THE Fall of Babylon. OR, Seasonable REFLECTIONS ON THE Novelties of Rome: WITH The Rise, Growth, and Final Overthrow of ANTICHRIST now at Hand: Occasioned by the Preface to a Treatise called NUBES TESTIUM, OR, A Collection of Primitive Fathers giving Testimony to the Faith once delivered to the Saints, Being (as the Author styleth it) A full Discovery of the Sentiments of the Ancient Fathers in the chief Points of Controversy at present under debate.  
Written upon the first coming forth of the said Treatise, (but not permitted to be then made Public:) For the Benefit of all, Who abominate the Corruptions of the Great WHORE, AND Would not be partakers of her SINS, or PLAGVES.  
By B. W. D. D.  — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
London, Printed for George Powel, and to be sold by Randal Tailor near Stationers-Hall, MDCXC.   

TO THE KING OF ENGLAND, And all Crowned Heads, and Sovereign Princes whatever.  
IT is the Advice of the Royal Prophet to you his Royal Brethren, Psal. 2. 10, 11, 12. Be Wise now therefore O ye Kings, be instructed ye Judges of the Earth: Serve the Lord with Fear, and rejoice with Trembling: Kiss the Son lest he be angry, and ye perish from the way when his Wrath is kindled but a little, Blessed are all they that put their trust in him. And the reason of it was, because he that sitteth in the Heavens, who is so much Superior to the highest of them all, had set his King upon his holy Hill of Zion, ver. 6. and as the result of his Eternal Decree, had bid him ask of him, and he would give him the Heathen for his Inheritance, and the uttermost parts of the Earth for his Possession, ver. 7, 8, and as the Effect of that his Royalty, he should break them with a Rod of Iron, and dash them in pieces like a Potter's Vessel.  
Now the time seems to draw on, when this is to befully accomplished; and is it not the duty of the Watchman to give the warning before it is too late? For what will it advantage to be told of Danger, when it will not be in your Power to prevent it? To be minded of the Approach of Christ's Kingdom, when his Iron Rod shall be shaking over you, and your Power, your Interests, your Alliances, your Glory, your Wealth, and Kingdoms all dashing in pieces against one another? For if you chance to be of those, who give your Power to the Beast, this will unavoidably be your Fate, both yours and Babylon's in one Hour to come to Confusion, Rev. 18. 10.  
For the preventing whereof, this following Treatise is here with all humility presented; and may it among those many Voices and Trumpets which have of late sounded to the World, have that good effect to awaken your most Serene Majesties, to what alone is your true interest of State, and that is, to hate the Whore, and make her desolate and naked, Rev. 17. 16. for otherwise there can be nothing better expected, than to partake of her Plagues, Rev. 18. 4.  
Would you (Sovereign Princes) as it befell Nabuchadnezzar, your Golden Head, as he is called, Dan. 2. 38. be contented, it should be be said to you, the Kingdom is departed from you, and they shall drive you from amongst Men? Dan. 4. 31, 32.  
Would you be contented to see the Hand put forth before you, and MENE MENE, TEKEL written on the Walls of all your Palaces, as it was to Belshazzar, when he lifted up himself against the Lord of Heaven, Dan. 5. 23? etc. If not, then vouchsafe to take the Warning, and submit in time to that Kingdom, which, it is said, the God of Heaven should set up in their Days, and in the days of those other Monarchies which were to succeed in the World, Dan. 2. 44. For it was not for nothing, that so much Scorn and Contempt was thrown upon those mighty Monarches; Monarches, who were so indeed; for they wanted no Allies, or Confederates to support them; for they were Kings of Kings, Dan. 2. 37. and all People, Nations, and Languages trembled and feared before them, whom they would they slew, and whom they would they kept alive; and whom they would they set up, and whom they would they put down, Dan. 5. 19 Believe it (great Sirs) it was not for nothing that such memorable Examples were set forth, it was for your Admonition, upon whom the Ends of the World are come; as it is 1 Cor. 10, 11. 'Twas that after Ages might grow Wife, as knowing there is no resisting that Sovereign, who is higher than the highest; no withstanding that Power which can so easily break in pieces, and consume all other Kingdoms, but itself shall stand for Ever, Dan. 2. 44.  
It hath in Effect done all this already, the Babylonian, the Persian, the Greek Monarchies have already been utterly destroyed by it, and the Roman so far, as to stand upon its last Legs, (or rather to express it in the words of the Vision, Dan. 2. 33.) to have both its Legs and Feet so broken, as to stand only on some of its Toes; Some of those ten Kings I mean, which after the taking of Rome, became the parts and support of that Empire.  
And as Daniel said to Nabuchadnezzar, Thou art this Head of Gold, Dan. 2. 38. So to you, O Kings, may it be said, you are those Toes; it is on you subsists, what is still behind, of the last Monarchy, as it hath been divided into several Kingdoms; and of how great concern must it be to you to be rightly informed how you may perpetuate your Royalty, and so establish your Thrones, that you may not be of those, whom the Stone cut out without Hands, shall smite and break in pieces, Dan. 2. 34?  
Think let Men, what they will, of the outward Weakness of Christ's Kingdom, of the little Assistance it hath, or is like to meet with in the World; let there be no Hand seen to cut out this Stone, no humane Strength or Policy, that is ready to contribute toward the forming of it, yet it will grow into a great Mountain, and fill the whole Earth, ver. 34, 35. The Gold, the Silver, the Brass, the Iron, and Cley must all give place to it; it is a goodly Image indeed, which these make in Nebuchadnezzar's Vision, but it is but an Image, and must vanish before this Stone, as the Dream, that first prefented it.  
Be Wife now therefore, let me again repeat it, O ye Kings; be instructed ye Judges of the Earth; let nothing draw you from what is your true Interest, let none of the Allurements, none of the Sorceries of the great Whore, of her, who hath glorified herself, and lived deliciously, who hath said in her Heart, I sit a Queen, and am no Widow, and shall see no Sorrow, but whose Plagues notwithstanding shall come in one Day; let no tenderness for her, with whom any of you have lived deliciously make you pity, bewail, and lament her, lest your Judgement too come in one Hour with hers, Rev. 18. 7, 8, 9, 10. No; stand as far off as you can, for fear of her Torment; hasten away, hasten away, that the Ruins of her Fall reach you not.  
You see how certainly all is foretold, you see how much of this is already begun; what is behind, for your Kingdoms, (and what should be more dear to you than your most glittering Crowns,) for you Souls sake dread, and avoid.  
But who can hope to be so happy as to be heard on this Subject, when what is here written, like the Religion she teaches, must be to many of you in an unknown Language, and were it worthy to speak in your several Tongues, would be sure to find all the Tricks and little Policies of corrupt Courtiers employed in keeping it from your Knowledge: Every thing that is imaginable, to bespeak your dislike both of Work and Author to be insinuated into your Royal Ears.  
Is any thing that is new, offered; what a proper Topick is here to traduce the Man, as one who is Forward, Pragmatical, and Selfconceited?  
Is it deep and Mysterious? How much better were it to let alone such unprofitable Speculations, and not be overbusy in what our wiser Forefathers were content to be Modest and Ignorant.  
Is it serious, and doth he who presumes to Address you, bespeak your Royal Audience with the Sense of his greater Authority, from whom he brings the Message, is not this to make too bold with ones Superiors, and exceed the limits of that Humility which becomes a dutiful Subject?  
Is the Style in which he writes, grave, and plain; then shall all presently be dull and insipid, not fit for a refined Courtier, much less for a Prince to lose his time in.  
Is it on the contrary, what the most accurate Critics cannot so easily carp at? Is the Author in his Education and Studies one who hath had as great Advantages as others, and hath endeavoured to employ histime to as good purpose as the highest of their fine Wits? Then much Learning shall have made Paul mad: He is a little Cracked, or Enthusiastical, or any thing else that may blast an honest Man.  
Or if his Fame be too clear to be directly struck at; yet may he not be pitied to Death? and out of pretence of high Compassion to a Man of such abilities, may it not be represented as a great unhappiness, that he should have made so ill a choice of his Subject to treat on? That in any thing else he would have done better, and how great a Misfortune it is, that his Talon was not otherwise employed?  
Or if nothing else will murder his Reputation, and neither he, nor the Work be otherwise liable to Exceptions, yet shall it not be whispered, that he is none of Caesar's Friends? That your Crowns and Royal Dignities themselves are not safe, if it shall be allowed to every Pen to vent such Anti-monarchical Doctrines, as have been brought into the World under the pretence of carrying on the Kingdom of Christ, and advancing its Power and Triumphs: Was not that the very Reason St. Chrysostom gives, as is particularly observed p. 16. of this following Treatise, why St. Paul speaks so Enigmatically, and Obsourely of this Matter in his Epistle to the Thessalonians, ch. 2 2. v. 5, 6, etc. Why then should any be so Presumptuous to meddle with such great Mysteries?  
Unhappy Princes to be thus Treated! and yet what Court almost is there, or hath ever been, where such base Whisperers and Parasites have not made up great part of the Attendants?  
Unhappy Princes too! who must neither see with your own Eyes, nor hear with your own Ears, but are subject even in what is of highest moment to be misled by the slanders of those, whose greatest Merit it is, to depress such, whose Sincerity and Plaindealing aims at nothing so much, as to establish you upon those Foundations, which only can stand.  
And were you at leisure to read all your respective Histories; who in all Ages would be found to be the truest Friends to Monarchy? those, who flattered your Predecessors into Ruin, or those who were so hardy, as at their greatest Peril to endeavour to recover them from it?  
Or if your great Affairs will not permit such a particular research, let me have leave to give it you in an Instance out of that History, which you are all concerned to be acquainted with, it is that we have upon Sacred Record, and in the Truth and Moral of it, is beyond all Exception; you have the relation of it, Kings 1. 22. Ahab King of Israel, and Jehoshaphat King of Judah, were going out to Battle against the Syrians, and Jehoshaphat said unto the King of Israel, Inquire I pray thee at the Word of the Lord to Day: Upon this the Prophets are gathered together, about four hundred Men, (a full Convocation) the question is put, shall I go against Ramoth Gilead to Battle, or shall I forbear? and they said, Go up, for the Lord shall deliver it into the hand of the King; only Micaiah hath no Summons sent him, he had in all likelihood been traduced as one who favoured not the Royal Cause; I hate him saith Ahab, for he doth not Prophecy good concerning me, but evil: However at the Instance of Jehoshaphat he is sent for, and what is the Issue? at first he bids him too (the Messenger sent for him had prepared him for it) Go, and Prosper; but upon the King's adjuring that he tell nothing but what is true in the Name of the Lord; he then plainly and honestly acquaints him with the danger, is huffed for it by the Court Prophets, imprisoned by the King, and left there to expect the farther effects of his Displeasure, when he should return in Peace; he never returns in Peace, but is slain, to fulfil the Words of the honest Prophet, he had disgraced.  
Now who were here the most Loyal? Those Prophets who said to Ahab, go up to Ramoth-Gilead and prosper, the words of whom declared good to the King with one Mouth, and thereby betrayed him to the sad Fate, which so soon overtook him, 1 Kings 22. 12, 13. Or Micaiah, who shown him Israel scattered upon the Hills, as Sheep that had no Shepherd, v. 17. Who shown him the Lord sitting on his Throne, and all the Host of Heaven standing by him on his Right-hand, and on his Left, shown him too leave given to the Lying Spirit to persuade him? v. 18, 19, 20, 21, 22, 23. Who I say of these were then most Loyal (I wish it were not too much the Parallel of what seems to be doing in the World; for is it not (as may be seen in the Explication of the sixth Vial, ch. 16. p. 127, 128.) by the three unclean Spirits coming out of the Mouth of the Dragon, of the Beast, and false Prophet, that the Kings of the Earth, and of the whole World, are to be gathered to the Battle of that great day of God Almighty?) to their Prince? let the Issue speak: who now the most Faithful, who the most Dutiful, the Event (it seems not to be far off,) may e'er long declare.  
Besides, because the insinuating the want of Loyalty, and just Reverence to Majesty, is the likeliest Engine to undermine the best of designs, (it was this Crucified our Lord himself, and gave the great hindrance to that Work he came into the World for, John 19 12, 13. 'Twas this was the accusation they charged his Disciples with, Acts 17. 7. Acts 25. 7, 8. This too that every day robs Princes of the Services of the best of their Subjects; had I not long trod in Court, and seen the worthiest of Men run down by such Artifices, I should not have so touched this Topick: But because this so often happens, (the base and unworthy have no other Arts to uphold themselves by); let me beg Pardon (Mighty Princes) for it is your Interest is herein pursued, if I farther represent to you in the Reigns of those, who formerly sat on the Thrones you do, who they were, who were still the best Friends to Majesty.  
Whether those fine Gentlemen who are always making their Court, the constant Attendants at the Levees and Couchees of their great Masters, still pressing on to be in the Eye of the Prince, and like the Sun-flower look gay, and hold up their Heads bravely, whilst all shines on them, but as soon as the Shadows begin to appear, humbly made their Leg, begged their Congee, and with as good a Grace wheeled about to the Presence of the rising Sun, and it may be were as busy, and officious there, as if every one of them had been that Phosphorus which opened the Day for their Rise. Were these now the better Subjects, or those who when they saw the Storm approaching, in all Humility forewarned them of the Danger, but had nothing but the Bread of Affliction, and the Water of Affliction for it; like solitary Micaiah many times were ordered to Prison till they returned in Peace, though to return in Peace (had they harkened to the despised Messengers it might have been so,) was never their Lot: It was otherwise decreed, as in Ahab's Case; and Micaiah, with all the Ignominy they cast on him, was in the mean time the Favourite of a much better Court, the Secretary of their greater Prince, of God himself, to declare it.  
And now judge you (Dread Sovereign) whom you ought to preser in your Thoughts? Whether those false Sycophants, Men made to undo Princes and Courts, and then to desert them; or those who must always be steady, as that Truth, with which they are entrusted? Who cannot but do what in them lies to prevent those changes, which the others are no farther concerned in, than to make good their Post in them who ever falls? Who really mourn for the Sins that bring them on, and whatever be the Fate of the Prince, make it so far their own, as to lament both his, and the Misfortunes of the Public, which cannot but suffer with him? Who is the best Subject, he who with his Prayers, with his Tears, with those warnings he thinks he is in Conscience-bound to Administer to you, follows you in every Change; Or he who cares not what becomes of your Persons, your Crowns, your Kingdoms, your Souls, provided he can but secure that Mammon of Vrighteousness, to which alone he is a true Homager?  
For if it be not so, how hath it come to pass, that your Predecessors have been Betrayed, and Murdered some of them by their greatest Favourites? Others, however adored whilst living, so deserted at their Deaths, as scarce to have found a charitable Hand to lay them in the Grave? and those who have gone off the Stage with the greatest applause, soon forgotten amidst the gratulations and glories of the next Reign?  
So unhappy of all Men are you in this, (Great Princes) and how almost should it be otherwise? Such being the Arts by which Men rise, such the designs of the Ambitious, (a name that is big with all that is ill,) so much falsehood, so much Envy, so much Pride, so much Intemperance, so much (not to dissemble,) Vice of every sort, that, like the mixed Multitude coming out of Egypt with the Israelites, is always to be found in your Retinue: Not that this is, what is therefore presently to be reflected on your Majesties, but on the Corruption of humane Nature, and those great Bodies you govern, which like great Vessels cannot be without great Dregs.  
But this is still your unhappiness, that you can make Men no better; that when you have employed your best Care and Circumspection, Mankind will be still Mankind, and the wickedness of a false Heart will not always be concealed.  
Not that I would be so disingenuous, as not to acknowledge, what is due to those brave and worthy Men, that have in all Ages been bred up in, or Retainers at Court; I know there were, and are the Saints in Caesar's House, Philip. 4. 22. And it is great Pity, where Virtue and Honour are so much Professed, there should be any others; it is great Pity, (for it is to you Christian Princes this is chief addressed) where Religion and the Gospel are owned, what is so contrary to both should be so much entertained; but most of all unhappy, that Religion, that the Gospel, at least the high Pretensions to both, should produce these Effects: For is not this the case, that it is the Holy Man, the Confessor, the Zealous Bigot, he that talks of nothing so much as of the Church, and the Veneration due to its Laws and Authority, who is the worst of Sycophants? Are not these the Men who get into your Secrets, and are factoring for another Court, whilst they tread in yours? Are not these the Men who Cabal, and Consult, and never rest satisfied till Prince and People do them their Homage? But it is to be hoped, this will not always be; 'tis to be hoped, (let me use the allusion of that name by the succession into whose Authority they pretend to all this, Luke 5, 6, 7.) the greatness of Peter' s Draught may at last break the Net, and their Ships and themselves sink with it.  
But then (for I must not forget what gave the occasion to these Remarks) who shall have the Honour, who the Hardiness to speak such Truths? Or must they not be received at Court, because they flatter not, because they show you what is your present danger, What your greater unhappiness still behind, if you shall after all think it a matter of State and Majesty to be above the Address of the Sincere?  
For my part, if I Perish I Perish, but it shall not be in being one of those (the worst Disloyalty towards you and your Crowns,) who shall flatter you into that Ruin, which cannot but attend the most mighty of you all, if you should be so miserable as to be found with the Beast, and false-Prophet, when to be cast into the Lake of Fire burning with Brimstone, Rev. 19 19, 20.  
For what will it then signify to have been buoyed up with an Opinion of your mistaken Greatness? What to have been pushed on in your mighty Projects to declare for your Glory, and make that consist (it may be) in enslaving your own, or others Subjects? For thus the Beast, and the false-Prophet are too apt to prompt their Votaries: It is the Language of the Dragon themselves speak, Rev. 13. 11. and nothing they so much delight in, as to propagate his Cruelties. 'Twere not difficult to show this in those Harangues, with which Men, whose Function and Character, one would think, should inspire them with more Moderation, have ventured, and that in the most solemn manner, as speaking for themselves, and the whole Body of the Clergy, and that Religion too they so highly cry up, to warm the Ears of the greatest Princes; as what Colours cannot false Rhetoric put on any thing? What is so foul and odious, that the glozying Encomiast cannot make matter even of Applause and Admiration?  
But what will this signify, when the greatest Monarch must be devested of all his Pomp, as Lucian describes the Philosopher in Charon's Boat, must lay aside their Pride and Haughtiness, as a weight that would otherwise sink them, must thoroughly disrobe themselves, and stand before the great Tribunal, as naked as the meanest of their Subjects?  
And can you now, Dread Princes, be displeased with him, who by telling you Truth now, is but showing how you may retain even your Royalties there, and be as high in that future Kingdom, as you are in what you at present enjoy?  
Can you (Gracious Monarches) resent it, that any hath so just a Duty and Reverence for your true Greatness, as to remonstrate to you, how treacherously you are dealt with by those, who would blow you up till you Swell and Burst? by putting you upon what is so unsuitable to the Divine Character, he, whose Vicegerents you are, hath imprinted on you? For how unlike to the Deity is this, to despise, were your Subjects (what your Sycophants are still filling your Ears with,) the meanest of your Creatures? For is it not the highest Glory of Heaven to look down upon, and relieve the Oppressed? To be still scattering its Bounty, and magnifying its Mercy towards us Dust and Ashes? It is said of him, under whom you Reign, that he doth not afflict willingly, nor grieve the Children of men, Lament. 3. 33. And can the blackest Cruelties add Lustre to your Crowns? Let Abaddon, or Apollyon, a Destroyer, be a Style for him, and his wicked Substitutes, who Rules in the Children of Darkness; to be the Preserver of Men is the Glory of the Almighty: And it is only Weakness, the greatest impotency of Mind that can tempt those, who are otherwise high and mighty in the Eye of the World, (as Princes are, and aught to be,) to those mistaken Triumphs of insulting over the miserable, and calling that their Glory and the enlarging their Territories, which is only wider Solitude, and professed De population.  
Let it be Treason in your Subjects, whatever in their very Thoughts they imagine against you, but that, and all their overt Actions are nothing to what yourselves do, whilst thus acted to the unkinging and deposing your selves: For where is that Glory that can end in nothing but the greatest Chaos, and Confusion? Where is the Power and Majesty, that not only lessens itself in the Outrages committed on the Innocent, in the Ruins it makes, where it pretends to Rule, but in the certain Doom it must expect from that greater Majesty, whose Creatures, whose Subjects, it may be, whose Favourites it is still destroying?  
Methinks it is a degree of Treason no Monarch should Pardon, to be thus tempted by any of their Subjects from their Allegiance to Heaven, and with it, from that only Security, they can hope for to their Kingdoms: None methinks should suffer their Meekness, their Clemency, their Zeal, or whatever other imaginary Name, their base Parasites have learned to blow them up with, to be thus abused to such vile and unworthy Designs!  
For, what is it for a poor Mortal to be buoyed up with the Applause of them, who have no other way to serve their wicked Ends? To have the People in their Acclamations Shout to them as if they were Gods, whilst, it may be, the Worms are already Preying upon them, as upon Herod, who gave not Glory to God? What to have what is next to Divine Honours done their Statues, to have Lamps perpetually burning before them, Incense, and a sort of Sacrifice offered to their Images, if all be but to prepare them and their Idolatrous Crew to be the greater Victim of Divine Wrath? I would not be bold in my Innuendoes on such a Subject, as this is; I wish no Reader did understand, or could apply it. 
Pudet haec opprobria.—  
Velure dici potuisse, aut vix potuisse reselli.   
But to passby such unroyal Persons, for certainly none can so much Dethrone themselves, as whoever thus usurps on God, and shall permit such Indignities to be offered to him, (for there the Abomination terminates) whose Prerogative it is to set up one, and pull down another.  
To pass by therefore such unroyal Persons, (though it is to be hoped none such are to be found among you) let me with all Duty apply to such among you who are under another sort of difficulty, as great as the former; and so are such who suffer themselves, (Oh the Indignity of Crowned Heads!) however high in their Styles and Character of Majesty to be the Vassals of a foreign Power: who can submit to the Usurpations of those who by their, and their Predecessors Favours have risen to what they are?  
What a reproach is it to you (Great Monarches!) to be but part of that Scarlet-coloured Beast on which the great Whore (as the Holy-Ghost hath described Rome to be, Rev. 17.) sits? How mean is it for you to be thus rid on?  
'Tis contrary to the respect due to Sovereign Princes almost but to express what the Dishonours and Servilities are, this shameless Sorceress blushes not to put on you.  
Is the vein of Blood open in any of your Kingdoms, for whom is it but her you fight?  
Is your Power applied to the executing any grievous Sentence (Oh could the Cries of Souls under the Altar pierce into your Ears, as they do into his, who is your Sovereign! Rev. 6. 9, 10. Can you imagine, (but your Greatness, your Lustre, your Glory must not be disturbed with such affecting Objects,) what the Groans, the Shrieks of those are, who are daily upon the Wrack by any of your Officers! What the sad and disconsolate Conditions of such who in your Kingdoms are shut up (let me so express it) under Chains of Darkness, in those horrible Dungeons, where the Toads and Vipers, and whatever other Venomous Creatures crawl forth in that constant Night they there feel, are much more merciful to them, than their savage Inquisitors! But I say,  
Is your Power applied, your Authority abused, to the executing any grievous Sentence? for whom is it all this Drudgery is, but for her, who like that great Abaddon, or Destroyer, under whom she Acts, Prides herself in the Cruelty? For her, who if she be as she is, the Woman arrayed in Purple, and Scarlet-colour, it is the Blood of the Saints that hath thus died her Robes, Rev. 17. 4. And what is the Honour, what the part in all this she gives you, but to be only the Executioners of so great Impiety and Injustice?  
But let me (for methinks it is due to your Majesties to be better treated, though who can dissemble the Insolences of that Sorceress towards you?) retract the Imputation; for sure it cannot be with your Royal Consent, that such Barbarities are acted: No, it is the Design of those who menage such Villainies, that what they do, may be in the Dark: For who shall say to a King, Thou art Wicked, and to Princes, Ye ar●Vngodly? job 33. 18. Indeed it is not fit this should be in the least surmised; therefore they who promote such mischievous Purposes must colour all with Zeal and Piety; it is the Cause of God, and the Church must countenance the Practice.  
But oh still greater Impiety! to interest God himself in the Barbarities they are carrying on! And let it not be admired, the wicked Wretches so boldly crowd about your Thrones, when they are so hardy towards God himself, as to make his the Habitation of their Injustice; to entitle the most High and Holy One to all the villainies of Hell itself.  
But cannot God but be jealous against these things? Imitate then (Royal Sirs) your Prince, recover his, and your Honour from such vile Parasites; be pleased to believe that that cannot be of God or Christ, which is so contrary to that Clemency which is the radiant Diadem in Heaven's Crown; let not her being decked with Gold, and precious Stones and Pearls; let not the Golden Cup in her hand, (all are but what she hath spoiled you, or your Subjects of) tempt you any longer to the Abominations, and filthiness of Fornication, the Kings of the Earth are said to have committed with her, Revel. 18. 3. Rather as it there follows, (take not mine, but the Admonition of God Himself) come out of her, that ye be not partakers of her sins, and that ye receive not of her Plagues, v. 4.  
But are there yet any among you, who are still more dangerously ensnared, and out of very Conscience (unhappy Conscience to be thus misguided!) countenance the Romish Interest? who think they do God good Service, I will not say in Persecuting his Church, but in Propagating that mistaken Faith, which hath so long done it?  
'Tis, I confess, a glorious Principle to be for Liberty of Conscience; worthy the most Royal Heart to declare that none shall be Prosecuted for mere Religion, (and may this Charity cover all other Miscarriages!) But what recompense can that Church make them, who thus Sacrifice all to it? If at the same time, what is Zeal and Piety in those, who thus sincerely act in her Cause, be but colour, cheat, and the same design of Cruelty carrying on by Her, as when with open violence she invades the Peace and Consciences of Mankind?  
And, Oh that my Voice or Pen, might reach such Royal Personages, as are most concerned herein! That they would amongst that hurry and distraction a tottering Cause (for such Rome's must be, the sentence is gone out against Her, she is fallen, is fallen, and cannot long stand) gives them, retire a little within themselves, and consider, what can be the end of Her, who hath so long had it written on her Forehead, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH?  
I would not, it becomes me in my duty, not to press hard on any Prince, but least of all on such, whom the World may be apt to think, what's last said, more nearly concerns; but neither dare I upon this occasion so far to temporize with any, as not freely to premonish of the danger, especially, where it is the only Interest such can have, either with God, or Man, to desert that Communion, which hath already betrayed to such irreparable mischiefs.  
And I most humbly ask leave to offer to such a Prince, whether, to say no more, (for I may not here enter upon long Argument and Conviction) that Religion which bests Consults the Honour of God, the Interest of his Vicegerents, the Security of the People, the Quiet and Peace of Conscience; that Religion, which in its Precepts is most agreeable to the Principles of Reason, and the common notions Mankind hath of Good and Evil; whether, I say, such a Religion, or what teaches and acts contrary to all these, be the Religion he would choose? the Religion fit for Prince or People?  
For my part, I would speak to such an one, as I would answer it at the great day, when Prince and People must all stand naked before God: Were I not as well assured, that the Romish Church, in the Bulk it now stands, and hath for these several hundred years stood, were that BABYLON spoken of in the Revelation, that MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH, as I am, that 'twas God's Holy Spirit that dictated that and all other Scripture; Were I not assured, that the Romish Church were chief concerned in those seven last plagues, or Vials of the Wrath of God, mentioned, Revel. 15. and 16. Chapters. Were I not assured, that most of those Vials have been already poured out on her, and that there is very little behind to complete her full Doom: Were I not assured, that those who come not out of her, must perish with her, and that their, and her Fall is near at hand, I should not dare, as I have here done, to appeal to you (O Sovereign Princes) and thus freely to call you down from your Thrones to consider what is offered by one, who is the meanest of your Subjects.  
But is it I then, or the Truth, that calls upon you? Is it so mean a Subject, that presses upon your Royal State, or is it your own Royal State itself, your greatest Interest, that of your Heavenly, as well as Temporal Crown, that here bespeaks you?  
In Compassion, in Compassion to your Royal selves, be jealous at length of that corrupt Communion, which can preserve you neither in this, nor another World.  
Think not (Great Sirs) that the Dream of Purgatory (an Invention to make men less careful of their Salvation, while the day is, in which only we can work) will then relieve you.  
Think too, how cruel their Mercies are, who have no better State for their Votaries, than what themselves tell you that is.  
Think not the highest Saints will be able to defend you then, who, when they have done all they can, are themselves but unprofitable Servants, Luke 17. 10. and can have done no more than was their duty to do.  
Much less think, that Images, Relics, Crucifixes, or whatever other Merchandise Rome Boasts, can stand in stead in the day of Wrath:  
No: Think of nothing but the Blood of Christ, and that Sacrifice offered by him, our only Advocate and Mediator, but whose True Members Rome hath so long Persecuted.  
And let me, in all Humility, beseech you once more to think, and that is on those who have been using all their Sorceries to deceive you in these weighty matters, and to rob you and your Subjects of the benefit of that Blood.  
Think too (Great Princes) how they have entrenched on your Royal Dignity in every advance they made towards their Greatness.  
It was by taking him out of the way that hindered, that Antichrist, the Man of Sin, and Son of Perdition, i. e. By the removing the Roman Emperor, that he was first capable of Exalting himself.  
Consider how by their siding one while with the Eastern, another while with the Western Emperor, (after the Empire ceased at Rome) they made these to clash against one another, themselves still gaining by the Rupture?  
Consider how it was in the Prosecution of this their wicked purpose, they called in first the Emperor of Constantinople, and then Pepin against Aistulphus King of Lombardy: And what became of his Territories, and the Exarchat of Ravenna in the Issue, which instead of being restored to the Emperor, as was demanded by his Ambassadors were decreed by Pepin to the Pope.  
Consider, they are Contemplations worthy your Royal Thoughts, what was their Design in beginning a new Empire in the West, and clapping the Crown by surprise, on the Head of Charles the Great, as it is reported to have been done whilst he was upon his Knees at his Devotion? What indeed but to lessen the Eastern Empire, and from the Authority Leo the then Pope assumed to himself, to Found for the future a Right in Creating and Confirming all Princes?  
See the Tenure (Great Monarches) they prescribe for all your Royalties to be held by! And if, whilst it was to serve them, they call you the Vicars of Christ; for there was a time when themselves told you this was your Style, yet how soon did they forget the Allegiance due to it, and under that very Style since usurped the Power over you and your Kingdoms?  
Will it not be too great an humbling to you (Mighty Princes) to show you no fewer than seven Emperors, i. e. Henry the Fourth, Henry the Fifth, Conrade, Frederic Barbarossa, Philip, Otho, Frederic, all almost successively Excommunicated, some of them deposed, and others brought to that degree of Submission as to hold the Pope's Stirrup; one having his Crown kicked off of his Head by him, all spurned and trampled on, as if they had been the vilest Vassals?  
And is it any wonder that Kings and other Princes have the honour to follow their Emperors herein? Baronius in his Annals, Anno 1162, brings in the Kings of France and England at once performing the Office of Yeomen of his Stirrup, and leading his Horse, one by one Rein, the other by the other, till from the place where they met Him, they had conducted Him to the place of his Reception: And lest full Homage should not be paid to Him, he gives an account, at the same time, of a Prince of the Saracens, bowing the knee before him, kissing his feet, and this in the Name of his Master, the King of the Mahometans: 'twas to Alexander the third, whom Baronius so much magnifies for his meekness, moderation, and goodness, Ann. 1177. that these Ceremonies were performed; in which he likewise joins all Orthodox Kings, and Princes, as crowding in for a part in so glorious a service.  
And the Truth is, your own Records (great Prince) will give you but too many Instances of that Injustice, that Insolence, those Indignities of all sorts, with which the Romish See hath so often treated the most Royal Persons. Sicily, Lombardy, Sardinia, Portugal, Spain, France, and indeed almost what Christian State is there, (for the Eastern Empire hath not been free from their Pretensions,) that yields not Precedents of this Nature? Scarce any War, any Contest, any Rebellion of Subjects against their Princes, any difference between Princes, in which they have not been Parties, if not the Promoters: Scarce any Boat in which this Fisherman, this Peter, (let me use the Style he pretends to) hath not had his Oar, scarce any troubled Waters in which he hath not Fished.  
But I must not pass by, what by us of these Kingdoms must not be forgotten, viz. The treatment of Innocentius the Third, towards King John, by his Legate Pandulphus; when having interdicted the Kingdom for six Years together; (an admirable way to propagate Faith; by shutting up the Church Doors, denying the use of the Sacraments, refusing Christian Burial to all, etc. And in a word, treating the whole Nation, as well as the King, who had offended him, as if they were Heathens, or Dogs, excepting such only whom the purchase of their Money, i. e. the Mammon of unrighteousness, had made good Christians:) He forced him to take off the Crown from his Head, and lay it down at his Feet to be disposed of as the Pope should please, and taking it up, kept it three or four Days, not restoring it but upon condition that he and his Successors should hold the Kingdom of the See of Rome at the annual Tribute of a thousand Marks, viz. Seven Hundred yearly for England, and three Hundred for Ireland; whereupon they both became subjected to the Pope: To what degree that Exaction grew, ought to all concerned in either Kingdom to be the lasting Subject of their Indignation.  
To this I might add that great Diminution it is to you in the exercise of your Royalty in what of your Kingdoms you do enjoy, to rule by the Laws of those who have so unworthily usurped upon you; the Canon-Law I mean, and other their Constitutions brought in upon some of you, to the subversion of all the ancient Rights of your Countries, I was going to say, to the dis-inherison of you, and your People: And how are those of you in effect deposed, whilst you still seemingly sit on your Thrones, where the Inquisition, (a name at which Humanity startles,) is made the standing Law of your Kingdoms, or where the Decrees of Draco are recalled, and whatever can drain your Subjects of their Wealth, or Blood, made the false Eulogies of flourishing Kingdoms?  
Says St. Paul, Let no Man deceive you by any means, speaking with reference to Antichrist, that Man of Sin, and Son of Perdition, 2 Thes. 2, 3. And let me in all humility make the same Address: It is too long already, that this great Impostor hath been so audaciously enterprizing upon you; wait no longer (Royal Sirs) for the decision of the point, it is manifest, and you have but too many Demonstrations of it, who is this Man of Sin, and Son of Perdition, viz. He who thus hath opposed and exalted himself above all that is called God, or that is worshipped, so that he, as God sitteth in the Temple of God, showing himself that he is God. It is of you (Dread Sovereign's) it is said in the Scripture, Ye are Gods, Psal. 82. 1. 6. John 10. 34. 'Tis of you all that is Worshipped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Style of most August is to be understood: It is of one usurping to himself all Power in the Church, to bind or lose, to pardon or damn, sitting as God in the Temple of God, showing himself that he is God is most aptly Construed; and it is not hard now to point out the Beast by his own Mark:  
You have seen what hath been his aim from his first Rise:  
What the Principles and Maxims by which he acts,  
What the Scorn and Contempt, he hath been for so many Ages together casting upon you:  
You have seen what changes and interruptions, what Faction and Sedition, what turmoils, what stirs and troubles he hath been fomenting in your Kingdoms: How precariously he would have you hold your Crowns; what Power he usurps over you, and your Subjects here, and in case you refuse him that Obedience, that Vassalage he expects, what power he invests himself with, of shutting the Gates of Heaven against you hereafter.  
Your Histories will inform you, what your Royal Progenitors, and Predecessors have done for him; what the Designs and Projects he hath put them upon; what the Dangers they have so often incurred, and how he hath returned the obligation, yourselves are best able to Judge.  
And what is it now at last he and his busy Agents require from you, as the Compliment of that Zeal, that hath been so much abused? What is it they would requite all you have done for them with, but (let me use the Words of the Holy-Ghost in the sixth Vial, (under which I doubt not we now are) in gathering you to the Battle of that great day of God Almighty, Rev. 16. 14. That Battle in which none can engage and prosper?  
And let me upon the Prospect of what that portends, once more repeat it, Be wise now therefore, O ye Kings, be instructed ye Judges of the Earth.  
But there are among you (Great Sovereign's) who seem not to be so much concerned in this; those I mean, who having left the corrupt Communion of the Church of Rome, yet have not fully pursued or acted agreeable to that Reformation, which is to bring on, or succeed the Fall of Babylon. To such is it, I have to add, that they would please to consider, it will not suffice, that you are contented to be called Protestants, and enjoy the Interest of that Name, unless you are what that Name speaks: And it is your highest Concern so to be; the time growing on, when Success and Victory shall go along with Truth and Piety.  
Have you been so happy to throw off her Yoke, to disclaim her Errors, to despise her Usurpations, let then none of her Principles, none of her Practices mix with your Politics; act, (Glorious Princes,) act bravely and openly for God and that Religion you Profess; It is but to lessen your Strength, to think when God is doing his own Work, that nothing but the Arm of Flesh can save you: Why should you think he cannot defend his own Cause, without listing his Enemies in the Service?  
Is it not he, who hath said, not by Might, nor by Power, but by my Spirit saith the Lord of Hosts? Zechar. 4. 6. No, let Princes and People consider, that it is the holiness, and purity of Religion God will establish in the World; let them consider, how hitherto in all the signal Deliverances of his People, himself hath stepped in, and asserted the Glory of the Success, and let them but reform to that Holiness, that Purity, there needs no farther force to beat her down, for where these are, Babylon is fallen. Amen.   

