prophet, with the Kings of the earth will be found to have their friends not only amongst those who are called Papists; but even amongst those that are most fierce enemies to Popery, and count themselves the best of Christians and reformed Protestants. It is one thing to be no friend to the State, and predominant power and craftiness of the Whore, as she appears from without, and in another place at a distance from us: and another thing it is to renounce the beastly nature, and the deceitfulness by which we are led to embrace the Image, the mark, the name, and the number of the name of the Beast within our selus, that is for our own interest, and the concernments of flesh and blood. I do not find in the last battle the Whore named at all; I find only as leaders of the party opposite to Christ; the Beast and the Kings of the earth; which I take to be the Beast, with his horns; for the Horns which are in the heads of the Beast, are the Kings of the Earth, Chap. 19 12, 13. which make use of the Body of the Beast, and of her strength, and are made use of, by the heads of the Beast to war against the Lamb, and I find, that these horns, although they fight against the Lamb; yet that they are not always friends with the Whore; and for their own interest's sake, not only rob her of her ornaments; but feed upon her flesh, although for a season, whiles it was their supposed advantage, they suffered her to ride upon them, and govern them with the bridle of her authority: but when she is cast off from the beast's back, the Beast and his horns are as strong as ever; and more fit to fight in their brutal way against the Lamb then before; I believ therefore, that the Whore as she is already little considerable in comparison of what she hath been; may vanish and be made desolate by her own beastly complices before the last battle; but I believ not, that we shall have any great earthly Potentates at all, ever to appear for the Lamb in this battle; but that they shall all join always with the beastly nature of men, against the Lamblike holy nature of the Saints; to discountenance, to oppose and to destroy it; but we have a promise, that although the two Witnesses of the Lamb shall be killed by the Beast, when they have finished their prophesying in Sackcloth; yet that the Lamb, when he shall come in his own appearance, with more witnesses than two or three; even with a whole army of witnesses; not in Sackcloth upon earth, but in their fine linen, white and clean; and upon their white horses, in their spiritual employments, as Citizens of the Kingdom of Heaven, following their leader against the powers of the earth; when (I say) the Lamb shall come thus attended, the promise is, that the Beast, and all his horns shall be overcome by him: for there is no power in the world able to resist the united strength of the holy ones, and the dints of the sword which hath two edges, Heb. 4. 4. which being able to divide between the soul and the Spirit, and to discern the subtlest thoughts, and the deceitfullest intents of the beastly heart of man it shall undoubted slay them; therefore although I find not the falls Prophet here mentioned as active in leading on the war (whereunto certainly for the contrivance of it on the Beast's part, he cannot be wanting) yet he is found to be taken prisoner with the Beast; and with him cast into the Lake which burneth with fire and Brimstone. Revel. 19 20. The Whore and the falls Prophet are clearly distinct Mysteries, and have their several ways of Acting, though with a concurrence; for so long as the Mystery of the Whore doth last, which the falls Prophet (who is the intellectual subtlety of the Serpent's nature in man; as the Beast is his brutish sensuality and strength) fed with prosperity, and delicacies did beget, and set upon the beast's back, the said falls Prophet doth make use of her, that by her baits and allurements he may draw the Inhabitants of the earth to drink out of the cup of her fornications; but when prosperity and delicacies cease, by reason of the Phials of God's wrath upon the Beast, and the distress of Nations, than she is not of use any more; but the falls Prophet which begat her, will to serve the Beast's interest destroy her also, and will be active in another way against the Lamb without her. And thus I conceiv the battle will be, or is already form, on the side of the beastly party, which fight's only to maintain the interest of flesh and blood, which is self-greatness, and the conveniences of pleasure; with all outward force and deceit, against the interest of the Spirit; which is self-denial, and the conveniences of serving others in the Kingdom of Christ through love: and by the other side the battle is form in the spirits of the Saints, to maintain the interest of the Lamb of God, who having taken away the sins of the world, will now appear to destroy the works of the Devil, by setting up the power of his life amongst men; till therefore I shall see either the Characters of this life apparent in the beauty of Love and Holiness amongst us; or the ways fully opened and prepared, by which the power of the life of Christ by his word will become prevalent, to lead all men's thoughts and affections captive to the obedience of his will; I shall not much rejoice, nor greatly triumph at any of our outward Conquests. I remember that the Whore was long ago cast out from amongst us (for our Hierarchy by the King and Queen's consent was abolished) before the Beast begun to rage and fight; so then as amongst us; so also in all Europe, the Papal Hierarchy may be cast off, and yet the Beast's rage be greater than ever for the interest of a tyrannical power; aswel over the Consciences, as over the bodies and estates of men, and that two manner of ways, either by the absoluteness of a governing power, through the necessities of war, enforcing all men to concur with the interests which it settles, for common safety, to preserv us in freedom from a foreign power; or by a total dissolution of all government, wherein every man who hath more might than his neighbour, may take a liberty to tyrannize over him, and oppress him without control: by both these ways the Beast may rage over all Europe, against the Lamblike state of Christianity, a long while after the destruction of the Pope; and Protestant's may, by the means of the falls Prophet be entangled amongst themselves, and embroiled into quarrels, and beastly animosities, for the designs of flesh and blood as much as ever; for if God send not forth another Spirit, then as yet is apparent in the greatest part of our Professors, to unite us in his way, and to guide us in this warfare, we shall be found as much as any to favour the Beast. Till therefore I can perceiv, that the banner of this Spirit is lifted up amongst us; and that those who are upright in heart rank themselves under it; and make use of the weapons of Righteousness, and the armour of Salvation; for the end for which Christ hath put them in their hands; I shall not conceiv much of any sudden enjoiment of the glorious liberty of the Sons of God; nor of any full deliverance from the bondage, whereinto Satan by the power of darkness, and the spirituality of malice, hath brought our beastly nature. I watch therefore, and look out more after the appearances, and discoveries of these things, then after other outward events and changes. I know that the shake and Changes of States tend to make way for this object of my Hope; but I know also, that before I can partake of it there shall be a greater change brought upon the Spirits of men, than now is upon their outward Estates. God hath hitherto been shaking the earth to some purpose; but he hath said that he will also shake Heaven; this he hath begun to do, and will do more fully; because his aim is, as the Apostle saith, not only to shake these things, Hebr. 12. 26. but also to remove the things which are shaken, that the things which cannot be shaken may remain. I therefore look out to see the footsteps of his proceedings towards the accomplishment of this promise; for till the things which are shaken in the Spirits of Professors, be removed out of them, I cannot expect a clear manifestation in, and settlement of their spirit about the things which must remain; and till this appear, and break forth amongst us, I cannot also say, that the Bride is come out of the Wilderness, or that we have gotten the conquest over the Beast, and over the falls Prophet. When therefore the banner of the Spirit of love without partiality, shall be lifted up in the beauty of Holiness, as the Ensign of the unity of Faith, and the badge of the common profession of Christianity amongst Professors, and when the Magistrates and Ministers shall understand their true conjunction in the way of their Testimony; when by this means the Lord shall have washed the visible filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, and shall also create upon every dwelling place of Mount Zion, and upon the assemblies and glory thereof, a defence; also the Prophets shall not study to make themselves any more considerable by a peculiar interest upon believers; but shall know how to propose in common the ways of edification, so demonstrably, that every one who shall sincerely affect the knowledge of Truth shall find no difficulty to come by it: when the names of the Idols, which every party for distinction's sake have made unto themselves, shall be cut off: when the mercenary way of serving the Commonwealth of Israël, chiefly in things belonging unto God shall cease, when the just measures and dimensions of the City of God shall be known to the Master-builders, and the way discerned how to open the doors thereof unto those that have a right unto the tree of life: when the Temple in Heaven shall be opened, and the ark of the Covenant seen therein, when the Children of Israël shall come, they and the children of Judah together, going and weeping and seeking the Lord their God, and ask the way to Zion with their faces thitherward, then and not till then, shall I expect that the Bride will be suddenly prepared, and come out of the Wilderness to celebrate the marriage with the Lamb. And when together with these preparations of her coming, and of the Supper of the Lamb; the sword of the Spirit, the word of God according to the Scriptures of the Old and New Testimony; shall be drawn out of the sheath thereof by that evidence of the Rules of Interpretation, which none shall be able to contradict: and by that exactness of order of the way of Prophetical exercitation: so that none shall be able to complain of the want of just freedom, to propose Truths or Scruples; and yet be restrained from the licentiousness of passionate railing, proud disputing, and vain jangling; and by that meekness of love, power of zeal, and prudence with discretion in the application, to correct the particular errors of men's ways, so that there shall be no cause of offence offered to the single-hearted, although the wicked one shall be discovered and slain in them: when (I say) the sword of the Spirit shall be thus unsheathed, than I shall expect, that Judgement shall be laid to the line, and Righteousness to the plummet, against the unrighteous self-seekings of the Beast, and that the hail shall sweep away the refuge of lies, and the waters overflow the hiding places, which the falls Prophets have made unto themselves: for then the foundation which is laid in Zion will be seen; and by the conformity which every thing in the Spirit of man shall be obliged to have to Christ, it shall be tried (whether it be matter of theory, or of affection, or of Practice) that the all-sufficiency of the anointing of Christ in his Saints; may appear, and be found alone effectual (without the tricks of Humane Philosophy, of Policy, and of power) to slay the wicked, and to direct the Spirit of man to all the secrets of Divine and Humane wisdom: which shall be found nothing but mere fallacies, further than it hath a direct relation, and subordination to manifest the life and glory of Christ Jesus: when I say this Sword shall be thus made use of, and applied, then, and not till then, shall I expect that the Beast and the falls Prophet shall be taken alive, and destroyed▪ and till this be done, Satan cannot be bound up from seducing the Nations of the Earth. Thus you see the grounds of the Hopes of Your friend in Christ John Durie. At my Chamber Novemb. 28. 1650. Clavis Apocalyptica, OR A Prophetical KEY, BY WHICH The Great Mysteries in the Revelation of St John, and in the Prophet Daniel are opened; It being made apparent That the Prophetical Numbers come to an end With the year of our Lord 1655. Judicious Reader! I Doubt not, but there be many, especially those, who have any Interest in the condition of Commonwealths, that are desirous to know what at length may be the end, and issue of this present Combustion and Continuance of Wars, that are spread over the face of Europe. Whereof the Revelation of St John doth give information. But in respect it is commonly held and reputed a Mysterious and dark book, I offer here a Key. Whosoëver doth well apply the same, and observeth the Method and Harmony of the Revelation, and also diligently pondereth and considereth the second and seventh chapter of the Prophet Daniel, he will find his desire satisfied, and easily discover the Event of these wars. Farewell, (well-meaning Reader!) and be patient for a short time, thou shalt see the end of these distractions in great Revolutions both in Church and State, within and without Europe. Clavis Apocalyptica. THe eternal and true God, to manifest his fatherly and faithful Providence, which he, without intermission, dispenseth to his People, hath severally, in the Old Testament, for the comfort of the godly, and warning of the wicked, set and prefixed certain times, how long he would connive at the distresses and persecutions of his own, and when he would deliver and punish the wicked. 1. Before the Flood, he gave to them, who would not any more hearken to the reproof of his Spirit, a hundred and twenty years' respite. Genes. 6. v. 3. When this time was exspired, God came with the punishment of the Flood, and destroyed all that was living upon the face of the Earth, except Noah, and what was with him under God's protection in the Ark. Gen. 7. v. 23. 2. God did declare to the Patriarch Abraham, that his seed should be a stranger in a Land that was not theirs, and should serve them, and they should afflict them for four hundred years. But that Nation, whom they should serve, he would judge, and afterwards they should come out with great substance. Genes. 15. ver. 13, 14. Which promise God did faithfully perform: and after the time was exspired, he brought forth his people by a strong and mighty hand out of the Egyptian bondage, and drowned Pharach with his Host in the Red Sea. Exod. 12. v. 13, 14. 3. To the Captivity of Babylon was set a period of seventy years. jerem. 29. 10. When the time was accomplished, the Lord stirred up the Spirit of Cyrus' King of Persia, to the end that he might let his people go up again to jerusalem. 2 Chronic. 36. v. 22, 23. 4. To Daniel showed God that seventy weeks, (which are annual or yearly weeks, or four hundred ninety years) were determined upon the jewish people, in which time the Messiah should come, and be cut off, and at length the City of jerusalem be destroyed. Daniel c. 9 v. 24, 25, 26, 27. How truly all these things were accomplished, is sufficiently evident. In like manner there is a certain time set, and determined upon the Church of God in the New Testament, how long she shall be subject and exposed to persecution, and when she shall be delivered from it, as it doth appear by the Prophet Daniel, and by the Revelation of St john. Whereof these Positions or Aphorisms may be collected. 1. This determined time is expressed in these following places of the Holy Scripture. Daniel 7. v. 25. They, (the Saints) shall be given into his (the fourth beast's) hand, until a time, and times and the dividing of time. And in the 12. Chapt. v. 7. An Angel doth ask the question. How long shall it be to the end of these wonders? Another returneth this answer: That it shall be for a time, times, and a half. Revelat. 12. v. 14. The Woman (which is the Church of God) shall be in the wilderness for a time, times, and half a time; which is to say, as it is expressed in the sixth verse of the same Chapter, a thousand two hundred and threescore days. Chapter 11. v. 3. The two witnesses shall be clothed with Sackcloth one thousand two hundred sixty days. Chapter 11. v. 2. The Gentiles shall tread under foot the holy City forty two months. Chap. 13. vers. 5. The blasphemies of the beast shall continue forty two months. 2. These three sorts of numbers and times, as a time, times, and half a time, one thousand two hundred sixty days, and forty two months, are of one and the same kind, and correspondent one to another. None would be able to understand what a time, times, and half a time is, which are determined for the fourth beast, Dan. 7. verse 15. For the wonders. Dan. 12. verse 7. And for the woman in the wilderness. Revelat. 12. verse 14. unless it had been said also of the Woman; that she shall be nourished there one thousand two hundred sixty days, which doth explain the other. So that the Woman's 3 ½ times are equivalent to one thousand two hundred sixty days. Likewise, because the 3 ½ times of the Beast mentioned in the Prophet Daniel, are declared by forty two months, in the Revelation of St john. 13. verse 15. it doth of necessity follow, that the forty two months are equivalent to one thousand two hundred sixty days, which maketh up the account, thirty days being computed for a month, as is usual amongst the Hebrews. 360 days are 1. year or time 12 months. 42 months. at the rate of 30. days. 1260. days. 720 2. years. 24. 180 ½ year. 6. 1260 days 42. months 3. These one thousand two hundred sixty days do signify one thousand two hundred sixty years. Many are of this opinion, that here are meant natural days, and consequently but 3 ½ years. But experience doth contradict the same, in regard the Holy City hath been trodden under foot, the two witnesses clothed with sackcloth, the woman continued in the wilderness, and the Beast with ten horns spoken blasphemies and great things long ago. Besides, it is impossible to accomplish in so short a time, what else is said, that it shall come to pass in these 3 ½ years. So that hereby Prophetical days, or so many years are meant. We find examples in the holy Scriptures, that by the days expressed, years are to be understood, as Daniel 9 verse 24. in the seventy weeks every day signifieth a year, and the seventy weeks make up four hundred ninety years according to the Chronologer's Computation. Numbers 14. verse 33. 34. Your Children shall wander in the wilderness forty years after the number of the days, in which ye searched the Land, even forty days, (each day for an year.) Ezekiel 4. verse 6. Thou shalt bear their iniquity forty days, and I have appointed thee each day for an year. Read upon this subject the first and sixteenth Proposition of john Napier upon the Revelation. Nature furnisheth such like example. As in the Astrological direction, by a degree, which the Sun by his course doth finish in one day, is meant a year in operation; and a whole circle, which consisteth of three hundred sixty degrees, and is run over by the Sun in one year, signifieth three hundred sixty years, or a full time, as is sufficiently known to the Astrologers. 4. These 3 ½ times, forty two Months, one thousand two hundred sixty days, as they do comprehend times and years of one sort; so they begin together, and end together. 1. These 3 ½ times of the Beast, and of the woman in the wilderness do begin together. For when the red Dragon Revel. 12. verse 9 13. was cast down to the earth by the ruin of the Heathenish Idolatry, he persecuted the Woman by the Beast, having ten horns, to which he gave his power; and his seat and great Authority. Revel. 13. verse 2. The Woman fled into the wilderness, that she might be nourished there for one thousand two hundred sixty days. Revel. 12. verse 14. And to the Beast it was given to remain with him forty two months. 2. The time of the Beast and of the two witnesses doth exspire with the sixth Trumpet, wherefore of necessity they began together. For when the spirit of life from God entered into the two witnesses, and being no more clothed with sackcloth, ascended up to heaven in a cloud; in the same hour was there a great earthquake and fierce war, wherein the tenth part of the City fell, and also the second woe passed. Revel. 11. verse 11, 12, 13, & 14. 3. That the time of the Gentiles which tread under foot the holy City, and the time of the witnesses clothed with Sackcloth, do begin together, it appeareth by the 11. Chapter of the Revelations, vers 2, 3. as a thing undoubted. 5. To the Prophet Daniel the Angel spoke of 3 ½ times. Chap. 7. verse 25. and Chapter 12. verse 6. but afterwards he spoke also of one thousand two hundred sixty days. Wherefore it is called into Question, whether 3 ½ times and one thousand two hundred sixty days are one and the same times? Answ. The Teachers do expound it generally to that effect; as if by the 3 ½ times, and one thousand two hundred sixty days one and the same time is understood. But the Text doth make no mention of it. For the words are these. Chapter 7. verse 25. The Saints shall be given into his hand, until a time and times, and the dividing of time, which is one thousand two hundred sixty years. Chap. 12. v. 6. & 7. That it shall be for a time, times and an half, which is one thousand two hundred sixty years. So that these two places speak of the duration, how long the Beast with ten horns shall speak great words against the most High, and shall wear out the Saints. But in the Chap. 12. verse 11. is given a terminus à quo, a certain character and token, from which begin the Computation until one thousand two hundred ninety years, with which the 3 ½ times or one thousand two hundred sixty years do exspire together. 6. The one thousand two hundred ninety days, Dan. 12. verse 11. do begin with the year of our Lord three hundred ninety three, or three hundred ninety five, when the terrible devastation and destruction of the Temple of jerusalem, under the Roman Emperor, Julian the Apostate happened. The words of the the text, chapter 12. verse 11. are these: from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate, set up, there shall be a thousand two hundred and ninety days. By the daily Sacrifice is understood the Jewish worship, which although by the destruction of the City of Jerusalem: and of the Temple was taken away, yet it was not quite abolished, seeing the Jews under the Emperor Constantine the Great did yet celebrate their Passover, as you may read in the tenth book eight and twenty fourth chapter of Nicephorus; and were still in a continued hope to build up the Temple again. By the abomination of desolation, or by the abominable desolation is understood the final and last destruction of the Temple, whereof Christ Math. 24. verse 2. said, that there shall not be left one stone upon another that shall not be thrown down. The Abomination of desolation doth point out Caussam efficientem, the efficient cause, which in Dan. 9 verse 27. out of the Hebrew Schikkuzim Meschomem, is there well rendered, by the wings shall stand abominations of desolation, namely such abominations, whereby the holy place shall be destroyed. But in the chap. 12. verse 11. we read Schikkuz Schomem, which doth intimate a fullness and perfection, and must be rendered the abominable desolation. Vide Conradum Graserum in cap. 9 Dan. Exerc. 5. pag. 405. Ubi it à disserit: Schomem rationem nominis videtur habere, ut magìs rem operatam quam ipsam operationem, id est, magìs effectum quam effectûs caussam significet: cum contrà per alterum meschomem causa effìciens profanandi sanctuarii indicetur. Wherefore the true meaning and since of these words is this: From the time that the daily Sacrifice at Jerusalem is taken away, and the abominable desolation of the Temple, wherein the worship and service of God only could be performed, shall be fully and thoroughly accomplished, there be one thousand two hundred ninety years. This total desolation and destruction of the Temple happened under the Emperor Julian, the Apostate, in the year of our Lord, three hundred sixty three, or three hundred sixty five, according to some Chronologer's computation. For, when Julian in despite of the Christians had recalled the Jews, that were dispersed to and fro, to return into their land, and furnished them with money, handie-craftsmen, workmen, materials, and other helps, and commanded them, to build up the Temple again, and re-establish the Levitical service; And the Jews had embraced such offers of assistance, laid the foundation; and begun the building thereof: God himself did destroy their work by thunder and lightning from Heaven, with terrible earthquakes and fireballs, and totally overthrew the foundation of the Temple; insomuch that Cyrillus, than Bishop at jerusalem, was forced to confess and to acknowledge, that now the words of Christ, which he spoke of the Temple unto his disciples, Matthew 24. vers 2. were fulfilled: That there shall not be left one stone upon another, that shall not be thrown down. Hereof may be further read Ammianus Marcellinus lib. 23. Socrates lib. 3. c. 17. Theodoretus: lib. 3. c. 17. at the end. Sozom. lib. 5. cap. 21. Tripart. lib. 6. cap. 44. and others more. 7. The one thousand two hundred sixty years must for the space of thirty years be protracted, and begin later, and at lest with the year of our Lord three hundred ninety five, because they expire together with the one thousand two hundred ninety years. Here we must observe and look whether the Characters and Tokens, which are set upon the beginning of the one thousand two hundred sixty years, may be applied to the three hundred ninety fifth year. We have three several Characters. 1. The Division of the Roman Empire into two parts. Revel. chapter 12. verse 14. 2. The beginning of the treading under foot of the holy City. Chap. 11. verse 2. 3. The rising of the Beast out of the Sea. chapter 13. verse 2. The first Character is described in the Revel. 12. verse 14. in these words: And to the woman were given two wings of a great eagle, that she might flee into the wilderness, into her place, where she is nourished. By the great Eagle is understood the Roman Empire; by the two Wings is meant the division of the same into two parts. Constantine the great, though he removed the Imperial Seat from Rome to Byzance, or Constantinople; yet he retained to himself the Government over the whole Empire, during his life; after his death, it was divided among his three Sons, into three parts. But this Division did not last long, but did soon determine, for Constantius did reign after his Brother's death over the whole Roman Empire himself alone, as also after him julian, and other Emperors following. But after the death of Theodose the Great, who died the 17. of januarie 395, the Roman Empire was divided between his two sons, Arcadius and and Honorius, so that Arcadius reigned in the East, and Honorius in the West. And thus this Character may be well applied to the three hundred ninety fifth years. 1. Because of the division of the Roman Empire into two parts, whereby the wings of the Eagle are spread. 2. Because the Barbarous Nations did invade, and overrun the Roman Empire on all sides in the very same year, whereby the holy City was horribly trodden under foot, and the Woman put to flight in the wilderness. The second Character is expressed in the Revelations 11. verse 2. in these words: It is given unto the Gentiles that they shall tread the holy City under foot. By the Conversion of Constantine the Great, was the Child, which the Woman (the christian Church) had brought forth, established upon the seat of God, and by that means the Christian Emperors came to the Government, and the Heathenish service of the Dragon got thereby a huge great downfall. But in the days of Theodosius the Great, the great Dragon in the Roman Empire was quite overthrown, and cast to the ground. At that time the Church of God did triumph, and was gloriously built and propagated. But after Theodosius in the year of our Lord three hundred ninety five in januarie, was dead, and his two sons Arcadius and Honorius had entered into the Government, the treading under foot of the holy City did soon begin; when the Goths, Huns, alan's, with other barbarous Nations, under the Command of their King Alaricus, invaded first the Oriental, other made an irruption into the Occidental Empire, and took the City of Rome in the year four hundred ten. Now by these desolations how the Christian Churches were destroyed, the Countries spoiled, the Christians persecuted and reduced to a most pitiful condition may be gathered from the lamentation of the old Father Jerome; whereof you may read in his first Tom. the Epist. 3d pag. 18. and Epist. 11. pag. 44. Likewise Augustine in his books of the City of God, doth give a further information hereof, and especially Ludovicus Vives in his Preface upon the same. 3. The third Character is set down in the Revelation chap. 13. verse 2. in these words; And a beast rose up out of the Sea, having seven heads, and ten horns, and upon his horns, ten Crowns. The Old Heathenish Empire is compared to the red Dragon which hath seven heads, (seven Mountains in the City of Rome) and ten horns (Provinces) and upon his heads (in the City of Rome) seven Crowns (seven sorts of Government) namely: Reges, consuls, Dictatores, Decemviros, Tribunos militum, Caesares. 10. Reges. Here the new Roman Empire under the Christian Emperors, and Kings is brought in, which hath not seven Crowns upon the seven heads (upon the Mountains in the City of Rome,) but hath ten Crowns upon the ten horns; that is in the Kingdoms, into which the Roman Empire is divided. But we must not seek the beginning of this beast in the time, when it had already fully his horns (Kingdoms) but but when it rose up out of the Sea; that is, when it invaded the Roman Empire by force of Arms, and made such a progress in it, that it subdued the City of Rome. And although the Barbarous Septentrional Nations have many times invaded the Roman Empire with great power, yet they could never so far prevail, that they could take Rome. Alaricus was the first, who, as was mentioned already in the second Character, in the year of our Lord three hundred ninety five, made an irruption into the Roman Empire, with two hundred thousand Goths, Huns, alan's, prevailed against the Romans, and at length took Rome in the year four hundred ten. About the same time some other Nations invaded the Roman Empire, which they tore into so many pieces, that in the year of our Lord four hundred fifty five, and also sixty years after the first Invasion ten Kings, each by himself, reigned in the Roman Empire. Wherefore the beginning of the Beast with ten horns, or the rising of the same out of the Sea, is referred to that year, when Alaricus with his Nations invaded the Roman Empire, namely to the three hundred ninety fifth year since the birth of Christ. We see also, that all the three Characters are incident into the three hundred ninety fifth year, as, 1. The spreading of the two wings of the great Eagle, by the division of the Roman Empire into two parts, whereby the Woman, (the Christian Church) doth flee into the wilderness. 2. The rising of the Beast with ten horns out of the Sea, by the Invasion of Alaricus with his Nations. 3. The beginning of treading under foot the holy City, the Christian Church. The Historians also make a singular observation of that time, which followed the death of Theodosius the Great, and refer unto the changes of the Roman Empire. Carion in his Treatise of the four Monarchies, printed in the year one thousand five hundred thirty one, doth prefix before the description of Arcadius and Honorius this title: the Destruction of the fourth Monarchy. Philippus Peucerus writeth in his reviewed Chronicles of Carrion under Theodosius, p. 302. Theodosius hath been the last Emperor, who possessed and maintained the whole Roman Empire, both in the East and West. For immediately after his death, under the reign of his son Honorius, the Franconians entered into France, took the same, and their Duke Warmundus named himself King of France, and reigned as King without any hindrance. In like manner was Rome taken of Alaricus King of the Goths. And pag. 306. After him (Theodosius the great) was the Empire pitifully torn and divided by the Goths and Vandals into Hungary, Italy and Spain, but France was possessed partly by the Franconians, partly by the Burgundians. Under Honorius pag. 313. The beginning of the Kingdom of France is derived from the taking of the City of Trier, in the year of our Lord four hundred three. This hath been the beginning, and occasion of the division of the Roman Empire towards France. The second breach or diminution, of the Roman Empire, from the Hungarians towards Italy, happened by the Goths. And hereunto agreeth Munsterus in in his cosmography, printed in the year one thousand six hundred fourteen, pag. 381. and of the Edition of one thousand six hundred twenty eight, pag. 356. sub quaestione, How and when the City of Rome was taken again? where he writeth thus: When the Goths had rebelled against the Roman Empire, and set up Alaricus for their King; they subdued and reduced not only the Provinces of Thracia and Anglia, under their power, and plucked two strong Feathers out of the Highflying Eagles' wings; but attempted also to cut off his head quite. Daniel Pareus writeth thus in Medulla Hist. Eccles. universalis, pag. 195. Fuit mors Theodosii verè fatalis ad ruinam & interitum Imperii Occidentalis, ut secum abstulisse pacem Ecclesiae & Reip. penè omnem videatur. Seeing now the Characters of the beginning of the Apocalyptical one thousand two hundred sixty years, are applied to the three hundred ninety fifth year, since the birth of Christ: As also the Character of the beginning of the one thousand two hundred ninety years of Daniel, applied unto the three hundred sixty fifth year; And the difference of thirty years betwixt the one thousand two hundred sixty, and one thousand two hundred ninety years are punctually found out; And chose, it doth not appear by the histories, where such two times may be found, which have thirty years with such accidents following one to another, whereunto the aforesaid Characters can be more suitably applied; We have reason to stand firm to this opinion, so long as we are not convinced of a better, and conclude▪ That the one thousand two hundred ninety years of the Prophet Daniel, 12. verse 11. begun with the last abominable desolation of the Temple at jerusalem, in the year of our Lord three hundred sixty fifth, and the Apocalyptical one thousand two hundred sixty years, with the Invasion of the Roman Empire by the Goths, in the year three hundred ninteie five, and that both together do exspire with the one thousand six hundred fifty fifth year, which is now shortly at hand. 2. With the one thousand six hundred fifty fifth year, since the birth of Christ, do exspire the six thousand years since the Creation of the world. The Chronologer's supputation in general is this, that this present one thousand six hundred fiftieth year, since the birth of Christ, is the five thousand five hundred ninety ninth year since the Creation of the world. But if we do well consider the Chronological numbers expressed in the Scripture, it will evidently appear, that in this present one thousand six hundred fiftieth year of our Lord, the five thousand nine hundred ninety fifth year since the Creation of the world, doth exspire, and the six thousand year of the world will end with the one thousand six hundred fifty fifth year of our Lord. According to the vulgar Supputation of years, the one thousand six hundred fifty fifth year of our Lord will be the five thousand six hundred fourth year since the Creation of the world. Unto these add the years, which either by the Chronologers have been omitted, or made too few, and left out. 1. One year, whilst the Flood lasted▪ Genes. c. 7. verse 11. and chapter 8. vers. 14. after the supputation of Funccius, Reusnerus, Partiltius, and others. 2. Sixty years until the birth of Abraham; who was not born in the seventieth, but in the one hundred thirtieth year of Terah. For Terah died in Haran, Gen. 11. verse 32. when he was old two hundred five years. Immediately after the death of Terah Abraham departed out of Haran, Gen. 12. vers. 4. Acts 7. 4. being old seventy five years. From thence it doth follow, that Abraham was born, when Terah was old one hundred thirty years. 3. Two hundred fifteen years of the sojourning of the Children of Israel in Egypt. In Exodus 12. verse 40, 41. we read these words: The sojourning of the Children of Israel who dwelled in Egypt, was four hundred and thirty years. Which the aera vulgaris, or the common supputation doth derive from the time of Abraham's calling, when he was seventy five years old, Genes. 12. verse 4. in this manner as followeth. Until the birth of Isaac Gen. 21. verse 5. twenty five years. Until the birth of jacob, Gen. 35. verse 26. sixty years. jacob was old when he went into Egypt, Gen. 47. verse 9 one hundred thirty years. Which make up two hundred fifteen years. The Children of Israel dwelled in Egypt two hundred fifteen years. Which is against the clear text, which doth not speak of the times of the Fathers, but of the children of Israel; not of the pilgrimage, but of the sojourning and bondage, not without and in Egypt, but only in Egypt. Abraham indeed went down into Egypt, Gen. 12. verse 10. but sojourned there not long, and was not in any bondage: Isaac came not at all into Egypt being forbidden. Gen. 29. verse 2. Jacob was one hundred thirty years old before we went down into Egypt. So that the four hundred thirty years, of the sojourning of the Children of Israel who dwelled in Egypt, Exod. 12. vers. 40. and when the seed of Abraham was a stranger in a Land that was not theirs, and served them, and was afflicted there, Genesis 15. vers. 13. are to begin their supputation, from the one hundred thirtieth year of Jacob, and his entrance into Egypt, unto which must be added here two hundred fifteen years. 