For the Reverend D. W.  
L. Mart. 7. 1686. Reverend Sir,  
I Return you many Thanks not only for the Honour, but the benefit of perusing your Learned Tract, and am sorry I must make so unsuitable a Requital, as to trouble you with my Excuse for not Licensing it: However, I hope when you have considered it, you will allow it to be reasonable. I will not allege, (though I might do it) that I have all along declined meddling with Discourses of this Nature, which have been offered me by those, I had great reason to esteem. But the Truth in short is, that a large Book on this Subject, and a very accurate one, as I am told, was lately, not for the performance, but the Matters sake, sent back from hence without an Imprimatur. I believe you have hinted the reason out of St. chrysostom, where he says that St. Paul would not plainly say, what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [that which withholdeth] was, that was to be taken away, lest he should incur unnecessary Enmity, and unprofitable Danger. The predicting the Fall of the Roman Church now, may be as ungrateful those, to whose Interests are engaged in it, as the foretelling the Ruin of the Roman Empire could be then, and the Cases being so like, it may perhaps be thought seasonable to observe the same Rule that St. Paul then did. Sir, I hope you will take this freedom in good part from one, who to the utmost of his Power is desirous to approve himself  
Reverend Sir, Your most faithful and Humble Servant.   

THE PREFACE TO THE READER.  
WHAT it was that hath so long made these Animadversions abortive, will appear by the Letter on the preceding Page; and therefore without any farther appeal to other Witnesses, to show that what is here published, is no more done to serve a turn now, than it was then written for it; What I have to request from every Beader, is, that it may be received with the same Sincerity with which it was first Penned; which was in the retirement of a long Sickness, when I was sequestered from my family, (the best part of it being upon other occasions absent from me,) and had only God, and his good Spirit, and my own Conscience to confer with; that Conscience, which notwithstanding the Prejudice with which some then, and since have loaded me, as if I had been less sound in our Holy Reformed Religion, suffered me not then to temporize with those who sat at the Helm, (to the greatest of whom, I could have had as easy access, as any others of my Brethren,) that Conscience I say, which suffered me not then to temporize, and I thank my God, makes me still above all sordid Flattery; and I desire to bless his Holy Name, (I hope what I shall here publish will be the freer from all carnal Interest,) who hath in his Providence made me in some degree a Martyr, both then, and now.  
For if I have since suffered, as I am sensible I have, for being thought to be one whom my Great Master then favoured, I suffered no less then, for being thought what I was, and shall always endeavour to acquit myself therein, one of the most firm and unshaken Protestants: No, I am bold to say, whatever other Opinion that great Prince had of me, he never thought otherwise of me, than as one (let it be called Stiffness, Moroseness, Pride, or whatever other name ill Men have for those, who turn not with every Wind, I am little solicitous) who knew neither how to dissemble or fawn. But whatever either then, or since hath befallen me, I have this to comfort myself with, that nothing hath, nor I hope ever shall alienate my Zeal from that Truth, for which I have desired always to appear: I have done it at Court, in the University, City, and wherever else it lay in my way.  
And if I had nothing else to plead for my Sincerity, I think the Dedication of that Sermon to his Majesty, presented to him on that very Day, and at the very point of time, when the Zealous Bigots of the other Religion were hurrying him to his first public appearance at their Worship, the Dedication I say of that Sermon alone, in which the Superstitions of Rome, and the Impieties of the Jesuits, (who were then the prevailing Faction) are so highly declared against, might be alleged for a sufficient proof; I am sure it was what was most heinously resented by the Party, and the Author, (as appears by what was afterwards published against him, in a Pamphlet of theirs, called Good advice to the Pulpits, p. 61.) had the Honour to be found in that good Company, to whieh none I think will deny the stile of the Best of Protestants. But if the Cry be once raised, what's mistaken at Court, shall be doubly so in the City, and from thence soon echoed into the Country, and the most innocent Person forthwith made the mark of popular Outrage; for it is but dressing up the Martyr in Beasts Skins, and every dog will be snarling and barking at him: nay, even those, who in their great Understanding know not what it is to be Papist, or Protestant, nay, would it may be, be hard put to it, if they were to prove in what it is themselves are distinguished even from Brutes, shall however in their great Zeal run away with the Cry, as if they were the only Skilled Professors in Divinity, and Men who have spent all their time in hard Study, and made it their Business to live up to that Divinity they profess, shall not be thought worthy to offer Sense or Reason to such mighty Sophies.  
And if after all, they chance to find their Error, what is the Amends is to be made for all, beyond this? That the Person they thus run on, is the most mistaken Man in the World! But who bid them thus mistake, who bid them first take up an Error, and then use all the rudeness untaught nature is guilty of, to defend it?  
But what must a Man say then, to remove such a Scandal? Will it avail to say I Sucked in the greatest detestation of Popery with my Mother's milk, that ever since I was able to use my Tongue, I forbore not to do it in the abhorrence of its Superstitions, and Idolatries? Will, if nothing else, this following Treatise say any thing for its Author in this matter? What shall I take (O Posterity judge thou of this depraved Age, wherein such Apologies are needful!) to testify the indignation I cannot but have to be thus Traduced? A favourer of Popery! Do I believe a Hell, a Devil? Let Popery and these be loved at once! No, be it not my Presumption, O my God, but thy Grace that draws the Profession from me) may I, if ever Thou bringest the Wheel over thy People in this Nation, be the first Witness in this thy great Cause.  
But I am ashamed there should be occasion for any thing of this Nature, nor should I have troubled the World with it, were it not, that those who appear in Print, at the same time set themselves up, as Marks to be shot at, every one spending his Verdict, and accepting, or rejecting the Work, according to the respect he hath for the Author.  
But most especially thus it happens in Subjects of this nature; for how can any one pretend to, or hope that the World should believe, that be entirely gives up himself (and yet certainly without it, there can be but little probability of his steering well in it,) to the conduct of Heaven, if at the same time he hath any covert Dissimulation, not to say Coldness in the Argument, whereof he treats?  
Can a Papist in Masquerade (succeeding Ages will wonder at the Style) decry Popery, discover all the abominations of it, fix the Judgement declared against it, and besatisfied that the seven last Plagues are but so many degrees of that Ruin, which is foretold to belong to the Beast? These I think are Incongruities, that no wise, no good Man can imagine to be consistent, and therefore taking for granted that all is defamation, and but the effects of downright Malice, and Ignorance; I will suppose the veil to be taken off, the Cloud vanished, and myself to be a much better Protestant than those, who out of design, or from the want of being better informed, have raised, or entertained the Scandal.  
It may not be altogether improper to mention to whom the Dedication was first intended, and that was to my gracious Master, King James the Second, (whose late Royal Favours towards me possibly might be one Reason, why that Scandal I have been wiping off, was cast upon me; but no time ought to blot out my grateful Sense of what was designed, though without effect as well as without my seeking it,) And I hope it may still find that good effect with him, (if it hath the lot to come to his Royal Hands) which his most humble, and Dutisul Servant and Subject than designed it to; I am sure he knows in his highest Prosperity, I never was of those who flattered his Greatness, and I am sure he hath that good Opinion of me, to believe that in his Troubles, I never can be a Shimei. And therefore my Hopes are, he will in the first place judge me Sincere in that Loyalty I own to him who is King of Kings, and in the second, I own to those who rule under him, to whom I am sure I could never have aquitted myself, had I not (which is the business of this Treatise) represented Rome in its true Colours to them; that Rome which hath so long usurped upon their Royalties, and can no longer subsist, than by the diminution of their Majesties, they contribute to it.  
I now proceed to speak of the Work itself, the occasion whereof is best seen by the Title Page; and whether, and how far it hath answered its Title will appear by that time the Reader shall have perused its Contents, in which I hope he will not think his Time altogether lost; many of the notions he shall there find being wholly new, and what none else hitherto hath touched at, and all of them coherent as between themselves, so with the whole: And if sometimes more than one single Event be offered for the Explication, or rather Illustration of the respective Points, I think that is a liberty of Prophesying, (let me so express it) no good, or wise Man will Condemn, as being but agreeable to that variety of Sense, in which all allow the Scripture to abound: Besides, were it only for the resreshing the Reader, that a Variety is sometimes given, it is certainly what at least might be excused, that his Curiosity and Pleasure are but hereby served.  
And as for the Author of Nubes Testium, whose Preface chief occasioned these Reflections, I hope he will not look upon it as an improper Answer to his whole Book, to show how those Corruptions we blame in the Romish Church came in; how the Romish Church itself grew to that height, at which it is, or hath been in any time of the Reign of Antichrist; for what will it avail to urge Authorities of Fathers, Men subject to Errors as ourselves, for those Corruptions, (were they in their testimony all with him) if it be proved, that those points he brings them to confirm, are part of those Corruptions, for which she is so highly to be Condemned?  
I would do all the Right imaginable to Antiquity, but there's a great difference between what bears the title of such, and what really is true Antiquity. The Fathers themselves have they not been corrupted by the crafty Forgeries of temporising Hypocrites? Or if they had not been corrupted, is it not enough to abate their Credit, that in what the Author brings them against us, they either differ from themselves in other parts of their Writings, or, what is much more, they differ from the Holy Scripture? The Holy Scripture I say, which must be allowed to be the Judge in this Case.  
Nor will it serve their Turn, what they usually answer us with here, that by giving thus much to Scripture, and making every one Judge of the Sense of it, we put all upon the Issue of a private Spirit: For we make no private Person any more a Judge here, than they do; we suppose to be able to reach the sense of Scripture, all means must be used for the attaining it; only this we are sure, whether this, or the other Person hit it, or no, yet it is the true sense of Scripture ought to prevail beyond the Authority of Councils, Fathers, or any other Doctors whatever. And whatever the Person be, who is so happy as to show most Reason for the Sense he gives of it, this is He, whose Opinion ought to obtain.  
'Tis true indeed, with respect to any private Person, at the first View, the names of Councils, and Fathers, and the like, seem to carry with them a notion of what is more public, in Opposition to a private Spirit; but all this is but Fallacy, and no way the Inference, that aught to be made from that which is urged in this matter, viz. That no Prophecy of the Scripture is of any private Interpretation, Pet. 2. 1. 20. For that is not the meaning of that Place, that one Person is more private than two, than a whole Council, than all ancient Writers whatever; but that he, and they too are Private, and their Interpretation is such, if it agree not with the Analogy of Scripture, and the sense of the Holy Spirit himself: 'Tis this Sense, taking it without respect to any Persons, makes it not to be private; and so the antithesis there lies, for the Prophecy came not in old time by the Will of Man; But Holy Men of God spoke, as they were moved by the Holy-Ghost. It is not the Will of Man, the Decrees of Councils, the Sentiments of Fathers, the pretended Infallibility of any Chair, (all this is but the Will of Man,) if they concur not with what the Holy-Ghost hath spoken.  
And as for what I differ from others in, who have given up themselves to the same sort of Studies, I hope it will not be imputed so much to an affected Singularity, as to the force of Truth; I having industriously avoided to consult the Hypotheses, or Explications of others, whilst this was Writing, that so I might not be drawn to lean to any humane Authority, and served myself only with such general Notions, as were before imprinted on my Mind, without any particular applying myself to such, who might have been apt to lead me. The Reverend Mr. Mede's Writings I confess I had long since been acquainted with, and Napeir's ingenious and methodical Treatise, I had many Years ago perused, and was extremely quickened by them to a desire of being better acquainted with these excellent Mysteries; Brightman I had not so great a Reverence for, and therefore in a manner wholly declined spending any of my Thoughts or Time on him; and as for any thing that is more Modern, I studiously declined it, as not being willing to tincture the Glass, through which I hoped to take the Prospect of so fair a Country. Only Monsieur Jurieu's Books I could not well avoid the perusing, they being in the hands of an Ingenious, and Learned Protestant French Minister, who then did me the favour of spending some time with me at my House, and would be often speaking of him; to him I had communicated some of my Thoughts on these matters, and had the opportunity of discoursing over some of the Arguments of Monsienr Jurieu's Chapters, particularly that of his seventh Chapter, Tom. 1. Concerning the number of the Beast, in which I could no way agree with that worthy Person, as I could neither with Potter, or any other I have met with on that Argument, upon which occasion I wrote these following Reflections in the Margin of the Book, he put into my Hands, which I shall give in the same Words I then wrote them.  Vereor ne toto hoc capite nimis incertis conjecturis abduci se passus sit Doctissimus vir, nec ergo aliquid istis reponens, inquirendum relinquo, an non potius ad Hildebrandum, sive Gregorium VII Tota res referri possit, in quo compleri videntur, quaecunque de homine peccati, vel filio Perditionis, praedixerit Paulus ad Thessal. 2. 2. 3. etc. Et ne dubitemus, quin ille designetur, Spiritus Sanctus quasi digito indicat Apocal. 13. 10. Qui ducit in Captivitatem, in captivitatem ducetur, qui occidit gladio, occidetur gladio, hic est patientia, & fides Sanctorum: Quod sic quoque praefatur, v. 9 Si quis habeat aurem, audiat; quorsum autem ista? Nisi magnum quid esset, quod indigitaret? at quid illiud magnum, nisi Captivitas illius, qui duxit Captivitatem? Quis autem ille, qui duxerat Captivitatem, nisi Romanus Imperator, qui ipse captâ Româ, quod contigit Anno Christi 410, (Imperante tunc in occidente Honorio) in captivitatem duci intelligatur? Cepit tum Romam Alaricus Rex Gothorum; post quod tempus sic imminui coepit Romanum Imperium, ut nihil ejus, nis nomen, & plane umbra permanserit; a quo tempore, quip ut praedixerat Apostolus amoto illo, qui obstitit, Homo peccati, & filius perditionis coepit revelari; atque a revelatione illius, numera 666, quem Spiritus Sanctus dicit esse numerum Hominis aeque ac animalis, sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quo summa imperia a Daniele pridem designabantur) & devenies in annum quartum Hildebrandi sive Gregorii VII, Christi scilicet 1076, quo ille primus Imperatorem excommunicavit, & potestatem Imperatoris constituendi sibi arrogavit. En numerum Hominis! hoc est, illius, qui astu, & sapientiâ humanâ huc se, succesioresque suos provexit! En numerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive bestiae, i. e. Illius, qui Imperium summum, per Bestiam quartam scilicet denotatum, jam ad se, successoresque suos plene transtulerat: Vide hic nascentem Antichristum, vide ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assurgentem, vide quoque potentiam dantem primae Bestiae! Quip per Papam, quam postea Imperator exercuit, obtinuit Potestatem, Apocal. 13. 12. Sed vide tantum imaginem potestatis ipsi restitutam, v. 14. Nec enim ab illo tempore recuperavit unquam Imperator plenum, & absolutum Imperium: vel vide Imaginem Imperii ad Papas translatam, i. e. Eos in similitudinem Imperatorum pleno frui Imperio, sibique arrogare, quae habentur, v. 15, 16, 17, etc. quod autem additur v. 18. Hic est sapientia, anon iterum observare jubemur aliquid magnum, & prae caeteris egregium? Quid autem tale, nisi in quo totus Apocalypseos cardo vertitur, in quo autem magis, quam in exploratione, & declaratione magni illius Antichristi verti ille judicetur? Vis iterum recognoscere, unde ortus Antichristi, sive Bestiae in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suâ numero 666 designatae, sumendus? Respice Apocal. 12. ubi Draconis, i. e. Romani Imperii Paganici immicitia adversus Christum, & ejus Religionem, Bellum, & exitus describuntur, cui tamen sub sinem dicitur Terra, i. e. Terrestris potestas opem tulisse. Contigit hoc, quum Imperatores Decretis suis rescindebant Haereses (fluvium illum, quem serpens projecerat ex ore suo post foeminam sugientem in desertum) quibus polluere Ecclesiam voluerat; quod nescio, anon satis commode reseratur ad Constantini tempora, qui Ecclesiae pacem primus restituit, vel ad generalia Concilia Imperatorum potestate indicta, quibus Haereses istae tam enormes damnabantur; quod tempus si excedat tempus captae Romae, adeoque non concurrat penitus cum ortu Antichristi, id ex eo contigisse observandum, quòd ad fugam Faeminae, quae Regno Antichristi contemporanea est, extendere se debeat. 
I am afraid lest this most learned Man in this whole Chapter hath suffered himself to be drawn away by Conjectures that are too uncertain; and therefore without replying any thing thereto, I leave it to be enquired, whether the whole Matter may not rather be referred to Hildebrand or Gregory the seventh, in whom seems to be fulfilled, whatever Paul in his Epistle to the Thessalonians 2. 2. 3. etc. hath foretold of the Man of Sin, or the Son of Perdition; and that we no way doubt but that he is there designed, the Holy-Ghost as it were points with the Finger at it, Rev. 13. 10. He that leadeth into Captivity, shall go into Captivity, he that killeth with the Sword, must be killed with the Sword. Here is the Patience and the Faith of the Saints: which he likewise thus prefaces, v. 9 If any Man have an Ear let him hear. And why all this, unless it were some great thing he thereby pointed at? But what great thing, but the leading him into Captivity, who led into Captivity? But who was it, who led into Captivity, but the Roman Emperor, who himself, at the taking of Rome, which happened in the Year of Christ 410, (Honorius then being Emperor in the West,) may be understood to be led into Captivity? Then it was Alaricus King of the Goths, took Rome, after which time the Roman Empire began to be so lessened, that nothing thereof besides the Name and Shadow was left remaining; since which time, as the Apostle had foretold, he being taken away who hindered, the Man of Sin, and Son of Perdition began to be revealed: Now from the Revealing of him, reckon 666, which the Holy-Ghost saith is the number of a Man, as well as of the Beast (whereby the chief Empires were long ago designed by Daniel,) and you will come upon the fourth Year of Hildebrand, or Gregory the Seventh, viz. of Christ 1076, in which he first Excommunicated the Emperor, and arrogated to himself the Power of constituting the Emperors: See the number of a Man, i. e. of him who by humane Craft and Wisdom did thus advance himself and his Successors? See the number of the Beast, i. e. of him, who had transferred to himself and his Successors, the chief Empire, held out by the fourth Beast. See here the Birth of Antichrist, see him rising up to his full Maturity, see him also giving Power to the first Beast! For now it was the Emperor obtained that Power from the Pope, which he ever after exercised, Rev. 13. 12. But see only the Image of Power restored to him, ver. 14. for from that time the Emperor recovered a full and absolute Empire; or see the Image of the Empire transferred to the Popes, i. e. them, after the likeness of the Emperors, enjoying full Empire, and arrogating what we read, ver. 15, 16, 17. etc. whereas it is added, ver. 18. Here is Wisdom. Are we not again bid to observe some great and eminent thing? And what is it is so, but that on which the Hinge of the whole Apocalypse turns? And in what can this be more than in the searching out, and declaring that great Antichrist? Would you again know whence the Rise of Antichrist designed in its Maturity by the number of 666, is to be taken, turn to Rev. 12. where the Enmity of the Dragon, i. e. the Roman Pagan Empire against Christ, and his Religion, his War, and its Issue are described, which a little before the end of the Chapter, the Earth, i. e. The Earthly Power is said to have helped. Now this happened when the Emperors by their decrees abolished Heresies, (i. e. That River, which the Serpent is said to have cast out of his Mouth after the Woman flying into the Wilderness,) with which he would have corrupted the Church; which I cannot tell, whether it may not be well applied to the times of Constantine, who first restored Peace to the Church, or else to the General Councils, summoned by the Power of the Emperors, whereby those so enormous Heresies were Condemned; which time, if it exceeds the time of the taking of Rome, and so doth n●… altogether agree with the Rise of Antichrist, it is to be observed that that happened hence, viz. Because it was to extend itself to the flight of the Woman into the Wilderness, which is Contemporary with the Reign of Antichrist. This, however it dropped from my running Pen, I presume to give as I then set it down, and as it will appear to be the great Hinge, on which all turns in the Explication of the Apocalyptical Writings, and what I have pursued in the following Discourse.  
I reasoned also with the same Person, viz. Monsieur Desgallesnierres, formerly Minister of Man's in France, now of one of the French Churches in Westminster, on some other Heads, in which I found myself so much to differ from that Excellent Person (his worthy Countryman Monsieur Jurieu I mean,) particularly as to the sense of the first Vial, which he makes to consist in the Corruptions that then broke forth in the Romish Church, whereas I am apt to think, it ought rather to be applied to the Plague that was sent as the Punishment of such Corruptions, in the Eruptions of the Saracens: As also in the fourth, sixth, and seventh Vial, I cannot but differ from that great Man, as may be seen in the following discourse; that I fall in with him in the second, and third, is but agreeable to my Notion on the first, in which if the Saracens infested the men that had the mark of the Beast in their own Country, the men that had the mark of the Breast are in judgement permitted to attempt the revenging the Injury in the Country, or Territories of the Saracens, under the second and third Vial. And if in the same time, I farther offer the great Plague that the Waldenses, and Albigenses at that time were to those who had the mark of the Beast, I hope 'twill be no darkening of knowledge, to leave it to the choice of the Reader, which he thinks fittest to pitch on.  
That I have consulted with other Authors, such as the Fathers, Histories, Councils, and other Writers, that was but necessary for the informing myself of the State of the Romish Church, the Romish, Greek, and Mahometan Empires, with the Histories of the several Princes, and Countries in any of these, in order to the knowledge of those great Events and Circumstances of all sorts, that might conduce to the Explaining these Important Truths: But that I have not every where mentioned my Authorities, was at present to ease myself, and the Reader, as not knowing, but that a discourse of this nature, if it should happen to find acceptance in the World, might draw farther enlargements from me hereafter; in which it would be requisite to be more exact as to the Quotations.  
There are I confess some other Discourses on this Subject, which I cannot say I have not seen, though it was long after I had in effect finished this Treatise, and as I before said, I was unwilling to peruse any thing that might Prejudice, or be a Bar to my own free Thoughts; and it is but late that they came into my Hands, and that upon the occasion of some Notions communicated by me to the Learned, and my worthy Friend, Monsieur Allix, who thereupon spoke to me of Dr. Cressener's, and Mr. Beverly's Books, both of them very ingenious Men, but utterly differing in their notions from what I here present: As also he hath given me very high Expectations of what the profoundly learned Bishop of St. Asaph hath, or is preparing on these Subjects, but found me still under that Stiffness, that believing what I have here written to be of a Piece, I was unwilling so much to be acquainted with what that Excellent Prelate hath to make the World happy with, when he shall please to make it public. Only having as I before said, received Mr. Beverly's Book, I could not but be very much pleased to find him, though upon different Grounds from what I go on, fix in a manner the same Period for the Ruin of Antichrist, he fixing it in 1697, without saying what part of the Year it is in which he fixes it, whereas my Computation makes it to be either in the later end of 1696, or the middle of 1697, for I place it in 1697, and a half after the substraction of the odd Days in the different Computations, or if the fraction of Hours be taken out about the end of 1696, no great difference of Calculation, though the Foundation on which we go be altogether different. And I cannot but adhere to my own, his notion of the Months spoken of in the Prophecy, being Jewish Months, seeming to be a little precarious, and the number he sets of 475, not being so proper to the time of the ten Kings or Horns rising up, as 455, or thereabout, on which I pitch. For though on the supposition he goes, it may well enough point to the Cessation of the Empire, it will not so well agree to the rise of the Beast, and the ten Horns with it.  
But I will not too much controvert the matter with that Zealous Person, I cannot but rejoice to see his Assurance that the Event will Correspond with his Calculation, nor can I be dissatisfied that it falls in with mine.  
I shall not need to say much more by way of Preface, only I wish his particular Applications to any private Prince may not be as far from the Mark as Mr. Mede's was of Gustavus Adolphus. But it may be, for I would lessen no Man's Labours on this Argument, what is severally, and in so different a manner performed by us, may be but like several Arrows shot by several Hands at the same Mark; if we all, or any of us hit, may that which ought to be the Mark of all our Studies, Crown all, viz. The Glory of him, who is the God of Prophecy, and who, if he commanded St. John in one place to Seal those things which the seven Thunders, uttered, and write them not, as being obscure and mysterious, and to be kept as such when first revealed, Rev. 10. 4. Hath likewise commanded in another, not to seal the Say of the Prophecy of this Book: for THE TIME IS AT HAND. Revel. 22. 10. Amen, Amen.   