4. One hundred years from going forth out of Egypt, until the building of the Temple of Solomon. Aera vulgaris doth reckon in this period of time four hundred eighty years, as they are plainly set down, 1 Kings 6. verse 1. But by the book of judges, and other places of the Scripture, it doth appear that they were five hundred eighty years. As: Forty years in the Wilderness. Deut. 1. verse 3. Acts 13. 18. Seven years of joshua in the taking of possession, and division of the Land of Canaan. joshua 14. verse 10. Four hundred fifty years until Samuel. Acts 13. verse 2. As namely, Eight under King Chushan Rishatha▪ ïm. judges 3. verse 8. Forty under Othniel. verse 11. Eighteen under Eglon. verse 14. Eighty under Ehud. verse 30. Twenty under jabin. chap. 4. verse 3. Forty under Deborah and Barak. Chapter 5. verse 31. Seven under the Midianites. chap. 6. verse 1. Forty under Gideon. chap. 8. verse 28. Three under Abimeleck the Tyrant. chap. 9 verse 22. Twenty three under Tola. chap. 2. verse 3. Twenty two under jair. verse 3. Sa. Three hundred one, as jephthah saith. Three hundred, chap. 11. verse 26. Eighteen under the Philistines. ch. 10. verse 8. Six under jephthah. chap. 12. v. 7. Seven under Ibzan. verse 10. Ten under Elon. verse 11. Eight under Abdon. verse 14. Forty under the Philistines, chap. 13. verse 1. Twenty under Samson. c. 16. v. 31. Forty under Eli. 1 Sam. chap. 4. verse 18. Sa. Four hundred fifty, as above, Acts Chap. 13. verse 20. Forty years under Samuel and Saul. Acts 13. verse 21. Forty under David. first of Kings, chap. 2. verse 11. Three under Solomon, first of Kings, chap. 6. verse 1. Sa. Five hundred eighty years from the going out of Egypt until the building of the Temple of Solomon. Here do concur two Characters, as in the three hundred years, whereof jephthah speaketh, judges 11. verse 26. Four hundred fifty years of the judges until the Prophet Samuel, whereof St Paul. Acts 13. verse 2. Which in the vulgar supputation, whereby are numbered but four hundred eighty years, are not found. 5. Eleven years of Ezekiah the last King of judah. In the vulgar supputation indeed are reckoned up from the building of the Temple, until the destruction of of the same, four hundred seventeen years; But there must be eleven years taken off again, in respect the beginning of the Captivity of Babylon is counted the eleventh year of jechoniah, that was King immediately before, instead it should be upon good ground, referred to the eleventh year of Ezekiah, at which time the Temple was destroyed; As you may read hereof Michaël Mestlinum quaest. 7. Chronolog. pag. 67. & seqq. Etiam Reusnerum de supput. annorum mundi, pag. 28. & johannem Piscatorem in suo Chronol. Indice pag. 15. with some others more. 6. Seven years in the times of the Kings of Persia, as of Cyrus six years, and of Xerxes the second one year. 2. Whereof Mestlinus Quaest Chronol. pag. 3. 5. 38. 7. Two years, which Scaliger, Calvisius, and Helvicus do refer to the supputation of years since the birth of Christ. Now these mentioned years, which together amount to three hundred ninety six years, being added to the five thousand six hundred four years, since the Creation of the world, according to the supputation of one thousand six hundred fifty five years of our Lord; it will be manifest that the six thousand years since the Creation of the world, do exspire with the one thousand six hundred fifty fifth year, since the Birth of Christ. 3. In the one thousand six hundred fifty fifth year since the Birth of Christ, doth also exspire the period and time, from the beginning of the world until the Flood. The Flood came, when the one thousand six hundred fifty sixth year from the Creation of the world was exspired. The end of the one thousand six hundred fifty sixth year since the birth of Christ, is, according to the vulgar supputation, incident into the end of one thousand six hundred fifty fourth, or beginning of one thousand six hundred fifty fifth year. Now the conjectures of some famous learned men have been these; that at the end of these years, great revolutions and changes may be looked for; as especially do mention hereof. Leonard Krentheim in suis conject. p. 53. Euchstadius in discursu de conjunct. M. pag. H. 3. Wencestaus Budowez in circulo Horol. etc. pag. 15. Paulus Crellius in Prompt. Biblico, under the word Burse, or title of repentance, pag. 119. Seeing the mystical numbers, which are expressed in the Prophet Daniel, and in the Revelation of St John: the six thousand years, since the Creation of the world, and also the period since the beginning of the world until the Flood do meet with the ending of the one thousand six hundred fifty fifth year of our Lord, which draweth near: It is very likely that for certain, some great things are at the door, and that we may look for fearful and terrible revolutions. For now it is the time, wherein the Son of God doth call upon us, Watch, pray, look up, and lift up your heads; because your redemption is at hand. But the result of it, is this, which he declareth, Luke 18● verse 8. When the Son of man cometh, shall he find faith on the earth? namely, that Faith which the widow had and used against the unjust judge; by her importunity, prayers, and supplications, until she was avenged of her adversaries. Surely this faith is not found among them that dwell on the earth. The poor Woman put to flight, and wand'ring in the Wilderness, Revel. 12. verse 14. only maketh use of this weapon against her Adversary, and continueth in the same with crying, without intermission to God the righteous Judg. And shall he not avenge her? Shall he not avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. But those that live in security, and persist in their malice, and wickedness when they shall say: Peace and safety; then sudden destruction shall come upon them, as travail upon a woman with child, and they shall not escape. 1 Thes. 5. verse 2, 3. For the day of the Lord shall come as a thief in the night. Wherefore watch and pray. Apocalypsis Reserata: OR, THE REVELATION OF St JOHN OPENED: Wherein the distribution of the times of the New Testament being made Into The Kingdom of the Dragon, The Lieutenantship of Antichrist, The quiet state of the Church in the Kingdom of Christ, By the EXPOSITION of the XI, and XVI, Chapters, is showed What in these our present times 1. Hitherto hath been fulfilled, 2. At this present is effectually brought to pass, 3. And henceforth is to be expected in the years near at hand. REVEL. Chap. 22. v. 12. Behold I come quickly, and my reward is with me, to give every man according as his work shall be. LONDON, Printed in the year 1650. THE REVELATION OF St JOHN DEscribeth the State of the Christian Church in the New Testament, and also the things which shall come to pass in the Roman Empire, or in the fourth Monarchy, under which the Church of God doth subsist. This description comprehendeth three periods, or three sorts of times. The first Period containeth Regnum Draconis Ethnicum, the time of the Dragon, until the three hundred ninety fifth year of our Lord. This is the time, in which the seven Crowns stood upon the seven heads of the Dragon: Revelations 12. verse 3. and the Dragon himself under the Heathenish Emperors was publicly adored and worshipped; but the Christians persecuted, banished, and put to death; till at last Constantine the Great came to the Imperial seat, whereby the reign of the Dragon came to an end, the Dragon was cast out of the Church, Heaven, the Church prevailed, and triumphed, until the death of the Emperor Theodosius, at which time the Devil left his shape of a Dragon, and resigned his Host, his residence and seat, with his great authority unto the Beast with ten horns, when it rose up out of the sea. Revel. 13. verse 2. The second Period comprehendeth vicariatum Draconis Antichristianum: or the time from the three hundred ninety fifth, until the one thousand six hundred fifty fifth year of our Lord, in which the Pope at Rome, as the Antichrist, and installed Lieutenant of the Dragon, blasphemeth God, and his name, and persecuteth his Saints for the space of one thousand two hundred sixty years. Revel. 13. verse 2. when the Dragon was overcome, and cast out of the Church-Heaven; he did cast out of his mouth water, as a flood after the woman, Revel. 12. verse 15. that is, he stirred up the Septentrional Nations, to invade the Roman Empire; intending thereby to root out and destroy the Church; But the Earth swallowed up the flood; in regard these Nations embraced the Christian Faith, remained in the Roman Empire, and erected several Kingdoms in it. Seeing then the Dragon saw, that he could not maintain the Heathenism, wherein he openly was worshipped and served, he resigneth to the Beast, (which riseth up out of the sea, Revelations 13. verse 1. and is ridden and governed by the great Whore of Babylon, 17. verse 3. etc.) that is, to the Antichrist, who in the time of these wars doth creep out in the Roman Empire, his power and his seat, and great authority, chapter 13. verse 2. and so makes him his Vicar and Lieutenant, by giving over to him his seat and residence, the City of Rome, and the whole Roman Empire. Whence it came to pass that about this time the Bishops of Rome begun to oppose the marriage of Priests, and to seek to have the Primacy and preeminency both in Church and State. The Dragon doth resign to his Lieutenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole Host, (for in this since the LXX Interpreters do use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Exodus 14. verse 14. and 15. verse 4. and in other places, as Matthew 24. vers 29, 30. etc.) The host of the Dragon are his Angels or Devils, and the Idols, in which the Dragon and the Devils are worshipped and served by the Heathen. These (viz. Idols) the Antichristian Popedom hath received and worshipped, under the name and shape of Saints, the Dragon, and his Vicegerent; as hereof the text in the words following, vers 3. and 4. doth speak: The whole Earth did wonder at the Beast, and they worshipped the Dragon, which gave power unto the Beast, and they worshipped the Beast, etc. The Dragon doth give also unto him great Authority, and makes him a Head over great Countries; whereof David did prophesy in the Psal. 110. verse 6. The time of this Lieutenantship shall continue forty two months, that is, one thousand two hundred sixty years, since than it did begin in the three hundred ninety fifth year of our Lord, therefore it doth end in the one thousand six hundred fifty fifth year, shortly to come. Upon this followeth the third Period, which bringeth Statum Ecclesiae tranquillum; the true peace and quiet condition of the Church here on earth. Seeing at the sound of the trumpet of the seventh Angel, the seventh plague, or the third woe doth come upon the Roman Empire, and at the same time the seventh Vial of God's wrath is poured out, wherewith the Enemies of the Church are wholly cut off and destroyed, yea, even the Devil himself shut up in the bottomless pit, Revel. 20. verse 1, 2, 3. therefore now nothing but a true and constant peace can ensue. Whence it is that the Church of God rejoiceth with a great voice, Revel. 11. verse 15. saying: The Kingdoms of this world are become the Kingdoms of our Lord, and of his Church, and he shall reign for ever and ever. And in the v. 17. She giveth also thanks to the Lord God Almighty, because he hath taken to himself his great power, and reigneth. Unto these three times, all the three parts of the Revelation of St john are directed. For the Son of God describeth in this Revelation the state of the Christian Church, and the things befalling to the Roman Empire, in a threefold manner; as, 1. By seven Epistles, chap. 2. and 3. 2. By a book sealed. chap. 4, 5, 6, 7. 3. By a little book open. chap. 10. And following. He doth appear also to John every time in an other shape. As 1. In the likeness of a son of man, chapter 1. who suffereth in the first period. 2. As a Beast in the shape of a Lamb, having seven horns and seven eyes, ch. 5. which doth fight in the second period. 3. As a mighty strong Angel clothed with a cloud, chapter 10. who in the third period hath all things put under his feet, and reigneth. 1. In the likeness of a Son of man in the midst of the seven Candlesticks, etc. chapter 1. verse 12, 13, 14, 15, 16. He declareth the condition of the Church in general, by seven Epistles, whereof the first and second belong to the first period; the third, fourth, fifth, sixth and seventh to the second; and the promises, chap. 2. and 3. to the third. 2. As a beast, in the shape of a Lamb, with seven horns, and seven eyes, he openeth the book sealed (the secret and hidden Decree of God,) and intimateth thereby the things befalling to the Roman Empire, under which the Church is built up and preserved, chap. 4, 5, 6, 7, 8, 9 and distinctly how things shall be carried. In the Political State. In the first Period until the three hundred ninety fifth year of our Lord, which by opening of the first six seals is performed, chapter 6. where in the first five seals, the condition under the heathenish Emperors; but in the sixth, the fall of Heathenism under the Christian Emperors, from Constantine the Great until the death of Theodosius, who died the 17. of januarie Anno three hundred ninety five, fifteen prefigured. In the second Period from the three hundred ninety fifth, until the one thousand six hundred fifty fifth year of our Lord, where the seventh seal is opened, and seven Angels with seven Trumpets declare to the Roman Empire by seven judgements its ruin, chap. 8. which plagues have been fulfilled. The first: by the Invasions of barbarous Nations. Anno three hundred ninety five verse 7. The second by the destruction of the City of Rome, which first happened by Alaricus. Anno four hundred ten, ver. 8. The third by taking away Imperial dignity in Augustulus▪ Anno four hundred seventy six, verse 10. The fourth, by the Abolition of all eminent public charges at Rome. Anno five hundred fifty two, vers 12. The fifth, by the Saracens, as the first wo. Chap. 9 verse 1. until the twelfth. The sixth, by the Turks, chap. 9 verse 13. until the nineteenth, and the abominable Idolatry, murders, sorceries, fornications and thefts, verse 20, 21. of the Papists, as the second wo. In the third Period when the one thousand six hundred fifty fifth year doth begin, the seventh Angel doth sound, and withal the seventh judgement is executed upon the Enemies of the Church, with the third woe, whereby the Mystery of God is fulfilled, Revel. 10. verse 7. 3. Appeareth the Son of God to John, as a mighty strong Angel from Heaven clothed with a cloud, having a little book open, which john swallowed down, and thereupon prophesieth, how things shall come to pass, especially, In the Ecclesiastical State. In the first Period until the three hundred ninety fifth year. 1. The Church is built up under great persecution, chap. 11. verse 1. 2. The Church is gloriously beautified, and clothed with the Son (of righteousness) hath the Moon under her feet (despiseth all worldly and earthly things, and reigneth over the works of darkness;) and upon her head a Crown of twelv stars, the Apostles and the wholesome Doctrine of the same. Chap. 12. verse 1, 2. 3 The red Dragon, the Devil stirreth up many heresies, persecuteth the Church, Constantine the great cometh to the Imperial Seat, the Dragon is overcome, and Heathenism exstirpated, verse 4. and following. In the second Period from the three hundred ninety fifth, until the one thousand six hundred fifty fifth year, these seven Synchronisms or concurrent times are described. 1. The Holy City is trodden under foot by the Gentiles, chap. 11. verse 2. 2. The two Witnesses clothed with sackcloth, vers third until the tenth. 3. The Woman fled into the wilderness, and is fed there, chap. 12. verse 6. until the fourteenth. 4. The Beast with ten horns blasphemeth God, and maketh war with the Saints. chap. 13. verse 5, 6, 7. 5. The Beast with two horns at the same time drives a trade with his peddling wares, verse 11. until the eighteenth. 6. The one hundred forty four thousand sing a new song, and live without blame, chap. 14. verse 1. until the sixth. 7. The Whore of Babylon, the Popish Hierarchy ride's, and rule's the beast with ten horns, the Princes and Potentates, which adhere unto the Papacy at their own choosing and liking, chapter 17. Herewith God causeth Babylon to be forewarned. Chap. 14. verse 6. with following. Declareth and denounceth unto her the punishments and plagues. Chapter 15. and 16. And when no Reformation doth follow, he passeth the sentence upon her, and destroyeth her. Chap. 17. and 18. Whereupon in the third Period followeth the description of the great joie and Triumph of the Church, over the total ruin and destruction of her enemies. chapter 19 and the desired tranquillity and peace of the Christian Church. These things we may see and learn in general out of the Revelation of St john. But seeing there be many particular and important things contained therein, which do relate unto our present times, and are set down for the comfort of the Church, which is now afflicted; we think good and expedient to make a collection of the same. Now of these our times doth speak exactly and particularly the eleventh chapter in the History of the two Witnesses. And the sixteenth chapter in the description of the seven vials of the wrath of God. The eleventh chapter describeth the beginning of the third part of the Prophecy, out of the little open book, and and goes through all the three Periods of the times of the New Testament, and because it is as it were an abridgement of the whole Revelation, and describeth the whole time of the New Testament; we will take the whole into our thought, and consider the contents thereof. Now it consisteth of two parts, wherein is described 1. What is declared unto St john by word of mouth, how things shall come to pass. 1. in the first period, at the building up of the Christian Church. 2. In the second period, under the Antichristian Vicar in two Synchronisms or concurrencies of times. Where, 1. The Gentiles tread the holy City under foot, for the space of forty two months. verse 2. 2. The two Witnesses are clothed with sackcloth, one thousand two hundred sixty days, verse 3. And following. 2. What in the beginning of the third Period is represented to john by a sudden change in a vision. In the first period under the Empire of the Dragon, the Son of God causeth his Temple and Church to be built up. The place of the Sacrifices to be measured, and doth faithfully protect his persecuted Christians. For thus writeth john. Verse 1. And there was given me a reed like unto a rod, and the Angel stood saying: Rise and measure the Temple of God, and the Altar, and them that worship therein. Mow seeing the building and gathering of the Christian Church is here commended to john, under the measuring of the jewish Temple at jerusalem; therefore we must consider the condition and form of the Temple, that we may attain unto the true proper meaning of this text. 1. The Temple stood in the City of jerusalem upon the Mountain Moria, the length thereof was threescore Cubits, the breadth twenty cubits, and the height an hundred and twenty cubits. 2 Chronic. 3. verse 3. and 4. josep. antiq. lib. 8. cap. 3. It was divided into two parts. 1. The hinder part towards the West was twenty cubits long, and twenty cubits broad; and called Sanctum Sanctorum, the most holy place, into which the Highpriest alone entered but once a year in his High-Priests attire, first of Kings 6. verse 16. and 8. verse 6. 2 Chron. 5. verse 7. 2. The Forepart towards the East was forty cubits long, and twenty cubits broad, and was called Sanctum, the holy place into which only the Priests entered. 1. Reg. 6. verse 17. 2 Chron. 5 v. 11. and this is called here in the text, The Temple of God. (Nota. Numerus cubicus dimensionum Templi Judaici exhibet Templi Mystici numerum Novi Testamenti. 144000. Longitudo. 60. cubitorum. Latitudo. 20. facit 1200. Altitudo. 120. facit 144000. numerum signatorum. cap. 7. & 14.) 2. Before this house and Temple of God, were two Courts; whereof you may read in the second of Kings 21. verse 5. 2 Chron. 4. verse 9 1. The Inner Court, first of Kings 6. verse 36. which was called the Court of the Priests. 2 Chron. 4. verse 6. into which none was permitted to enter, but the Cohanim and Priests, according to the appointed order, there they served God with sacrifices and prayers. In the middle of this Inner Court stood the Altar for the Burnt-Offerings, which was twenty cubits long and broad; and ten cubits high. This whole place of the Inner Court is called here Thysiasterium. 2. Without this was the great Court. 2 Chron. 4. verse 9 josephus. lib. 8. c. 3. compassed with a wall of white Marble; The Outward Court, Ezekiel 40. verse 17. called the Court (in the Temple) of the people, or of the Israëlites. This place did contain in its circumference four furlongs, and none durst enter into it, but the Israëlites, which were purified according to the Law. The unclean Jews, and Gentiles durst not come into it. It is called in the Greek text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Outward Court. 3. About this Court Herod caussed yet another great place to be enclosed with a wall, for the Gentiles and unclean, which was called the Court of the Gentiles; whereof here no mention is made. By this jewish Temple doth the Angel represent unto John the condition of the Church, and Congregation of God in the New Testament, giving him a reed, and commandeth him to measure. By the measuring is signified the building and propagating of the Church. (Ezech. 40. and following, Zach. 2. verse 1, 2. Revelations 22.) God's fatherly providence, and faithful care; and how exactly and narrowly he doth observe the actions and sufferings of his believing people. john should measure 1. The Temple of God; that is, the Christian Congregation, the true, invisible, hidden Church, which God will build up in the hearts of Believers. 1 Cor. 3. verse 16, 17. and 16. verse 9 2 Cor. 6. verse 16. 1 Peter 2. 5. Ephes. 3. 17. john 14. verse 23. 2. The Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place, where the Sacrifices were offered, the place of oblations, which was the inner Court, where the Altar of burnt-offerings stood, where the Priests did sacrifice, and performed their service, and prayers, That is: Because the Christian Church will be exposed to afflictions, and persecucutions, and is to suffer many grievous torments and tribulations, in regard the true Professors and servants of God, shall be delivered up and killed like sheep appointed for the slaughter, therefore he causeth the sufferings, and miseries which they should undergo, to be measured out unto them, whereby he setteth certain bounds to the Tyrants, beyond which they cannot go; and when they are come so far, then must vengeance overtake them. Hence it is, that the sacrificed souls of the Martyrs, who were slain for the word of God, and lie under the altar, (as slaughtered sacrifices) cry with a loud voice to the Lord, holy and true, for vengeance. Revel. 6. verse 9, 10. 3. And them that worship therein. Them therein, not in the Altar, but in the inner Court, in the Court of the Priests; as Kings and Priests, Revel. 1. verse 9 and 5. verse 10. as the Royal Priesthood, 1 Petr. 2. 9 in the beauties of his holiness, Psal. 110. pure and undefiled. Worship, serve God, with perseverance until the end, and stick close to him, in all sorts of persecutions, even to the yielding up, and sacrificing of their bodies and lives. Now followeth the Description of the condition of the Church in the second Period, in the time of Popery from the three hundred ninety fifth until the one thousand six hundred fifty fifth year, in two Synchronisms, or concurrences of times. 1. The first of the treading under foot the holy City, verse 2. But the Court, which is without the Temple, leave out, and measure it not, for it is given unto the Gentiles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; we read in the old greek versions: which doth agree with the abovementioned description of the Courts of the Temple. For the Inner Court is in the first verse intimated by the world Thysiasterium. But by the Outward Court, here is understood the Outward worship, or service of God, which consisteth but in the Outward appearance and Ceremonies, whereof God will take no notice, and therefore rejecteth it. Leave it out, and measure it not saith the Angel. For it given unto the Gentiles, and the holy City they shall tread under foot. Here we must reflect and look, First, upon the invasion of the Heathenish Barbarous Nations. For from the three hundred twelfth year of our Lord; when Constantine the great was converted unto the Christian Faith, until the three hundred ninety fifth year; when Theodosius the great died, the Church of God did triumph over the Gentiles, and destroyed the worship of the Dragon, and their idolatrous Temples. But immediately after the death of Theodosius the Great, the Goths, Huns, alan's, with other Barbarous Nations, invaded the Roman Empire, ruined and destroyed the same on all sides, whereby the Church, as the holy City begun to be trodden under foot, and the Antichrist had an occasion given to break forth, and show himself. vid. Hieron. Epist. 3. & 11. 2. Upon the Heathenish Idolatry, which in Popery hath been brought in again. The Heathen worshipped Saturn, Jupiter, Mars, Apollo, Hercules, Juno, Venus, etc. In the Popish Religion, Marry, Peter, Paul, George, etc. are set up instead of those, and called upon in time of distress, so that there is but little difference between them. 3. Upon the horrible Sodomy, and other abominable sins, which in time past have been committed by the Heathen, and then afterwards practised, and in public books defended, and are as yet commended, and permitted in the Popish Church by the Clergy and others, without any shame, or restraint. This treading under foot shall continue forty two months, that is, one thousand two hundred sixty years, as doth appear in clavi Apocalypt. 2. The second Synchronismus, or concurrency of times, of the two Witnesses clothed with sackcloth, etc. while's the Holy City is trodden under foot, God will not forget his own people, but will faithfully care for them, wherefore he saith: V. 3. And I will give power unto my two Witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed with sackcloth. By the two Witnesses are understood faithful Teachers, and Governors of the Church, both Ecclesiastical and Political. To such he will give, that they may edify, and propagate the Church of God, and preserv the same against all Heresies, and hostile attempts. The number of the witnesses is small, being but two of them; which is the least number, yet sufficient for the testimony of the truth. For at the mouth of two or three witnesses shall the matter be established. Deuter. 19 verse 15. Matth. 18. verse 16. John 8. vers 17. 2 Cor. 13. verse 15. The Angel saith, Unto my two Witnesses: whereby it doth appear, that he that speaketh here unto john, is the Son of God himself. They shall prophesy clothed with sackcloth. The whore of Babylon is arrayed in purple, and scarlet colour, and decked with gold, and precious stones and pearls, Revelations 17. verse 4. But the witnesses of Christ are clothed with sackcloth; that is, their clothes are but poor and despicable, as those were of the Prophets of God in times of old, who wore also sackcloth, Isaiah 20. v. 2. a rough garment, Zechar. 13. verse 4. Elijah was girt with a girdle of leather, 2 Kings 1. verse 8. preaching repentance, and the suffering of the Cross, and persecutions, and were exposed to all manner of tribulations and persecutions. A thousand two hundred and threescore days; that is, as many years from the three hundred ninety fifth year of our Lord, until the one thousand six hundred fifty fifth year, as it doth appear in Clavi Apocalypt: Verse 4. These are the two Olive-trees, and the two Candlesticks standing before the God of the earth. Thus are the Highpriest joshua and the Prince Zerubbabel described, Zach. 4. verse 14. Verse 5. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies, and if any man will hurt them, he must in this manner be killed. This is taken out of the history of the Prophet Elijah, when at his request fire came down from Heaven and consumed the Captain, with his fifty men. 2 King. 1. verse 10. 12. Which likewise the Disciples of Christ would have done, when the Samaritans would not receiv Christ and them, Luke 9 verse 54. Verse 6. These have power to shut Heaven, that it rain not in the days of their Prophecy, which is also taken out of the history of Elijah, 1 Kings 1●. V. 1. And have power over the waters, to turn them to blood, and to smite the earth with all plagues as often as they will, which is out of Moses' and Aaron's expedition in Egypt, applied and referred hereto, whereof we read in Exodus 7. verse 20. and in the 8, 9, 10, 11, 12. chapters. By this description of the two Witnesses, God doth declare that, what mercies in times of old he hath showed unto his people, the Children of Israël, the same he will also show in the New Testament unto them that believ. He will give them joshuas and Zerubbabels; faithful Teachers, and religious Rulers, and Governors, who shall fit and edify them unto the Temple of God, and as Candlesticks give light unto them with their pure doctrine, and as Olive-trees assist them with powerful consolation. He will give them zealous Elijahs, and Elishahs, who shall fight against the whore Jezabel, the Priests of Baal, and other persecutors. He will also at length send them his Moses's and Aaron's, who shall deliver them, and bring them forth out of the Antichristian bondage. Verse 7. And when they have or shall have finished their Testimony: cum finierint vel peregerint. Thus the versions do render it, either in the perfect, or future perfect ten, whereby the Teachers and Expositors have been mistaken, to think that this last war should not begin till then; when the determined one thousand two hundred sixty years of the two Witnesses should be exspired. But because by this means the two Witnesses should remain in sackcloth, and the Woman in the wilderness, beyond the time appointed, and also the fourth beast should continue to blaspheme longer than 3½ times, or forty two months. To all which, not only the plain text, but also the swearing of the Angel, Daniel 12. verse 7. and the great Oath of the Son of God, Revelations 10. verse 6. are contradictory; therefore we must look upon the property of the text in the original tongue; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the indefinitum primum, which indeed may be rendered in the perfect ten, when they have finished, or in the future, perfect ten, when they shall have finished. But this exposition being also repugnant and contrary to this, and other texts in the Revelation; we must reject it, and render the words in futuro simplici cum finituri sunt; When they shall finish: namely, when the one thousand two hundred sixty years shall draw to an end, as joannes Cloverius in primo diluculo Apocalyptico prop. 14. p. 124. and in Comment. posthumo Tom. 3. page 28. doth observ. Likewise josephus Medeus in Comment. in Apocalypsin. In the one thousand two hundred sixty years, first the one thousand years do expire in the year one thousand three hundred ninety five. Then the two hundred years expire in the year one thousand five hundred ninety five, whereupon do follow the sixty years, as the end: So that these words; when they shall finish their testimony, are to have this sens; when in the one thousand five hundred ninety fith year of our Lord, the sixty years shall begin. Then the Beaest that ascendeth out of the bottomless pit, shall make war against them, and shall overcome them and kill them. By the Beast here is meant, the Beast with ten horns, which Chapter 13. verse 1. riseth up out of the Sea; whereof the Angel in the 17. Chapter verse 8. saith to john, The Beast that thou sawest, was, and is not, and shall ascend out of the bottomless pit. And verse 11. The Beast that was, and is not, even he is the eighth, and is of the seven, etc. That is: the Empire or Government, hath been under the Heathenish Roman Emperors, where the Dragon did reign, and was openly worshipped in Paganism. And is not. The Dragon was thrown from his seat, and is not any more worshipped openly, because Christian Emperors and Governors are come to the Imperial dignity, who have destroyed heathenism. And ascendeth again out of the bottomless pit. When the Dragon's government was destroyed, and the Heathenish Idolatry abolished, the Dragon creep's in again by the means of the Beast with ten horns (when the Roman Empire is divided into many Kingdoms) give's him his power, and his seat, and great authority; and bring's it to this that a new and more holy form of Idolatry is established, and that he, the Dragon, together with the Beast is worshipped again, Revelations 13. verse 2, 3, 4. This Beast is the eighth, and is of the seven; that is, the Rider (the woman sitting upon the Beast) which John seeth in a vision, Chapter 13. verse 3. doth govern the civil State in the divided Roman Empire, as the Beast with ten horns (and this is the seventh sort of Government) and withal the Ecclesiastical, Popish Government also, which is the eighth sort. But because the Woman sits up on the Beast, and both doth make one Complexum, or a Rider; And the Woman doth after her pleasure, ride and govern the Beast; therefore both the last forms of the Roman Commonwealth, the Ecclesiastical and Political Government in Popery are counted for One, wherefore the Angel saith, The eighth is of the seven. Whence we conclude, that by the Beast, which ascended out of the bottomless pit, is understood the Popish Ecclesiastical Government, which useth the Temporal sword, and the power of worldly Potentates, as a Rider maketh use of the power and and strength of his horse. Of this Beast is said here, that it shall make war against the two witnesses, and shall overcome them, and kill them: That is, there shall be in the Roman Empire, a persecution set a foot against the Evangelical Protestant's, by the instigation of the Pope and the Prelates, towards the end of the appointed time, in the last sixty years, from the one thousand five hundred ninety fifth, until the one thousand six hundred fifty fifth year. The two Witnesses shall be overcome and killed: That is, they shall be removed, and thrust out of all Ecclesiastical and Political Offices and employments. (Verse 8. And their dead bodies shall lie) in the street of the great City, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Here is the place described, where the persecution shall happen. It is not an universal persecution, which goes throughout the whole Roman Empire, but a particular Act, because the dead bodies of the two Witnesses do not lie in all the streets, but only in One; in the street of the great City. By the great City is understood the City of Rome, of which the Angel saith, in the 17. chapter, verse 18. The Woman which thou sawest is that great City, which reigneth over the Kings of the Earth; Which is called in the 14. chapter verse 8. Babylon the great City. And that by Babylon is meant the City of Rome, is granted by the Jesuits themselves, as Blasius Viegas in cap. 17. Apoc. sect. 3. Remacius de Vaulx in Harpocrate divino part 1. fol. 235. Bellarm. lib. 2. Pontif. Rom. c. 2. & lib. 3. c. 5. But by the City with the streets, is the whole Roman Popish Empire set forth; as it is elsewhere compared unto a Beast with ten horns, chap. 13. and 17. and unto the Sea with rivers and fountains, Chapter 16. Compare also Luc. 14. verse 21. 23. The City of Rome is called spiritually, that is, the City of Rome, or the Roman Papacy. Is among the Hebrews, especially the Prophets to be called; signifieth as much as to be; and that in a singular high manner and way, as appeareth by Isaiah chapter 1. verse 26. chapter 7. verse 14 chapter 9 verse 6. chapter 56. verse 7. chapter 60. verse 14. chap. 26. verse 4. jerem. 3. verse 17. chap. 23. verse 6. Ezech. 48. verse 35. Zach. 6. verse 12. chap. 8. verse 3. Finkius. Can. 49. Cent. 11.) Spiritually, that is Mystically, in a mysterious sens and resemblance. Another Sodom, because of their Paederastia, and other horrible Sodomitical Abominations and sins, which not only are committed, but commended there. As Sleidan lib. and Balaeus in Catalogo, do write concerning joannes de la Cata Archbishop of Benevent, that he published in print a Treatise to commend Sodomy: so that this is fully agreeable to that which the Prophet Isaiah saith, chap. 3. verse 9 The show of their countenance doth witness against them, and they declare their sin as Sodom, they hide it not. She is another Egypt, because of the great blindness and hardness of heart, as also because of the Tyranny and grievous bondage, wherewith she doth afflict the people of God, driving and compelling them to a slavish servitude of Popery. She is also a true likeness of jerusalem, because she, like the jews, doth despise God and his word, killeth the Prophets, nay, refuseth to hear, and to receiv the Son of God himself, blaspheming, calumniating, persecuting, and crucifying him in his members, as by experience is clearly seen. And their dead bodies (shall lie) in the street. These words are spoken, as it were with some amazement, abruptly, and without the concluding word to make up the sens. The dead bodies of the Witnesses in this street? But which street? A City hath many streets; and so hath the papal State, which is here called the great City, having under it many streets and Kingdoms in subjection, those we must reflect upon to discover, where such wars and persecutions in these years from the one thousand five hundred ninety fifth of our Lord are happened. Three principal streets or Kingdoms hath the Oriental Antichrist, the Truth in his subjection, he hath not used any such persecution against the Christians in his Dominions. Seven are under the Occidental Antichrist. In Italy, France, Spain, and the British Kingdoms, no such remarkable persecution did happen within this time, nor also in Poland: The attempt, which was made in Prussia in the one thousand five hundred ninety fifth year of our Lord, was of no long continuance. What came to pass in Hungary and Transylvania in the year one thousand six hundred two, and some following was quieted by the Putshkeyish insurrection; and cannot be referred to this. The tenth Horn yet remains; Germany, or the German Empire, which in the whole Beast or Empire cannot be counted otherwise, but one horn, and a Kingdom by itself in the whole body of the fourth Monarchy. This is the principal street in the great City, the principal horn of the Beast, the principal Kingdom in the fourth Monarchy, whose head is represented by the City of Rome. This German Empire is here called the street, per excellentiam, because it is the principal street in the Empire, which doth appear hence. 