Introduction.  
WHEN I first entered on this Work, I had it in my thoughts to have replied both to Preface and Book, but through a very great and long Indisposition in Health, I was not able to make that speed I intended in the Design, and was greatly pleased to find myself prevented in several parts of it, by the Learned Pens of those who had so successfully engaged therein: Nor did I question, (what hath since happened) but that a very little time would produce a full answer to every thing that was material, in the whole Collection, though should there not have been a Syllable more offered in the Controversy, than what the Author had given me occasion to speak to from the Preface, I am apt to think, there would be little reason to boast his Monuments of Antiquity; the Gibeonitish Craft of old Sacks upon their Asses, of old and rend Wine-bottles, of old and clouted Shoes, of old Garments, and dry and mouldy Bread: Joshua 9 4, 5. whereby ('tis easy to make out the Allusion) those, for whom he writes, are so much concerned to hid all their Cheats, will be but a poor proof of their coming from a far Country (let me so express the remote and distant Ages of the Church) unless they bring with them, what the Gibeonites did not, Truth and Sincerity.  
For is there not some Standard by which Antiquity itself must be tried? For however, error can never be quid primum, yet it may be quid antiquum; we know it is as ancient, as the Fall of Man: Nay, more than that, as the Fall of Lucifer: So that the pretence of Antiquity alone, were all granted which is brought for such, would not be sufficient to establish matters in Debate, unless what is urged as antiquum, or what is ancient, be proved likewise to be primum or first, i. e. to be the same with that Truth, which obtained, before the Ancients either glossed on, or witnessed to it; which whither it be or no; will appear by that time we shall have reflected on the Preface.  
To begin therefore where the Author doth, viz. That Novelty in Faith is so great a scandal to any that lay claim to the Truth of Christianity, that wheresoever it is effectually proved, there all pretences immediately fall to the ground, and there can be no Truth in that Society, beside the noise of it, and the Name, I am very ready to grant, and shall only consider, that we may come plainly to the matter in Debate, these two things.  
1. What Novelty in Faith is?  
2. Whether the Collection of the Primitive Fathers giving Testimony to the Faith, once delivered to the Saints, as 'tis here pretended, will justify those, the Author pleads for, from Novelty?   

CHAP. I. What Novelty in Faith is?  
1. NOvelty in Faith is, whatsoever is brought in, how early soever it be, contrary to the Rule of Faith, as once delivered to the Saints, i. e. to the Holy Church, as then Established in its Purity, and Perfection by Christ and his Apostles: For that is what must be understood by that Phrase, as 'tis found, Judas v. 3. it being the greatest absurdity to imagine, that the Apostle should speak, as he there doth, of his giving all diligence to write unto them that were Sanctified of the common Salvation, or exhort them earnestly to contend for the Faith, which was once delivered unto the Saints, if the necessary Principles of that Salvation, had not been already made common, sufficiently given forth, and published; or the Faith itself not fully delivered, for which they were so earnestly to contend. I am sure St. Paul thought so, when he exhorted Timothy, 2 Tim. 1. 13. to hold fast the form of sound words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the model, or delineation, the short prescript, and certain Rule of wholesome Doctrine, he had heard of him, and more at large, in the third Chapter of the same Epistle, v. 14, 15, 16, 17. required him to continue in the things which he had learned, and been assured of, knowing of whom he had learned them, and that from a Child be had known the holy Scriptures, which were able to make him wise to Salvation, through Faith which is in Jesus Christ: All Scripture is given by inspiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness, that the Man of God may be perfect, throughly furnished unto all good Works: And St. Peter prefers its Evidence before any Collection of Testimonies whatsoever; for he prefers the Evidence of the written Word before a voice from Heaven, 2 Pet. 1. 19 For we have a more sure Word of Prophecy, whereunto you do well that you take heed, as unto a light that shineth in a dark place, until the day dawn, and the Daystar arise in your hearts, knowing this first, that no Prophecy of the Scripture is of any private Interpretation, for the Prophecy came not at any time by the Will of Man, but holy men of God spoke, as they were moved by the Holy Ghost. To these, we may add St. John speaking of it, As what they, i. e. the Christians had heard from the beginning, 1 Joh. 2. 24. What was the word of life, 1 Joh. 1. 1. what was theTruth, 1 Joh. 1. 8. But we have a better Witness than all these, even our Lord himself promising his Apostles before he left them, that the Spirit of Truth should guide them into all Truth, John 16. 13. i e. as himself enlarges it, chap. 14. 26. should teach them all things, and bring all things to their remembrance, whatsoever he had said unto them: And as it is in that forecited, Joh. 16. 13. should show them things to come; which, what was it, but to assure them, that whatsoever was needful to be known either of the Precepts or Mysteries of the Gospel; whatsoever for the comfort of the Church was needful to be foretold, should be thoroughly revealed to them: Nothing, that was matter either of Faith or Practice, should be left to uncertainties; the Spirit, which was to come down in so miraculous a manner, as he did on the Apostles on the day of Pentecost, would declare to them the wholewill of God; would not leave them as Orphans, without sufficient instructions in the Gospel they were to Preach, without comfort and assistance in those things they were to suffer as Martyrs for it.  
And was not this effectually wrought by him? For  
1. What are the Gospels, but the things that Christ did and taught, brought to their Remembrance?  
2. What the Epistles written by St. Paul, and others of the Apostles, but the teaching them all things, fully informing them, and by them the Church, in all matters of Faith and good Life, which were less clearly laid down in the Gospels?  
3. What the Revelation of St. John, with those other Predictions scattered abroad in the Writings of the other Apostles, but the showing them things to come? And if so: If there were so full a discovery of Truth made to the Apostles, that all that our Lord promised herein, was actually made good to them, whilst in their Ministry here on Earth, and by them to the Church, which is, and can be built only upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner Stone, Ephes. 2. 20. If not only St. Peter, 2 Epist. 3. 2. makes this the whole of the Christian to be mindful of the words, which were spoken before by the Holy Prophets, and of the Commandment of them the Apostles of the Lord and Saviour: But St. Judas himself, (from whom the Author takes the Argument of his Collection, as 'tis to give Testimony to the Faith once delivered to the Saints) v. 17. gives this as his weighty Caution, that they should remember the words, which were spoken before of the Apostles of our Lord Jesus Christ, 'twill leave it beyond all doubt, what 'tis we are to understand by Novelty in Faith, viz. Whatsoever hath at any time, since the Delivery of the Gospel, and Sealing the Canon of Scripture, (for 'tis that, as hath been showed, which must contain the Faith once delivered to the Saints) been broached contrary to the sound Doctrine therein contained: For 'tis not a Day, or a Year, or an Age, or indeed, ever so many Ages, make the difference; that's as much a Novelty in Faith, which any way tended to the corrupting of it in the Apostles days, as what hath ever since tended to the same, be it 15 Ages after, or in any Age whatever the World hath to continue.  
The Mystery of Inquity which did then already work, when St. Paul wrote to the Thessalonians, 2 Epist. 2. 7. was a Novelty in Faith, as well as when in all the degrees of it, it should be finished in the time of Anti-christ: And it is but the same Novelty continued, and improved by the Devil, and his Instruments, that hath in every Age set up itself against God, v. 4. i. e. How different soever the ways have been, which it hath wrought; How various soever, and multiform the Errors, which have been leveled against Truth, all are but the several Heads of the same Hydra, the same Monster multiplying and increasing against all the Endeavours of those, who have at any time set themselves to resist the Innovation, i. e. To contend for the Faith once delivered to the Saints.  
Which being observed with respect to the stating what Novelty in Faith is, 'tis to be enquired in the second place,  
2. Whether the Collection of the Primitive Fathers, giving Testimony to the Faith once delivered to the Saints, as 'tis here pretended, will justify that Society, the Author pleads for, from Novelty? Now this will farther branch itself into a twofold Enquiry, viz.  
1. How far the Authority of the Fathers, simply considered, aught to obtain in Matters of Faith? And,  
2. How far, allowing the utmost that can be to their Authority, 'twill be for their Service, whom they are here brought to countenance?   

CHAP. II. How far the Authority of the Fathers, simply considered, aught to obtain in Matters of Faith?  
1. AS to the Authority of the Fathers, simply considered, there's nothing more certain, than that that can obtain no farther, than what they speak is agreeable to the Faith they are brought to attest. For, 'tis not to make Faith, or to add to the Articles of it, that they are produced; 'tis only to witness to what was once delivered, and if they Speak not according to this word, it is because there is no light in them, Isaiah 8. 20. And if so, 'twill be of little moment on whose side they speak: I say not this to discredit those great names, which have so long been renowned in the World, let them have all that is due to men of that Exemplary Piety and Abilities they were of, but let them have no more: No more, than themselves ever pretended to, or what in the reason of the thing can belong to them: As for the purpose.  
Can we imagine that they ever pretended, or that in Reason, their attesting ought should alter the nature of what they are brought to attest? In the particular matter in debate, will their asserting it make that to be Truth, which before was Error?  
Will their asserting that the Invocation of Saints in Heaven is profitable and convenient?  
That there's a respect and Veneration due to their Relics?  
Will their asserting that praying for the Souls departed, is advantageous to them, and was the practice of the Primitive Church?  
Will their asserting that in the blessed Sacrament is contained the true, real, substantial Body of Christ, the substance of the Bread and Wine being converted into the true substance of Christ's Body and Blood, make all these things to be sound, and Orthodox? if in the mean time from the Letter of Scripture, and the Analogy of Faith therein contained, it shall be made to appear that most of these things are highly Superstitious, if not Idolatrous! Or to join Issue on so much of the other heads, as can concern the points of Controversy at present under Debate (if at all it doth concern them)  
Will their asserting that Christ built his Church upon Peter, etc. If that were to the ends they pretend, advance Him or his Successors to any higher Title, or Dignity, than Christ himself gave him in his Gospel?  
Will their asserting that Traditions are to be received, etc. though all brought under that head, no way reaches the present Controversy about Traditions?  
Will their asserting, lastly, that the making the sign of the Cross, the keeping Images of Christ, and his Saints was the practice of the Primitive Church, be a Reason, either why Traditions should be of equal Authority with the Scripture, or the sign of the Cross, or Images should have Divine Honour paid to them? For otherwise, they come not up to what is at present under Debate: Though had they said all this (for I am contented he make the best of his Argument) what is this, or whatever else they would have the Fathers speak for them, if at the same time they speak against themselves? i. e. against what they have delivered directly contrary to it, in any other of their writings; And what is much more, against Christ, i. e. either against the direct Rule of Scripture, or the purity of that Religion themselves so Zealously professed?  
This as to the first, viz. How far the Authority of the Fathers, simply considered, aught to obtain in matters of Faith? and that can be no farther than they speak agreeably to that Faith they are brought to attest; neither they, nor any men, as St. Paul gives the Rule 1 Cor. 11. 1. being to be any farther followed, than they are the Followers of Christ.  
The Author indeed suggests other Topics, from whence their Authority may be lessened, Pref. p. 3. in these words: 'Tis true, it cannot be denied, but many things in the Ancient Fathers are Obscure; their Names have been prefixed to Books, of which they were never the Authors, Additions have been made to some of their Writings, besides the divers mistakes of Transcribers in the Publishing their Works: To which I might add, which alone is more than all this, that Horrible abuse of the Indices Expurgatorii, by which so many Additions, Defalcations, and alterations of all sorts have been made in them: But this he hopes to blow away at a Breath, by telling us, that all this and more, (the greater their shame who have contributed to it, and whither they in whose Defence he writes, have not, let Sixtus Quintus, and Clemens Octavus their Editions of the Bible bear witness) may be with Truth affirmed of the sacred Volume of the Bible, whose Authority notwithstanding stands firm and unshaken, and in spite of all such like Objections, is the pure Fountain of Life: But the Comparison will very little advantage his Cause, till he can show too.  
1. That the Divine Providence is equally concerned in preserving the Writings of the Father's entire, as 'tis in preserving the Sacred Volume of the Bible.  
2. That there is the same help to be had in comparing the Writings of any Father among themselves, as there is in comparing the several parts of the Bible, as 'tis 1 Cor. 2. 13. in comparing Spiritual things with Spiritual. Or,  
3. That there is the same Demonstration of the Spirit, and of Power, going along with the one, as there is with the other; 1 Cor. 2. 4. which, with many others that might be reckoned up, are all of them very material differences, and such as will no way serve to ease the difficulty under which the Author labours in this matter.  
But 'tis not my business to disparage the ancient Fathers in what they are thus liable to be abused, but rather, and that I am sure is the nearer way to Truth, to Establish the Foundation, on which they and every wise Builder must depend for Strength and Security, and that is, as I before laid it down, as what they are produced for, is agreeable to the Faith they are brought to assert. I proceed to the second Enquiry, viz.  
2. How far, allowing the utmost that can be to their authority, 'twill be for their Service, whom they are here brought to countenance?   

CHAP. III. How far, allowing the utmost, that can be to the Authority of the Fathers, 'twill be for their Service whom they are here brought to countenance?  
NOW that can be no farther than they,  
1. Are a Collection of Primitive Fathers; for those only they are, the Author amuses us with.  
2. Speak directly to the matters under Debate, and  
3. What they speak of them, is agreeable to that Primitive Truth, which alone can give credit to any Cause: And  
1. That they are not a Collection of Primitive Fathers, needs no farther proof, than to consult the Authors own Index, which gives us so many of his Authorities after the 5th Century, the time himself sets in his Preface. p. 4. for what is to be received as Primitive. And it may be, there are some others, whose Judgement ought to prevail in this matter, who will not allow that stile to all, whom he there produces, before the first 500 Years of the Church: But it was necessary to amass Testimonies, and be they what they will, they must be called Primitive, though they come down to the 1546th Year after Christ; an Age, in which I doubt very little either of Primitive Truth or Purity will be found amongst them. As also  
2. That they Speak not directly to the matters under Debate, will be clear, by stating  
What the Controversies between the Donatists, Gnostics, Marcionites, Valentinians, and the Orthodox were, with  
What those between Vigilantius, Aerius, Berengarius, the Iconoclasts, and those who opposed them were, and  
What those are which at present are between them, whom under these names he endeavours to render odious, and those, for whom he writes: In which, at present I am bold to say the Author is not in the least Ingenuous, and if what others have replied on the several Heads be not a full satisfaction in the Case, I dare promise (if it be called for, and God shall give me Life,) to show him wherein he hath mistaken the true state of these Controversies, and most injuriously transferred their Errors to those, whom he insinuates to be meant by such fictions. And then Thirdly, Whether  
3. What the Fathers are here produced to speak for them, is agreeable to that Primitive Truth, which alone can give credit to any cause, must be tried by comparing the Testimonies themselves, with that which in this matter must be the firm, and unshaken Rule to them, and us, i e. the Faith itself once delivered to the Saints, as 'tis recorded, and is to be received, as Divinely inspired in the Holy Scripture: For is it the name of the Writer, or the Reason of the thing; the Honour due to the person of any ever so Celebrated an Author, or the Necessary, and unalterable Truths, with which Faith ought to be supported, must turn the Balance? And in this I am willing to own the Ingenuity of our Author, who tells us pref. p. 2. that these, i e. the Fathers, are not supposed to have had the Assistance of the Divine Spirit, like the Evangelists, and yet some of those he quotes were Popes. (It seems he had forgot the Infallibility some ascribe to them) and Pref. p. 3. that the Authority of the Sacred Volume of the Bible stands firm, and unshaken, and is the pure Feuntain of Life: From whence I frame this short Argument, that if the Bible be the pure Fountain of Life, if the Penmen of it had the Assistance of the Divine Spirit, why should we trouble ourselves with lesser Authorities, or why should we not prefer 〈◊〉 that Religion, which hath no one point in Controversy, with those, for whom this Author pleads, which is not altered by this first record of Truth, before that which is so unhappy, as to have no one point in Controversy, which is plainly laid down in, or confirmed by it?  
But notwithstanding all this, the Author will still have his Collection to be a convincing Argument of the Doctrine of their Forefathers; and a Test whereby to examine, how far each point under Debate may be truly stamped with Novelty, Pref. p. 4. But, suppose their Forefathers were in Error, will its being their Doctrine make it Orthodox? Or how can that be a Test to examine, how far each Point under Debate may be truly stamped with Novelty, which itself is not free from Innovation, or at least is wrested to prove that (which I question not will appear to be the Case in a very great measure: When the Testimonies here made use of, shall be more strictly looked into,) to which it was in the first intention of the Writers themselves never designed?  
Nor will it serve the turn what he goes on with Pref. p. 4. viz. That to suspect them in any of the following Points, wherein so many of them agree, speaking as it were with one Mouth, to suspect them in things for which Antiquity never questioned them; which no Church, or Prelates then in being, or succeeding, ever Censured, or Condemned them; to suspect them in things, which never any Man yet in all the intervening years has Preached against, or publicly disowned, but what has been branded, as an Innovator; to suspect them I say in these Points, is to proceed with Passion, rather than Reason, and to pass sentence not according to the merits of the thing, but as the Cause, and Party require.  
1. For, 'tis not the speaking of so many with one Mouth, were that granted, that can exempt them from suspicion, if what they speak do not do it, i. e. If that itself, which is the matter in trial, be not agreeable to the Faith once delivered to the Saints. And then  
2. As to their never having been questioned by Antiquity, neither by any Church or Prelate then in being, 'tis sufficient to observe, that many of the Corruptions in the Fathers (a matter very easy to be proved) were foisted in, long after the times in which the Authors flourished, and therefore 'tis unreasonable, they should have then been called in question, preached against, or publicly disowned: As also,  
3. That de facto, the points, which they are here brought to maintain, have been Preached against, and publicly disowned, the Corruptions which were so foisted in, have been discovered and exploded, and for their being branded as Innovaters who did it, 'twill very little advantage the Cause of them who so branded them, unless it shall appear, that what they did herein, was agreeable to that Faith they pretend to defend: For if all that was herein done, was but the holding the Truth in Unrighteousness, Rom. 1. 18. a powerful possessing themselves of the outward show, and name of Christianity, and an uncharitable Anathematising all, who would not run with them, this will give them but small Reason to triumph in the Case, unless it be so, to be Entitled to the Character of Anti-christ; for to him it belongs to oppose, and exalt himself above all that is called God, 2 Thessal. 2. 4. to think none equal to him, none fit to be listened to, or tolerated in the Church, who cannot submit all to his Infallible Chair. But upon the same account must Christ himself have been an Innovater, his Apostles and Disciples thus branded too, because what they taught was contrary to them, who were in Moses' Chair, and thereby possessed of the Right to Teach, and Comment on the Law; 'tis not men's being Censured or Persecuted is the Evidence of their being Innovators, for then what would become of the Blessedness our Lord declares to belong to such? Matth. 5. 10, 11. Nor will it on the other hand free others from the Imputation, that they are able to carry it with a high hand, to Censure, and Condemn all who dissent from them, for then what would become of the Woes our Lord denounced too against the Scribes and Pharisees? What of the blot of Hypocrisy, he so often charges them with? Matth. 23. 13, etc.  
But still there's a farther scruple troubles the Author, and 'tis what I confess myself to have had chief in my Eye, when I began these Animadversions: Now thus he frames it, Pref. p. 4. Had Christ or his Apostles foretold us of a total Eclipse his Church was to suffer for a thousand years, that the assistance of the Holy Ghost was to be wanting to the Faithful, their Overseers and Prelates, from the year 500 to 1500; and that in all this time, there was to be neither Reason, nor Zeal, nor Knowledge, nor Conscience, nor care of Salvation in any of the Believers, for them, nor their Children, I should then with ease begin to suspect the Corruption both of Faith and Fathers in this miserable time, and receive neither the one nor the other, but upon a good Reformation.  
To which it may be replied,  
1. That 'twas not necessary a total Eclipse of the Church should be foretold, etc. to the inferring of that Corruption of Faith, and Fathers, which may here be supposed.  
2. That had a total Eclipse obscured the Church, be it ever so great, yet an Eclipse doth only hid, not destroy the body that suffers it; that 'twas not necessary, that it should proceed so far as that there should be neither Reason, nor Zeal, nor Knowledge, nor Conscience, nor care of Salvation in any of the Believers for them, nor their Children: For as in Israel, when the Prophet thought that he had been left alone, there were seven thousand which had not bowed to Baal, 1 Kings 19 18. So here too, how universal soever the Apostasy might seem, there might be still left of those, who were not revolted from the Purity of the Gospel, as 'tis Revel. 7. 8. no fewer than one hundred forty four thousand Sealed.  
3. That (seeing he will put it upon us to make it out) a very great Eclipse there was, the Church, at least a great part of it, was to suffer. And to that I shall add, (that I may say what may satisfy his Curiosity in the Point)  
When this was to be?  
How long 'twas to continue?  
How to clear up again?  
Which if I shall be able in any degree to demonstrate, I hope it will open their Eyes, who have been hitherto in the Cloud, and show another sort of Evidence, than any Collection of Primitive Fathers, who themselves were not uncapable of being guilty of mistakes, or when they are not so, may have their Writings mistaken, or misapplied.  
I begin with the first of these, viz. That a very great Eclipse there was, the Church, at least a great part of it, was to suffer, and this shall be the Argument of the next Chapter.   

CHAP. IV That a very great Eclipse there was, the Church, at least a great part of it, was to suffer.  
NOW this is no more than Christ and his Apostles have foretold: For, first, Doth not our Lord himself foretell, that 'tis impossible but that Offences will come, Luke 17. 1.  
That there shall arise false Christ's, and false Prophets, and shall show great signs and wonders, insomuch, that if it were possible, they shall deceive the very elect: Behold, I have told you before, Matth. 24. 11, 24, 25.  
And after him St. Paul, Acts 20. 29, 30. For I know this, that after my departing shall grievous Wolves enter in among you, not sparing the Flock. And 1 Tim. 4. 1, 2, 3. Now the Spirit speaketh expressly, that in the latter times some shall departed from the Faith, giving heed to seducing Spirits, and Doctrines of Devils; speaking lies in Hypocrisy, having their Conscience seared with a hot Iron: forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe, and know the Truth. And again,  
2 Tim. 3. 1, 2, 3, 4, 5, etc. This know also, that in the last days perilous times shall come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, truce-breakers, false-accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God; having a form of Godliness, but denying the power thereof. And doth not the same St. Paul tell us, 2 Thessal. 2. 7. that the mystery of iniquity did already work, that there must come a falling away, and the man of sin, the son of Perdition be revealed? Doth he not (of which by and by) tell us, what this shall be, and what it was that at present hindered?  
Thus likewise St. Peter, 2 Pet. 2. 1, 2, 3. But there were false Prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction: And many shall follow their pernicious ways, by reason of whom the way of Truth shall be evil spoken of: And through Covetousness shall they, with feigned words, make merchandise of you, whose judgement now of a long time lingereth not, and their damnation slumbreth not. A farther Character of whom is given, v. 12, 13, 14, 15, etc. And  
2 Pet. 3. 3. Knowing this first, that there shall come in the last days Scoffers, walking after their own lusts, etc. which St Judas repeats, v. 18. minding them, That the Apostles of our Lord Jesus Christ had told them, there should be mockers in the last time, who should walk after their own ungodly lusts.  
And is it likely they should so preserve the Testimony of the Ancients, as to make them convincing in the chief points of Controversy, either at present, or indeed almost in any points under debate, whose great study it should be to corrupt all the principles of the Christian Religion, to seduce and destroy Christ's Flock? To bring in Doctrines of Devils, and speak lies in Hypocrisy?  
Is it likely they should be the Instruments to preserve the word of Truth and Salvation, who are so zealous to bring in damnable Heresies, 2 Pet. 2. 1, 2, 3. Read over their Character again, 2 Tim. 3. 1, 2, 3, 4, 5, etc. and see whether that looks like the Character of such, who in all Ages were to be the Guardians and Champions of Truth?  
Is it probable those, who are ready to deny the Lord that bought them, will stick at any thing to advance their Covetous, Ambitious, and Carnal Designs? No: If such there were to come, 'tis not to be questioned but they would be indifferently zealons to hold the Truth in Righteousness; 'tis not to be expected the Man of Sin, and Son of Perdition, should scruple at corrupting Truth in the Channels, who makes it his greatest gain and interest to stop it in the Fountain.  
So that we see there wants not sufficient Prediction of a very great Eclipse the Church, or at least great part of it was to suffer; and that such an Eclipse as while it lasted, there was little hopes, 〈◊〉 of so preserving the Testimonies of the Ancients, as to make them convincing in the chief points of Controversy at present, or indeed almost in any points whatever under debate.  
The next Enquiry is, when this was to be?   