1. By reason it is called the Roman Empire. 2. By reason it is, as it were a figure and Image of the old Roman Empire, having seven heads, in regard of the seven Prince's Electors, and ten Provinces, in respect of the ten Circles, into which it is distributed. 3. By reason that the head of the German Empire hath still the name of a Roman Emperor, and hath the the preeminency above all other Kings adhering to the Papal State. Now in this street we must seek the war; and we shall also find it, if we consider what is passed from the one thousand five hundred ninety fifth year, until this present hour, against the true Professors of the Gospel. The Pope indeed hath from the beginning of the Reformation, which happened by Doctor Luther, always aimed at this, how he might wholly root out and destroy the Professors of the Gospel, and to this effect, the Counsel of Trent was called in a special manner. But this would not take place in Germany, until the Jesuitical Sect prevailed, and brought things to that pass, that the peaceable and meek hearts of Potentates have given too too much credit, and yielded to their flatter, calumnies, and deceits. Whereupon, in the year one thousand five hundred ninety eighth begun the persecution, against the Evangelical Protestant's in Styria, Carniola, and Krain: and what success it had, and what thereupon followed in other parts of the Empire, especially in the Kingdom of Bohemia, and in all the hereditary Lands of the mighty and eminent house of Austria; is manifest to the world, and there is in all these proceedings, which are here described, nothing else wanting but the last Act, which shall yet be put in execution in Silesia. When this Act shall be finished, then shall this war, victory, and execution be at an end, and therewith shall the 3 ½ years begin, at which time the dead bodies of the two Witnesses shall lie in the street, whereof the text speaks. V. 9 And some of the people and kindreds, (the two Witnesses.) and tongues and Nations shall see their dead bodies three days and a half. Strange people, foreign Nations, and people of strange tongues did meet in this German war for Religion. And at Munster and Osnabruck were in like manner such kind of people at the Treaties of Peace, of which is said: Some (of the people) shall see the dead bodies of the two Witnesses. When the Treaty of Peace shall be fully executed, then shall the foreign Nations, which have maintained the Evangelical cause, clearly discover what they have neglected in that Treaty and conclusion of Peace, how many dead bodies they have made, and how many they have in the hereditary Provinces, shut up and excluded by this Pacification, from the Exercise of Religion, from Liberty of Conscience, from their Privileges, etc. and how they have wholly cut them off, and deprived them of all hope, which before this Pacification they yet had, and which by their victorious arms was at last held forth unto them. What are the Evangelical Professors in the hereditary Provinces at this time, else then dead bodies or corpse, which civilly have neither breath, nor life in them; nay, how many thousand souls shall yet be killed, by the execution of this Pacification? This they shall see three days and an half. That is, three years and an half, from the time that the execution of the Pacification shall be fully accomplished, the last Act of the persecution finished, and the Evangelical Ministers expelled, and deposed out of the hereditary Principalities of Silesia. Thus far, namely till the 3 ½ years before the end of the appointed one thousand two hundred sixty years, should this last persecution reach: whereby it appeareth, that there is none other intimated in this text, but this, whereof mention hath been made in Germany. But they shall not only see the dead bodies of the two Witnesses, but they shall also have some consideration over them. Which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import, which as Budeus doth prove out of Aristotle, doth signify rationem habere, to look to a thing, and to have some care for it, as it doth appear by the text following: And shall not suffer their dead bodies to be put in graves. Here the question is, whether these words are to be understood of the friends, or of the enemies of the Professors of the true Religion? Commonly these words use to be referred to the enemies of the Evangelical Professors, and are expounded; That in this last persecution there shall be such cruelty used, that the dead bodies shall not have so much as earth given them to be buried in. But we must take notice, that these words are not propriè▪ and according to the meaning of the Letter to be understood. For as in the eleventh and twelfth verses, there quickening and rising must be taken in a civil sens, so likewise their killing a lying in the street must be civilly understood. Moreover the tenth vers following doth describe also the enemies by the name of them that dwell upon the earth: wherefore we do infer, That the foreign Nations will not wholly lay down the sword, but will have at all times a watchful eye upon the designs of Papists in Germany, and will not give way, that the Evangelical Protestant's shall be totally destroyed, and buried under ground. Vide Josephum Medum, and M. Gottlicb. Heyland super hunc locum. philipp. Nicolai de R. Christi. p. 6. 4. Read also Wisd. chap. 3. verse 1. 9 Verse 10. And they that dwell upon the earth. That is, The Papists in general, who have their heaven here upon earth. Finckius-Can. Theol. Cent. 11. can. 90. In scriptura S. peccatores appellantur habitatores Terrae, non autem justi. Hi enim passim appellantur Advenae, peregrini, incolae. Ex Hieron. Epist. 129. ad Dardanum. Shall rejoice over them, and make merry, and shall send gifts one to another. These words are taken out of the book of Esther, chap. 9 verse 19 22. and they have their peculiar sens, the effect whereof is found in that which doth actually appear. Because these two Prophets tormented them that dwelled on the earth verse 5. is said of the two Witnesses, that they are hurt unjustly; here is attributed unto them, that they torment their enemies, by sifting and searching out their Doctrine and conversation, by examining and trying all things in them, according to the Divine Scriptures, by contradicting their falls Doctrine, and abominable Idolatry, and by laying their shameful, abominable, Sodomitical life before them. Thus did Eliah and Micah torment the King Ahab. 1 King. 18. v. 17, 18. Jeremiah, the Priests and the Prophets, Jeremiah 27. verse 11. the Prophet Amos the people of Israel, Amos 7. verse 10. The Son of God the Devils. Mattthew 8. vers 29. Which must now be called, to do injury, to raise sedition, and to oppose the Magistrates; The fault is in thine own people said the Officers of the Children of Israël, Exodus 5. verse 16. For this is found most true: Mali cum injuriam facere non sinuntur injuriam se accipere existimant. As Grotius in his Annotation upon Mat. chap, 8. ver. 29. writeth. Hitherto hath John written what the Son of God hath declared unto him by word of mouth. Hereupon followeth a sudden change in the vision, and thereby is represented a sudden change in the Roman Empire. In respect that the Son of God doth end his Prophecy and speech; and John tronsported in a vision, seeth before his eyes, what after the issue of of 3 ½ years befell to the Witnesses, and what terrible, unexpected events, and alterations suddenly and unawares come to pass. Here beginneth now the third Period in the year one thousand six hundred fifty fifth of our Lord. Where the enemies of the Gospel are quelled, and therewith doth break forth the true peace and tranquillity of the Church. Verse 11. And after three days and an half the Spirit of life from God entered into them, &c, When these 3 ½ days, or years come to an end, with the one thousand six hundred fifty fifth year; then also together therewith do exspire the forty two months of treading the holy City under foot, chap. 11. vers. 2. The one thousand two hundred sixty days of the two Witnesses clothed with sackcloth, vers 3. The one thousand two hundred sixty days of the Woman in the wilderness, chap. 12. verse 6. The forty two months of the Beast, and of his blasphemies, chap. 13. verse 5. The time of the Image of King Nabuchadnezzar. Dan. chap. 2. The determined time of the four Monarchies. Dan. chapter 17. verse 12. 25. The one thousand two hundred ninety days of Dan. chap. 12. verse 11. etc. The spirit of life from God entered into them. In the chapter 37. verse 14. of Ezekiel, God in the behalf of the Jews in the Captivity of Babylon, doth use such an expression, saying: I will put my spirit in you, and ye shall live, and I shall place you in your own Land, etc. The same will befall to the exiled, and oppressed Evangelical Professors, God will send them an unexpected help by such means, which never entered into any man's thoughts. God will revive them again, bring them into their own Land, re-establish them in their dignities, and public functions, and give them greater and higher Privileges, and Liberties, than they ever had before. And they stood upon their feet. The Exiled Evangelical Professors do appear again, and take possession of their Land and places. The oppressed also come forth again, and are delivered from their heavy yoke. And great fear fell upon them, which saw them. As now there is great joie and exsultation, amongst the Papists, about the issue of this war: so there will be great terror, when they shall see the Exiled return into the hereditary Provinces again, and the Oppressed take possession of their former dignities, and honourable functions. Then will be a lively example set before us, of that which is written in the book of Wisdom, chap. 5. Verse 12. And they heard a great voice from Heaven saying unto them: Come up hither, etc. By the Heaven the Church is understood. By the great voice is signified, that after the end of three years and an half, a great and chief Instrument, an high Potentate amongst the Evangelical Professors, shall rise and be exalted, who to the great fear, and terror of Papists, shall open again a free course to the Gospel, and Call with a great voice upon the exiled and oppressed; re-establish them into their public employments, and possessions, and say unto them: Come up hither. This is the Divine Diploma, or Letters Patents, the vocation, or calling which is published by that High Potentate. The exiled do obey; They ascend up to Heaven, that is, they enter into their charges again, and perform that in the Church, which is committed to their trust. In a Cloud; that is, with great authority, respect, power and glory. Isa. 14. verse 13. 14. And their enemies beheld them: namely, those that formerly did rejoice at their afflictions and miseries. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify contemplari, ludos spectare vel celebrare, to see a Comedy, or play. The Papists had hitherto acted as it were a Comedy, with the Euangelical Professors, and tormented them with all sorts of plagues; Now they see the event and issue thereof, wherein doth befall unto them, what is threatened, Jer. 50. verse 10, 11, 12, 13. Verse 13. And the same hour was there a great Earthquake. All the Peace which the Papists do imagine to themselves, is now at an end. For immediately the reformation of this Evangelical Potentate causeth an exceeding great insurrection, and combustion in the Roman Empire. And the tenth part of the City fell. By the City is here meant 1. Either the whole Papacy, and thus one of the ten streets hath its fall. Namely, the German Empire, which is the street where the dead bodies of the two Witnesses had lain, who are now standing again upon their feet. 2. Or the City of Rome itself, which in regard of the old City of Rome, when she was in her flourishing condition, is counted this day but the tenth part. As the same is proved by Lipsius lib. 3. admirand. And there were slain. That is, cut off and destroyed. In the Earthquake. That is, in this war. Seven thousand. That is, a great number, or multitude. Of men. That is, high and great persons, chief heads and noble families. And the remnant were affrighted, and gave glory to the God of Heaven. The rest of the Papists stand amazed, and do acknowledge the just judgements of God, which he poured out over them. Verse 14. The second woe is past. These words do not import, that by the destruction of the City of Rome, and the other things, which have been set down in the aforegoing words; the second woe is brought to an end: but the overthrow of the Turkish Empire is thereby especially intimated. Revelations 8. verse 13. St John beheld and heard an Angel flying through the midst of Heaven, saying with a loud voice: woe, woe, woe to the inhabitants of the Earth, by reason of the other voices of the Trumpet of the three Angels, which are yet to sound. The first Woe happened by the Saracens, and Arabians; whereof in Revel. 9 verse first till the twelfth. The second Woe happened by the Turks. Revelations 9 verse 13. till the 19 Hereunto do agree almost all the Expositors, and refer this second Woe unanimously to the Turkish Empire. And do infer from thence: because it is said here, the second Woe is past, that immediately after the destruction of the City of Rome, and these Revolutions in the German Empire, the Turkish Empire shall have its fall. Verse 14. Behold the third Woe cometh quickly. All the three Woes are poured over the Popish Roman Empire. But the third Woe is the last, and beginneth at the sound of the seventh Trumpet. Wherefore, these words do immediately follow. Verse 15. And the seventh Angel sounded. Wherewith beginneth the seventh and last plague poured out over Babel. And withal is briefly described 1. The great joie, which ariseth in the Evangelical Church. 1. Because they have gotten an Evangelical head. Verse 11. 2. Because the City of Rome is destroyed, and Germany is fallen away from the Papal State. verse 13. 3. Because the Turkish Empire is come to an end. Verse 14. 4. Because the Son of God hath taken possession of the Kingdoms of this world, and useth his great power, and reigneth. vers 15, 16, 17. This joie is also described in the 19 chapter, verse 17. And upon this joie did David in the spirit reflect. In the 93. Psal. The Lord reigneth, and is clothed with Majesty, etc. In the 97. Psal. The Lord reigneth, let the earth rejoice. And in the 99 Psal. The Lord reigneth, be the people never so impatient. 2. The wrath of the Heathen: That is, the fury and rage of the Papists; against these the Lord riseth, because the day of his wrath is come; utterly cutting them off, and destroying them, vers 18. This Act is with a double sign confirmed. 1. The Temple of God is opened, and there was seen in his Temple, the ark of his Testament. 2. There were lightnings, and voices, and thunderings, and an Earthquake, and great hail. verse 19 The contents of these words are described more at large in the ninteenth and twentieth chapters; where the Son of God, and with him the whole Armies which were in heaven do appear, sitting upon white horses, chap. 19 v. 11. 14. Where also the Beast and the Kings of the earth, and their Armies are gathered together to make war, vers 19 And are overcome and utterly destroyed, verse 20, 21. 3. The time of the dead to be judged, and to give reward unto the Prophets and Saints, etc. This also is rehearsed in the twentieth chapter, vers 4, 5, 6. But because it is there (according to the common opinion, as darkly set down as here, and the Son of God himself speaking of this time in the tenth chapter doth call it vers 7. the Mystery of God; And also what the seven thunders have spoken of this Kingdom, cannot be written; we will herein acquiesce, and proceed herein to the sixteenth chapter. CHAP. XVI. LIke as in the second part of the Revelation of St John, by the seven Trumpeting Angels, seven Judgements are described, which should come upon the Roman Empire in the second period; So also here in the third part are set down seven plagues, which by the seven vials should be poured out over the same. Where the seventh Judgement, and the seventh Vial, at the end of the one thousand two hundred sixty years, do concur in the one thousand six hundred fifty fifth year of our Lord, and fill up the wrath of God. Revelations chap. 11. verse 18. and chap. 15. verse 1. The seven judgements come upon the Political State, and show forth the fall thereof; but the seven Vials are poured out, over both the Political and Ecclesiastical State, and describe their punishments. Those begin in the year three hundred ninety five. But these begin under the sixth Judgement, a little before the total ruin. But the seven plagues proceed from the Lord, who hath a cup in his hand, full mixed with red wine, who hitherto to hath poured out of the same upon his little flock; But now the ungodly shall drink the dregs thereof, and suck them out. Psal. 75. verse 9, 10. The seven Angels having the seven plagues, come out of the Temple of the Tabernacle of the Testimony of Heaven, Revelations chap. 15. verse 5, 6. that is, from the seat and habitation of God. And one of the four Beasts (that is, the first Beast, the Lion of the tribe of Judah) gave unto the seven Angels, seven golden Vials full of the wrath of God. verse 7. The Angels receiv commandment from God, to pour out the seven Vials of the wrath of God, chapter 16. verse 1. Upon the Earth▪ that is, upon the inhabitants of the earth, who rejoice over the victory of the Beast, chapter 11. verse 10. To whom the Devil is come down. Chapter 12. verse 12. Nay upon the whole world, which wandered after the Beast, and worshipped the Dragon with the Beast, chapter 13. v. 4. So that by the word Earth is understood the whole extent, and latitude of the Roman Popish Empire. The Angels obey God's Commandment, and pour out their Vials. First Upon the Earth. Secondly, upon the Sea. Thirdly, upon the rivers and fountains. Fourthly, upon the Sun. Fifthly, upon the seat of the Beast. Sixthly upon Euphrates. Seventhly, upon the Aër. Verse 1. The first Angel went, and poured out his Vial upon the Earth, and there fell a noisome and grievous sore upon the men which had the Mark of the Beast, and upon them, which worshipped his Image. By the Earth here is understood the whole extent, and latitude of the Roman Empire, as in the first verse. But there is reflection made upon Statum tranquillum, the peaceable condition in the Roman Empire, and upon the Beast coming up out of the Earth, Revel. 13. verse 11. This Beast is the Pope, and his Clergy, the Ecclesiastical State and Government in the Papacy, which did not break out by wars, or outward power and might, like unto the Beast with ten horns, but crept in by little and little, softly and quietly, even as the grass and the trees use to grow up of the ground. Upon this earthly Beast was the first Vial of the wrath of God, in a time of Peace, poured out by the Reformation of Popery. Now since those who are true Professors of the Gospel, do vehemently oppose, and contradict the Papists, and reprove them for their shameful conversation, falls doctrine, and abominable Idolatry; thence doth arise in those that adhere and stand firm to Popery A noisome and grievous sore, that is, a fierce anger, hatred, wrath, and enmity against the Evangelical Professors, especially, seeing they are not able to overcome, and destroy them by force and might, nor to persuade and seduce them to Popery again, by fair and sweet words. Verse 3. The second Angel poured out his Vial upon the Sea, and it became as the blood of a dead man, and every living soul died in the Sea. By the Sea, the Beast with ten horns is here pointed at, which riseth up out of the Sea, chapter 13. verse 1. And upon Statum in Imperio Romano turbatum. Whereby is signified, that the second Vial shall be poured out, over the Political State in the Roman Empire, and the Government, and formae rerum publicarum tam in universali quam particulari, shall be disturbed, and overthrown. How by these wars in Germany the wrath of God hath been poured out, and that this hath been accomplished, is sufficiently known to the world, and every rational man can make the application. The Statûs Ratio, or reason of State which hath been set up, and the shameful abuse of it hath no small share therein, whereof a State's-man writeth thus: Justitia cum esse desiit in mundo, successit Statûs ratio calamitatum mare. The blood of a dead man intimateth the horrible effusions of blood, and how every living soul died in the Sea, is evident in the eyes of all men. Every living soul: that is, all sorts of Nations, people, and tongues, that in this raging Sea, and floods of water, during this war were engaged; as also all sorts of people in all the Provinces of the Roman Empire, which are emptied of men and cattle. In this signification the word all is used, Exodus 9 verse 6. where it is rendered all the cattle of the Egyptians. Verse 4. And the third Angel poured out his Vial upon the rivers and fountains of water, and they became blood. Frequens est sacris Literis per flumina significare Imperia, quod & Graeci Latiníque faciunt. Hugo Grotius, in Annotatis, ad V. Testam. Esaiae. c. 11. v. 15. The Roman Empire is elsewhere compared to a Beast with ten horns, to a City with its streets: So likewise here to a Sea with its rivers. The rivers are the Kingdoms, which although they are not at this present members of the Political State in the Roman Empire, yet they have their tie and dependence upon the Popish Roman Empire: as Spain, France, England, Poland, Hungary, etc. For the greatest Whore sits upon many waters, Revel chap. 17. verse 1. and reigneth over the Kings of the earth, verse 18. The fountains of water are the Kings, their Royal Council is Parliaments, and other great and prime Lords in those Kingdoms, who are interessed in the Government: How this Vial of the wrath of God hath been poured out over great Brittany and the well thereof, and how the river and the head-Spring there became blood, and doth yet sprout out, is alas evident to all the world. And although those who are the Fax and Clamour sive Tub● in these proceedings, we know not how to excuse; yet we must by virtue of this clear text, say with the Angel: Lord thou art righteous, because thou hast judged thus. How France doth feel the pouring out of the wrath of God out of this third Vial, and how much more it will be sensible of it in time to come, time will discover. The cause which the Angel maketh mention of here, in the six vers, saying: For they have shed the blood of the Saints and Prophets, and thou hast given them blood to drink, for they are worthy; concerneth France more particularly, because there was so much innocent Christian blood shed therein, in these hundred years last passed. How the other Kingdoms in this Classis shall far, time will show; chiefly that whose head-spring did flow out the eighth of April, Anno one thousand six hundred five. The Eclipse of the Sun, which on the seventh of April one thousand six hundred fifty two, will darken the locum Hylegialem thereof whereupon, within a short time it may stop happily the flowing out of the same, and change its river into blood. Verse 7. And I heard another Angel out of the altar say, etc. A voice is heard out of the Thysiasterion, or place of Sacrifices, where the souls of them that were slain did lie, whereof we may read in the sixth chapter, vers 9, 10. that they cry to the Lord for vengeance. The since and meaning of which words is this, that the Martyrs prais God for the hearing of their prayers, and the execution of vengeance, applauding the Angel saying: Even so, Lord God Almighty, true and righteous are thy Judgements. Hence also may be concluded, that this vengeance shall then begin, when the last war against the two Witnesses shall be finished, whereof hath been spoken in the 11. chap. Verse 8. And the fourth Angel poured out his Vial upon the Sun, etc. By the Sun all the Expositors commonly understand the Sun of righteousness. Mal. 4. verse 2. Jesus Christ, wherewith the Woman is clothed, Revel. chap. 12. verse 1. But this is repugnant to the scope and intention of these plagues, which are poured all over the earth, that is upon the Systema mundi Papistici, over the Popish world, which is opposed to the Church-Heaven of the faithful Children of God, wherein the Lord Jesus is the Head. Therefore we must seek this Sun in the popish Heaven, and search, what in the Revelation of John is represented by the Sun in other places. The Sun became black, as a sackcloth of hair, Revelations 6. verse 12. whereby the ruin of the Imperial dignity in the Heathenish Church-heaven, which happened in the time of Constantine the great, is intimated. The third part of the Sun was smitten, according to the prophecy of the fourth Trumpet. Chapter 8. verse 12. That is: The small remainder of the greatness, and brightness of the old Roman Empire shall wholly be abolished, and pass away. An Angel did stand in the Sun. Revelations 19 verse 17. That is, a great Potentate, an Evangelical valiant Prince gathered together a great Army against the Papists. The City hath no need of the Sun, neither of the Moon to shine in it, chap. 21. verse 23. That is: hath no need of any Temporal Potentate to govern it. If we compare these texts with the Sun, upon which the Angel poureth out the fourth Vial; we find that thereby a great and high head of the State is signified, who in Systemate Mundi Papistici doth uphold all, and by his splendour and government giveth strength unto all; like as the Sun Systemate Mundi Physico by its light and motion, doth guide and move the forces of nature. And power was given unto him to scorch men with fire; And men were scorched with great heat, etc. When the Head, which hath been a mighty support hitherto to the Papal State, shall lie down and rest; then the fire of God's wrath will extremely scorch the Papists. The Lord will make them like a fiery oven, Psal. 21. verse 9 But for all this they will not amend, nor repent, and give God the glory, but rather continue in blaspheming the name of God, and grow more and more obstinate. Verse 10. And the fifth Angel poured out his Vial upon the seat of the Beast, and his Kingdom was full of darkness. Assoon as the Beast with ten horns was risen up out of the Sea, Revelations 13. verse 1. the Dragon immediately gave him his power, and his seat, and City of residence, the City of Rome. Which the Beast hath possessed hitherto, without being disturbed from thence, and reigned over the Kings of the earth, chapter 17. verse 18. Now the Angel poureth out the fifth Vial of the wrath of God upon this seat, the City of Rome, as mention hath been made hereof above, in the 11th. chap. verse 13. that after the two Witnesses were ascended up, there was a great Earthquake, and the tenth part of the City fell, and was destroyed. And the Kingdom was full of darkness, etc. By the destruction of the City of Rome, shall the Government and power of the Pope, which hitherto he hath used, be made extremely void, and all his dispatches, or commissions suspended. But the Papacy shall not yet by this means be utterly dissolved, and taken away. For this doth follow afterwards, at the pouring out of the seventh Vial, in the last war, in a place called in the Hebrew tongue Armageddon. verse 16. Whereof i● spoken more at large in the 19 chapter verse 17. until the 21. by this plague the Papists are yet more embittered, and more and more hardened. Verse 12. And the sixth Angel poured out his Vial upon the great river Euphrates, and the water thereof was dried up. etc. By Euphrates are understood the Nations which border thereupon, that is, the Turks. But by the drying up of the water is meant, the ruin and overthrow of those Nations, as it is evident out of the Prophets, as Isaiah chapter 19 verse 5. chap. 44 verse 27. Jeremiah chap. 48. verse 34. chap. 50. verse 38. chap. 51. verse 36. Ezekiel chap. 30. verse 12. chap. 31. verse 4. The Application of this text to the ruin of the Turkish Empire, doth agree with the eleventh chap. of Isa. verse 13. 14. whereupon soon followeth the destruction of the City of Rome. The second Woe; that is, the Turkish Empire is past: Moreover, the drying up of Euphrates is a preparation for the great work, which shall be performed at the pouring out of the seventh Vial. For as in times of old the red Sea was divided, to make a dry way for the Children of Israël, when at their going out of Egypt they were pursued by Pharaoh; to the end that they might pass through safe, and Pharaoh should be drowned. Exodus 14. verse 12. until the twenty ninth. And as God did dry up the river of Jordan, and made a way through it, so that Israël could go through it on dry Land, and enter into the promised Land; so is here Euphrates spiritually dried up, and the Turkish Empire ruined. That the way of the Kings of the East might be prepared. By this the conversion of the Jews is intimated; which immediately after the destruction of the City of Rome shall be advanced; as also may be seen by the 19 chapter, vers 6, 7. whereunto may be referred what Isaiah writeth: chapter 14. verse 10. until the sixteenth. Zach. chap. 10. verse 11. 4. Esr. chap. 13. verse 47. Hereupon followeth the pouring out of the seventh and last Vial of the wrath of God, wherewith also the seventh Angel soundeth, and the seventh plague, and the third and last Woe over the Papacy of Rome, and the fourth Monarchy doth take effect, bringing with it the total ruin and destruction thereof. The preparations of this are described before hand thus: Verse 13. And I saw three unclean spirits like frogs, come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the falls Prophet. The Dragon, the Beast, and the falls Prophet are three companions, and fellow-Commoners, who, from the beginning of the demutation (as it appeareth by the thirteenth chapter) have stuck close one to another, and have been equally honoured and worshipped by those that were under their power: Now at the end of their reign they also agree, and need requiring it, they send their Ambassadors and Agents abroad, unclean talkative Spirits, Spirits of Devils, working Miracles, etc. That is, when the City of Rome shall be destroyed, and the Papal seat overthrown, the Turkish Empire ruined, and the Jews converted unto Christ; The Devil, the Roman Papacy, and the whole Clergy shall not be able to conclude any thing else, but that their end is now at hand, and that they will be utterly destroyed: Therefore they try their utmost endeavours, and call together the best men of their orders, and such as are most fit for this work, chiefly those that have made profession in the eleventh Classis; these they send to the Courts of all Catholic Potentates throughout the whole Roman Popish Empire, persuading them, and the Professors of their Religion, to stir up the utmost of their power, and to join and offer themselves together with others to the war, against the Professors of the Gospel. In that great day of God Almighty (at the pouring out of the seventh Vial.) The time when Constantine the great destroyed the Empire of the Dragon, and overthrew the Dragon with the heathenish worship of the same, is called, the great day of his wrath, Rev. c. 6. v. 17. But the time here, when the Beast and the falls Prophet shall be cast into the lake of fire and brimstone, and the Dragon shall be shut up in the bottomless pit, is called: That great day of God Almighty: Above in the 11. ch. v. 18. at the sound of the Trumpet of the seventh Angel, it is called the time of the dead, that they should be judged, and to give a reward, etc. By the Prophets in the Old Testament, and by Christ and the Apostles in the New Testament, it is frequently called, that day. But to show what properly is meant, and understood by this great day of God, would require a large and particuliar exposition. And because the Holy Scripture, especially the Revelation of St John, and the Prophets do not agree with the common opinion, usual to prove, and to make out at large at this time, is contrary to the scope and intention of this present Treatise; Therefore it is is thought expedient to defer it till another time. Verse 15. Behold, I come as a thief, Blessed is he that watcheth, and keepeth his garments, lest he walk naked and see his shame. Here is declared the sudden and unexpected pouring out of the seventh Vial and plague, which unawares, and suddenly shall light upon the Papal State. Therefore the Son of God himself doth exhort all men to watch, and to stand continually in readiness by serious repentance, and a godly conversation. And he gathered them together into a place, called in the Hebrew tongue, Armageddon. In these words is described the place, in which the Papists shall have the Rendez vous of their Armies, which they shall have gathered against the Professors of the Gospel: The place is called Harmageddon, Mountain of Lamentations; whereby is intimated the place, where King Josiah fought a battle unhappily, where he was slain. 2 Chron. chapter 35. verse 24, 25. For which the Jews made many and great lamentations, and at last it became a custom, that when they would mourn for some extraordinary sad accident, they used to make mention of this defeat given at Megiddo. Upon this lamentation of the Jews, and Custom doth St John here point, showing thereby, that the Papists will lament and mourn over the issue of this war, as the Jews did mourn for the death of King Josiah, and the great overthrow they received at Megiddo. Verse 17. And the seventh Angel poured out his Vial into the Aër. The aforegoing Vials have been poured out upon particular places. The first upon the Ecclesiastical State and Popish Religion in common. The second upon the Political State, by the means of this German war. The third upon the particular Popish Kingdoms, and their Heads. The fourth upon an High-head, a strong pillar of the Papacy. The fifth upon the City of Rome. The sixth upon the Turkish Empire, which keep's a great part of the old Roman Empire in subjection, and as an open Antichrist, sits in the seat of the Dragon. Now followeth the seventh Vial, which is poured out upon the Aër: And as the Aër doth contain all things, so likewise this pouring out is universal, and doth reach the whole Papacy; nay, it doth take hold also of the Dragon and his Spirits, because the said Dragon (as heretofore hath been said) hath given up to the Beast his seat, his Army, and great power, and hath cooperated in this second Period, and together with the Beast caused himself to be worshipped. The Dragon is the Devil, and the Prince of the power of the Aër, Ephesians 2. verse 2. with the wicked spirits under the heaven. Ephes. chapter 6. verse 12. In the eighth chapter of Matthew verse 29. these spirits do expostulate with the Lord Jesus, saying: What have we to do with thee? art thou come hither to torment us before the time? At the pouring out of this Vial upon the Aër no expostulation will serve tnrn, for the time is at hand, and shall be accomplished, what the Son of God saith, Matthew 24. vers 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The mighty Host of Devils, which dwell under the Heaven in the Aër, shall be moved with a terrible nois and tumult. Then their torments shall begin, when they shall be cast down from the aër, and their Head the Dragon shall be shut up in the bottomless pit, as beneath in Revelations chapter 20. verse 1, 2, 3. at the issue of this war may be seen. And there came a great voice out of the Temple of Heaven from the throne, saying: It is done. Here sits the Ancient of days upon the fiery flaming seat, Daniel chap. 7. v. 9 and pronounceth the sentence against the fourth Beast, and because the measure is full, and the determined time over him is run to an end, he break's the rod, and denounceth the irrevocable judgement, saying: It is done: The Beast shall be slain, and be cast into the burning flame, as in the said place followeth, Dan. 7. ver. 11. Verse 18. And there were voices and thunders, and lightnings, and there was a great Earthquake, such as was not, since men were upon the earth, so mighty an Earth quake and so great. Now beginneth the Execution: Upon the Devil and his whole Army: Upon his Vicar and what dependeth on him. Upon the whole Roman Papacy, and its Kingdoms. Now Heaven and earth are shaken for the second time, and the mighty Kingdoms of the Heathen are destroyed, Hagg. chapter 2. verse 22, 23. In the Aër are heard dreadful thunders, and lightnings, terrible voices, lamenting and crying of the Devils. Upon the earth will be nothing but war, and rumour of wars; In all parts shall be heard tumults, seditions, insurrections, terrible distractions, and grievous bloodsheds; such as never were since the beginning of the world to this time, nor ever were heard of, Daniel chapter 12. verse 1. Matthew 24. v. 21. Verse 19 And the great City was divided into three parts. By the great City is understood, either the City of Rome, as the seat and City of residence for the Beast and his rider: Or the whole Papal State, the City together with the streets. The City of Rome was already by the fifth Vial darkened, and ruined. Wherefore it is spoken here of the whole Papacy, which is divided into three parts: By the accomplishment of these words it will appear, that the Pope doth not wear his triple Crown in vain, for under the same do sit and reign: 1. The Dragon. 