CHAP. V When this Eclipse, which the Church, at least a very great part of it was to suffer, was to be?  
SAith St. Paul, 2 Thess. 2. 7. The Mystery of Iniquity doth already work. And St. John, 1 Ep. 2. 18. Little Children it is the last time, and as you have heard that Anti-christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (he that is more eminently and notoriously so) shall come, even now are there many Anti-christs.  
It seems there were not wanting from the first beginning of Christianity, who endeavoured to oppose the Truth, and draw others from it, as it is described, Revel. 12. 1, 2, 3. No sooner is the Woman clothed with the Sun, travelling in Birth, and pained to be Delivered, but behold the great red Dragon stands before her to devour her Child, as soon as it was born: Attempts there were from the first birth of Christianity to destroy it; but however, it is not of those we are to understand the forecited Predictions: No: As St. Paul gives the Caution, v. 3d & 4th. of that second Chapter of the second Epistle to the Thessalonians, there must come a falling away first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some great and notable Apostasy, or Revolt, and that man of sin be revealed, the Son of perdition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who opposeth, setteth himself as an avowed and restless Adversary, and exalteth himself above all that is called God, or that is worshipped, so that he as God sitteth in the Temple of God, showing himself that he is God.  
And when that was to be, he farther declares, by showing, what it was that at present hindered his coming, v. 6. And now ye know what withholdeth, that he might be revealed in his time; where he speaks of it, as what was no secret among the Christians, what was sufficiently foretold, and made known to them; and then he goes on, v. 7, 8. For the Mystery of Iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that wicked, lawless one be revealed.  
But still this it may be is not plain enough to fix the Epocha, the just date, and time of the Rise of Anti-christ; to consider this therefore a little more particularly, who was it that withheld that he might be revealed in his time? Who was it who did let and would let, until he were taken out of the way? Hear St. Chrysostom on the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is it therefore which withholds that he should be revealed, i. e. that hinders it? Some, (saith he) say it is the Grace of the Spirit; others that it is the Roman Empire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom I chief agree. And he gives his Reason: For if, (saith he) the Apostle had meant the Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he would not have spoken obscurely but openly, for now the Grace of the Spirit, i. e. his Gifts withhold him, but he must have come in another manner, if he was to come when the Graces of the Spirit should fail: But because, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he speaks this of the Roman Empire, in all likelihood he speaks enigmatically, and obscurely; because, as he goes on, he would not incur unnecessary Enmity and unprofitable Dangers. For if he had said, that in a short time the Roman Empire should be dissolved, they would have buried him alive, as a most Pestilent Wretch, and all the Faithful (or Christians) as those who were to live and War under him. And a little after more clearly, Only he who now letteth will let, till he be taken out of the way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. when the Roman Empire shall be taken away, than he will come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And with good Reason, for as long as there shall be the dread of this Empire, none will suddenly be subject to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when that shall be dissolved, he will usurp upon the occasion of the Anarchy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and will attempt to snatch to himself the Power (the Rule, and Government, or Empire) both of Men and God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For as other Kingdoms were dissolved before him, as that of the Babylonians by the Persians, that of the Persians by the Macedonians, that of the Macedonians by the Romans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so that of the Romans by Antichrist, to which he adds, (but of that afterwards) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And he by Christ: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this (saith he) Daniel delivers with the greatest clearness; 'tis Dan. 7. in his Vision of the four Beasts, where he tells us, v. 8. that among the Ten Horns of the fourth Beast, there was to come up another little Horn, (which is generally agreed to be understood of Antichrist) before whom there were three of the first Horns plucked up by the Roots; and behold in this Horn were eyes like the eyes of a Man, and a Mouth speaking great things, see v. 24, 25, ibid.  
I shall not heap up other Testimonies in this matter, the Fathers generally concurring in this opinion of Antichrist's being to succeed to the destruction of the Roman Empire: And Cornelius à Lapide, in their names, makes it the common sense they had of this place, that Nero and the Roman Emperors were to withhold, and when they were taken out of the way, tunc revelabitur ille iniquus Antichristus, then should be revealed that wicked Antichrist, on 2 Thessal. 2. 6.  
Now, that we may come a little closer to the Matter in hand, When was that? when was it the Roman Emperors were taken out of the way? (For if that be made out, especially so as to point any thing near the time he mentions, I suppose the Author will no longer look upon those 10 Centuries of Sleep, and Corruption in the Church (as he phrases it, Pref. p. 5.) to be no more than a Dream of the Reporters, but both He and every serious Reader will be awakened to see thorough his Nubes Testium, at least to own that there was such a Cloudy time, such an Eclipse, as his own Metaphor is, Pref. p. 4. The Church was to suffer; I do not say with him for 1000 Years, neither more, nor less, but for a Period in which He and Those for whom He writes, will be equally concerned to free themselves from the charge of many Novelties). When, I say, was it, the Roman Emperors were taken out of the way? And methinks it should not be difficult to answer the Query, especially the Holy Ghost himself having in a manner herein expressly directed us, 'tis in the 13th of the Revelations, v. 10. He that leadeth into Captivity, shall go into Captivity; He that killeth with the Sword, shall be killed with the Sword: And to make it the more remarkable he calls up our Attention with that Eminent Saying of our Lord, so often made use of by Him in the Gospel, when He had some great, and notable Lesson to recommend to his Auditors, If any man have an Ear, let him hear, v. 9: and closes it with no less a note of Attention in the following words, Here is the Patience, and the Faith of the Saints.  
Now who was it, who led into Captivity?  
Was it not the Roman Empire, that had enslaved the Nations round about? Was it not the Roman Empire, which had so insolently triumphed over the Christians; and made them its Vassals?  
Who was it was the great red Dragon, having seven Heads, and ten Horns, which stood before the Woman clothed with the Sun, which was ready to be delivered for to devour her Child, as soon as it was born? Rev. 12. 1. 5.  
Was it not the Roman Empire, whilst Heathen, which by its furious Persecutions endeavoured to root out Christianity? So that 'tis not to be doubted, who is here to be understood by Him, that leadeth into Captivity?  
But then, How is it He was led into Captivity?  
Consult their own Annals, and you have the Answer: For, Was not Rome taken first by Alaricus the Goth in the 410 th' year after Christ? and again in the year 455 by Gensericus? Or,  
If not the taking of Rome, but the Captivity of the Empire itself be to be understood hereby, when could this be better verlfied, than, when the Empire was torn in pieces, and divided into several Kingdoms, (those ten Horns of which both Daniel, and St. John speak) by the Goths, Vandals, and Hunns? And when happened that? but in or about the same Period of 455 or 456?  
Now then, if in either of these Periods, viz. of 410 or 455, or thereabout, we grant to be the time, when He that led was taken out of the way, it will unquestionably follow, that,  
'Twas then that wicked, lawless One was revealed:  
Then was the Birth of Antichrist, i. e. of Him, who was more eminently to be so:  
Then the time from whence in such a Latitude may be dated that great Eclipse, which the Church was to suffer; And beginning with either of these, we fall upon what, in the Event, will extremely well answer the Prediction.  
For if we reckon from 410, then will 666 bring us to the Year 1076, which was the Fourth of Hildebrand, or Gregory the Seventh; who, as 'tis Rev. 13. 13. made fire to come down from Heaven on the Earth, in the sight of Men, i. e. (as we shall afterwards show it to be the sense of that Phrase) so openly, and solemnly Excommunicated the Emperor: which if considered in all its Circumstances, will be but too plain a Description of that Man of Sin and Son of Perdition, who was to oppose and exalt Himself above all that is called God, or that is worshipped; so that He as God sitteth in the Temple of God, showing himself that He is God. 2 Thessal. 2. 3, 4.  
For what is it to exalt Himself above all that is called God; and that is worship, but to assume to Himself an Authority over those Higher Powers which God hath ordained, those Gods, as Princes are styled in Scripture, Psal. 82. 1. Joh. 10. 34, 35?  
What as God to sit in the Temple of God, showing Himself that He is God? but to take to Himself the Power of Saving or Damning men, as He shall think fit; to say that he cannot Err, which is the Incommunicable Attribute of the divine Nature, and arrogate the setting up one, and pulling down another, which can belong only to the Supreme Governor of the Universe? where, not to take notice of any thing done by Him, before he was Pope, by which, as I may say, He seemed but to be preparing himself for the great Service he was to do the Church, when advanced to the Pontifical See, his carriage in the difference between the Emperor, and the Saxons, is what I shall first pitch on; wherein the Bishop's revolting from the Emperor fly to Hildebrand, present their Complaints against the Emperor; the Pope greedily embraces the Quarrel, and so far pursues it, as to cite the Emperor to appear at Rome, and in case of his refusal, threatens Him Excommunication: The Emperor terrified herewith, sends his Ambassadors to divert Him from his resolution; But contrary to the Law of Nations (however Baronius labours to contradict this), He Imprisons his Ambassadors, and having almost destroyed them with Hunger, Thirst, and Cold, sends them out of Rome with the greatest disgrace.  
Upon this, the Emperor calls a Council at Worms; and in return hereof, citys Hildebrand, to appear, imagining the Pope to have been thereby disabled to Publish his threatened Excommunication: And having written a Letter to the Archbishop of Cologn, another to Hildebrand Himself; and a third to the Clergy and Laity of the whole Roman Church, and obtained not only of the Germans, but of some of the Bishops of Italy to concur with Him in the Sentence against Hildebrand; when the Day came, that the Emperor was cited to appear, Rulandus a Priest of Parma, brings the Emperor's Letters, and without any title of Honour given him, thus bespeaks him, Tibi Imperator verae Religioni addictissimus, & Sanctissimi Italiae, Galliae, Germaniaeque Episcopi praecipiunt, ut Te munere, quod astu, Pecunia, gratia occupasti, abdices: The most Religious Emperor, and most Holy Bishops of Italy, France, and Germany Command, that Thou abdicate thyself from that Office, which by Craft, Bribery, and Ambition thou hast Usurped. Non enim verus Pastor, neque Pater, neque Pontifex es; sed Fur, Lupus, Latro & Tyrannus: For thou art not a true Pastor, nor Father, nor Priest, but a Thief, a Wolf, a Robber and Tyrant.  
Whereupon the Pope having most bitterly inveighed against the Emperor, proceeds to Excommunicate Him; the Form in which this was done being in a peculiar Style; I shall presume to insert it; 'Twas this which here follows.  

BEate Petre Apostolorum Princeps, inclina quaeso aures tuas, & me servum tuum exaudi, quem & ab infantia educasti, & usque ad hunc diem ab inimicorum manibus vindicasti, qui me pro mea in Te Fide oderunt, & persecuti sunt, Tu mihi testis es Optimus, & pia Jesu Christi mater, & frater tuus Paulus, tecum Martyrii particeps, me non sponte, sed invitum Pontificatus gubernacula suscepisse. Non quod rapinam arbitratus sim, sedem tuam legitime conscendere: sed malebam vitam meam in Peregrinatione degere quam locum tuum pro fama & gloria tantum occupare: fateor Ego, & merito quidem, mihi, tua gratia, non meritis meis, populi Christiani curam demandatam esse; commissamque ligandi & solvendi potestatem. Hac itaque fiducia fretus, pro dignitate & tutelae Ecclesiae tuae sanctae, Omnipotentis Dei nomine, Patris, Filii, & Spiritus Sancti, & Henricum Regem, Henrici quondam Imperatoris Filium, qui audacter nimium & temerariè in Ecclesiam tuam manus injecit, Imperatoria Administratione, regiaque dejicio, & Christianos omnes Imperio subjectos juramento illo absolvo, quo Fidem veris Regibus praestare consueverunt. Dignum est enim ut is dignitate careat, qui Majestatem Ecclesiae imminuere conatur. Praeterea vero monita mea, immo tua, ad sui ipsius, populorumque salutem pertinentia contempsit: & se ab Ecclesia Dei, quam seditionibus pessundare cupit, separavit, eum Anathematis vinculo colligo, certo sciens Te esse Petrum, in cujus Petra, ut in vero fundamento, Rex noster Christus aedificavit Ecclesiam suam.   

O Blessed Peter Prince of the Apostles, incline thine Ears, I beseech Thee, and hear me thy Servant, whom thou hast brought up from my Childhood, and to this day hast delivered me from the hands of my Enemies, who have hated and persecuted me for my Faith in Thee; Thou art my best Witness, and the Pious Mother of Jesus Christ, and thy Brother Paul, who suffered Martyrdom with Thee, that 'twas not of my own accord, but against my will, that I took upon me the Government of the Popedom, not that I thought it Robbery lawfully to mount thy Chair; but I had rather pass my Life in Pilgrimage, than possess thy place only for Fame, and Glory; I confess, and deservedly, that the Care of Christian People was committed to me, and the Power of binding and losing granted me by thy Grace, and not by my Merits. Relying therefore on this confidence, For the Dignity and Defence of his Holy Church, in the Name of Almighty God, the Father, Son, and Holy Ghost, I depose King Henry, the Son of Henry formerly Emperor, who too boldly, and rashly hath laid his hands on thy Church, from the Imperial and Kingly Administration; and all Christians, Subjects of the Empire I absolve from that Oath, by which, they are used to bind themselves to be faithful to true Kings. For 'tis fit that he should want all Dignity, who endeavours to lessen the Majesty of the Church; Besides, he hath contemned not only mine, but thine Admonitions, which pertain to his and the People's Salvation, and hath separated himself from the Church of God, which he desires to subvert by Seditions; therefore I bind Him with the Bond of an Anathema, assuredly knowing, that thou art Peter, on whose Rock, as on a true Foundation, Christ our King hath built his Church.   
And what was the effect of this Excommunication? that we may see how Gregory exalted himself above all that is called God: Why, the next year, before the Sentence was to take effect, in the midst of the Cold Winter, with a slender Train, the Emperor hastens into Italy, (taking part of his Journey on Horseback, part on Foot) to give the Pope a Meeting, and addresses to have his Excommunication taken off: The Pope requires He deliver up his Crown, and the Ensigns of Royalty, and when He came to the Castle, where the Pope was, which was at Canusium, He makes him wait barefoot a first, second, and third day; on the fourth day being admitted, He is at last absolved on these Conditions, viz. That at what time, and place the Pope should appoint, He should render Himself, and answer such things as should be charged against Him, and as He cleared, or not cleared himself, He should retain, or lose his Kingdom: and that till the Matter were heard, He should retain nothing of Royal Attendance, or Ensigns; and if restored, He should be subject, and conformable to whatever the Pope should require; and if He failed in any of these particulars, than this Absolution to be void: And his acceptance of all this was to be confirmed by Oath: And upon his stay in Italy after this, the Pope writes to the Princes of Germany, that they would choose Rodolphus Duke of Suevia for their King; to whom He sends a Crown with this Inscription, Petra dedit Petro, Petrus Diadema Rodolpho. The Emperor coming into Germany tries to recover his Crown from Rodolph, and is a second time Excommunicated: The Form of which Excommunication, being much of the same stile with the former, I shall ask leave likewise to insert; which was this.  

BEate Petre Apostolorum Princeps, & Tu Paule Gentium Doctor, vestras, quaeso, aures mihi paululum praebete, meque clementer exaudite: Nam veritatis Discipuli estis, & Amatores: quae dicam vera sunt: Hanc causam suscipio veritatis gratia, ut fratres mei, quorum salutem exopto, mihi obsequentius acquiescant, sciant, intelligant, quod vestro auxilio fretus post Christum, & Matrem ejus semper Virginem, flagitiosis, & iniquis resisto: Fidelibus autem praesto adsum, & auxilium fero. Non enim libens, & volens hanc sedem conscendi, sed invitus & lachrymans, quod me indignum judicabam, qui tam in excelso throno sederem: Haec autem dico, quia non Ego Vos, sed Vos me elegistis, & gravissimum pondus humeris nostris imposuistis. In me autem vestro jus●u montem ipsum conscendentem, clamantem, & annunciantem populis eorum scelera, & filis Ecclesiae peccata, mèmbra Diaboli consurrexere, & ad Sanguinem usque manus suas in me conjecere: Astiterunt enim Reges Terrae, & Principes seculi, cum his conjurarunt Ecclesiastici quidam, & Vulgares in Dominum, & nos Christos ejus, dicentes: Dirumpamus vincula eorum & projiciamus a nobis jugum ipsorum: Hoc autem fecere, ut me vel morte vel exilio mulctarent, quorum de numero fuit Henricus, quem Regem vocant, Henricus, inquam, Henrici Imperatoris filius, qui cornua & calcem contra Ecclesiam Dei superbe nimium erexit, facta conjuratione cum multis Episcopis Italici, Germanici, Gallicique nominis, cujus superbiae vestra adhuc restitit Autoritas, qui fractus potius quam ad sanitatem redactus, ad me in Cisalpinam perveniens, absolutionem Anathematis suppliciter quaesivit; Hunc Ego, quem ad poenitentiam venisse credideram, in gratiam recepi: huicque tantummodo communionem reddidi, non tamen in Regnum, e quo eum in Romana Synodo depuleram, restitui: nec Regni, ut ad Fidem redirent, concessi. Hoc ideo feci, ut si redire in gratiam cum finitimis suis, quos semper vexaverat, differret, reddereque tum res Ecclesiasticas tum profanas, ex foedere abnueret, cogi ad Officium Execrationibus, & armis posset. Hac opportunitate adjuti quidam Germaniae Episcopi & Prineipes, ab hac fera Bestia diu vexati, in locum Henrici suis Flagitiis regno cadentis, ducem suum Rodulphum deligunt: qui regia modestia & integritate usus, statim nuncios ad me misit, a quibus intelligerem se coactum regni gubernacula suscipere; non esse tamen adeo regnandi cupidum, ut non malit nobis, quàm regnum pollicentibus obtemperare; futurum se in Dei potestate semper, ac nostra, idque ut arbitremur nos facturum, filios obsides pollicitus est. Stomachari tum Henricus coepit, & nos primo quidem precari, ut Rodolphum ab occupatione Regni execrationibus propelleremus. Dixi me velle videre, cui jus competeret, & eo missurum nuncios, qui rem omnem resciscerent, meque deinceps judicaturum, Uter ipsorum in causa potior habendus esset. Vetuit Henricus, quo minus Rex a Legatis nostris decerneretur, multosque tum Seculares, tum Ecclesiasticos interfecit, Ecclesias diripuit, & profanavit, atque hoc modo Anathematis vinculis sese illigavit. Hanc ob rem fidens in Dei Judicio, & Misericordia inque Patrocinio beatae Virginis, fultus etiam autoritate vestra; ipsum Henricum, ejusque fautores, vinculo Anathematis colligo, atque iterum Regiam potestatem ei adimo, interdicoque Christianis omnibus illo juramento absolutis, quo fides Regibus dari consuevit, ne Henrico ulla in re obtemperent, Rudolphum in Regem suscipiant, quem multi provinciae principes abrogato Henrico, in Regem Optimum sibi delegere. Eternim par est, ut sicuti Henricus ob superbiam & contumaciam, facultatibus suis privatur, ita Rudolphus omnibus gratus, pro sua Pietate, & Religione, regia dignitate, & potestate donetur. Agite igitur Apostolorum Sanctissimi Principes, & quod dixi, vestra autoritate interposita confirmate: ut omnes nunc demum intelligant, si potestis in coelo ligare, & solvere; in terra quoque imperia, regna, principatus, & quicquid habere mortales possunt, auferre & dare non posse. Si enim quae ad Deum pertinent, judicare potestis, quid de his inferioribus, & profanis censendum est? Et si Angelos dominantes superbis principibus vestrum est judicare, quid in servos illorum vos debet facere? Ediscant nunc Reges hujus Exemplo, & omnes seculi principes, quid in coelo possitis quantique apud Deum sitis, ac deinceps timeant Sanctae Ecclesiae mandata contemnere: Hoc autem judicium cito in Henricum exercete ut intelligant omnes iniquitatis filium non fortuito sed vestra opera è regno cadere. Hoc tamen a vobis optaverim, ut Poenitentia ductus in die judicii vestro rogatu gratiam a Domino consequatur.   

O Blessed Peter, Prince of the Apostles, and Thou, O Paul, Doctor of the Gentiles, afford to me your Ears a little, I beseech you, and mercifully hear me; For ye are the Disciples, and Lovers of Truth, the things I shall speak are true: This Cause I undertake for truth's sake, that my Brethren, whose Salvation I earnestly desire, may be the better satisfied in their Obedience to me, may know, and understand that relying on your assistance, next unto Christ, and his Mother always a Virgin, I resist the flagitious and unjust; but that to the Faithful I am always ready to give aid: For I did not by my own choice, or willingly mount this Chair, but unwillingly, and with Tears, because I judged myself unworthy to sit in this high Throne: Now these things I say, because I chose not you, but ye have chosen me, and laid this most heavy burden on our Shoulders. However against me ascending to this high Place by your Command, Proclaiming and telling their People their Wickedness, and the Sons of the Church their Sins, the Members of the Devil have risen up together, and laid hands upon me to Murder me. For the Kings of the Earth stood up, and the Rulers of the World, and with these some of the Churchmen, and the People have conspired together against the Lord, and against us his Christ's; saying, Let us break their Bonds asunder, and cast away their yoke from us: and this they have done, that they might bring us to Death or Banishment; of which number was Henry, whom they call King, Henry, I say, Son of Henry the Emperor, who hath too proudly lift up his horn and heel against the Church of God, entering into Conspiracy with many Bishops of Italy, Germany, and France, whose Pride hitherto your Authority hath resisted, who being broken rather, than restored to a sound Mind, coming to me on this side the Alps, humbly begged Absolution from Excommunication. Him, whom, I believed to have come Penitent, I have received into favour, & restored to Him Communion, but not his Kingdom, from which I had deposed Him in a Synod held at Rome; nor did I grant leave to the Tributaries of the Kingdom to return to their Fealty. This I therefore did, that if he should delay to be reconciled to his Neighbours, whom He had aggrieved, and should refuse to restore both their Ecclesiastical and Civil Rights, He might by Execrations or Censures, and Arms be compelled to his Duty. Being assisted by this Opportunity, some Bishops, and Princes of Germany, who had been long aggrieved by this wild Beast, into the place of Henry, who by his great wickedness and forseited the Kingdom, chose Duke Rodulphus, who with that modesty, and integrity which becomes a King, forthwith sent Messengers to me, by whom I might understand that He was forced to undertake the Government of the Kingdom; but however that He was not so desirous of Reigning, but that he had rather obey us, than those who had promised the Kingdom; that He would be always in the Power of God and us, and that we might believe that He will do this, hath promised to give his Sons Hostages. At this Henry began to be incensed and to beseech us at first, that by 
* Banning.  Curse we would hinder Rudolphus from seizing the Kingdom; I said, I would see to whom the Right belonged, and for that Reason would send Messengers, who should take Cognizance of the whole Affair, and would judge thereupon, whether of them had the better Cause? Henry forbade, that our Messengers should declare him King, and slew many of the Clergy and Laity, Rob, and Profaned several Churches, and by this means bound himself the faster with the Bonds of an Anathema, or Excommunication denounced against him. Wherefore trusting in the Judgement; and Mercy of God, and the Patronage of the Blessed Virgin, and supported also with your Authority, Henry himself, and his Abettors do I bind with the Bonds of an Anathema, and the second time deprive him of Royal Authority, and forbidden all Christians, absolved of that Oath, whereby Fealty is used to be Sworn to Kings, in any thing to obey Henry, and that they accept Rudolphus for King, whom many of the Princes of the Province (or Empire) rejecting Henry, have chosen to be their good King. For 'tis fit, that as Henry for his Pride and contumacy, is deprived of all his Privileges, so Rudolphus, who is acceptable to all, should for his Piety and Religion be endowed with Royal Dignity and Power. Go to now therefore, ye most most Holy Princes of the Apostles, and what I have said, interpose your Authority to confirm, that all men at length may understand whether you can bind and lose in Heaven, and also on Earth are not able to take away or give Empires, Kingdoms, Principalities, or whatever else mortal Men can enjoy? For it ye can judge those things which belong to God, what are we to think of inferior and profane things? It it belongs to you to judge the Angels who rule over proud Princes, what doth it become you to do to their Servants? Let Kings and all the Princes of the World now learn by the Example of this [Henry] what your Power is in Heaven, and how great you are with God, and let them hereafter dread to contemn the Commands of Holy Church: And this Sentence forthwith execute ye on Henry, that all may know, that 'tis not by mere chance, but through your Assistance, that the Son of Iniquity hath fallen from the Kingdom: Only this I would request from you, that being led to Repentance, He may through your intercession obtain Grace in the Day of Judgement.   
And now,  
And now, Whether this be not to have a Mouth speaking great things, and Blasphemies?  
Whether this be not to speak as a Dragon, let the World judge? Nay, I was going to say, the World hath already judged it: For so Aventinus tells us, l. 5. p. 352. Annal. Boior. that upon: this, and the great outrages thereon committed by Rudolphus and his Adherents, most Men openly as well as privately began to cry out against so great a Villainy, in public to curse Gregory, and wish all Mischief to this Hildebrand; publishing, that 'twas out of Malice, and an intemperate lusting after Rule, that he was thus hurried on Headlong, and declaring him to be Antichrist. Nay, farther yet, He hath herein judged Himself: For was it not hereupon that He undertook to foretell that before the Feast of St. Peter (and he did all He could to verify what he had foretold by tampering with Assassins to murder him) Henry should die, or lose his Kingdom (this He did publicly in a Sermon to the people, ascending the Pulpit of St. Peter's, and in his Pontifical Habit) adding, that He would no longer be accounted Pope if this Prophecy should fail: as Benno is cited to attest it, Histor. Magd. Cent. 11. cap. 8. p. 435.  
Show any thing like this in any other History, whether Civil or Ecclesiastical, besides that of Rome, and we will give up the Cause, and allow any to be Antichrist, besides Him, whom this concerns: we will strike Hildebrand out of the List, and He shall not be so much as thought of, neither He, nor any of his Proud Successors, in the day when Babylon is to come into remembrance, Rev. 16. 19  
It may seem a long Digression what we have here run, but it being of so high import towards the clearing up so great a part of the Book of the Revelation, as what relates to Antichrist in his Rise, Progress, and full Growth, is, I could not well pass by what is here said of Hildebrand, especially considering, How at the same time (that we err no longer in the Person) 'tis decreed by the third Roman Council under Him, (Ut Papae nomen Unicum esset in Universo orbe Christiano, nec liceret alicui seipsum, vel alium eo nomine appellare:) that there should be but one who should have the Name of POPE in the whole Christian World, and that it should not be lawful for any other to call himself, or any one else by that Name: so then, here's the mark of the Beast, the Name, and Number of his Name all concurring in One, Anno 1076. For than it was, viz. in the same Council in which Hildebrand and deposed the Emperor, that this Name was thus appropriated to the Bishop of Rome: As Longus à Coriolano relates, p. 317.  
And 'tis very observable what we meet with to this purpose in Aventinus, Annal. Boior. l. 7. p. 420, 421. where the Covetousness, Luxury, Strife, Hatred, Envy, Ambition, etc. of the Romish Chair is most highly inveighed against, in opposition to the Humility, Meekness, Patience, Charity, which the great Shepherd of our Souls gave as the Rules of his Religion, and was Himself the great Pattern of them; And in particular this Hildebrand, of whom we have been speaking, is pitched upon, as most guilty of the contrary Vices, and that under the express stile of Antichrist, the Person who there charges Him, is the Chief Priest of Juvavia, his words are, Hildebrandus ante annos centum atque septuaginta primus specie Religionis Antichristi imperii fundamenta jecit. Hoc bellum nefandum, (speaking of what opposition the Emperors had constantly found from the Popes after Hildebrand, saith he) primus auspicatus est (viz. Hildebrandus), quod per successores huc usque continuatur, Hildebrand an hundred and seventy years ago, was the first, who under the show of Religion, laid the Foundations of the Empire of Antichrist; this nefarious War which hath hitherto been continued by his Successors, he first began: 'Twere worth the while to transcribe the whole Speech, as 'tis there related, But I can only refer the Reader to the Author, and so I return to our Business, which is to consider farther, what we may serve ourselves with in this Argument, from the second taking of Rome, Anno 455.  
And if we well weigh what then happened, will it not go a great way towards what we have to make out, viz. that before the year 500 Antichrist was born. For,  
Is it not about this time, that we find Leo Magnus taking to Himself the stile of Universal, or Ecumenical Bishop, and behaving Himself (for that's the Air that runs through all his Writings) with that disdain of all others, as to rescind not only what other Bishops, but what a Council had determined, (He did it in the Case of Eutyches) because not first advising with Him, or submitting all to his Confirmation. He that reads his Sermons on the Anniversary of his Humility, (that's his usual Phrase) being advanced to the Culmen, onus, munus Pontificis summi, will see enough of this aspiring humour, which likewise runs thorough several of his Epistles; and 'tis worth our enquiring thereupon, whether this may not be a fit Epocha from whence to date the certain Birth of Antichrist? of which we shall have occasion to make use in the following discourse.  
Baronius in his Annals seems to have settled this Point for us, and that not far from this very Period; For Anno 452. He asserts Him to have been vested in the title of Oecumenicus Episcopus by the Synod of Chalcedon: and whereas Gregory afterwards saith, Nullum Praedecessorum suorum eo nomine usum esse, that none of his Predecessors used that stile; Ita quidem (saith Baronius) intelligendum est, ut nemo illorum eo titulo ex solenni ritu semper, & in omnibus usus sit Inscriptionibus, vel sub Rescriptionibus; it is indeed to be so understood, as that none of them did in any solemn manner always, and in all Inscriptions or Subscriptions, make use of it; but for the Right they had to it, He citys Leo Epist. 54. ('twas the year after the Synod of Chalcedon) thus styling himself, Leo Episcopus Romanae & Universalis Ecclesiae, Martiano Augusto: and he that shall read that Epistle, will need go no farther to look for one, who began at least to exalt Himself, as St. Paul had foretold of Antichrist, 2 Thess. 2. 4.  
And much good may the stile do them; 〈…〉 that very stile, which Gregory afterward (and I hope his Auth●…ity will not be questioned by them) declares to be the very Character of Antichrist, Ego fidenter dico, quisquis se universalem Sacerdotem vocat, vel vocari desiderat, in Elatione sua Antichristum praeourrit, quia superbiendo se caeteris praeponit, l. 4. Epist. 30. I boldly say, whoever calls himself Universal Priest, or desires to be so called, in his Haughtiness is the forerunner of Antichrist, because in thus Priding it, he prefers himself before others. And to the same purpose may be seen, l. 4. Ep. 32. 38, 39 as also, l. 6. Ep. 2 24. 28.  
So then, here are two Periods which both of them answer to the letter of the Text, viz. He that leadeth into Captivity, shall go into Captivity, etc. and may respectively be applied for the clearing up the matter in hand; The first taking of Rome, Anno 410 gives us a Date, from whence if we reckon 666, we are led to One, who hath as fairly put in for the stile of Antichrist, had as much of the mark of the Beast, and the number of his Name, as whoever be the Other that can be pitched on, to vie with him among all the Children of Pride: And, as for  
The second taking of Rome, Anno 455, that gives us another Date, (and that's, as I shall afterwards show, in a manner confined to this matter,) from whence to begin the whole Reign of Antichrist.  
The first is a Date that speaks Him not to be risen, but rising: As 'tis not to be expected that in a moment of time he should leap into his Greatness.  
The second is a Date, that shows Him risen, and beginning at least to have the marks of Antichrist upon him; like those, that are stricken with the Plague, the Spots may be upon them, though the Disease not yet come to the height, nor ripened to all the degrees of its malignity.  
And 'tis not unusual in Scripture to predict things in such a Latitude, as that we may be able to serve ourselves with any part of the several Periods, whereby to reconcile the Prediction and the Event; We have an instance of this Dan. 12. v. 11, 12: And from the time that the daily Sacrifice shall be taken away, and the Abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days; Blessed is he, that waiteth and cometh to the thousand three hundred and five and thirty days.  
In the sixth Verse, the Question had been put concerning the Events which had been there foretold, viz. How long shall it be to the end of these Wonders? And the Answer given by the man clothed in linen, was, that it should be for a time, times, and an half, this was the certain time (for 'tis confirmed by a most solemn Oath) for him, of whom the Holy Ghost had been speaking, ch. 11. 31. to accomplish to scatter the power of the holy people: But Daniel is still in a doubt, and professes himself not to understand this, when he heard it, and therefore he puts the Question again, v. 8. O my Lord, what shall be the end of these things? To which the return is, v. 11. And from the time that the daily Sacrifice shall be taken away, and the Abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.  
Now what is the reason of this difference in the reply? To me it seems to be this; the former question is put by one Angel to another, who were no ways concerned in hastening or deferring the event, and therefore the certain time in God's Calendar is there prefixed. The latter question is put by Daniel in behalf of the Church, to whom good things are promised, and Evils threatened under the conditions and measures of God's dealing with his people; i. e. so as to take effect according to the Repentance, or Impenitency of those therein concerned; according too, to the several degrees by which great Events are to be accomplished, that so the Faith and patience of the Saints may be accordingly (as I may say) working with Providence, and preparing them for what in his Wise Councils, an alseeing God hath so suited to that variety there is in humane affairs; and therefore not without a latitude for their beginning or ending: And so the Rule is, Habakkuk 2. 3. For the Vision is for an appointed time, but at the end it shall speak, and not lie, though it tarry, wait for it, because it will surely come, it will not tarry.  
But then, if Antichrist were come before the 500 th' year of Christ, what was there did then appear in the World, which could in any sort answer the black Character the Apostle gives of him, 2 Thess. 2. v. 4, 8, 9, 10? To this, I answer, That as the Apostle tells them, to whom he there writes, That the Mystery of Iniquity already works, there is no doubt, but that he was born: (This Mystery had not been so long conceiving to bring forth Nothing) however he had not then attained the mature age of this Man of Sin, and Son of Perdition.  
And there will be little reason to think otherwise, if we consider, that agreeable to the three Names, by which the Holy Ghost sets out the Reign of Antichrist, I mean of Sodom, Revel. 11. 4. of Egypt, Revel. 11. 8. and of Babylon, Revel. 17. 5. the first to signify that Corruption of Manners, the second that Tyranny, the third that Superstition and Idolatry, which was then to obtain; there was something of all these to make out that Apostasy, or falling away, which was to precede his coming.  
And here not to lead the Author beyond his own Collection of Primitive Fathers, I could show him St. Augustin, St. Hierome, St. chrysostom, with many others, giving Testimony in this matter, in their several Invectives against those Enormities, which were so predominant among the Clergy, with those many burdensome Rites and Ceremonies, which were introduced, with the Adoration and Intercession of Saints, and the like, sufficient to discredit the Purity of the Church; and at least, Evidence that Antichrist was at hand.  
I could show, where St. Hierome gives Rome no other Name than that of Babylon, and reproves her for the sins of Sodom, viz. Pride, Fullness of Bread, and abundance of Idleness, and a refusing to strengthen the hand of the poor and needy, Ezek. 16. 49. and some degree, at least, of an Egyptian Tyranny, (what hath been already observed of Leo Magnus, will go a great way in the proof hereof) in that high hand, with which she began then to carry things in the Church.  
How far they were gone in Superstition and Idolatry, Theodoret, whom the Author so often appeals to in his Collection, will sufficiently inform us, in his eighth book de Graec. Affect. Curate. where 'tis his professed business to invite the Heathens to change the worship of their Pagan Heroes, and Deified Persons, into that of the Martyrs.  
To this I might add the Testimony of Lactantius, Antonius Eremita, Hilarius and Epiphanius, with Salvian, and many others: For 'tis no difficulty to make good the Charge.  
Only the advantage the Author hopes for from it, is, That it being so early, may justify him in urging this itself as matter of Antiquity; the Use we make of it, is to satisfy Him, that these Errors, and Enormities did so soon obtain, not that because they so soon obtained, they were therefore the more justifiable.  
So then, there's no question, but Antichrist was then born, though not arrived to the adult, and mature age of the Man of Sin:  
For that, as we before observed, was to be reckoned from another Epocha, viz. That of the first taking of Rome, Anno 410. And but reasonable it should be so, He, who let, being to be taken out of the way, 2 Thess. 2. 7. before the other Beast (as He is styled Revel. 13. 10.) could come up out of the Earth: For, 'twas the Anarchy, as St. Chrysostom expresses it, that should make way for his Usurpation, as de facto it did, the Bishop of Rome still holding his own, and indeed gaining by the common Calamity:  
Nor is there any thing, which the Holy Ghost himself hath more clearly pointed out, than this very Epocha: For what are those reflections, I took notice of before, viz. If any man have an Ear, let him hear, Revel. 13. 9 and, in the close of the tenth verse, Here is the Patience, and the Faith of the Saints, which sets the Period to the Roman Empire, and the Sufferings of the Christians under it, but to quicken our attention, as to what is thereby immediately ushered in, so to lead us on to a more strict Observation of what follows? which being the Description of Antichrist, that other Beast, which was to grow up upon the Ruins of the Roman Empire, and being in effect the same, with what is foretold of him in that foremention'd 2 Thess. 2. 7, 8. cannot (especially the Holy Ghost again pointing to it, v. 18. in these words, Here is Wisdom,) but guide us to some notable Epocha of his Reign to be calculated from thence:  
And what was that, but the very time, when He should, (as St. Paul had foretold, and I have before taken notice of) exalt himself above all that is called God, or that is worshipped (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the very stile of the Roman Emperors) so that He, as God, sitteth in the Temple of God, showing Himself, that He is God; which how, eminently He did it, Anno 1076. hath been already showed.  
But 'tis his Birth, not his mature Age we are now speaking of; And there's another note of Direction the Holy Ghost hath supplied us with, Revel. 17. 12. which in a manner confines it to the very Period of 455. or the second taking of Rome; 'tis that of the ten Horns, or ten Kings, which when St. John wrote, had received no Kingdom, but were to receive their Power one hour with the Beast; They and He to commence their Reign at the same time, and to have the same continuance, and Duration with one another.  
And now to settle the Synchronism, when was it, they, who where thus to be contemporary with the Beast received their Kingdom? Was it not in or about 455 or 456, which immediarely succeeded the second taking of Rome by Gensericus, that the Division of the Empire was made into so many several Kingdoms?  
And whereas these ten Horns or ten Kings are said Rev. 17. 13. to have one mind, and to give their Power, and strength unto the Beast, What is that, but a Confirmation of the means whereby Antichrist should arrive at the height of his Usurpation, exercising, as 'tis Revel. 13. 12. all the Power of the first Beast before Him, and causing the Earth, and them which dwell therein to worship the first Beast, whose deadly wound was healed; i. e. Princes and People to pay their Homage which was due to the first Beast, viz. the Emperor, to Himself? in whom, as to the continuing the same Sovereign Power, which before was in the Emperors, though under another 〈◊〉 name, the deadly wound, i. e. the blow given by the Goths, Vandals and Hunns to the Roman Empire, was healed: [not but that there is another sense in which this may be understood, of which afterwards.]  
And to show how 'twas He gained this, it follows, v. 13. And He doth great wonders, so that He maketh fire to come down from Heaven on the Earth in the sight of Men; which what can that relate to, but to that foremention'd Excommunication thundered out against the Emperor, called Fire from Heaven, because 'twas from the Church, or under the pretence of that Spiritual Power therein lodged, called Heaven in this Book, this Fire proceeded? and on the Emperor, called Earth, because of that Earthly or Secular Power committed to him it came down?  
And having advanced so far, which, as I likewise have before remarked, falls in with the Year 666. it follows, v. 14: And deceiveth them that dwell on the Earth, i. e. the Inhabitants of the Roman Empire, by the means of those Miracles which He had power to do in the sight of the Beast, saying to them that dwell on the Earth, that they should make an Image to the Beast, which had the wound by a Sword, and did live, i. e. having thus prevailed against the Beast, the Roman Empire, He sets up a Power like it in Himself, making the People (who were thus deceived by the means of those Miracles which He had power to do in the sight of the Beast, those Excommunications, and other Methods, I mean, by which He had so much lessened his Sovereignty) to assist in setting up his Image, in that show, or rather real representation of Sovereign Power, He had transferred to Himself.  
Whereupon 'tis added v. 15. that He had power to give life unto the Beast, Breath saith the Margin of the English, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Original, a Spirit, or Spiritual Being unto the Image of the Beast, (For 'tis by Spiritual, or Ecclesiastical Censures the Beast thus recovered exercises his Jurisdiction) that the Image of the Beast should both speak (as He doth with a Witness in these anathemas, Thunderbolts of Excommunications, as they are called, or Fire from Heaven) and cause that as many, as would not Worship the Image of the Beast, should be killed; which the facto happened in the Persecutions raised on those, who could not submit to the Novelties introduced: And He causeth all, both small and great, rich and poor, free and bond, to receive a mark in their Right hand, or in their Foreheads, and that no man might buy, or sell, save He that had the mark, or the name of the Beast, or the number of his name; None to hope for any Preferment in the Church, no, nor yet for any Temporal Advantage; to be so much as permitted the benefit of common Traffic, and Commerce, that did not by receiving his mark either in hand, or forehead, by his having the name of the Beast, profess himself entirely to be his, (For that is done by receiving name from any other) or the Number of his name, i. e. after such a time at least that the Beast should have attained such a Number, wholly resign to His Will; which Number is set down in the next Verse, and a Note prefixed to show that 'twill concern us to know, when He arrived at this usurped Power, which the Holy Ghost had been describing: And that, as I before observed, must be, by looking back to the taking of Rome, Anno 410, and from thence reckoning to 1076 the very point, when as it hath been said, Fire came down from Heaven on the Earth in the sight of Men, i. e. Gregory the 7th, who presided in the Church, or Heaven thundered out his Excommunication, on the Earth or the Emperor, and that in the most public and solemn manner, i. e. in the sight of men.  
I could not well say less, than I have on these Points, and being by the discourse brought again to mention this great Epocha in the Reign of Antichrist, I cannot but take notice, that as the Holy Ghost here so manifestly directs us to it, so other Writers, and among them Baronius, (however in the dark as to this light that is here given us in it,) are not sparing to talk of the Power, and Prevalency of Antichrist about this time: The place in Baronius, is Anno 1106: Quod vero pertinet ad Antichristum, fuit quidem Opinio non vulgarium Virorum eum hoc fore saeculo revelandum, & inter alios Norberti, viri temporis hujus fama Celeberrimi, à quo id se audivisse testatur S. Bernardus, Epistolâ ad Gausredum Carnotensem Episcopum. The Report was so strong, that Paschalis stopped his Journey upon it, saith Baronius, ibid. Paschalis Papa rogatus à Conventu Moguntino in Galliam Cisalpinam properare, itineri se committens, ob sparsam famam de proximo Antichristi Adventu, Florentiae substitit. And before Anno Christi nongentisimo, Indictione tertia, novum inchoatur saeculum, quod sui Asperitate, ac boni sterilitate ferreum, malique exundantis deformitate plumbeum, atque inopia Scriptorum appellari consuevit Obscurum: And again 1001. Anno Christi millesimo primo, quo novum saeculum inchoatum est, etc. 'Twas the Opinion of some, that Antichristus adveniret, & non longo post tempore Universale Judicium succederet; and He saith, the many Prodigies which happened the year before seemed to foretell it; and then, which I rather take notice of, adds, Sed & ad ista credenda de Adventu Antichristi, & Fine mundi, satis esse videbantur Romanae Ecclesiae tot saepe iterata a naufragia; necnon Corruptio morum, quam magnam valde in hoc tempore fuisse in hominibus, praesertim Ecclesiasticis, Glaber ea videns deplorat: Insuper & quod ferreum hoc Saeculum ob malorum excrescentiam, Auctore Ditmaro & diceretur, & revera esset; quod videlicet, ut ait Glaber, deficeret Religiositas Pontificum, & marcesceret districtio regularis Abbatum, simulque Monasterialis Disciplinae vigor tepesceret, ac per illorum Exempla caetera plebs Mandatorum Dei praevaricatrix existeret. And if (not to departed from the Explication that is before given of those words in Rev. 13. 13. But only farther to illustrate the matter in hand,) we may understand the coming down of Fire from Heaven on the Earth in the sight of men, in the sense our Lord speaks, Luke 12. 49. of his coming to send fire on the Earth, never was any Age in which it was so much kindled, no time, wherein what by the intemperate Heats between the Popes themselves, as well as between them, and the Emperors, the World was in a greater Flame.  
And if those of the Romish Church will give others leave to speak after them in this cause, can there be any more memorable testimony than what we find to this purpose, p. 71. De l'Histoire generale des Eglises Vaudoises? etc. the Title of the Chapter is, Eschantillon de la Doctrine des Vaudois expliquant, leur Sentiment touchant l'Antichrist, 'twas in the year 1120 that what is there quoted was first Published, the Learned Mede mentions the MS. under this title, Qual Cosa sia l'Antichrist, en datte del An Mille cent & vigint, unâ cum Symbolo tali, sicut fumus praecedit ignem, sic & gloriam Christi tentatio Antichristi: And then goes on to give a brief Extract of it in these words, viz.  
In this Book the Faithful are admonished, that that great Antichrist was already come, that 'twas in vain now to expect him any longer, that by the Permission of God He was grown up to full maturity:  
That the present State of Ecclesiastical Affairs, consisted in the Government of false Prophets, and Ministers of Lies, together with the People subjected to its Error:  
That those who are armed with both Powers, and are furnished with all other Helps to found Error, and propagate it abroad, under the specious Title of the Spouse of Christ, and the vizard of Christian Worship and Holiness, with their fraudulent Errors, and damnable Doctrines oppose the way of Salvation by Christ revealed to the World, derogate from Christ's Merits, and the Grace, and Office of a Mediator, ascribing to themselves, to Creatures and the Works of Men, what things are due only to God, and Christ, worshipping Saints of both Sexes, as if they were Deities, and giving Divine Veneration to Relics, and Images, Adoring the Eucharist for God, and Christ Jesus himself: In a word, under the title of Christianity, they do in reality practice Idolatry: Lastly, they rage with Hatred and Persecutions against those who love God, and are the true Members of Christ:  
That this State of Men (not one single man) is Antichrist, The Whore of Babylon, the 4th Beast of Daniel (namely in his last state as 'tis said) that Man of Sin, and Son of Perdition, who is extolled above every God, so that He sits in the Temple of God, i. e. in the Church, showing Himself as if he were God: Who is now come in all manner of Deceivableness, and lies in them that perish:  
Wherefore that they ought, as God commanded, both inwardly and outwardly to departed from this Mystery of Iniquity, and to exhort all to whom the great, and good God hath revealed the same Truth, to do the same that they do, that they would join themselves to the Holy City Jerusalem, to the Truth of Christ, and his little Spouse:  
To which purpose they now make known to the world, what manner of Society theirs is, and what causes they have of departing.  
This is the sum of that Writing, which by the Providence of God the Remainders of the Waldenses, who Inhabit the Alps, have preserved to our times, from whom Joannes Paulus Perrin having received the Ancient Manuscript of it, hath published it in Print in his History of the Waldenses and Albigenses, by him written in French: See his first Book, Chapter the 7th and Third part, which treats of the Doctrine, and Discipline of the Waldenses: The whole MS. for its Curiosity is such, that for the Satisfaction of them who understand any thing of the stile in which 'tis written, or are willing to take it in the French Translation, I shall not scruple to insert it here, at large, in the same manner as I find it in the forementioned L'Histoire generale des Eglises Vaudoises ou des Eglises des Vallees de Piemont par Jean Leger, Pasteur & Moderateur des Eglises des Vallees.  
Ce liure est datté de l'an 1120. Voicy le titre qu'ily met devant le traité de l'Anti-Christ.  
En ayma lo fum vay derant lo fuoc, la battailla derant la victoria, en ayma la tentation de l'Ante-Christ derant la gloria. C'est à dire, comme le fumée va devant le feu, le combat devant la victoire, ainsi la tentation de l'Anti-Christ va devant la glory. Et puis il suit de la sort.  


Que c'est que l'Anti-Christ.  Ante-Christ ès falsetà de damnation aeterna cuberta de specie de la Verità, e de la Justitia de Christ, e de la soa Sposa: contrapausà à meseime la via de Verità, de Justitia, de Fè, d'Esperanza, de Carità, e à la vita moral, e à la verità ministerial de la Gleisa, menistrà per li falls apostles, e defendua opiniosament de l'un e de l'autre bras: o Antichrist ès engan rescondù de la verità de salù de cosas substantials, e ministerials, o ès fraudulenta contrarietà de Christ & de la soa Sposa, e à un chascun mambre fidel. 
Non une personne particuliere.  Et enaymi, non ès alcuna special persona ordena en alcun gra, o uffici, o menestier, e aizò regardant universalment. Ma meseima la falsetà, pausà contra la verità quilli se cuebre, e se orna de belleza, e de pietà, de fora de la Gleisa de Christ, enaima de Christ, enaima de Nom, de offices, de Scripturas, e de Sacramèns, e de motas autras cosas. La Iniquità d'aquesta maniera come li seo Ministre majors, e menors, cum li seguènt ley de maluàs cor e cec, 
Sesse Noms.  aital congregation ensemp presa ès appellà Antichristi, o Babylonia, o quarta Bestia, o Meretrix, o home de peccà, Filli de perdition.  

Et dè ses Ministers.  Li seos Ministres son appellà falls Prophetas, Mistress' mesongers, Ministers de tenebras, Spirit d'error, meretrix Apocalyptica, maire de fornication, niolas senza aigua, arbres auctomnals morts & arancàs per doas vez, undas del crudel mar, errans, Balaamitiens, e Gissiptiens.  

Pourquoy dit Antichrist. Sa Livre.  El ès dit Antichrist, emperço ca cubert oh ornà sot specie de Christ, e de la Gleisa, e de li seo fidel member, contraria à la salù faita per Christ, e aministrà veramènt en la Gleisa de Christ; e participà de li fidel per Fè, per Esperança, e per Charità: en liqual modo el contraria per sapientia del mond, per falsas Religions, e per enfeinta bontà, per podesta spiritual, per tyrannità secular, per riguessas, honours de degnetâs, per delicanças e per deleit del mond, e contraria per aquesti modi.  

Quant manifesté.  Per aizò sia manifest à un chascun que per neun l'Ante-Christ non po esser, compli, ni venir, sinon quant aquestas cosas nommàs foron conjointas ensemp per far perfect hypocrita e falsetà, zò ès cum li Savi del mond, Religios, Pharisios', Ministers, Doctors, la potestà secular cum lo poble del mond foron ensemp conjoint. Adonca feron l'home de peccà ensemp e d'error entier. Car all temp de li Apostol, ja sia so que l'Ante-Christ era ja conceopù, macar essent enfant, mancava de li debit member interiors e exteriors. Emperzò, el se conoissia, a se destruia, e se excommunicava plus legierament enaima rostic e grossier, el era fait mut: Car èl manquè de sapientia rational, sensativa, definitiva, car el manquè de li sols Ministres senza verità, e de li statut humans, manquè de li religiòs de fora. Emperzò el era vengu en l'error e all pecca, ma non hac cum liqual èl poguès cubrir la sozura o vergongna de las errors o del pecca, cum èl manquè de riquezas e de dotations, non poc conduire alcun Ministre per si, ni non poc multiplicar, conservar, defendre lor: car el manquè de poissanza o poesta secular, el non poc forçar, o costreigner neun de la verità à la falsetà. Car el manquè de mot, el non poc scozar ni escandalizar neun per li seo soleniament. Et enaima essent trop tenre e frevol non poc obtenir en la Gleisa. Ma creissent en li seo membres, so ès en li Ministre cec e hypocrite, e de li sois del mond, e el meseime creisec entro à Baron parfait en plenetà daità, so ès cum li spirituals e seculars, e li amadors deal mond, cec en la Fè, son multiplica en la Gleisa come tota poestà essent male. Volent esser orà e honrà en la cosas spirituals, e cubrir la soa propria magestà, malitia, e peccàs, a abuzà de Sains e Pharisios', à aizò, enaima ès dit de sober: Car maxima iniquità ès cubrir e ornar la iniquità dignà de excommunication, & volèr esser per aizò que non ès donà à l'home, ma conven all sol Dio, e à Jesus Christ tant come Mediator. 
Qu'il ravit ●… Christ l'honneur qui luy appartient.  Ostar aquestas cosas à Dio fraudulentament per rapina, e traportar sober si e las soas obras, ès vist esser maxima felonia, enaimi regenerar, perdonnar li pecca, distribuir las gracias del Sanct Esperit, confeitar Christ, e enaimi de las autras. E cubrir se en totas aquestas cosas de mantel d'authorità, e de forma de parolas, e enganàr per aquestas cosas lo poble rostic, seguènt lo mond 
Pardonnant les peaches.  èn aquestas cosas que son del mond, e de departir de Dio, e de la vera Fè, de la reformation del Sanct Esperit' dèpartir de la vera penitentia, de la perseveranza all ben, departir de la Carità, de la patientia, de la pavuretà, de la humilità, e so quès plus peissime de tot, departir de la vera speranza, e pensar ley en tot mal, e en la vana speranza del mond, servir à tuit li menestier à aquestas cosas, 
Faisant adorer les images, les Saints, les relics, etc.  far idolotrar lo poble, servir fraudulentament à las Idolas de tot lo mond, sot lo nom de li Sanct, e à las reliquas e à li menestier de lor, enaimi que lo poble errand peissament de la via de verità pense si servir à Dio e far been, escommou aquel poble à odi, e à ira, e à malici●… contra li fidel, e encontra li amant la verità, e fay moti homecedi, e enaimi l'Apostol dis verità. Qual ès home de peccà compli, e que èl se esleva sober tot so quès dit Dio, e so quès collu, e quel contraria a tota verità, e quel seo al templi de Dio, so ès en la Gleisa, demonstrant se enaima el fossa Dio, e quel ven en tota seduction à aquilli que perisson, e si aquel fellow ja venc perfectament, el non ès de querre, car el ès fait per permission de Dio ja veil, e que el descreis' ja▪ car lafoy soa potestà e authorità ès amerma, e que lo Seignor Jesus occi aquest selon per lo Spirit de la soa bocca, en moti home de bona voluntà, e tramès potestà contraria à si e à li seo amador, e decipa li seo luoc e possessions, e depart aquesta Cità de Babylonia en laqual tota generacion trac vigor de malicia.  
Quals son las obras de l'Ante-Christ?  

La premiere oevure de l'Anti-Christ, bannir la verite du monde.  La prima obra de l'Ante-Christ ès toller la verità e combiar ley en falsetà e en error e en heresia. La seconda obra de l'Anti-Christ ès cubrir la falsetà de la verità, e de las errors, e provar e confermar ley par la Fè, e per las vertus, d'intremenar la falsetà en las spirituals all poble sogèt, o sia en li Menistre, o sia li Menestier, o sia en tota la Gleisa. E aquestas doas obras contenon perfecta e complia malicia laqual non pogron far neun tyrant, neun poissant del commençament del mond entro en li temp de l'Anti-Christ. Ma Christ non hac alcuna vez aital ennemic devant aquest que poguès enaima pervertir la via de verità en falsetà, e la falsetà en verità, non semeillantament lo coltivador de l'un e de l'autre, de la verità, e de la falsetà. Enaimi que la Sancta Maire Gleisa cum li seo veray Fill li ès tota squalqueià en las veritas, specialment en las Menisterials de li veray Menistre en verità, e de li Menisteri, e de l'usar de lor, e de li Filli participant, illi plora plorilvoment per lo parlar, e per lo plaint de Jeremia disent: En qual maniera sè sola la cita del poble Pagan e non circoncis? illi ès faita vesva, so ès de verità del seo Spos. La Dona de las gens per subjection de las errors, de li peccà, Princessa de las Provincias per departiment del mond, e daquellas cosas que son all mond. Plorà e veias plus enant, e atrobarès ara totas cosas complias per lo temp: car la Sancta Gleisa se sia e ès tengua per Synagoga. E la Synagoga de li malignant, ès predicà per maire ben cresent en la Ley. La falsetà ès predicà per la eygaleza, la non justitia ès predicà e tengua per li justitia, lo error per la Fè, lo peccà per la vertu, la messognia per la verità.  
D. Quals obras procedon de las premieras obras?  
Respond. Aquestas. La premiera obra ès que el convertis lo coltivament de Latrie, propiament propis all sol Dio, à si, e à li seo fait, à la paura creatura rational e non rational, sensible e non sensible. Rational, enaima li home, Sanct, o Sanctas trapassàs d'aquest mond, e a las imagenas de l'or, galas, reliquias. Li fait de luy so li Sacrament, specialment lo Sacrament de la Eucharistia, que èl col per Dio, e per Jesus Christ simellantament, col las cosas benitas e consacràs, e proibis adorar lo solemnising Dio.  

La 2. de ravir à Jesus Christ son merit.  La seconda obra de l'Ante-Christ ès quel host e tol de Christ lo merit de Christ, con tota la sufficientia de la gratia, de la justitia, de la regeneration, remission de li peccà, de la sanctification, de la confirmation, e de l'esperitual nuriment, e lo deputa, e lo tribuis à la soa authorità, à las soas obras, e à li Sanct, e à la lor entercession, e all fuoc de Purgator●…, e depart lo poble à aquesta cosas ja dictas, que èl non quera aquellas de Christ, ni per Christ: ma solament en las obras de las lors man's, e non per la Fè viva en Dio ni en Jesus Christ, e all Sanct Spirit, ma per voluntà e obras de l'Ante-Christ, enaimi que el predica tota la salù constar en las soas obras.  

La 3. la Foy morte.  La tersa obra de l'Ante-Christ ès que èl attribuis la reformation del Sanct Spirit à la Fè morta de fora, e bapteia li Enfant en aquella Fè, e enseignant esser à consegre per ley lo Baptism, e la regeneration, e presta e dona en ley meseima li Orden, e li autre Sacrament, e fonda en la tota la Christianità, que ès contra lo Sanct Esperit.  

La 4. l'introduction des traditions hum. & des Ceremonies Judaiques & Payennes.  La quarta obra de l'Ante-Christ es laqual ensemp bastic, e edifiqua tota Religion e sanctità del poble en la soa Messa; e ensemp ha' teissut varias ceremonias el Judaicas, e de li Gentil, e de li Christian. A laqual conducènt la congregation e lo poble à auvir ley, lo priva de l'espiritual e sacramentàl manjament, e lo depart de la vera Religion, e de li Commandament de Dio, & se osta de las obras de misericordia per li seo offertori, e per aital Messa aloguè lo poble en vana speranza.  

La 5. lafoy simony.  La quinta obra de l'Ante-Christ ès quel fai totas las soas obras que èl sia vist, e que èl obra la soa non sazivol avaritia, enaimi quel aya totas cosas vendablas, e non faza alcuna cosa senza symonia.  

La 6. La connivence aux vices.  La sexta obra de l'Ante-Christ ès, quel dona luoc à li peccà manifest, sensa sententia Ecclesiastica, e non excommunica li non penitent.  

La 7. l'usurpation de l'anthorite temporelle.  La septima obra de l'Ante-Christ ès quel non regis, ni defend la soa unità per lo S. Spirit, ma per potestà secular, e ensemp pren lei en adjutori de las spirituàls cosas.  

La 8. La persecution des fideles.  La octava obra de l'Ante-Christ ès, quel eyra, e per sec, & acaisonna, roba e mortifica li member de Christ. Aquestas cosas son quasi las plus principals de las obras de luy, lasqual el fai contra la verità, lasquals per neun modo non pon totas esser numbràs ni scriptas. Ma baste all present d'aver deità d'aquestas quasi comma plus generals, per lasquals cosas ès cuberta aquesta enequestà.  

Que l'Ati-Christ covure son iniquity. 1. par une confession de Foy Chretienne en appearance.  Premierament e maximament, per la confession de fora de la Fè. De laqual cosa di l'Apostol: car illi confessan lor aver conegù Dio per parolas, ma illi lo denegan per fait.  

2. Par l'antiquite & la multitude.  Secondariament, per la longueza de temp, e per manteza de li Savi, de li Religios, de li Vergeno, & Vergenas, de las Vefvas, e de las honestas Fennas. E lo poble non numbrivol, de loqual ès dit en l'Apocalyps: E poestà sò dona à lei en tot tribù, e lenga, e gent, e tuit aquilli que habitan en la terra adoraren lei.  

3. Par la pretendue authority Spirituele & Apostolic.  Terzament, per authorità spiritual de li Apostol, contra liqual di l'Apostol: nos non poen alcuna cosa contra la verità, e poesta non ès dona en destruiment.  

4. Par les miracles.  Quartamènt, per moti miracli fait daqui entro aqui, de laqual cosa di l'Apostol: l'Advenament deal qual ès second l'obra de Sathanas, en tota vertu e enseignas, e maravillas messongieras, e en tot engan d'enequità.  

5. Par saintite apparent.  Quintament, per sanctità de fora e orations, e dejunis, vigilias, e almonas: contra aizò di l'Apostol: hauènt la semblenza de pietà, ma denegant la vertu de lei.  

6. Par l'abus quelques paroles de J. Christ.  Sextament, per alcunas parolas de Christ, e per li escrit de li Antic, e per li Concili, losquals illi gardan entant quant non destruon la mala vita e voluptà de lor.  

7. Par ses Sacramen source d'erreurs.  Septimament, per l'administration de li Sacrament, per liqual illi vomen la università de las errors.  

8. Par belles Predications.  Octavament, per correptions, e predications verbales de li vici: car illi dion e non fan.  

9 Par la vie austere de plusieurs.  Nonament, de liqual alcuns fan enfeintamènt, e alcuns verayament e maximamènt per vita vertuosa. Car li esleit de Dio ben vollent e ben fazènt, detengu aqui enaima en Babylonia, son enayma or per loqual lo felòn Ante-Christ cuebre la soa vanità, loqual non suffer far lo very coltivament all sol Dio, ni tenir la speranza all sol Christ, ni entendre à la veraia Religion.  
Aquestas cosas e motas otras son enaimi mantle e vestiment de l'Ante-Christ, con lasquals el cuebre la soa mesongiera malicia, quel non sia reprouà tant coma Pagan, e eu lasqual el pò proceder deshonestament, e à las meritrix. 
Necessite de se separer de tel Antichrist.  Si lo Christian ès entengù per commandament departir se de l'Ante-Christ, lo ès dit, e ès prouà del Veilli e de Novel Testament: car lo Seignor dis, Esaia 52. Departè vos, departè vos, issi d'aqui non voilla tocar la sozà, issé del mez de lei, uòs liqual portà li veissel deal Seignor, sia mundà: car vos non issirè en la rumour, ni non vos appropriarè à la fuga, etc. E Jeremia 50. Fugê deal mez de Babylonia, saillè de la terra de li Caldei, e sia enaima cabri devant lo grez. E veuòs, yo amenarei grand congregation de gent de la terra d'Aquilon en Babylonia, e serèn appareillà en contra d'aquienant serè presa. Nom. 16. Departè vos del mez de la congregation azo que yo destrua e perda aquisti viazament. E dereco: Departès vos del tabernacle de li fellow, e non voilla tocar aquellas cosas que apartenon à lor, que vos non sia enveloppa en li pecca de lor. Levitico. Yo soi lo vestre Seignor Dio loqual departic vos de li autre poble. Donc uò departirè dereçò lo jument mund deal non mund, e loissel mund deal immund, e non sozare la vostras armas en las bestias en li oisel, e en totas aquellas cosas que son moguàs en terra, e lasquals yo mosteri à vos sozas. Item Exodi 34. Garda que unqua non conjongnas amicitia cum li habitador d'aquella Cita, laqual sia en tu en ruina. E dedins: none far pact cum li home d'aquella Region, que cum ille aurèn fornigà cum li lor Dios, e aurèn adorà las simulacras de lor, alcun apelle tu que tu manges de las cosas sanctificas à lor. Ni non penres moiller de las Fillas de lor à li teo Filli que en après cum ellas auren forniga zo es Idolatrà, non fazan fornigar li teo Filli en li Dio de lor. Levit. 15. Donc vos enseignare li Filli disent que illi squivon las non mundicias, e non moran en las lor sozuras que illi auren sozà lo mio tabernacle. Ezech 2. Ma lo cour loqual vay per offendament e per las soas offensions, yo pauseray la via d'aquisti a lor cap dis lo Seignor. Deut. 20. Quand tu seres intra en la terra laqual lo teo Seignor Dio donare à tu, garda que tu non volhes resimeillar las abominations d'a quellas gens: Car lo Seignor ha' totas aquestas cosas en abomination. E per li peccà d'aquesta maniera el sfacarè lor all teo intrament. Tu seres perseit e senza macula cum lo teo Dio. Aquestas gens de lasquals tu possessires las terras auvon li Arguriador e li devin, ma tu sies ordenà autrament del teo Dio. Ma deal Novel Testament ès manifest. Joan. 12. Que lo Seignor venc e sò passionà per so quell ajostes en un li Filli de Dio. Car ès per aquesta verita de unità e depart depart de li autre ohel dis en Matth 10. Car yo venc departir l'homme encontra lo sio Pair, la Filla encontra la soa More, e la Nora conla soa Socra, e li domestic de l'homme son ennemic de luy. E commandè esser departi, dizent: Si alcun non laissare lo sio Paire e la Maire etc. Item: Garda uòs de li falls Prophetas liqual venon à uòs en vestimentade feas etc. Item: Garda uòs del levam de li Pharisio. Item: Garda uòs que alcun non vos engane: car moti venrens all mio Nom enganaren moti. Et adonca si alcun dire à uòs. Venes Christ es aizi, o aylai, non o voilla creire, non voilla anàr en apres lòr. E en l'Apocalyps: admonesta per propia vouz e commanda lo fio poble issir de Babylonia, dizènt: E auvi vous del Cèl, disent à mi. O lo mio poble, issi de lei, e nonsia parzonnier de li peccà de lei e non receba de las plagas de lei. Car li peccà de lei pervengro entro all Cèl, e lo Segnor se record de làs enequitàs de lei. Co meseime di l'Apostol: Non voilla amenar jouc cum li non fidel; car qual participation es de la justitia cum l'iniquit●, o qual compagnia de la luz cum las tenebras, ma qual convention de Christ all Diavol, o qual part de li fidel cum li non fidel, o qual consentiment deal Temple de Dio cum las Idolas? per laqual cosa isse del mez de l'or, e sia departidis lo Seignor, e non tocare lo non mund, e yo recelarey uòs e serey à uòs en Pair, e uòs sere a mien fillis e en Fillas di lo Seignor tot Poderòs. Item Ephes. 5. Non voilla esser fait parzonnier de lor, car vos eras a la via de tenebras: ma ara se luz all Seignor. Item 1 Corinth 10. Yo non voil vos esser fait compagnons del Demoni. Vos non poe esser fait parzonnier de la taule del Seignor, e de la taule de li Demoni. Item 2 Thess. 3. O Fraires nos anuncien à vos al nom de nostre Seignor Jesus Christ, que vos garde de tot fraire anant deshonestament, e non second las costumas lasquals vos receopes de nos. Car vos meseimes sabe en qual maniera conventa resimeillar nos. E dedins: si alcun non obedire à la nostra parola nota aquest per Epistola, e non sia ensemp mesclà cum luy que el sia confondu. Item Eph. 5. Non voilla uòs accompagnar à las obras non fructuosas de tenebras. Item 2 Tim. 3. Ma sapia aizò. Car perillos temps istaren en li derrier an. E dedins: havent la semblanca de pieta, ma denegant la vertù de ley, squiva aquisti. De las cosas notàs desobre se demonstra manifestament la malitia de l'Ante-Christ, e lafoy soa perversetà, etc. Car lo ès commandà del Seignor de departir se de luy meseime dedins e defora. E. conjoingner se à Jerusalem Sancta Cita. Donc nos conoissènt aquestas cosas, lo Seignor revelant per li seo serf, e eresent aquesta revelation josta las Sanctas Scripturas, e nos ensemp admonestà de li Commandament deal Seignor, nos fazen departiment exterior e interior 
Les Vaudois rotestent le leur separation l'avec l'anti Christ.  de luy, loqual nos cresèn Ante-Christ, e auèn uni compagnia, e unità de bona voluntà, e de dreita intention, de pur e simple perpausament deplaser all Seignor, e asser saluà: lo Seignor ajudant, e la verità de Christ, e de la soa Sposa, enaima pechinità de l'intellect pò sostenir.  