2. The Beast. 3. The falls Prophet. Under the Command of these three Generals, shall on the Popish side the battle be set in array▪ and led forth. For these three, ea●h of them have raised their men severally. ver. 13. 14. They stand all three in battel-arraie, and are ready to fall on. But what success have they? The Beast is taken, and with him the falls Prophet, and both were cast alive into a lake of fire burning with brimstone, Revelations chapter 19 verse 20, 21. But the Generalissimus, the Dragon is laid hold on, and cast into the bottomless pit, and shut up. Chap. verse 1, 2, 3. And the Cities of the Nations fell. The Heathenish life and conversation, the Heathenish Idolatry, Sodomy, and other Heathenish sins, and abominations, which hitherto have been practised in the Popish State are at once altogether abolished and utterly removed, as that nothing more is heard thereof. And great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. God sat still hitherto, and seemed, as if he knew nothing of the Beast's blaspheming and persecution. But when the determined time of the forty two months were exspired, he remember's Babylon, fills unto her the cup of the wine of the fierceness of his wrath, and punishing her, he doth reward her according to her deserving. Verse 20. And every Island fled away, and the Mountains were not found: All whatsoëver had any relation or dependence on the Papacy, even the remotest piece, and all whatsoëver was highly exalted therein, is not seen any more, whereby the total ruin and destruction of the Papacy is signified. Verse 21. And there fell upon men a great hail out of heaven, every stone about the weight of a talon, and men blasphemed God, because of the plague of the hail; for the plague thereof was exceeding great. By the great hailstones are understood the great punishments of God's wrath, and by the words (about the weight of a talon) are meant the heaviest and most dreadful Judgements; the weight of a talon being the heaviest and greatest weight; yet all this notwithstanding men will not know the righteous judgement of God, but by their blasphemies of the name of God are cast into everlasting perdition. Hitherto the sixteenth Chapter. AGainst this plain and clear exposition, many will have different apprehensions, and esteem these things impertinent, and incredible Paradoxes. To these is opposed 1. That the clear text not being forced, but as it is literally, or figuratively referred to the times, so it hath been explained. 2. That the figures and Images, which make this work difficult and dark, are cleared out of other places of the Revelation, or out of the Old Testament, especially the Prophets, from whom the whole Revelation of St John is taken; and are applied to the civil and Ecclesiastical State, as the text and the time doth require. 3. That what is past, or is now in full action, cannot be overthrown by a bare contradiction, or doubt; but search should be made in the Acts of the Roman Empire, to see what things may be more suitably applied another way. Yet so, that the Method and Harmony may n●t be disturbed, or rather that a better way may be showed and offered. 4. That the Text and Method doth show what is shortly to be expected, especially, the end of the determined time by God over the fourth Monarchy, wherein the Roman Papacy shall blaspheme God, and make war against the Saints, for the space of forty two months, that is, one thousand two hundred sixty years. Hereupon ariseth the greatest and principal scruple or doubt. Whether the Epocha, or the beginning of the Apocalyptical one thousand two hundred sixty years be rightly referred to the three hundred ninety fifth year of our Lord? In the Prophetical key, certain characters and marks have been set down and applied, whereby the certainty doth appear, which we shall here repeat, and confirm with more proofs. As, 1. First, because the Epocha of the one thousand two hundred ninety years of the Prophet Daniel, chapter 12. verse 11. is exactly incident into the three hundred sixty fifth year, it followeth that the one thousand two hundred sixty years must come thirty years later, and so begin Anno three hundred ninety five, because they end together. 2. Secondly, because by the division of the old Roman Empire into two parts, in the three hundred ninety fifth year, the Roman Eagle got two wings, and because in the very same year the Septentrional Barbarous Nations invaded the Roman Empire; whereby the Woman (the Christian Church) fled into the Wilderness, wherein she should be preserved and nourished, during the space of one thousand two hundred sixty years, or 3 ½ times, chap. 12. verse 6. till the 14. 3. Thirdly, Because with the beginning of the invasion of these Barbarous Nations in the three hundred ninety fifth year, the treading under foot of the holy City begun, which should continue forty and two months. Revelations 11. verse 2. 4. Fourthly, because by this invasion, the Beast with ten horns rose up out of the Sea: That is: because by this war, which began in the three hundred ninety fifth year, the Roman Empire was by little and little so divided, that in the four hundred third year already some horns, and in the four hundred fifty fifth year fully ten horns, or Kingdoms appeared in it. 5. All the Historians generally do agree, that the ruin of the Roman Empire did begin in the three hundred ninety fifth year, as some of them were quoted in Clavi Apocalypt. Now both the ancient and later Teachers of the Church, do conclude by the words of the Apostle Paul, 2 Thessalonians 2. verse 6, 7, 8. That the Antichrist should then come, when the Roman Empire should begin to fall. As we read in Tertulliano in Apologetico c. 32. Item de resurrect. carnis. Irenaeo lib. 5. adversus Haereses. Hieronymo quaest. 2. ad Algasiam. Chrysost. Homil. 4. in Thes. 2. Hence it is, that Joannes Cluverius in Comentario posthumo in Apol. Tom. 111. writeth thus: Totius Negotii cardo versatur in inveniendo exordio Antichristi; quod in ruinam Imperii Romani incidere, ostendimus. 6. The Beast with two horns, the Antichristian Pope of Rome came out of the Earth quietly, about the time of the three hundred ninety fifth year, Revelations 13. verse 11. when he arrogated unto himself the Primacy and preeminency, over the Ecclesiastical and civil State. Before the Nicene Synod which was held in three hundred twenty fifth year of our Lord, the preeminency of the Bishop of Rome over other Churches was not known. Wherefore Aeneas Silvius in Epistola 288. writeth. Ante Nicaenum Concilium quisque sibi vivebat, & ad Romanam sedem parvus habebatur respectus. Besides, the succeeding Popes, Liberius I. Felix II. and Damasus did not seek any such matter. Nay, in the three hundred ninetieth year, in the third Council of Carthage, Can. 26. this Canon was made: Ut primae sedis Episcopus non appelletur Princeps Sacerdotum aut summus Sacerdos, aut aliquid hujusmodi, sed tantùm primae sedis Episcopus. Tom. Concil. p. 544. Innocent the first, who in the four hundred second year of our Lord, succeeded Anastasius at Rome, was the first, that made an Act, that the Heretics should be compelled to embrace the Catholic faith: And hath also attributed unto himself Authority and power, not only over the common people; but also over the Highest Civil Authority in Christendom, in that he excommunicated Arcadius the Emperor at Constantinople, when he removed chrysostom from his function. In like manner he did vehemently bestir himself to obtain the Primacy for the Roman Church, and especially he endeavoured to get the Government of the Bishops, and Churches in Africa. The like was practised also by Zosimus. Bonifacius 1. Celestine 1. whereof Daniel Paraeus in Medullâ Hist. Eccles. universali pag. 200. Whence it is that Socrates lib. 7. Hist. Eccles. cap. 3. where relating, how in the time of Celistine the 1. it fared with the Novatians, he addeth these words: Episcopatus Romanus non aliter atque Alexandrinus, quasi extra Sacerdotii fines egressus, ad secularem Principatum jam antè delapsus erat. In like manner Sericius, who after Damasus from the three hundred eighty fifth, until the three hundred ninety eighth year was Bishop of Rome, was the first, who held the Priests, who companied with their married wives, uncapable of the Ministry. As we read hereof in his first Epistle, chap. 7. and Epist. 4. c. 6. Tom. 1. Concil. page 530. 534. In Jure Canonico Distin. 82. And in concilio Taurinatensi in the three hundred ninety seventh year of our Lord was determined. chap. 7. qui in Ministerio genuerunt filios, nè ad majores gradus ordinum permittantur, Synodi decrevit autoritas. In Concilio Carthaginensi in the three hundred ninety eighth year sub Anastasio was concluded on. Cap. 3. Placuit Episcopos, & Presbyteros, & Diaconos, secundùm propria priora vel prima statuta etiam ab uxoribus continere. Quod nisi fecerint, ab Ecclesiastico removeantur officio. Tom. 1. Concil. p. 517. Vid. Distinct. 84. cap. 3, 4, 5. 7. In the eleventh chapter we have seen, that the two Witnesses at the end of the one thousand two hundred sixty years shall be fought against, overcome and killed: which as hath been proved above; is hitherto come to pass. The last Act is now shortly to be expected in the Province of Silesia. Whether now this be performed in this, or in the next following year, thereupon their raising again will follow, after 3 ½ years. And because the seventh Trumpet shall sound in the one thousand six hundred fifty fifth year, and between it and the raising again of the two Witnesses, two accidents happen, as 1. The destruction of the City of Rome. 2. And the ending of the second Woe: therefore the two Witnesses may well be raised again, before the one thousand six hundred fifty fifth year shall begin. For Modicum nec Praetor curate nec Propheta. Unto this may also be added these following reasons as secondary Arguments. 1. The Prophecy of the Apostle Peter, whereof Augustin. lib. 18. c. 53. and 54. de Civit. Dei. writeth: That the Gentiles in his time did report, that the Apostle Peter had thought that the Christian Religion should continue but three hundred sixty five years: Which Augustine holdeth to be a Fiction, wherewith the Heathen would cast a reproach upon the Christian Religion. But if this be well considered, it may well prove so indeed, that Peter did declare, that the Christian Religion, should, for three hundred sixty five years without interruption, be propagated until the three hundred ninety fifth year of our Lord, in which the Antichrist should come, who should suppress the same. For in the thirtieth year of his age was the Son of God baptised, whereon he entered into the Ministry, and began to preach: These thirty years being added unto the three hundred sixty five years, make up the three hundred ninety fifth year, in which the Antichrist came forth, the holy City was trodden under foot, the two Witnesses were clothed with sackcloth, and the woman (the Church) fled into the Wilderness. 2. That the six thousand years from the Creation of the world do exspire with the one thousand six hundred fifty fifth year, as was made apparent in Clavi Apocalypt. 3. That also the number of years, which were from the beginning of the world until the deluge: and in the time of the New Testament since the Birth of our Lord, reckoned thus far do end alike. So as there the wicked world was punished, and cut off by the Deluge, so here the enemies of the Church shall be destroyed with fire and brimstone, Revelations 19 verse 20. Dan. 7. verse 11. 4. The Roman Monarchy began at that time, when the Eccentricitas Solis was the greatest; and whereby some Astrologers conclude cum Georgio Joachimo Rhetico, that the same shall decay and end, when the said Eccentricitas shall be least. And because some Astronomers do refer that to the one thousand six hundred fifty third year, which comes very nigh to our term, I thought good to make here mention of it, leaving vim probandi to the trial of the Reader. Dolingius concludes in suo Antichristo Tymbogeronte very well out of the Prophet Daniel: chapter 6. verse 27. that by this revolution the Saints of the most High shall possess the Kingdom. 5. Two Prophecies of the Turks, concerning the Turkish Empire, according to which this present young Turkish Emperor is the last, and so he under whom the Turkish Empire shall have its final period. Of the first Prophecy doth Franciscus Sansoninus make mention in a little book, which he Anno 1570. published in Print, wherein he made a collection of some Prophecies, among which also this is set down, as Joannes Wolsius. Tom. 2. lect. memor. p. 803. writeth: That under the fifteenth Turkish Emperor, the Turkish Empire shall have an end. Antonius Torquatus Medec. D. Professor. Ferrariensis, & Astrologus insignis maketh also mention hereof among his Prophecies, which he adscribed to Mathias, King of Hungaria, in the one thousand four hundred eightïeths year, when he writeth thus: The Ottoman house shall in 13. 14. or 15. heads (Wolfius Tom. 2. pag. 896. calleth it, ramum, that is, branch or bough:) diminish and decay, and shall not go beyond that number; For after this shall he by a terrible chance be defeated and cut off: After this Turkish Emperor's death there shall arise among their Princes, and those that relate to the Ottoman Family such a dissension, and combustion, that they shall pitifully cut one another's throats, and afterwards be horribly spoiled, and destroyed by foreign Nations, etc. This number of 15 heads must be computed from the first Ottoman, not according to the heads of the Turkish Emperors, who have reigned, for there are a great many more of them, but according to the members, or branches of the Ottoman Family. Ottomannus, or Ozman Gazi is the root and Origine of this house, and so stipes communis. He was by the King of Persia established in the possession of Carmania, and dignified with the royal title. From this did spring 1. Urchan Gasi, who died in the one thousand three hundred fiftieth year. 2. Murat, who took Adrianople, in the one thousand three hundred sixtieth year: and died Anno 1390. 3. Bajaze● 1. whom Tamerlan carried away prisoner. 4. Solyman 1. otherwise called Calepinus: After him reigned his two brothers, namely Musa who was killed by Mahomet. Mahomet 1. died Anno 1422. These three Brothers belong to one Member, or branch, nay, some do not compute Solyman and Musa at all, because Solyman was Musa, and Musa by Mahomet suddenly dispossessed of the Imperial Government. 5. Murat 2d died Anno 1450. 6. Mahomet 2d who took Constantinople Anno 1453, and died 1481. 7. Bajazet 2d was poisoned by his son Selim, in the one thousand five hundred twelfth year. 8. Selim 1. died Anno 1520. 9 Solyman 2d died at Ziget, in Hungaria, in the one thousand five hundred sixty six year. 10. Selim 2d died Anno 1575. 11. Murat. 3d born of a Jewish woman Solomon Swiccard in his itinerary relateth, died Anno 1595. 12. Mahomet 3d died Anno 1603. 13. Achmet 1. died Anno 1617. Whereupon was Mustaff, brother of this Achmet, chosen Anno 1617. And because he was found to be of so soft a disposition, that he was unfit to govern, the Muftis and the principal Bassas partly by fair means, and partly by threatenings, wrought so far with him, that he resigned the Empire. 14. These set up Osman or Ottoman. 2d the Son of Achmet. This same caused not Mustaff to be strangled, as it is usual; but only restrained him. Wherefore, when Anno 1622. this Osman was in a tumult thrust out of the Imperial Seat, and strangled; and the Janissaries found this Mustaff under restraint, it happened that they exalted him the second time unto the Imperial Crown. But because he liked not the the employment, he resigned it to Osman his brother. So that Murath the second Son of Achmet came to the Imperial dignity Anno 1622, and died in the beginning of the one thousand six hundred fortieth year. To him succeeded Ibrahim the third son of Achmet, the 20th of February 1640. He and his brother Osman had the same misfortune, they were both strangled with three of his Sultanaes' in Sept. Anno 1648. by the rebellious Janissaries. These three brothers, Sons of Achmet belong to one branch. 15. Achmet second Son of Ibrahim, an uncircumcised child of six years of age, was set upon the Imperial Seat, in Sept: 1648. and made the Head over many barbarous Nations, and will be (if this Prophecy holds) the last Emperor of the Ottoman Government. The second Prophecy is described by Bartholomew Georgieviez in his Epitome, and after him by Philippus Lonicerus in his Turkish Chronicl. lib. 3. in the beginning, pag. 204. As also by Adam Nachen Moser in Prognostico Theolog. lib. 3. pag. 65. seqq. Wolfius Tom. 2. lect. mem. pag. 293. Christoph. Besoldus in consider. legis Sectae Sarac. pag. 47. which is to this effect. Our (Turkish) Emperor shall come, and take from a Heathenish (so they call the Christians) Emperor, King, or Prince, his Kingdom, he will bring under his power, and conquer a red Apple. In case the Christians in the seventh year shall not draw their swords, he shall reign over them twelv years, build houses, plant Vineyards, hedge in gardens, beget children. But after twelv years, when he hath had the red apple under his power, the Christians shall draw their swords, and put themselves into a posture of defence, and put the Turk to flight. By the red Apple is understood the Oriental, or Constantinopolitan Empire, because the occidental was long before exspired. By the twelv years are signified twelv times under twelv Turkish heads, who should reign after the taking of Constantinople. Now Constantinople was taken in the one thousand four hundred fifty third year by Mahomet the second: so that the twelv years, or times are computed in manner following: The first under Mahomet the second until 1483. The second under Bajazet the second until 1512. The third under Selim the first until 1520. The fourth under Solyman the second until 1566. The fifth under Selim the second nntil 1575. The sixth under Murat the third until 1595. The seventh under Mahomet the third until 1603. The eighth under Achmet the first, until 1617. The ninth under Osman the second, until Zomaii 1622. The tenth under Murat the fourth, until 1640. The eleventh under Ibrahim, until 1648. The twelfth under Achmet the second the present Emperor until the end. By the words in case the Christians in the seventh year shall not draw their swords, etc. is signified, that under the seventh Emperor, namely Mahomet the third, who Anno 1595. came to the Imperial Crown, the Turks shall be in danger. And in case the Christians should not then take their opportunity, to employ their strength; the Turkish Empire should attein unto the twelfth time. But what good success the Christians had during the reign of this Mahomet the third, may be seen in the Hungarian Chronicles of Jerome Ortelius; where it appeareth that Anno 1595 Sigismond Bathori Prince of Transilvania, did defeat Ferrat Bassa in the Months of March, and May, twice one after another, as also Sinan Bassa in the month of September, whom, when in the Month of October he returned with great power, he put to flight, and pursued most fiercely, and took several strong holds from him. The 26th of October, 1596. the Christians also obtained at first the victory near Erla; where the Turkish Emperor, and Ibrahim Bassa were put to flight, and if the Christians had not neglected their opportunity, by plundering and dividing the spoil, in the Turkish Camp; then this Prophecy might have been accomplished. Wherefore it shall come to pass under this child, as being the twelfth, whereof we shall know the certainty by the event. Now seeing these two Prophecies may be very well applied to this purpose, I could not but relate them here, especially, because the Turks do remember the same very often, with great trouble and lamentations, and men of note do put much weight upon them, as things of great moment. But we shall leave them for what they are, because none can see upon what grounds, these and such like Prophecies are built. These are the motives and reasons, which lead to a conjecture, that the time which God hath determined, and indulged to the rage and fury of the enemies of the Church, is now running to an end with the one thousand six hundred fifty fifth year of our Lord. Whereby it doth evidently appear: 1. That the application of the Characters, at the beginning of the two numbers of years (one thousand two hundred ninety and one thousand two hundred sixty, is punctually and without any force incident to the three hundred sixty fifth, and three hundred ninety fifth year of our Lord. 2. That the beginning of the one thousand two hundred ninety years cannot be applied to any other year, neither before nor after, than the three hundred sixty fifth year of our Lord, in which the foundation of the Temple at Jerusalem was destroyed by God himself: As it appeareth in Clavi Apocalypt. 