Causes pour lesquelles les Vaudois se sont separes de l'eglise Roman.  Donc nos ordennèn notar quals sian las causas del nostre departiment, e encara de la nostra congregation, afin que si lo Seignor aurè dona auèr aquesta meseima verita: porte ensemp cum nos l'amor en let meseima. E si peraventura non fossa ben enlumenà, recepia ajutori per aquest menestier, lo Seignor arrosant. E si lo ès donà plus à alcun, e plus autament, nòs desirèn esser enseigna plus humilmènt, e sabèr meilli de luy, e esser corregi en li nostre defect. Donc aquestas cosas que ensegon son causa del nostre departiment.  
Sia manifest à tuit e à sengles, la causa del nostre departiment 
1. Pour maintenir la verite essentielle.  esser istà, aital per la verità essential de la Fè, e per la interior conoissenza d'un veray Dio, e unità de essentia, en tres personas, laqual non dona carn ni sang. 
Qui consist en la uraye connoissance & service deu a Dieu seul.  E lo cultivament convenivol all sol Dio, l'amor de luy meseime sober totas cosas, la sanctification e l'honoration de luy sober totas cosas e sobre tuit li nom: Speranza viva per Christ en Dio, le regeneration e renovation interior per Fè, per Esperanza, e per Charità: lo merit de Jesus Christ cum tota sufficientia de gratia e justitia: la participation oh la communion de tuit li esleit: lafoy remission de li peccà: la sancta conversation, e lo fidel compliment de tuit li commandament en la Fè de Christ: la vera penitentia, e la final perseveranza, e vita eterna. 
Et les verities ministerieles, & en quoy elles consistent.  Las veritas Ministerials son aquestas: la congregation exterior de li Menistres, cum lo poble suject, en luoc, e en temp, en la verità, per las menisterials, en la verità tocà desobre, amenànt, establànt, e conseruànt, per fidella e sovendierà compagnia; li bon Menistre, per sen de la Fè e de vità, essent en costuma, e obedientia, e perfaçent esveillamènt la pratiqua e uzança del Seignor sober lo grecs.  

Devoir des bons Pasteurs.  Las cosas lasquals li Menistre son entengù servir all poble son aquestas. La Parola Evangelica, e la Parola de reconciliation, o la ley de gratia all sen o intention de Christ. Car el deo notificar la Parola Evangelica: lo Sacramènt ajoinct à la parola certi, fica le seo sen e entendament, e conferma l'esperança en Christ, e en lo fidel, lafoy communion ministerial à totas cosas per la verità essential. E si alcunas autras cosas sian ministerials, totas se 'pon ja conclurre en aquest dit. Ma d'aquestas singulas veritàs, alcunas son necessarias, essentialmènt à la salù humana, alcunas conditionalment se contenon en XII Articles, en l'ajostament de plusiours parolas de li Apostol. Car l'Ante-Christ ès per lo passà ja regnant en la Gleisa per la permission Divina.  

Sommaire des erreurs & impuretes de l'Anti-Christ. 1. Idolatries & superstitions de plusieurs sorts.  Las errors e las non munditias entreditas per lo Seignor de l'Ante-Christ son aquestas, varia e non nombrivol idolatria ès contra lo Commandament. de Dio e de Christ, dona à la creatura, e non all Creator, vesibla e non vesibla, corporal o spiritual, entendivol e sensibla, natural o fabrica, per qual se sia art sot qualque qual nom de Christ, o de li Sanct, o de las Sanctas, e de las Reliquias, e de las authoritas, à lasquals creaturas ès servi per Fe, per speranza, per effect, per orations, per peregrinations, per alimosnas, per offertas, per sacrificas de grand despensas. Laqual creatura illi colon, adoran, honran, per plusors manieras. Per canzons, proemis, per solemnisations, e celebrations de Messas', de Vesperas, de completas à lor meseime, per horas, per vigilias, per festivitàs, per aquistamènt de gratia ista all sol Dio essentialment, e en Jesus Christ meritoriamènt, e ès aquistà per la sola Fè, per lo Sanct Spirit.  

Premiere cause de tells superstitions.  Car lo non ès alcuna autra causa de Idolatria sinon falsa opinion de gratia, de verità, de authorità, d'envocation, d'entrepellation, laqual el meseime Ante-Christ departic de Dio e attribuis en li menestier, e en las obras de las soas man's, e li Sanct, e all Purgatori. E aquesta enequità de l'Anti-Christ ès dreitament contra lo premier article de la Fè, e contra lo premier Commandment de la Lei.  
Semeillament lo desordenà amor del mond de l'Ante-Christ, ès del qual germenan tuit li mal e li peccà en la Gleisa, de li guiador, de li regidor, de li officier; liqual peccà istan senca correction, illi son contra la verità de la Fe, e contra la conoissenca de Dio lo Pair. Testimoniant Joan, loqual dis: Aquel que pecca non conois ni non uè Dio. Car si alcun ama lo mond, la Charità del Pair non ès en luy.  

La 2. iniquity de l'Anti-Christ, la confiance es creatures.  La seconda enequità de l'Ante-Christ ès l'esperanca de pardon, e de gratia, e de justitia, e de verita, e de vita eterna, non reposta en Christ, ni en Dio per Christ, ma en li home vio, e mort: e en authoritas, e en menestier Ecclesiastic, en benedictions, en sacrifications, en orations, e eniami de las autras sober nombràs, ni per vera Fè, laqual obra penetentia per charità, e per adjostamènt all ben. Istablament e principalmènt l'Ante-Christ enseigna non sperar in aicò, la regeneration, lafoy confermation, lafoy spiritual refection, o communion, lafoy remission de li peccà, la sanctification de vita aeterna: ma per li Sacrament, e per la soa simoniaca, pravità per laqual lo poble ès scarni, e auènt totas cosas vendablas, atrobè varias ordonnanzas anticas e novas sot obtennement de pecunias, permettent si alcun aurè fait aizò o autre; dit o autre fait, vel qu'aital aquistarè gratia e vita. E aquesta dobla eniquità es appellà propriament en las Scripturas, adulteri e fornication. Emperzò aitals Menistres regènt lo poble bestial, en aquellas errors son appellà meretrix Apocalyptica. E aquesta eniquità ès contre lo second article, e dereco conira lo second e lo ter Commandament de la Lei.  

La 3. iniquity de l'Antichrist, l'etablissemant du merite des ●…uvres.  La terza eniquità de l'Ante-Christ ès quel atroba autrament que ès dict, falsas Religions, & Reglas, & Monestiers, en Gleisas per aquistament. d'esperanza. Enaimi quasi alcun fovendeirant auvirè devotàment Messas', e aurè usa de li Sacrament, ● serè confès (ma rarament contrite) e satisfazènt per dejunis e despoillament de borsa, ● si serè ista, o serè member de la Gleisa Romana, o si el serè donâ, o liorà à la Regla, o a la cappa, illi afferman contra tota verità dever. E aquesta enequità de l'Ante-Christ ès dreitement contra l'oytèn article del Symbolo: Yo creo all Sanct Spirit.  

4. La iniquite de l'Anti-Christ es beaux titres dont il se covure.  La quarta eneqiutà de l'Ante-Christ ès, car el meseime essent la quarta bestia devant Scripta per Daniel, e meretrix Apocaliptica, se orna de nom de authorità, de potestà, de degnetàs, de menestiers, d'officis, de Scripturas, e se aigala e compara à la vera e Sancta Maire Gleisa, en laqual menisterialment es salù, e non autrament, en laqual es la verità de la vita, e de la Doctrina, e de li Sacrament. Car si non qu'illi se cubres enaimi, e li seo Menistre erronic, e manifest peccadòrs, conoissua, seria abandonnà de tuit. Car li Emperador, e li Rey, e li Princi estimant ley ●sser semblant de la vera Sancta Maire Gleisa, ameron ley meseima, e la doteron contra lo commandament de Dio. E aquesta eniquità, de li Menistre, de li soject, de li ordennà en error, e en peccà, es dreitament contra lo noven. Yo creo la Sancta Gleisa. Aquestas son de la prima part.  
Secondament, car li participant à las solas cosas defora en las costumas, ordenàs a attrobàs humanament, creon, o esperan 
De l'onction & tonsure superstitieuse des pretres & Moines & de ses effets.  lor participar à la verità de li offici pastoral, e de la cura, cum si quilli sian tondu enaimi aquel, e sian oinct à modo de las parès, e sian benaizi tocant lo libre e lo calici come la man, confessan lor esser ordenà dreitament Sacerdots. Semeillatament (enaima ès dit de sober) lo poble soject, communicant per parolas, per segnals, per exercitations de fora, e per li lor souvent divers fait, pensan ja lor participar à la verità traita d'aqui meseime. E aizò ès contra l'autra part del noven article: You creo la communion de li Sanct. Lo es de issir de la pessima communion de li Monach, à la participation de laqual amenant li home carnal, pois fan lor sperar en cosas de nient per l'avaricia, sian quals see sian o luxurios, o avars, solament quilli donàn à lor meseimes dison lor participar à lor meseimes dison lor participar à la lor pauretà e castità.  

La 5. iniquity de l'Anti-Christ, lafoy presomption de pardonner les peaches.  La quinta eniquità de l'Ante-Christ es quel promet enfeintament perdonnanza e remission de li peccà à li peccadòr non contrite verament, e non cessant istablament de las malas obras: ma premierament remission de li peccà en la confession auricular, e en l'Absolution humana, en las pelegrinations per avaricia. E eaquesta niquità ès contra l'onzen article de la Fè. Yo creo la remission de li peccà. Car illi ès en Dio authoritativament, e en Christ ministerialment, per Fe, per Speranza, per Penitentia, per Carità, per Obedientia de parola, en l'home participativament.  

La 6. iniquity, de tromper avec prestiges.  La sexta eniquita ès eneoquilli servon, à speranc a entro à la fin de la vita per las devant ditas cubertas enequitàs, per li manifest peccador, e specialment per la extrema onction, e lo Purgatori soinà, enaima que li home rustic de la verità perseveron en error, e son absout de li peccà de liqual unqua non se departiron per libra voluntâ que illi speressan la remission avenador e vita aeterna. Et aquesta eniquita ès dreitament contra l'onzen e lo dozen article de la Fè.   


Que c'est que l'Anti-Christ.  L'Anti-Christ est fausseté de damnation eternelle, couverte de l'apparence de la Verité, & de la Justice de Christ, & de son Epouse: opposé à la méme voye de Verité, de Justice, de Foy, d'Esperance, de Charité, & à la vie morale, & à la verité ministeriele de l'Eglise, administrée par les faux Apôtres, & deffenduë opiniastrément par l'un & l'autre bras: ou bien l'Anti-Christ est tromperie, laquelle cache la verité du salut des choses substantielles & ministerielles: on bien c'est une frauduleuse contrarieté à Christ & à son Epouse, & a châque membre fidele. 
Non une personne particuliere.  Et par ainsi ce n'est point aucune speciale personne ordonnée en aucun degré, ou office, ou ministere, cecy est consideré universellement. Mais c'est la fausseté méme opposée à la verité, qui se covure & s'orne de beauté, & de pieté, hors de l'Eglise de Christ, comme des Noms, des Offices, des Ecritures, & des Sacremens, & de pleusieurs autres choses: l'Iniquité laquelle est de cette maniere, avec tous ses Ministres grans & petis, avec tous ceux qui les insuivent de mauvais coeur, & aveugle, telle congregation prise ensemble est appellée Antichrist, 
Sesse Noms.  ou babylon, ou quatriéme Bête, ou Paillarde, ou homme de peché, Fils de perdition.  

Et dè ses Ministres.  Sesse Ministres sont appellez faux Prophetes, Maîtres mensongers, Ministres de tenebres, Esprit d'erreur, paillarde Apocalyptique, Mere de fornication, nuees sans eau, arbres automnals morts & arrachez par deux fois, ondes de la cruelle mer, étoiles errantes, Balaamites, & Egyptiens.  

Pourquoy dit Antichrist. Sa Livre.  Il est dit Antichrist, pour ce que couvert & orné de la Livre de Christ, & de son Eglise, & de ses fideles menbres, il contrarie au salut fait par Christ, & administré urayement en l'Eglise de Christ, auquel participent les fideles par Foy, par Esperance, & par charité: en telle maniere contrarie-il par la sapience du monde, par fause Religion, & par bonté simulée, par puissance spirituelle, par tyrannie seculiere, par richesses, honneurs, & dignités, par delicatesses & les delices du monde.  

Quant manifesté.  Et pourtant qu'il soit manifesté à un châcun que l'Anti-Christ ne peut venir en fasson quelconque sinon que toutes ces choses cy-dessus mentionées soient conjointes ensemble, pour faire une parfaite hypocrisie & fausseté, savoir est avec les Sages du monde, les Religieux, Pharisiens, Ministres, Docteurs, la puissance seculiere avec le peuple du Monde, joint ensemble. Ainsi tous ensemble ont fait l'homme de peché & d'erreur tout entier. Car encore que l'Antichrist fust déja conceu au tems des Apôtres, parce qu'il estoit encor comme en enfance, il luy defalloit des membres interieurs & exterieurs. Et pourtant on le connoissoit, & le distruisoit & excommunjoyt plus aisément comme estant plus rustique & grossier, il estoit devenu muet. Car il n'avoit la sapience, ni la raison pour l'excuser, pour definir & prononcer Sentence. Il n'avoit point encor des Ministres sans verité, & les traditions humaines defailloient, & au dehors il n'avoit point de Religieux. Et pourtant il estoit tombé en l'erreur & au peché, mais il n'avoit point de quoy pouvoir covurir sa vilenie ou vergonge des erreurs ou du peché, n'ayant point de richesses ni de dotations, il ne pût lors attirer à soy aucun Ministre pour son service, & ne pût multiplier, conserver, ni deffendre les siens: car il estoit destitue de puissance ou pouvoir seculier, & ne pût forcer ni contraindre aueun de la verité à là faussetè. Et d'autant que plusieurs choses luy manquoient, il ne pouvoit souiller ni scandaliser aucun parses tromperies, & par ainsi estant encor tendre & foible, il ne pût obtenir place en l'Eglise. Mais croissant en ses membres, savoir est en ses Ministres aveugles, & hypocrites, & en suiers du monde, il est crû jusqu'à l'homme parfait, en plenitude d'age, assavoir lors que les amateurs du monde, spirituels & seculiers, aveugles en la Foy, se sont multipliez en l'Eglise avec toute puissance. Eux estans mauvais, voulans estre priez, & honorez aux choses spirituellez, ils ont couvert leur propre majesté, malice, & pechez, se servans des Sages du Monde, à cet effet, & des Pharisiens, comme il a esté dit cy-dessus. Or c'est une grande méchanceté decovurir & ornir l'iniquité digne d'excommunication, & de se vouloir établir par le moyèn de ce qui ne peut estre ottroyé à l'homme, ains convient au seul Dieu, & à Jesus Christ entant que Mediateur. 
Qu'il ravit ●… Christ l'honneur qui luy appartient.  Oster ces choses à Dieu frauduleusement & par rapine, & les transporter sur soy & ces oevures, semble étre une grande felonie, comme lors qu'on s'attribuë de pouvoir regenerer, 
Pardonnant les peches.  de pardonner les pechés, de distribuer les graces du S. Esprit, de faire Christ, & autres choses semblables. Et en toutes ces choses, se covurir du manteau de l'authorité & de la parole, en trompant par ce moyen le peuple grossier qui suit le monde, en ces choses qui sont du monde, se separant de Dieu, & de la uraye Foy, & de la reformation du S. Esprit, s éloignant de la uraye repentance, def l'operation vertueuse, de la perseverance au bien, se retirant de la charité, de la patience, de la pavureté, de l'humilité, & ce qui est pire que tout, se départir de la uraye esperance pour la poser en tout mal, & en la vaine esperance du monde, servant à toutes les ceremonies qui font pour telles choses, 
Faisant adorer les images, les Saints, les reliques, &c.  faisans idolatrer le peuple frauduleusement aux Idoles de tout le monde sous le nom des Saints, & aux reliques & service d'iceux, en sorte que le peuple errant méchamment de la voye de verité pense servir à Dieu & faire bien, émeut ce peuple à haine & courroux contre ceux qui aiment la verité, fait plusieurs meurtres & comme dit veritablement l'Apôtre. C'est cét homme de peché accompli qui s'éleve sur tout ce qui est dit Dieu, ou qui est servi, & qui contrarie à toute verité, lequel est affis au temple de Dieu, c'est à dire en l'Eglise, se montrant comme s'il estoit Dieu, lequel est venu en toute seduction pour ceux qui perissent; & puis qu'il est urayement venu, il ne le faut plus attendre, car il est déja vieil par la permission de Dieu, voire il diminuë déja, & sa puissance & authorité est déja amoindrie: car le Seigneur tue déja ce méchant par l'Esprit de sa bouche par plusieurs personnes de bonne volonté, envoyant une puissance contraire à la sienne, & de ceux qui l'aiment, & dissipant son lieu & ses possessions, divisant cette Cité de Babylone en laquelle toute sorte de malice est en vigueur.  
Quelles sont les oevures de l'Anti-Christ?  

La premiere oevure de l'Anti-Christ, bannir la verite du monde.  La premiere oevure de l'Anti-Christ est d'ôter la verité, & la changer en fausseté & en erreur & en heresie. La seconde oevure de l'Anti-Christ est de covurir la fausseté de la verité, & de confirmer & prouver le mensonge par la Foy & par les vertus, & d'entreméler la fausseté parmi les choses spirituelles au peuple, qui luy est assujeti: soit par le moyen de ses Ministres, ou par le Ministere, ou soit en tout ce qui est en l'Eglise. Or ces deux manieres de proceder contiennent une parfaite & accomplie malice, telle que n'a pû faire aucun Tyran, ni Puissant, depuis le commencement du monde jusqu'au tems de l'Anti-Christ. Et n'a encor eu aucun ennemy avant cetuy-cy, qui pût ainsi pervertir la voye de verité en fausseté & la fausseté en verité, ni pareillement qui eust perverti ceux qui font profession de l'une ou de l'autre; assavoir de la verité & de la fausseté. En sorte que la Sainte Mere Eglise avec ses urais Enfans est toute foulée aux piés, specialement en la verité, & cause du uray service en la verité, & du Ministere, & de son uray usage, & des Enfans qui y participent: elle pleure amerement és termes, & par les plaintes de Jeremy, disant: comment és-tu seule cité du peuple Payen, & incirconcis? elle est faite vefve, c'est à dire, destituée de la verité de son Epoux. La Dame des nations à cause de la subjection des erreurs & du peché. Princesse des Provinces par le partage du monde, & des choses qui sont au monde. Pleure & regarde plus avant, & tu trouveras que maintenant toutes ces choses sont accomplies en ce tems: Car la Sainte Eglise est reputée Synagogue. Et la Synagogue des malins est reconnuë pour Mere de ceux qui croyent bien en la Loy. La fausseté est préchée pour verité, l'injustice est tenuë pour la justice, I'erreur pour la Foy, le peché pour la vertu, le mensonge pour la verité.  
D. Quelles oevures procedent de ces premieres?  
Respon. Celles-cy: La premiere oevure est qu'il convertit le service de Latrie, qui n'est proprement deu qu'à un seul Dieu, à luy, & à ses faits, à la pavure creature raisonnable ou irraisonnable, sensible ou insensible. Raisonnable comme à l'homme, aux Saints ou aux Saintes trépassez de ce monde, & aux images, charognes, ou reliques. Sesse faits sont les Sacremens, specialement le Sacrement de l'Eucharistie qu'il adore comme Dieu, & comme Jesus Christ, sert aux choses benites & consacreés, & defend d'adorer le seul Dieu.  

La 2. de ravir à Jesus Christ son merite.  La II. oevure de l'Anti-Christ est qu'il ôte & ravit le merite de Christ à Christ, avec toute la suffisance de la grace, de la justice, de la regeneration, remission des pechez, de la sanctification, de la confirmation, & de la nourriture spirituelle, & l'impute & attribuë à son authorité, à la forme des paroles, à ses oevures, & aux Saints, & à leur intercession & au feu de Purgatoire, & separe le peuple de Christ, & le conduit aux choses sus-dites, afin qu'il ne cherche point celles de Christ ni par Christ: mais seulement és oevures de leurs mains, & non par la Foy vive en Dieu, ni en Jesus Christ, ni au S. Esprit, ains par la volonté & oevure de l'Ante-Christ, ainsi qu'il préche que tout le salut consiste en ses oevures.  

La 3. la Foy morte.  La troisiéme oevure de l'Anti-Christ consiste en ce qu'il attribuë la reformation du S. Esprit à la Foy morte exterieure, & baptise les Enfans en cette Foy-là, enseignant que par elle on doit avoir le Baptéme & la regeneration, & en elle il préte & donne les Ordres & les autres Sacremens, & fonde en elle tout le Christianisme, ce qui est contre le S. Esprit.  

La 4. l'introduction des traditions hum. & des Ceremonies Judaiques & Payennes.  La quatriéme oevure de l'Anti-Christ est en ce qu'il a constitué & mis toute la Religion & sainteté [du peuple en la Messe, & a confu ensemble plusièurs ceremonies dont les unes y sont Judaiques, les autres des Gentils, & des Chrêtiens. A quoy amusant la congregation & le peuple, le prive de la manducation spirituelle & sacramentale, & le separe de la uraye Religion, & des Commandemens de Dieu, & le retire des oevures de misericorde par son offertoire, & par une telle Messe il a logé le peuple en vaine esperance.  

La 5. la simonie.  La cinquiéme oevure de l'Anti-Christ est en ce qu'il fait toutes ses oevures à ce qu'il soit veu, é ce qu'il réjouisse son insatiable avarice, à ce qu'il puisse mettre en vente toutes choses, & ne façe rien sans simonie.  

La 6. La connivence aux vices.  La sixiéme oevure de l'Anti-Christ est, qu'il donne lieu aux pechez manifestes, sans aucune Sentence Ecclesiastique, & n'excommunie point les impenitens.  

La 7. l'usurpation de l'anthorite temporelle.  La setiéme oevure de l'Anti-Christ est en ce qu'il ne regit, ni defend son unité par le Saint Esprit, mais par la puissance seculiere, & joint à son aide les choses spirituelles.  

La 8. La persecution des fideles.  La huitiéme oevure de l'Anti-Christ est, qu'il hait & persecute, & poursuit, pille & met à mort les membres de Christ. Ces choses sont quasi les principales des oevures qu'il fait contre la verité, léquelles ne peuvent estre nombrées en sorte que ce soit, ni écrites. Mais il suffit pour le present d'avoir marqué ce qui est de plus general, & par léquelles est couverte cette iniquité.  

Que l'Ati-Christ covure son iniquite. 1. par une confession de Foy Chretienne en apparence.  Premierement & principalement par la confession exterieure de la Foy. De laquelle chose l'Apôtre dit: qu'ils confessent qu'ils ont connu Dieu, par paroles, mais ils le renient par oevures.  

2. Par l'antiquite & la multitude.  Secondement il covure son iniquité par la longueur du tems, & par la manutention de quelques Sages & Religieux, de certains Vierges, & Filles Vierges, & par certaines Vefves & honnêtes Femmes. Et est maintenu par un peuple innombrable, dont il est dit en l'Apocalypse. Et puissance luy fut donnée sur toute tribut, langue, & nation, & tous ceux qui habitent en la terre l'adoreront.  

3. Par la pretendue authorite Spirituele & Apostolique.  En troisiéme lieu, il covure son iniquité par authorité spirituelle des Apôtres, contre léquels l'Apôtre dit: nous ne pouvous rien contre la verité, & puissance ne nous est point donnée en destruction.  

4. Par les miracles.  En quatriéme lieu par plusieurs miracles par-cy par-la, de laquelle chose l'Apôtre dit: l'Advenement duquel est selon l'oeuvre de Satan, en toute vertu, & signes, & merveilles de mensonge, & en toute tromperie d'iniquitè.  

5. Par saintite apparente.  En cinquiéme lieu, par sainteté exterieure, par prieres, par jûnes, vigiles, & aûmônes: contre léquelles choses l'Apôtre dit: Ayant l'apparance de pieté, mais en ayant renié la vertu.  

6. Par l'abus quelques paroles de J. Christ.  En sixiéme lieu, il covure son iniquité par certaines paroles de Christ, & par les écrits des Anciens, & par les Conciles, léquels ils observent, entant qu'ils ne détruisent point leur mauvaise vie & leur volupté.  

7. Par ses Sacramens source d'erreurs.  En setiéme lieu, par l'administration des Sacremens, par léquels ils vomissent le general de leurs erreurs.  

8. Par belles Predications.  En huitiéme lieu, par corrections & par predications en paroles contre les vices: car ils disent & ne font pas.  

9. Par la vie austere de plusieurs.  En neufiéme lieu, par la vie vertueuse de certains qui vivent avec feintise, autres veritablement. Car les éleus de Dieu qui veulent & font le bien, sont là detenus comme en babylon, & sont comme l'or duquel le méchant Anti-Christ covure sa vanité, ne souffrant point qu'ils servent au seul Dieu, ni qu'ils ayent leur esperance au seul Christ, ni qu'ils entendent à la uraye Religion.  
Ces choses & plusieurs autres, sont comme un manteau & les vêtemens de l'Anti-Christ, avec lequel il covure sa mensongere malice à ce qu'il ne soit rejetté comme Payen, & sous lequel il procede deshonnestement, & comme la putain.  

Necessite de se separer de tel Antichrist.  Or est il montré tant par le Vieil, que par le Nouveau Testament, que le Chrêtien est tenu par le commandement qui luy en est fait, de se separer de l'Anti-Christ: car le Seigneur dit au 52. d'Esaie: Retirez vous, Retirez vous, sortez de-là, ne touchez point à chose sovillée, sortez du milieu d'elle, Nettoyez vous, vous qui portez les vaisseaux du Seigneur: car vous ne sortirez point en haste, & ne marcherez point en fuyant, &c. Et Jeremy au 50. Fuyez hors de babylon, & sortez hors du pais des Caldeens, & soyez comme les houcs qui vont devant le troupeau. Car voi-cy je m'en vay susciter & faire venir contre babylon, une assemblée de grandes nations du pais d'Aquilon, qui se rangeront en bataille contre elle, dont elle sera prise. Au 16. des Nombres: Separez vous du milieu de cette assemblée & je le consumeray en un moment, & derechef: Retirez vous du tabernacle des méchans, & ne touchez à aucune chose qui leur appartienne, que vous qui leur appartienne, que vous ne soyés enveloppes en leur peché. Levit. Je suis le Seigneur uôtre Dieu, qui vous ay separés des autres peuples. Et pourtant vous separerez la bête monde de l'immonde, & ne souïllerez point vos ames aux bêtes, ni aux oiseaux, ni en toutes choses qui se meuvent sur la terre, & montré qu'elles son souïllées. Item en l'Exod. 34. Gardez que vous ne fassiés amitié avec les habitans de cette Cite-là, qui te soit en ruine. Et plus bas: Ne fait point d'accord avec les hommes de cette Religion-là, de peur que quand ils auront paillar dé aprés leurs Dieux, & auront adoré leurs simulacres, ils ne t'appellent, ils ne te convient à manger des choses qu'ils leur aurent dediées. Ni vous ne prendrez point Femme d'entre leurs Filles, de peur qu'aprés qu'elles auront paillardé, c'est à dire, Idolatré, elles ne fassent aussi paillarder tes Enfans aprés leurs Dieux. Levit. 15. Et pourtant vous enseignerez vos Enfans, & leurs direz qu'ils se gardent de leurs souïllures, & qu'ils ne meurent en elles, quand ils auront souïllé mon Tabernacle. Ezech. 2. Mais le coeur qui va aprés leurs infametés & leurs iniquités, je rendray leur train sur leur tête, dit le Seignour. Deut. 20. Quand tu seras entré en la terre que le Seigneur ton Dieu te donnera, garde que tu ne faces selon les abominations de ces gens-la: Car le Seigneur a en abomination toutes ces choses-là. Et à cause de tels pechês il les effacera lors que tu entreras en leur païs. Tu seras net & sans tache avec ton Dieu. Ces gens-là déquels tu possederas les terres entendant les Augures & Devins, mais ton Dieu en a ordonnè autrement pour ton regard. Or est-il maniseste au Noveau Testament Joh. 12. Que le Seigneur est venu, & a souffert mort & passion, afin q'uil unit en un les Enfans de Dieu. Et c'est pour cette verite d'unite, & de separation des autres, qu'il dit en St. Matth. 10. Car je suis venu diviser l'homme de son Pere, & bander la Fille à l'encontre de sa Mere, & la belle Fille à l'encontre de sa belle Mere, & les Domestiques de l'homme sont ses propres ennemis. Et il a commandé certe division, disant: s'il y a quelqu'un qui ne laisse son Pere & sa Mere &c. Item: Gardez vous des faux Prophetes, qui viennent à vous en vêtemens de brebis. Item: Gardez vous du levain des Pharisiens. Item: Gardez vous qu'aucun ne vous seduise: car plusieurs viendront en mon Nom, & en seduiront plusieurs. Et lors si quelqu'un vous dit: Voicy Christ est icy ou là, ne le croyez point & n'allez point aprés eux. Et en l'Apocalypse il admonête par sa propre voix & commande aux siens de sortir de Babylone, disant: Et j'oüy une voix, du Ciel, disant: O mon peuple sortez d'icelle, & ne participez point à ses pechez, que vous ne receviez de ses playes. Car ses pechés sont parvenus jusques au Ciel, & le Seigneur se souvient de ses iniquitez. L'Apôtre dit le méme: Ne vous accouplez point sous un même joug avec les infideles; car quelle participation a la Justice avec l'iniquité, ou quelle compagnie de la lumiere avec les tenebres, & quelle communion de Christ avec le Diable, ou quelle part a le fidele avec l'infidele, ou quel consentement du Temple de Dieu avec ler Idoles? Et poutant, sortez du milieu d'elle, & separez vous, dit le Seigneur, & ne touchez aucune chose souillèe, & je vous retireray, & vous seray au lieu de Pere, & vous me serez pour Fils & Filles, dit le Seigneur tout-Puissant. Item au 5. des Ephesiens: Ne participès point avec eux, car vous estiès en la voye de tenebres, mais maintenant vous estes lumiere au Seigneur. Item en la 1. aux Corinth. 10. Je ne veux point que vous soyés faits compagnons des Diables. Vous ne pouvez participer à la table du Seigneur, & à la table des Diables Item en la 2. aux Thes. 3. O Freres! nous vous annoncons au nom de nôtre Seigneur Jesus Christ, que vous vous gardiès de tout Frere allant deshonnestement, & non point selon les coûtumes lèquelles vous aves receu de nous. Car vous memes savez en quelle maniere vous nous devez resembler. Et plus bas: s'il y a quelqu'un qui n'obeisse à nôtre parole, notes-le par Epître: & ne vous entremleez point avec luy à ce qu'il soit confus. Item Ephes. 5. ne communiquez point aux oevures de tenebres qui sont infructueuses. Item 2 Tim. 3. Or saches cecy qu'es derniers tems il surviendra des tems fâcheux. Et plus bas: Ayans l'apparence de piete: mais en ayant renie la force, detournetoy de telles gens. Par les choses notées cy-dessus, paroît manifestement la malice de l'Antichrist, & sa perversité. Aussi est-il commandé par le Seigneur de se separer de luy, & de se joindre à la Sainte Cité de Jerusalem. Et pourtant nous qui avons connoissance de ces choses, le Seigneur nous les ayant revelées par ses serviteurs, croyans à cette revelation suivant les Saintes Ecritures, estans admonétés par les Commandements du Seigneur, 
Les Vaudois rotestent le leur separation l'avec l'anti Christ.  nous nous départons interieurement, & exterieurement de luy, parce que nous croyons qu'il est l'Antichrist, & avons fait compagnie & unité de franche volonté, & en sincere intention, nous estans proposés purement & simplement de plaire au Seigneur, & étre savués; moyennant l'aide du Seigneur, nous tenans fermes à la verité de Christ, & de son Espouse, quelque petite qu'elle soit, & ce autant comme nôtre intelligence peut porter.  

Causes pour lesquelles les Vaudois se sont separes de l'eglise Romaine.  Et pourtant nous avons deliberé de montrer quelles sont les causes de nôtre separation, & qu'elle est nôtre congregation, afin que si le Seigneur donne la connoissance de cette méme verite: ceux qui l'auront receuë l'aiment avec nous. Et si d'adventure ils ne sont suffisamment illuminés, ils recoivent secours per ce Ministere, & soient arroses par le Seigneur. Que s'il en est plus abondamment donné à quelqu'un, & plus hautement, nous desirons d'estre enseignés d'autant plus humblement, & apprendre mieux de luy, pour estre corrigés de nos defaus. Ce sont donc les choses qui suivent qui sont causes de nôtre separation.  
Quil soit manifesté à un châcun en general, & en particulier 
1. Pour maintenir la verite essentielle.  que la cause de nôtre Separation est telle, assavoir, pour la verité essentielle de la Foy, & pour l'interieure connoissance d'un uray Dieu, & unité d'essence en trois personnes, laquelle connoissance la chair ni le sang ne donne point. 
Qui consiste en la uraye connoissance & service deu a Dieu seul.  Et pour le service convenable deu à un seul Dieu, par dessus toutes choses; pour la sanctification & pour l'honneur qui lui est deu sur toutes choses, & par dessus tout nom: pour l'Esperance vive par Christ en Dieu, pour la regeneration & renouvellement interieur par Foy, par Esperance, & par Charité: pour le merite de Jesus Christ avec toute suffisance de grace & justice: pour la participation, ou communion avec tous les éleus pour la remission des pechés: pour la sainte conversation, & pour le fidele accomplissement de tous. Les Commandemens en la Foy de christ: pour la uraye repentance pour la perseverance jusqu'à la fin, & pour la vie eternelle. 
Et les verites ministerieles, & en quoy elles consistent.  Les verités ministeriales, sont celle-cy, la congregation exterieure des Ministres, avec le peuple sujet, en lieu, & en tems, en la verité par le Ministere, en la verité mentionée, cy-dessus, amenant, établissant & conversant les dits bons Ministres fidele & frequente compagnie, tendant à la Foy, & à l'integrité de vie, en suivant les coûtumes, & l'obeissance, & s'addonnant courageusement à la pratique, & aux faits pratiquez par le Seigneur sur le troupeau.  

Devoir des bons Pasteurs.  Les choses que les Ministres sont obligés de faire pour le service du peuple sont celles-cy. La Parole Evangelique: les Sacramens joints à la Parole, léquels certifient quelle a esté l'intention, & l'intelligence, confirment l'esperance en Christ aux fideles la communion ministeriale à toutes choses par la verité effentielle. Et s'il y a quelques autres choses ministeriales, elles peuvent estre toutes rapportées a ce que dessus: Mais de ces singulieres verités, les unes sont necessaires essentiellement au salut des hommes, les autres conditionnellement, elles sont contenuës aux XII articles de la Foy, & en plusieurs propos des Apôtres. Car l'Anti-Christ a déja regné par le passé en l'Eglise, par la permission Divine.  

Sommaire des erreurs & impuretes de l'Anti-Christ. 1. Idolatries & superstitions de plusieurs sortes.  Les erreurs & impuretéz de l'Anti-Christ defendues par le Seigneur, sont celles-cy, assavoir, diverse & inombrable idolatrie contre le Commandement de Dieu & de Christ, service rendu à la creature, & non au Createur, visible & invisible, corporelle ou spirituelle, ayant intelligent ou sensible, naturelle ou fabriquée, par quelque ar●… & sous le nom de Christ, ou des Saints, ou des Saintes, & des Reliques & des authorités, laquelle creature est servie par Foy, par esperance, par actions, par oraisons, par pelerinages, par aûmônes, par offrandes, par sacrifices de grande dépense. Laquelle creature ils servent, adorent, honorent en plusieurs manieres. Par chansons, harangues, solennités, & celebrations de Messes, de Vesperes, de Complies aux mémes creatures, par heures, par vigiles, parfètes, par acquisition de grace, laquelle est en un seul Dieu essentiellement & en Jesus Christ meritoirement, & est acquise par la seule Foy, par le S. Esprit.  

Premiere cause de telles superstitions.  Car il n'y a aucune autre cause de l'idolatry que la fausse opinion de grace, de verité, d'authorité, d'invocation, d'intercession, laquelle cet Antichrist a osté à Dieu pour l'attribuer à ces ceremonies, authorités, oevures de ses mains, & aux Saints, & au Purgatoire. Et cette iniquité de l'Anti-Christ est directament contre le premier article de la Foy, & contre le premier Commandement de la Foy.  
Semblablement l'amour defordonné du monde, laquelle est en l'Anti-Christ, est celuy duquel germent tous les maux & les pechés qui sont en l'Eglise, aux conducteurs qui la regissent, & à ses officiers qui pechent sans aucune correction, ils sont contre la verité de la Foy, & contre la connoissance de Dieu le Pere. Témoin S. Jean qui dit: Celuy qui peche ne connoit ni ne voit Dieu, car si aucun aime le monde, la charité du Pere n'est point en luy.  

La 2. iniquite de l'Anti-Christ, la confiance es creatures.  La Seconde iniquité de l'Anti-Christ gist en l'Esperance qu'il donne de pardon, ne grace, de justice, de verité, & de vie eternelle, comme n'estant point en Christ ni en Dieu par Christ, mais és hommes vivans où ja decedés, en authorités, en ceremonies Ecclesiastiques, en benedictions, en sacrifices, en oraisons, & en autres choses cy-dessus mentioneés, non point par uraye Foy; qui produit repentance par charité, fait que l'on se départ du mal, & que l'on s'addonne au bien. Or l'Anti-Christ n'enseigne point d'esperer fermement telles choses, assavoir la regeneration, la confirmation spirituelle, ou communion, la remission des pechés, ni la sanctification eternelle: mais d'esperer par les Sacremens, ou par sa méchante simonie, par laquelle le peuple est trompé, tellement que vendant toutes choses, il a inventé plusieurs ordonnances anciennes & nouvelles pour attraper de l'argent, permettant que si quelqu'un fait cecy ou celà, il acquerra grace & vie. Et cette double iniquité est appellée proprement és Ecritures, adultere, & paillardise. Et pourtant tels Ministres qui conduisent le peuple brutal en ces erreurs-là, sont appellez la paillarde Apocalyptique. Et cette iniquité est contre le second article, & derechef contre le second & troisiéme Commandement de la Loy.  

La 3. iniquite de l'Antichrist, l'etablissemant du merite des ●…uvres.  La troisiéme iniquité de l'Anti-Christ gist en ce qu'il a inventé, outre ce qui a estè dit, des fausses Religions, & reigles, & des Monasteres, donnant esperance d'acquisition de grace à cause de la construction de certaines Eglises. Comme aussi en cecy, assavoir, s'il oit souvent & devotement la Messe, s'il a participé aux Sacremens, s'il s'est confessé (mais rarement contrit) & si on a satisfait par jûnes, & vuidement de bourse, ou si on a esté, et est membre de l'Eglise Romaine, ou si on ne s'est point donné, ou voüé à quelque reigle, ou cappe, ou froc, ils affirment contre toute verité qu'on y est obligé. Et cette iniquitè de l'Anti-christ est directement contre le huitiéme article du Symbole. Je croy au S. Esprit.  

4. La iniquite de l'Anti-Christ es beaux titres dont il se covure.  La quatrieme iniquité de l'Anti-Christ gist en ce que combien qu'il soit la quatriéme bête cy-devant décrite par Daniel, & la paillarde Apocalyptique, il s'orne neantmoins de l'authorité, puissance, dignité, du ministere, des offices, & des Ecritures, & s'égale & compare à la uraye & Sainte Mere Eglise, en laquelle est le salut ministeriellement, & non autrement, en laquelle est la verité de la vie, & de la doctrine, & des Sacremens. Car s'il ne se covuroit ainsi, & ses méchans Ministres étans reconnus pour pecheurs manifestes, il seroit bandonné d'un châcun. Car les Empereurs, & les Rois, & Princes, estimans qu'il estoit semblable à la uraye & Sainte Mere Eglise, l'ont aimé, & l'ont doté contre le Commandement de Dieu. Et cette iniquité des Ministres, des sûjets, de ceux qui sont ordonnez en erreur, & en peché, est directement contre le neufiéme article, Je croy la Sainte Eglise. Voilà ce qui regarde la premiere partie.  
Secondement, d'autant que ceux qui participent aux seules ceremonies exterieures, ordonnées par inventions humaines, 
De l'onction & tonsure superstitieuse des pretres & Moines & de ses effets.  croyent & esperent participer à la verité des offices Pastoraux, & des Cures, pourveu seulement qu'ils soient tondues comme agneaux, & oincts comme parois, & soient benits en touchant le liure & le calice avec la main, ils publient qu'ils sont ordonnés Sacrificateurs comme il faut. Semblablement (comme il a esté dit cy-dessus) le peuple qui leur est assujeti, communicant par paroles, par signes, par exercices exterieurs, & par leurs diverses actions, estiment qu'ils participent à la verité tirée de la méme. Et cecy est contre l'autre partie du neufiéme article, Je croy la communion des Saints. Or faut il sortir de la tres-méchante communion des Moines, à laquelles sont attirez les hommes charnels, les faisant esperer en choses de neant par avarice, voire encore qu'ils soient luxurieux, ou avares, seulement qu'on leur donne, & lors ils disent qu'on participe à leur pavureté & à leur chasteté.  

La 5. iniquite de l'Anti-Christ, la presomption de pardonner les peches.  La cinquéme iniquité de l'Anti-christ gist en ce qu'il feint & promet pardon & remission des pechez aux pecheurs, qui ne sont point urayement contrits, ne cessant de perseverer en leurs mauvaises oevures: & ce en premier lieu il leur promet remission de leurs pechés à cause de la confession auriculaire, & de l'absolution humaine, en leurs pelerinages par avarice. Et cette iniquité est contre l'onziéme article de la Foy: Je croy la remission des pechés. Car elle est en Dieu authoritativement, & en Christ ministerialement, par Foy, par Esperance, par repentance, par Charité, par obeissance de parole, & en l'homme participativement.  

La 6. iniquite, de tromper avec prestiges.  La sixiéme iniquité est en ce qu'ils servent & esperent jusqu'à la fin de leur vie aux sus-mentionnées iniquités couvertes, & specialement jusqu'à l'extreme onction, & le Purgatoire resué, en sorte que les ignorans & grossiers perseverent en leur erreur, leur donnant à entendre qu'ils sont absous de leurs pechés, quoy qu'ils ne les quittent jamais de franche volonté pour esperer la remission des pechés, & la vie eternelle. Et cette iniquité est directement contre l'onziéme & le douziéme article de la Foy.    

CHAP. VI How long this Eclipse the Church, or at least great part of it, was to suffer, was to continue?  
IN answer to this Enquiry, it must be considered, that the Rise and Growth of Antichrist must be taken in, to make up the full Period; For 'tis not concerning his Continuance, or Duration after he came to his Maturity, but concerning the whole time, or Age of Antichrist, that we here put the Question:  
Now there is Nothing, wherein the Spirit seems to speak more expressly, than it doth in this Matter; I mean in those places, where the Reign of Antichrist is foretold (And 'twas by his Reign this Eclipse was to happen to the Church: Thus Dan. 7. 8. We are told, that the little Horn that was to come up among the ten, (by which 'tis on every hand agreed Antichrist is to be understood) and before whom there were three of the first Horns plucked up by the roots, i. e.: as 'tis explained, v. 24, 25. that other King (for by Horns He tells us so many Kings were to be understood) that should rise after the Ten, and be divers from the first, and subdue three Kings, and speak great words against the most High, and wear out the Saints of the most High, and think to change times, and laws,) should have these given into hishand, until a Time and Times and the dividing of a Time: That same Period, which Revel. 12. 14. and almost in the very same terms, is assigned to the Woman, to whom were given two wings of a great Eagle, that she might flee into the Wilderness, there to be nourished for a Time, and Times, and Half, or the dividing of a Time; and that that we might not mistake, what we were to understand both by One, and the Other, the same Flight of the Woman into the Wilderness is said to be for a thousand two hundred and threescore days; which, taking a Time for a Year, which is usually the Comment put on it, Times for two years, and half, or the dividing of a Time for half a year, exactly correspond to each other: A thousand two hundred and threescore days being the same with three years, and a Half: And both the same with 42 Months, the time allotted for the giving the outward Court of the Temple to the Gentiles, and for the Holy Cities to be trodden under foot, Rev. 11. 2. Which is but another Explication of the reign of Antichrist; As also is that thousand two hundred and threescore days assigned to the two Witnesses to Prophesy in Sackcloth; to denote the mourning State of the Church under the Oppressions, and Cruelties of Antichrist, sufficiently described in the following part of that Chapter, and ascribed to the Beast, v. 7. called v. 8. Sodom, and Egypt, For that gross Corruption of Manners, and barbarous Tyranny that shall be found in Antichrist, who under the same stile, Ch. 13. 4, 5. hath power given to Him to continue 42 Months: And if for the great Tyranny and Impurities of life the Names of Egypt, and Sodom, so for the Idolatry that should then obtain under the reign of Antichrist, that of Babylon or the great Whore be likewise given, Rev. 17. 1. 5. And she as such, said to sit on the Scarlet coloured beast full of names of Blasphemy, having seven Heads and ten Horns, the same beginning, continuance, and ruin must attend both, i. e. both have for all this the same Period of 42 Months:  
So that there is no doubt but a fixed time for the Continuance of this Eclipse in the Church, is set; A time as for the Impiety, Tyranny, and Idolatry of Antichrist, so for the Patience, and Faith of the Saints; for they are but the several Epocha's of these, I have been mentioning.  
I do not suppose this Impiety, Tyranny, and Idolatry of Antichrist in its heights, the whole time of its duration; For there is as well the gradual Increase and Wane, as the the total obscurity of an Eclipse: It's arriving to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or height we observed before from the 13 th' of the Revelations, where we likewise took notice of the mark the Holy Ghost set upon the number of the Beast, and offered something new (but all from the context) in the Explication of his Number of 666: And as to its last Period and Determination, that is, what we suppose to be couched under these different reckon of a Time, Times, and half, or the dividing of a time, of 42 Months, and 1260 days: And if so, It will then only remain to ascertain, what day: And if so, It will then only remain to ascertain, what the duration is, of which we are to construe these several Computations; i e. whether we are to take a Time, Times, and the dividing or half a time for 3 natural years, and a half: the 42 Months or 1260 days (which is the same with the former) for so many natural days, neither more, nor less: Or, whether we are to take them all, i. e. the days contained in 3 years, and a half, or in 42 Months, or expressly 1260 days, for so many Prophetic days, i. e. For entire years, according to that of Numb. 14. 34. After the number of the days in which ye searched the Land, even forty days (each day for a year) shall you bear your Iniquities even forty years: And Ezek. 4. 4, 5, 6. Lie thou also upon thy left side, and lay the Iniquity of the House of Israel upon it, according to the number of the days that Thou shalt lie upon it, Thou shalt bear their Iniquity; For I have laid upon Thee the years of their Iniquity, according to the number of the days, three hundred and ninety days, so shalt thou bear the Iniquity of the House of Israel: And when thou hast accomplished them, lie again on thy right side, and thou shall bear the Iniquity of the House of Judah forty days, I have appointed thee each day for a year. And that it is to be taken for so many entire years or prophetic days, I think will scarce be doubted, when we shall have examined these following particulars.  
1. Whether to confine the great Events of the Church to so small a scantling as that of three years and a half, be agreeable to the Description of the Person, who here avows himself to have received this Revelation from God, and to give it to his Servants; I mean that of his being Alpha and Omega, the beginning and the ending, the Lord which is, and which was, and which is to come, the Almighty, Revel. 1. v. 8, & v. 17. of his being the first and the last, he that liveth and was dead, and behold he liveth, Amen; and hath the Keys of Hell, and of Death? Why this asserting his own Duration and Power, if all were but to give them the Prediction of so short a time? Or whether to suppose this,  
2. Would be agreeable to what he bids St. John write, viz. the things which are, and the things which shall be hereafter? Is it likely that so great a part of this book, as from the seventh to the twentieth Chapter, (which yet is the only professed book of prophecy given in the whole time of the Gospel) should run out in the History of three years and a half?  
Or farther, whether  
3. 'tTwere agreeable to the answer those under the Altar receive, chap. 6. 11. upon their expostulating after the ten persecutions (for I take them to cease there,) How long O Lord holy and true, dost thou not judge and avenge our blood on them that dwell on the Earth?) viz. that they should rest yet for a little season (little, agreeable to the Divine Goodness, which always expresses the sufferings of his people in the gentlest terms, that so their Faith might fail under them: (see 2 Cor. 4. 17.) until their fellow servants also, and their brethren that should be killed, as they were, should be fulfilled, should relate only to three years and a half? For if so, then Antichrist must have then immediately succeeded, i. e. about the year 314, when Constantine reostored Peace to the Church, and freed her from Persecution, and have had his period 1375 years ago. Again, let it be yet considered, whether  
4. It be agreeable to an Empire in its succession, and such the Beast, which is likewise Antichrist, is, in its rise, continuance, and fall, to reckon but three years and a half? Whether such a Duration bear any proportion to the other Heads of the Beast? Whether  
5. It be agreeable to the work the Whore that sitteth upon many Waters, Revel. 17. 1. (which is one of Antichrists Denominations) was to do, viz.  
To deceive all Nations with her Sorceries, ch. 18. 23.  
To make so many Kings commit Fornication with her, v. 9  
And make War with the Saints, and to overcome them, and to have Power over all Kindred's, and Tongues, and Nations, ch. 13. 7.  
Whether  
6. It be agreeable to the degrees by which Antichrist was to arrive at his highest pitch: The Image he was to make to the Beast, whic had the wound by the sword and did live: The power he had to give life to the Image of the Image of the Beast, that the Image of the Beast should both speak, and cause that as many as would not worship the Image of the Beast, should be killed, etc. ch. 13, 14, 15, 16, 17. and causing all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, and in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the Beast, or the number of his Name? Can such power be arrived at in so short a compass of time?  
Or whether, lastly,  
7. It be agreeable to the several parts of his fall, expressed, whether by the seven last plagues or Vials of God's wrath, or by the Angels putting in his Sickle first for the Harvest, ch. 14. 15. and then for the Vintage, v. 17, 18, 19 by the one to begin, by the other to finish the fall of Babylon, if all were but for three years and a continuance? Most certainly a longer time must be allotted for Babylon (which is one of Antichrists names) to fill up her Iniquity, if in her were to be found the blood of Prophets and of Saints, and of all that were to be slain upon the Earth, ch. 18, 19 which is added there as the reason of her ruin, as she, i. e. either Pagan or Antichristian Rome, was to bear the guilt of all the innocent blood that had been shed from the time of the first planting of Christianity; agreeable to the sentence that in a like case was, long before, given on Jerusalem, Matth. 23. 35. that upon you may come all the righteous blood shed upon the Earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barachias, whom ye slew between the Temple and the Altar.  
So then 'tis scarce to be doubted, but that this continuance of Antichrist, was to be for as many years as there are Prophetic days in a time, times, and half a time, in forty two months, or one thousand two hundred and sixty days.  
And now having thus, in what was necessary to be observed concerning the rise and growth of Antichrist, taken notice as of the several periods the Holy Ghost hath set for either, and the different use we are in this matter to make of the several Epocha's of the taking of Rome, viz. in 410 and 455, and the division of the Empire into ten Kingdoms upon the last: and thereto added the Testimony of other Writers, with some Reasons why a time, times, and half, or the dividing of a time; forty two months, or one thousand two hundred and sixty days, which are all the same, cannot be taken for natural, but Prophetic days, i. e. for entire years, I might fairly take leave of this point, in which I have been forced to be long, but I hope not tedious: But considering of how great moment 'tis that every thing should be clear, and coherent in such a weighty matter as this is, which hath been discoursing, I must farther ask the favour of the Reader that I may reflect a little on what Daniel in his Prophecy affords us towards the farther Illustration hereof; and the Place that chief serves to this purpose, is that of his 12th. Chapter, vers. 10, 11. Which may be applicable, Either  
For the fixing the time of the Revelation of Antichrist, i. e. His coming to his full growth, or Maturity, or  
For the settling the Duration of his Reign.  
As to the first of these, viz. The fixing the time for the Revelation of Antichrist, 'tis to be considered from whence the Calculation is to be taken, and where to end.  
As to the time from whence it was to begin; the Angel tells us, 'twas from the time that the daily Sacrifice should be taken away, and the Abomination that maketh desolate, set up.  
And when was that?  
We have the Historical Relation of it, Maccab. 1. 54. Now the fifteenth day of the Month Casleu, in the hundred forty fifth Year, they set up the Abomination of Desolation upon the Altar, and builded Idol-Altars throughout the Cities of Judah, on every side; vers 55. And  Incense at the doors of their Houses, and in the Streets: vers. 56. And when they had rend in pieces the Books of the Law, which they found, they burned them with Fire. vers. 57 And whosoever was found with any of the Books of the Testament, or if any consented to the Law, the King's Commandment was, that they should put him to Death; ver. 58. Thus did they by their Authority to the Israelites every Month, to as many as were found in the Cities: Which happened to be before Christ, 167 Years. Now, take 167 out of 1290, and you leave 1123. But as the learned Mede observes, we are not to take it from the first, but any of the Years of the Profanation of the Temple, which lasting 6 Years, if we take it from the middle, will fall on 1120, the very Year when the forementioned Treatise was set out by the Waldenses, or Albigenfes, declaring Antichrist to be come: Or,  
If we understand it of the Time his Reign was to continue, than 'twill not point out so much to the time of the setting up the abomination that maketh desolate, by Antiochus Epiphanes; as to that time, whereof the other was the Type, i. e. As we observed before, to the time when Antichrist, (for of him, Antiochus is generally agreed to the be Type) began to exalt himself, which we shown to belong to the times of Leo Magnus, and to fall in with the time, the ten Horns, or ten Kings were to take their Kingdoms, and that was in, or about 455. From whence reckoning 1290, we are brought to the 1745 th'. year after Christ.  
But this exceeding 1260, the Years the Angel had before mentioned by 30: If we take out the said 30, will leave 1715: Concerning which, it may be worth our while to inquire, whether in likelihood that be not the time for the expiration of the Reign of Antichrist? (A Period which we are led to from the other measures of Prophetic time; which we shall have occasion to take notice of in this following Discourse.)  
As, whether with respect to the Jews, for whom Daniel there puts the Question (a thing never yet taken notice of by any, whom I have yet met with) the Year 1745, be not a likely Epocha for their return to the true Worship of God in its full Purity? As the other is for the downfall of Antichrist, and the beginning of those happy Times to them, and the fullness of the Gentiles, which shall be in very great Glory at this Period. As also,  
Whether from thence reckoning the Millennium to ensue, we have not the full Period of the World's duration. Or,  
If we take it in the Answer the Angel had before given to Daniel, chap. 8. 14. Of 2300 Days, reckoning them from the time, when Daniel saw the Vision, which was, (as Calvisius gives it us in his Chronology) Anno Mundi, 3393: or before Christ, 555, we fall again upon the same number of 1745, for the time of the Vision concerning the Daily Sacrifice, and the transgression of Desolation to give both the Sanctuary, and the Host to be trodden under foot, vers. 14. And then shall the Sanctuary be cleansed:  
Which being, as I have observed, the answer given to Daniel, Solicitous of the Welfare of his People, may very well point out the time for their being called again, and to be received into the Enjoyment of those Glorious things, which were promised them in the times of the Messiah.  
And the Calculation of it is thus, 555 before Christ, added to 1745 after Christ, gives 2300; the Time assigned for the fulfilling of those things by the Angel.  
And whatever we are to understand by that Phrase, whether it relate to the Millenium so much spoken of; or the Resurrection foretold, vers. 1, 2, 3. Or whatever else, I leave it to the more Learned at present to determine; but whatever we are to understand by that Phrase, 'tis then, 'tis promised to Daniel; That he shall stand in his Lot. vers. ult. But go thou thy way till the End be; for thou shalt rest, and stand in thy Lot at the end of thy Days.  
But then this number exceeding the other in the same place of Daniel, viz. Dan. 12. 11, 12. by 45. If we take out the said 45, will leave us to consider what may happen with relation to that People in the Year 1700: And the issue of the Wars that are at present between the Imperialists, and the Turks, with those other Commotions which may be very shortly expected in the Eastern part of the World, will in all likelihood explain this.  
I would not be too positive in things of this Nature, but who can be silent, where God speaks? What I have farther to remark hereon, may be seen afterward in that scene of Affairs, which is offered at, in the Explicatiou of the sixth Vial, to which I refer the Reader. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The next thing to be spoken to, is,  
How this great Eclipse in the Church was to clear up again?   