3. That when the Epocha of the one thousand two hundred ninety years is referred to the three hundred sixty fifth year of our Lord, the one thousand two hundred sixty years must of necessity begin from the one thousand three hundred ninety fifth year, because both numbers must together run to an end, as may be read in Daniel chap. 12. v. 7. and 11. 4. That the Characters and Arguments formerly alleged do sufficiently prove, that the one thousand two hundred sixty years must begin in the three hundred ninety fifth year. 5. That the Beast with ten horns is risen up from the three hundred ninety fifth until the four hundred fifty fifth year. Because Anno 395. the first division of the Roman Empire happened, whereby the Beast got two horns, and in the year four hundred fifty five all the ten horns in the Beast appeared. 6. That in the Roman Histories, not any year betwixt the three hundred ninety fifth, and four hundred fifty fifth year of our Lord can be found out, where the Characters may be so punctually and suitably applied, as to the three hundred ninety fifth year. Wherefore we have good reason to stand to the three hundred ninety fifth year, and to expect the issue with the one thousand six hundred fifty fifth year of our Lord; especially, because the kill of the two Witnesses, besides all this, doth eventually prove the thing. The first Objection. BUt if perhaps some body should still conceiv, notwithstanding the forementioned grounds, whereby it is made out, that the numbers have their accomplishment in the year one thousand six hundred fifty fifth, yet that we ought not so precisely to set all our expectation upon that year, him I shall leave to his opinion. But wish him to consider withal 1. That the Angel Daniel, chap. 12. verse 7. held up his right hand, and his left hand unto Heaven, and swore by him that liveth for ever, that it shall be for a time, times and a half, that is, one thousand two hundred sixty years. And that from the abominable desolation of the Temple, till that time, there shall be one thousand two hundred ninety years. 2. That the Son of God himself Revel. chap. 10. verse 5, 6. lifted up his hand to Heaven, and swore by him that liveth for ever and ever, who created Heaven and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there shall be time no longer. That is, there shall be no delay, Luke 12. 45. Hebrews 10. 37. or that any other time should come between but in the days of the voice of the seventh Angel, when he shall sound the Trumpet, the Mystery of God should be accomplished, as he hath declared unto his Servants and Prophets. These things saith the Son of God, who hath his eyes like unto a flame of fire, Revel. chap. 2. verse 18. These things saith he that is holy, he that is true, chap. 3. verse 7. These things saith the Amen, the faithful and true witness, chap. 3. verse 14. Who would not then believ him? Seeing then, according to God's eternal decree Antichrist shall rage no longer than 3 ½ times, or one thousand two hundred sixty years, and when these are exspired, that the Mystery of God shall immediately be fulfilled, as the Angel and the Son of God do testify with a great Oath: We have no reason to doubt of the event, but good reason to look up, and lift up our heads, for our Redemption draweth nigh. Luke 21. verse 28. The second Objection. IT may be also objected, that such things ought not to be dived and searched into, because they are mere Mysteries & hidden things, wherein a great many by their extravagancies have lost themselves, insomuch, that even the greatest Divines, and scholars are very wary and cautious how to meddle with the Revelation, therefore that it is and should remain a Book sealed, till such time that the accomplishment of things doth reveal it; But especially it is to be observed, what answer Christ returned to his Disciples upon their curious question concerning the restauration of the Kingdom of Israël, Acts 1. verse 7. when he said: It is not for you to know the times or seasons, which the Father hath put in his own power. Whereupon we answer: that the Revelation of St John is indeed full of Mysteries, which will remain Mysteries and hidden things, till the accomplishment doth discover, and reveal them to us, and till we by the application of Histories, and events, see before our eyes the effect, and what by this and that thing hath been meant. But it doth not follow therefore, that the Revelation ought to be laid aside, and that we ought not at all to search what hath been already fulfilled, or is shortly to be expected, chiefly concerning the fulfilling of the determined time, when the Enemies of the Church shall be destroyed, and the Church be brought to a quiet and peaceable condition. Whereas Daniel did the like, and did observe by Books the number of the years whereof the Lord spoke etc. Daniel 9 verse 2. And St John writeth concerning his Revelation, chapter 1. verse 3. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those things, which are written therein. For the Revelation is a book of Memorable Acts. Wherein is foretold, how, and what things shall befall to the Church of God, and to the Roman Empire, under which the Church doth subsist; Now many things have been already fulfilled in the one thousand five hundred fifty years bypast; and if we compare the Histories, and the things happened in the Roman Empire, with the Revelation; we shall discover clearly, how far the accomplishment reacheth, and what we may expect, ere long; so that the things represented are no more Mysteries, and hidden things, but clear and accomplished Acts unto us. But he that forbeareth to read this Revelation, and is not versed in the Old and New Roman Histories, and knoweth not how to distinguish the times of the Revolutions and changes, but confoundeth the Apocalyptical numbers, and doth make many Epoches, (whereas they comprehend nothing but relata and Correlata) or carelessly passeth by the application of the numbers as an hidden Mystery (which indeed is the main key of the Revelation:) To him must the Revelation needs be full of Mysteries and obscurities, and remain a sealed and unopened Revelation. But why many learned men of note (we do not speak of all) have been much mistaken in their expositions; The causes amongst others have been these. 1. That the ancient Interpreters in the primitive times have applied to their times, many things, which yet as then had no relation to them. The Modern Interpreters do follow their steps, (not minding so much the History, as the Authority of the Interpreters, whereby they lead themselves and others out of the way. 2. Secondly, the Method and Harmony is not observed. In the Revelation all things are set down in good order, what from time to time should come to pass, the Synchronismes or concurrencies of times are set down, one after another, and the Revolutions and changes in the Ecclesiastical and civil States, are exactly and punctually distinguished; even as an excellent and well-versed Historian is wont to do in the description of humane actions; but contrary to all this the Interpreters do pervert, overturn, and disturb the Method, seek and find out byways of error the things as relata belong to one and the same time, they set down as following one another. What shall come to pass after the fall of Babylon, they do place before it, oftentimes not knowing themselves, where they stick, or how they shall wind themselves out. 3. Besides they mistake and confound the States one with another, not observing where mention is made of the Ecclesiastical, or civil State; so that many times they apply Monastical matters, and the actions of Antichrist, to that which in the Revelation is spoken of the civil State. And hence it is, that the more one doth read Expositors, the more one is confounded. But that therefore the Revelation should be a book shut up, is contrary to the letter of the clear text; for, 1. The seven Epistles were never sealed. 2. The Lamb opened the book sealed, Revel. chap. 6. and 8. 3. The third was a little open book, chap. 10. verse 2. 8. 4. And in the end of the Revelation the Son of God saith to John: Seal not the sayings of the Prophecy of this book, for the time is at hand. chap. 22. ver. 10. And although the Prophet Daniel was commanded to close up, and seal the book of his Prophecy, chap. 12. verse 4. 9 yet no longer till the time of the end; for afterwards the said Prophecy was unsealed by the Revelation of Saint John. Therefore it is added: Man shall run to and fro, and knowledge shall be increased. The answer our Saviour Christ gave, Acts 1. verse 7. is very impertinently applied, and objected to this purpose. For he speaketh there of times and seasons, that is, de tempore occasionato sive tempestivo, as Ausonius declareth it, when a good opportunity is presented, to go on in a business, as in the Gospel of St John, chapter 2. verse 4. when Christ saith, Mine hour is not yet come; and yet nevertheless within a little while he doth supply Wine, But here we consider the time in general, which is determined upon the Blasphemies and persecution of the Antichrist, and in what year it should begin or end, but we do not compute the day or hour, wherein he shall be overthrown. Besides Christ doth speak of the times and seasons, which the Father hath put in his own power, and hath not revealed: Here we consider the years which the Father hath not reserved as a secret to his own power, but revealed to us by his Son. The third objection. THe strongest and chiefest objection is: That in general all the Divines and Statesmen write, and hold, that the fourth Monarchy, and Roman Papacy shall continue until the end of the world, and shall be removed, and come to an end, with the coming of Christ to the last Judgement. Answer. The Revelation of St John doth intimate no such thing, but contradicteth it plainly. For after the destruction of the City of Rome, chapter 18. There was heard a great joie in heaven, chapter 19 verse first till the ninth. The heaven is opened, and the Son of God, who chapter 6. verse 2. at the opening of the first seal went forth conquering and to conquer upon a white horse, presenteth himself here again upon a white horse as a Conqueror, etc. verse 11, 12, 15, 16. Whom the Armies which are in heaven follow upon white-horses, clothed in fine linen, white and clean. verse 14. These are the Martyrs, to every one of whom are given white robes, chapter 6. verse 11. Nay, These are they which came out of the great tribulation, and have washed their robes, chap. 7. verse 14. These are they that are called and chosen and faithful. Chap. 17. verse 14. Against these are gathered the Beast, and the Kings of the earth, and their armies to make war against them. The end and issue of this war is, that the Beast, and with him the falls Prophet (that is, the Roman Empire and Popedom) shall be taken, and both cast alive into a lake of fire burning with brimstone. chapter 19 verse 19, 20. But the Dragon, as their General hath quarters given him in this war, he is laid hold on, and cast into the bottomless pit, and shut up, wherein he remain's bound a thousand years, that he should deceiv the Nations no more, nor be able to stir them up against the Church. Chapter 20. verse 1, 2, 3. In the mean while the faithful Children of God have their rest. Hebr. 4. verse 1. like as God did rest the seventh day from all his works, verse 4. But the last Judgement and the end of the world is afterwards described, chap. 20. verse 11. till the 15th. Hereunto agreeth the Prophecy of Daniel, chap. 2. verse 34, 35. where the Image, which representeth the four Monarchies is seen, so long, till the stone smite's the Image upon his feet, (not at the beginning of the fourth Monarchy; for then the feet and toes were not as yet, but at the end thereof) and break's it to pieces. But the stone, that smite's the Image, becomes a great mountain (after the breaking and grinding of the four Monarchies to dust; that is, a Kingdom that shall break to pieces, and grind to dust all these Kingdoms, which are represented by the great Image, verse 44, 45. And in the 7th chapter verse 1. till the 8th, by the four Beasts are described the four Monarchies, which Daniel beheld, verse 9 till the thrones were cast down, as the words are in the Original. For the ancient of days did sit, verse 9 not for the universal and last judgement which hath been committed unto the Son, john Chap. 5. v. 22. but for the particular judgement over the enemies of the Church in the fourth Monarchy, over the fourth Beast of the Roman Popedom, which Daniel beheld even till the Beast was slain, and his body destroyed and given to the burning flame; and the power of the other beasts came to an end, vers 11, 12. For a set time was determined over them, how long each of them should last; The Saints shall be given into the hands of the fourth Beast (so long as the Woman rideth on the Beast) until a time, and times and the dividing of time, verse 25. And when these 3 ½ times, Anno 1655▪ shall come to an end, the Judgement of the judgement of the Ancient shall sit, and then his power is taken away, so that it wholly is abolished, and comes to an end. Verse 26. But the world therewith is not destroyed, but the Kingdom and dominion, and the greatness under the whole Heaven shall be given to the people of the Saints of the most High, whose Kingdom is an everlasting Kingdom, and all dominions shall serve and obey him. Verse 27. compare verse 13, 14. The words of St Paul, 2 Thes. chap. 2. verse 8. where he writeth: And the Lord shall destroy him with the brightness of his coming; are expounded in the Revelations chap. 19 verse 11. till 21. But what may be the true meaning and since of these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; I leave to the consideration of judicious Divines. It seems, they do not speak of the universal and last Judgement, which St John describeth in his Revelation. chap. 20. verse 11, 12, 13, 14. Nay, the text doth not bear, that the two Acts in the said 19 chapter, verse 11. till 21. and chapter 20. verse 11. till 15. shall be counted for one, or reduced together to one and the same time; Because it appeareth that one thousand years are interposed. For the two great Guests, the Beast, and the falls Prophet are one thousand years before lodged in the Inn; in the Lake of fire burning with brimstone, than the Host, the Devil comes, who after the one thousand years is associated to them, at the end of the world. chapter 20. verse 4. Whereupon immediately verse 11. the last Judgement is held. We are here led into the Mysteries of God, into which we will not too much presume, to penetrate, nor search too far into them; but we turn and address our selus, both with ears and hearts to the Son of God, who standeth at the door, knocketh and calleth; If any man hear my voice and open the door, I will come into him, and will sup with him, and he with me. To him that overcometh, will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his throne. Revelations c. 3. verse 20, 21. Blessed is now he that readeth, and they that hear the words of this Prophecy, and keep those things which are written therein, for the time is at hand. Chap. 1. vers. 3. Elessed is he that keepeth the sayings of of the Poophesie of this book. c. 22. v. 7. Nay, blessed are they, that do his Commandments, that they may have right to the tree of life, and may enter in thorough the gates into the City. v. 14. To him, which is, and which was, and which is to come, the Almighty be glory and dominion for ever and ever. Amen. Revel. chap. 1. v. 6. 8. A List of the things which are shortly to come to pass, collected out of the XI. and XVI. Chapters of the REVELATION. 1. THe last Actus reformationis sive evacuationis of the Evangelical Protestant Churches, which will appear in Silesia. chap. 11. v. 7. 2. The 3 ½ years following thereon, when the dead bodies of the two Witnesses lie in the street. v. 9 till 11. 3. The continuance of wars in those Kingdoms, wherein the innocent blood of the Martyrs is avenged. chap. 16. v. 4. 4. The sudden fall of the strong pillar of the Papacy. verse 8. 5. The exaltation of an Evangelical Protestant head. chap. 11. v. 12. 6. A Reformation in Germany. v. 11. 12. 7. The destruction of the City of Rome. chap. 11. v. 13. c. 16. verse 10. 8. The end of the Turkish Empire. chap. 11. v. 14. c. 16. v. 12. 9 The controversy of the Jews. c. 16. v. 12. 10. The great endeavours of the Papists, and gathering of all their utmost power. c. 16. verse 13. c. 19 v. 16. 11. The ruin of the whole Papacy. chap. 16. verse 18. till the 21. c. 19 v. 20. 21. 12. The accomplishment of the Mystery of God. c. 10. v. 7. By which means 1. The Devil is cast and shut up in the bottomless pit. chap. 20. v. 1, 2, 3. 2. The Son of God taketh the possession of the Kingdom, and reigneth. chap. 11. v. 15. c. 11. v. 6. etc. And the Church liveth in peace and tranquillity. FINIS.