CHAP. VII. How this great Eclipse in the Church was to clear up again?  
AND now we are again to follow Daniel in his Prophecy, who tells us, Chap. 7. 27. That the Kingdom, Dominion, and greatness of the Kingdom under the whole Heaven shall be given to the People of the Saints of the most high, whose Kingdom is an Everlasting Kingdom, and all Dominions shall serve and obey him: Which the Angel thus expresses, Revel. 11. 15. The Kingdoms of this World are become the Kingdoms of our Lord, and of his Christ, and he shall Reign for ever, and ever: Whereupon the twenty four Elders which sat before God on their Seats, fell upon their Faces, and worshipped God, saying, We give thee Thanks, O Lord God Almighty, which art, and waste, and art to come, because thou hast taken to thee thy great Power, and hast reigned, vers. 16, 17. Agreeable to what is ascribed to him, Revel. 19 12. Allelujah, Salvation, and Glory, and Honour, and Power unto the Lord our God; for True and Righteous are his Judgements; for he hath judged the great Whore, which did corrupt the Earth with her Fornication, and hath avenged the Blood of his Servants at her hand: And again, vers. 6. Allelujah, for the Lord Omnipotent Reigneth: So, that as to the clearing up this Eclipse, the delivering the Church from that Cloud, which so long was over it, 'twill be by the ruin of Antichrist, and Christ's taking to Himself the Kingdom his Enemy had so long usurped.  
What manner of Kingdom that shall be? Whether Temporal or Spiritual, or both? Whether so, as that himself shall Personally Reign, or only by his Subadministrators, is not my business here to determine; though I think too, the distinction of Reigning Personally, or by his Sub-adminishrators, (how great Disputes and Controversies soever it hath bred in the World) is very trifling; for 'tis his personal Reign, what he now hath, it is as He is Jesus, who was Crucified, that He is made both Lord, and Christ, Acts 2. 36. And 'tis the same thing for Him, nay, it may be more effectual to sit as King in his Throne in Heaven, and from thence influence his Subjects, by encouraging, strengthening, comforting, and giving Success to what they undertake, as if in Person He were to appear at Jerusalem, and there begin his Kingdom; to march at the Head of his Armies, and so go on Conquering, and to Conquer: No, his personal Reign, in the Sense those who are so much for it, would have it to be, would be rather to lessen his Kingdom, to confine the Glory of it to his Presence, as Man, i. e. Where he should choose to reside on Earth, (for every where He could not be, if He were so to Reign; no, we know when He was here, Place and Time He was subject to) which, whilst He sits in Heaven at the Right-hand of his Father, can be no more restrained than that Power and Majesty, to which he is there admitted. But I may not digress; What manner of Kingdom soever it shall be, that it shall be introduced with the Confusion of Antichrist, that it shall bring Freedom and Deliverance to his People, that it shall be ushered in with binding Satan for 1000 Years, is no doubt, Revel. 20. 1, 2, etc.  
Happy Age of the Church, when she shall be so set free from the heavy Yoke of Babylon, as never to be in danger to come under it again! For so likewise the Apostle assures us, 2 Thess. 2. 8. He shall consume him by the Spirit of his Mouth, and shall destroy with the brightness of his coming.  
But then are there no other degrees of the fall of Babylon? Is there nothing more particular, whereon, in the long tract of time, Antichrist is to Reign, and before he comes so near his Fall, the true Believer may exercise his Faith, and see that what is promised to be at last thus fully accomplished, hath its Beginning in the mean time, at least some certain Prognostics of His final Ruin in its due Season? Yes, for that Reason it hath pleased Him, who was found worthy to open the Book with seven Seals, to give us a double Account hereof, one more general, the other more particular, in the 14th, and 16th Chapters of the Revelation. And for the better satisfaction of the Author of Nubes Testium, and all others who are under the same Cloud with him, I shall not think it tedious to say something on both, and then leave it to Them, and all Mankind to judge, where the charge of Novelty lies, and how great their danger is, on whom the Scandal rests.  
The more general Account of this is, what we read, Revel. 14. Where having provided for the security of true Believers, by the Mark of his Father's Name written in their Foreheads, verse. 1. Thereby directing us to the pure Profession of the Faith maintained by them, amidst the Corruptions embraced by those who worshipped the Beast, and his Image, and had received his Mark in their Forehead, or their Hand, verse. 9 Expressed by their not being defiled with Women, for they are Virgins; by their following the Lamb whithersoever he goeth, by their having no guile in their Mouth, and being without Fault before the Throne of God, vers. 4, 5. He proceeds vers. 6. to show what it was, by which he would advance his Kingdom, and that was the Everlasting Gospel to be Preached unto them that dwell on the Earth, and to every Nation, and Kindred, and Tongue, and People; the effect whereof on Antichrist should be, to declare his certain Ruin in these Words, Babylon is fallen, is fallen, that great City, because She made all Nations drink of the Wine of the Wrath or poison of her Fornication, verse. 8.  
This as the general Fate that should attend her, which, with respect to the several Advances towards it, is farther described vers. 9, 10, 11. By that constant Succession of God's Judgements on those, who should worship the Beast, and his Image, and receive his Mark in their Forehead, or their Hand; for the smoke of their Torment was to ascend for Ever and Ever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Age after another, and they to have no rest Day nor Night, never to be in any fixed state of Ease and Prosperity, till the Divine Judgement, the Hour whereof is said to be come, ver. 7. Shall be fully executed on them, in their final Ruin: And that again expressed in the two great Parts of it, when He who sat on the white Cloud, (all things clear and serene about Him) like unto the Son of Man; having on his Head a golden Crown, and in his Hand a sharp sickle, shall first thrust in his Sickle to reap the Harvest, and then to gather the Clusters of the Vine of the Earth.  
The more particular, is what we read, Revel. 16. And that too ushered in with the great Care God in his Providence hath for those, who should have resisted the Corruptions of Antichrist, who, though they stand on the Sea of Glass, mingled with Fire, to signify the sharp Trials and Persecutions of the true Church; yet 'twas so, as to be assured of Victory over the Beast, and over his Image, and over his Mark, and over the number of his Name, ch. 15. 2. They had it all the time of their Sufferings, as they were born up against these Corruptions, should have it at last, as they were to triumph over those their Enemies, which had thus beset them; which being presented to St. John in his Vision, he is farther made to hear a great Voice out of the Temple, saying to the seven Angels, Go your ways, and pour out the Vials of the Wrath of God upon the Earth, chap. 16. 1.  
Which are what are now to be spoken to in their order:  
Only before that can be done with that clearness such a Discourse as this should carry with it, 'twill be necessary we premise some previous Remarks.   

CHAP. VIII. Some Remarks necessary to be premised for the clearing up what will afterwards be said of the several Vials.  
1. THat as to the time of pouring out the Vials, it cannot be till Antichrist should be so far advanced, as to have made an Image to the Beast, that had the wound by the Sword, and did live, Revel. 13, 14. And to have imposed his Mark, though his name, and number of his name were not then completed; for 'tis on those who had received the Mark of his Name, and worshipped his Image, that the first Vial was to be poured out. Rev. 16. 2.  
2. That it is not necessary the Trumpets and Vials (it being their several Objects, and the distinct Capacities of those on whom they were to take place, in which they chief differ) should be all of them restrained to distinct times: Some of the Trumpets undoubtedly had sounded before any of the Vials were to be poured out; but when the time came for these to be poured out, they might be co-incident some of them with one another. As for the purpose;  
The first Trumpet, and first Vial I take to be quite different; as I do also the second, third, and fourth Trumpets from the Vials; However in the manner of expressing them, they fall in very much with the second, third, and fourth Vials: But then for the fifth Trumpet, and three first Vials, I see not why they may not synchronize.  
The fourth and fifth Vials seem to stand by themselves.  
The sixth Trumpet, and sixth Vial agree very much in Time, and Subject, though they differ in their respective Ends: The one being to give the Secular Antichristian Power its great Blow; the other to bring down the degenerate, Ecclesiastical or Papal Power, and with both to advance the great work of the Jews Conversion, and bringing in the fullness of the Gentiles: The seventh Trumpet, and seventh Vial fully complete the Ruin of all the present Enemies of the Church, and what is the great Mortification to them all, are to bring in that Kingdom of Christ in its full Glory and Extent, which from thence is always to prevail. As also,  
3. That we pretend not to be so exact in the several Vials, as if what is given in the Prediction could suit with no other Events; only where the Series of things corresponds with the Text, as it seems to do in what we have assigned, and answers the great end of the Prophecy, we are apt to think what is offered, aught to be received with the greatest Candour by all lovers of Truth.  
For I will not so insist on any thing of this nature, as to presume that this, and no other may be the sense of the respective Vials, I know things in Scripture are delivered according to that of the Psalmist, (Ps. 119. 96. Thy Commandment is exceeding broad,) with that Latitude, that many times there is not only a Mystical and Literal, but a general and particular Interpretation of the same Truth, and as in the Type, what particularly related to Egypt, and its Plagues, may generally, and in the Antitype be verified of all the Enemies of the Church; As What relates to the whole Church, may likewise be verified to every particular Christian; and this is no small part of the Divine Wisdom, (if I may so say) to give every one his own Portion; nor will I therefore contest it with any, that those and no other Events, than what I shall point to, can be understood by the several Vials, but leave it to the Judgement of. every discreet Reader, whether those that shall be assigned, if they are not exclusive of all other Interpretations, yet do not themselves however reach the matter in hand.  
And the Truth is, if we are so happy as to be in the right, as to the first commencing and ending of these Vials, (now the reason of the thing is our best guide here.)  
If we are so happy, as to have given the true rise of Antichrist, An. 455.  
If so happy as to have settled the Period for his coming to his height, to that maturity, wherein he is the Man of Sin, and Son of Perdition, by beginning to reckon for it at 410.  
If so happy as to have hit upon the Period, which must put en end to his Reign, 'twill be sufficient that in order thereunto, we have pointed out those Judgements which cannot be denied to have fallen upon him, and that in such order of time, as to have given to each a due distance, and distinction in the several ages, wherein they were verified.  
And that herein we may give some probable Scheme, it may not be amiss previous to what we shall offer on the several Vials, which are called the last Plagues, Revel. 15. 1. In order to a general Comprehonsion of this, whole Book of the Revelation, and the Predictions therein delivered, so to fix the Scene, as to show what in probability, was the time assigned for the fulfilling the several parts of the Revelation.  
Begin we then with St. John, at the time when he received the Revelation, viz. At his being in Patmos, which is supposed to be Anno Christi 94. (For I cannot see how any thing of Prophecy should look back to what was fulfilled, before the Vission of it was given begin we then I say, with St. John, at the time when he received the Revelation; what can the business of the Epistles written to the seven Churches in Asia be, but what they speak themselves, viz. Messages to those Churches then in Being, with whom it was to far, according as they should behave themselves under the several Dispensations therein mentioned? And if no particular time be there expressed, for the Events that are foretold, may not the reason of it be, because what is there said, is intended to any Church, or any Age of it under the same Circumstances? Or, if in the great Events of it, it is to look farther than those particular Churches, but so as to be confined still to those in Asia, and what more particularly own their beginning from, or any way depend on them, known generally by the Title of those of the Greek Communion, may not these Epistles more particularly respect the ●ates of that Church? 'Tis a Point worth our enquiring into, and possibly what would receive great light from hence.  
Now this is the Subject of the three first Chapters; and there seems to be this ground administered for what is here offered, that Christ is again distinctly represented as the Head of the Church, in order to the following Vision, chap. 4. Which would seem to speak some great Reason for it, and what better reason can there be, than that as the Vision, so those too to whom 'tis represented, should be distinct?  
This therefore being first touched on, what times in all likelihood do the Seals, and Trumpets, and Vials under them point out, that is now to be spoken to:   

CHAP. IX. What times in all likelihood the Seals, and Trumpets, and Vials under them, point out?  
NOW these seem to be in this Order:  
The first of these Seals shows us Christ setting forth as a great Conqueror, and the Conquest that goes out with Him, is to accompany him through all the other Seals; so that that is fixed to no particular time, but runs through all the other changes that were to succeed in the Church, until it should with him be consummated in Glory.  
The three next carry us through the ten famous Persecutions, the last of which was so memorable, that the Egyptians from thence took one of their Aeras, calling it Aera Martymum: 'Twas that begun under Dioclesian, it began in Egypt on Easter-Day, where in one Month seventeen Thousand were Slaughtered. Quip certatim gloriosa in certamina ruebatur, multoque avidiùs tum Martyria gloriosis mortibus quaerebantur quam postea Episcopatus pravis ambitionibus appelebantur; Men run in in Crowds into the glorious Conflicts, and Martyrdoms were more earhestly sought by glorious Deaths, than afterwards Bishoprics were pursued by bafe Ambitions. Of which, Sulpitius Severus thus writes, nullis unquam bellis mundus magis exhaustus, neque majore unquam triumpho vicimus quam cum decem annorum stragibus vinci non potuimus; The World was never more Exhausted by any Wars, nor did we ever Conquer by greater Triumph, than when we could not be conquered with the slaughters of ten Years. Then it was the Thaebean Legion gained their Honour under Maximian's decimation: Then it was here in Britanny, there was almost a general excision of all the Christians, and among them the so famous St. Alban suffered Martyrdom; in a word, the Persecution was so great throughout all the World, that their Name was well nigh extinct, and a Coin stamped by Dioclesian, with this Inscription; Nomine Christianum deleto qui rempevertebant, the name of the Christians being quite blotted out, who did overturn the Commonwealth.  
And how proper an Introduction was this to the next Seal, which shows the Souls under the Altar, crying with a loud Voice, Revel. 6. 10. Saying, how long O Lord, Holy and True, dost thou not judge, and avenge our Blood on them that dwell on the Earth?  
The effect whereof, I take to be Chap. 13. 10. At the thorough ruin of the Empire, but so that in the mean time, a short Triumph is granted to the Church, upon the overthrow of Maxentius by Constantine, and with him, of Paganism itself.  
And this is, what I take to be the business of the sixth Seal, Rev. 6. 12, 13, 14, 15, 16, 17. After which, till the first taking of Rome, I take to intervene that little Season, which the Souls under the Altar are bid to rest, until their fellow-Servants also, and their Brothers, that should be killed as they were, should he fulfilled: Which happened in the Persecutions of Julian, Valens, Valentinian the second, with the many Cruelties exercised on the Orthodox by the Arrians, etc. in return whereof, the cry of the Souls under the Altar is fully answered, and the overthrow of the Roman Empire wholly accomplished, Rev. 13. 10. at least so far, as from that time never again to make Rome the Seat of it.  
'Tis true indeed, that the Eustern part of the Empire (for so it happened upon the Death of Constantine to be divided, viz. into the Eastern and Western Empire, first under Constantius and Constans, though soon united again, as 'twas again divided under Honorius and Arcadius) was of longer continuance, as not expiring till the year 1453, or thereabout, though much lessened long before that time in its extent, viz. from the Year 800. or thereabout; when Carolus Magnus began the new Empire of the West; soon after which, viz. Anno 805. Aaron, King of the Saracens gave him Mount Calvary, and the Sepulchre of Christ, which was afterwards the occasion of such long and bloody Wars between the Saracens and the Christians: which I take notice of here, as to point out from thence the time of the first Plague or Vial, so to be a guide to lead us to what in Probability we may assign to be the second, and third, which we make to refer to the two great Expeditions to the Holy Land, and what then happened to those who had the Mark of the Beast.  
But as to the Western Empire, as 'twas Imperium Romanum, the Roman Empire, that must (not withstanding this new nominal Emperor) be look upon to have expired at the time, we have above assigned for it.  
And as for the time that succeeded between that. and the Rise of Carolus Magnus or thereabout, (for we fix it not precisely to that Year, but only make use thereof to show, that it was never more than the Image of the Beast, that from that time obtained; Carolus Magnus, and his Successors, ●…aving no more than the name, and shadow of that Power, which belonged to the former Emperors) that seems to be the Season, wherein their Sins were but ripening them for those Judgements, which upon the sounding of the several Trumpets, were to be poured on the Empire, as it was then again called, and distinguished from the Papacy, which was to be the more immediate Subject of the Vials: The Papacy, I say, for that seems to be the name they so much affected, and it was not long after, as I before observed, that it was decreed, that Papa, or the name of Pope, given in common before to other Bishops, should from thenceforth be given only to One, and that the Bishop of Rome: 'Twas the Decree of Hildebrand, or Gorgon the seventh, in whom we fixed the number of the Beast.  
Nor is it to be wondered, that after this division of the Empire, God's deal should be distinct, as the Parts of it were, and their Woes to come later (not but they had some share in the first three Trumpets with the other) whose Sins and Provocations did so.  
For were they not th● the Emperors of the East, that expressly made it their Business to oppose the worshipping of Images both before and after the second Council of Nice? The History of the Iconoclastie, and Iconomachi will sufficiently clear this.  
For, if Constantinus the seventh, and his Mother Irene, as also Michael Curopalata are reported to have been addicted to Image-Worship, yet Leo Isaurus, and Constantinus abusively called Copronynons, and his Son Leo had successively born their Testimony against them, as did likewise Nicephonis, Leo Armenius, Michael Balbus, and Theophilus; The Controversy began about the Year 725, from whence to the Reign of the said Theophilus, which ends about 840, is near six score Years, most of which time the Eastern Empire held up against this great Corruption; only, as 'tis before observed, Constantinus, and Irene, and Michael Curopalata, temporised in this matter.  
And for the time wherein the aforesaid, Constantinus Reigned with his Mother Irene, 'tis to be observed, that for great part of it, he was in his Nonage, being but ten years old, when he came to the Empire, in which time, viz Anno 787, the second Nicene Council was held; And as for Michael Curopalata, his Reign was a little more than one Year: So but that we see, that for near 100 years of this Interval, (for Constantinus his Reign with, and without his Mother Irene, (for in his tenth Year he deposed her, and restored her again in his twelfth Year) is reckoned to be about 17 Years; his Mother Irene's Reign alone, is said to be about 6, and Michael Curopalata's something above one,) the Eastern Empire bore up against this so gross Idolatry; which, (as we just now observed) may very well be assigned as a Reason, why their Woes come later (for in those three Woes proclaimed, Revel. 8. 13. I question not, but they are to be reckoned to have their share) than those of the Western Empire, and Western Church.  
Besides, 'tis not to be passed by, what soon after the second Council of Nice happened in the Synod of Frankford under Carolus Magnus, Anno 794, wherein the aforesaid Council was condemned, and the Worship of Images rejected; which joined with what is above observed of the Iconoclastae, i. e. the West herein, as well as the East, thus far at least witnessing against this so gross Corruption, leaves it to be considered, whether what occurrs, Revel. 14. 6, 7. may not be referred to this Matter; the words are: And I saw another Angel fly in the midst of Heaven, having the Everlasting Gospel to preach unto them that dwell on the Earth, and to every Nation, and Kindred, and Tongue, and People; saying with a loud Voice, Fear God, and give Glory to Him, for the hour of his Judgement is come, and Worship Him that made Heaven and Earth, and the Sea, and the fountains of Waters.  
Now what will better resemble an Angel flying in the midst of Heaven than such eminent Preachers as the Emperors were? What so much make against the Worship of Images, as the Everlasting Gospel the Angel is here said to Preach? For is not the design of this Doctrine, as to fix all Worship to God alone, as he is the Almighty Creator of all things? So to show what 'tis that brings on the Vials of his Wrath, expressed by the Hour of Judgements being come? And the certainty of their Ruin, who embrace any other Worship? For so we read vers. 8. And there followed another Angel, saying, Babylon is fallen, is fallen: When once given up to Idolatry, there's nothing can prevent her Ruin: She may for a while propagate her Corruptions, and Persecute those who will not drink of the Wine of the Wrath or Poison (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes rendered) of her Fornication, but for all that, the Decree is past, and the Wine of God's Wrath too is poured out into the Cup of his Indignation, vers. 10. The Saints may have a time for their Patience, vers. 12. As it afterwards happened in the furious Persecutions of the Waldenses and Albigenses, and whoever would not worship the Beast, and his Image, and receive his Mark in his Forehead, or in his hand, vers. 9 But 'tis a Patience that shall at last be Crowned, when the Idol-monger shall be destroyed; for this the One is marked with the name of God written in his Forehead, ver. 1. As the Other is with the name of the Beast, vers. 9, 10, 11.  
I come now to the Vials themselves, and first of the general introduction to them, Revel. 16. 1. which I shall treat of in a distinct Chapter, viz.   

CHAP. X. Of the general Introduction to the Vials, Revelations 16. 1.  
AND I heard a great Voice out of the Temple, saying to the seven Angels, Go your ways, and pour out the Vials of the Wrath of God upon the Earth.  
The Voice out of the Temple speaks it to be from God, and to respect the Affairs of the Church; and its being said to be a great Voice, shows the Terror it brings with it, and the certain Success, the things it speaks are to have, and that 'tis a Voice that will be heard.  
The Angels being bid to go their ways, and pour out the Vials, makes it evident that it is not the Church in its Purity, (the Temple from whence this Voice comes,) that is to be the Subject of these Plagues.  
The Angels not going on this Errand till bid, demonstrates as their Obedience to the Commands of their great Master, so their unwillingness to be the Executioners of Vengeance, till expressly sent.  
Their being called Vials, is in allusion to Vessels so called, to signify the definite measure of Divine Judgements, and the manner in which they are poured out.  
Their being Vials of the Wrath of God, shows them to be the Effects of his Justice on impenitent Sinners, that Justice of his, which he executes not till provoked to it, but such, as when executed, there's no avoiding.  
The Vials full of the Wrath of God being given unto them by one of the four Beasts, ch. 15. ver. 7. (for this too is here to be taken in) discovers the high regard God hath to his Ministers, and the Prayers of his People (for of those may be understood the four Beasts, ch. 4. 6, 7, 8.) it being the same Beast, that gives the Seven Vials unto the seven Angels, which had Golden Vials full of Odours, which are Prayers of Saints; for of each of them is this affirmed, ch. 5. 8.  
By Earth in this Book I take generally to be signified, what is opposite to Heaven, so that if Heaven signify the Church, or the Ecclesiastical State, Earth will signify what is Secular, and properly of this World, i. e. The Earthly, and Temporal Power, and its Subjects, as these stand in opposition to the other: But something more seems to be meant by Earth in this Verse, viz. as 'tis taken for every thing in this Lower, Material World, and so not only the grosser part of this great System of Nature, which we call Earth in distinction from the other parts of it, but the Sea, Rivers, Sun itself, with the Circumambient Air, are by a Synecdoche of this more eminent part taken for the whole, hereby to be understood: This I cannot but observe here, because the Seven Vials, which are afterwards said to be poured out on these several parts of the Universe, (as things are here metaphorically thereby signified) are all said here to be poured out upon the Earth.   

CHAP. XI. Of the first VIAL.  
AND the first (Angel) went and poured out his Vial upon the Earth, and there fell a noisome, and grievous Sore upon the Men which had the mark of the Beast, and upon them which worshipped his Image. Revel. 16. 2.  
By Earth here, as is just now observed, is signified what is opposite to Heaven, so that if Heaven signifies the Church, or Ecclesiestical State, Earth will signify what is Secular, and Properly of this World; and if so, it will intimate this Vial to concern in the first place the whole Roman Empire, the Secular, Earthly, and Temporal Power there in Being; but so that (as it follows) it shall in particular fall on those of its Subjects, which had the mark of the Beast, and which worshipped his Image. And that requires, that we consider here, 1. what is meant by the Beast? 2. What it is we are to understand by his Mark? 3. What by his Image? And  
1. What is meant by the Beast? Now 'tis evident that by the Beast is to be understood that Power, which risen up in the place of what was Imperial: For so 'tis prophesied 2 Thess. 2. 7, 8. And so it was represented to St. John in his Vision, Revel. 13. 11. And I beheld another Beast coming up out of the Earth; another in distinction from what was before, but a Beast still, to show that 'tis the same Power, that is still continued, though with respect to him, who exercises it, it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of the former; for so he who was to come up in his place, viz. the Pope, is: The name of Emperor indeed he takes not upon him, but he exercises all the Power of the first Beast before him, ver. 12. i. e. So overrules and controls the Secular Power, as to make it subservient to what he hath possessed himself of, i. e. To what is spiritual: He exercises all his Power before him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As 'tis in his Presence under the show, and covert of his Authority he doth it: As he permits him to have the name of doing that, wherein he is only his Tool to excute such Sentences, as he (the Pope) shall first decree; for there's the whole juggle of delivering up Offenders to the Secular Power, which is to proceed against them without any farther Trial, or Cognizance of the cause, for which they are thus remitted to the Civil Magistrate.  
And that it is added, He causeth the Earth, and them that dwell therein to worship the first Beast, whose deadly Wound was healed; this must be understood by considering what his deadly Wound was, Which in all probability was the blow he received in having Paganism and Idolatry (for to that Worshipping will most properly relate) beaten down; but not without including also that Supreme Power, from whence he was cast down at the dissolution of the Western Empire: Indeed both, i. e. The Imperial Power, and Idolatry under it, went together, (excepting for the short breathing time Christianity had under Constantine, and the restoring either or both in their Image, must denote, as the show of Power to which the Beast again revived after that deadly Blow received by the Goths, Hunns, and Vandals, so that show of Idolatry, i. e. That other sort of Idolatry, which under degenerated Christianity succeeded into the place of what was Pagan, or merely Heathenish; the reason in all likelihood why the outward Court (whether to be understood of the Territories of Antichrist, or the outward show of Religion, as it should all along be professed by degenerate Christians) is said to be given to the Gentiles, Revel. 11. 2. And the Holy City, (i. e. true Religion in its Purity) to be trodden under foot forty two Months.  
So than it is evident, what we are to understand by the Beast? i. e. the Supreme Power, as 'tis now usurped by the Pope, though in the show of it given to him, who wears the name of Emperor, raised to that Style and Power by the Pope (for so Carolus Magnus, and his Successors were) and upheld therein in order to that Power, which he and his followers have from that time exercised before him. The next thing to be here considered, is,  
2. What we are to understand by his Mark?  
And that, I question not, is well applied to that Profession of Errors, and wicked Practices the Pope requires from his followers: The former very properly said to be the mark in the Forehead, as the latter is, in the Hand. And,  
3. As to his Image, we have already touched at that, under the first of these Inquiries, as it is the Image, whether of Power or Idolatry abolished with the Roman Empire, properly so called, but restored, as we have above interpreted it, under the Papacy; for as to both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Image relates and the Controversy then moved in the Church about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Images, and their worship, (which is well known to have been the great. Debate about the time, that a new Emperor was set up in the West,) seems to give us particular light in this matter.  
The Controversy, as is already observed, began about the Year 725, and lasted till about 840, and gives the fairest Rise imaginable for our Conjecture of what was the Business of the first Vial, viz. the Judgement that overtook this great Corruption of the Church, in the Eruptions of the Saracens, the matter more strictly now to be enquired into.  
And for this, methinks we have a very proper Key in what the Holy Ghost assigns for the Subject of this Plague, as it was to be upon the Men which had the Mark of the Beast, and worshipped his Image; which if to be understood of those who had given up themselves to that Idolatry, or Image-worship which then obtained, will very directly lead us to that Judgement, which in that Age was poured out upon such: And is it not evident the Eruptions of the Saracens were so?  
For was it not agreeable to the Principles of their pretended Prophet Mahomet, (one of which was to destroy Idols, as Elmachinus in his Historta Saracenica, p. 3. informs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruxitque Idolorum Cultum) to make War upon the Worshippers of Images?  
And was it not at this time they made their great inroads upon them? And 'tis very remarkable, (but of that only by the by) that the name of Reproach these Imagemongers cast upon Leo Iconomachus, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so he is Nicknamed Theophan. Chronogr. p. 339. as one that was of the same Opinion with the Saracens, and as such they likewise endeavoured to blot others of the Iconoclasts.  
And certainly, to come to our purpose, and the words in which the Holy Ghost hath been pleased to express this Vial, nothing can more deservedly be termed a grievous and noisome Sore, than that was:  
For how was it in itself, with respect to that Corruption it brought with it into the Church, the most putrifying, infectious, abominable sore, that ever broke out on any body? How with respect to the Applications that were made to this spreading Leprosy, I mean the Judgements, which so manifestly followed it, the most painful, fretting wound that men could receive? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'twas wickedness, and Impiety in the highest was the wound, and Vengeance agreeable to such Impiety and Wickedness, was the proper attendant thereof.  
The Sore, noisome Disease or Infection, began (as is already observed) with the first rising up of the Beast, and seems to have been confirmed in the public enacting of Idolatry (so I call it) in the seventh general, or second Council of Nice, wherein Worship and Adoration was Decreed to belong to Images.  
And as for the wound and vengeance agreeable to such Impiety, i. e. the Vial poured out for it, that may very well be understood of the forementioned Eruptions of the Saracens, especially what happened between the years 820 and 830; for 'twas then they had possessed Spain, Calabria, Apulia, and most part of Italy, Petau. Ration. Tempor. part 1. l. 8. p. 389. and could not be driven thence till about the year 980; i e. 150 years after the time when the Tails of these Scorpions (as they are described in the 5th Trumpet, Revel. 9 10.) did so thoroughly sting them, as 'tis said in the Text, for five months which makes up in Prophetic days the said 150 years.  
Now this I doubt not, but may be very well assigned, as the business of the first Vial, the pouring of it out upon the Earth, supposing the Western Empire, in the sense we gave of Earth, as applied in this Book to signify the Secular, or Earthly Power, to be first restored, before it could be the Subject of the said Vial; as also the Subjects of it to have received the Mark of the Beast, and to have worshipped his Image, which, with respect to the first could not be before the year 800 (for it was then the Empire was restored) with respect to the second, not well before the aforementioned second Council of Nice; For however Image-Worship had before gained too great Footing, and the Mark began to be set, yet it could not be well said to be settled till then; the Consequence whereof must be this, that there, or from thence forward we are to look for the pouring out the first Vial; and nothing, if considered, as in the Reason that moved the Saracens to invade them, so in the Mischiefs they were the Authors of, can more naturally answer the Metaphon of a noisome and grievous Sore. And therefore till any thing else be offered that may better explain this, I shall not doubt to rest herein for the Explication of the first Vial.  
Only I do not so restrain this to the Western Empire, as not to see the same Vial, though in a less Degree, poured on some parts of the Eastern Empire; but that I take rather to be a Merciful Warning to them, who should afterwards suffer more deeply under their Violence, when the the three Woes foretold, Revel. 8. 13. were to take place.   

CHAP. XII. Of the second Vial, Rev. 16. ver. 3.  
AND the second Angel poured out his Vial upon the Sea, and it became as the Blood of a dead Man, and every living Soul died in the Sea.  
The Sea is the great Confluence of Waters, and Waters, we know, the Angel interpreting it to St. John, Rev. 17. 15. signify Peoples, Multitudes, Nations, and Tongues; which being said to become as the Blood of a dead Man, and every Soul dying in it, may import very great Saughters, and universal Bloodshed among those, who are to be the Subjects of this Vial.  
Now what can better interpret this, than the Crusadoes, or Holy Wars, wherein so much Blood was spilt? And to this the Series of History naturally leads us; for if in the pouring out of the former Vial, the Saracens invade the Western Empire, and those therein (for 'tis observable, indeed it could not be otherwise, it being commanded them, that they should not hurt any but only those who have not the Seal of God in their Foreheads, Rev. 9 4. That in all the Invasions and Wars the Saracens or Turks have made, that they have never bend their Force against those who disclaimed the Idolatries of Antichrist, those they were, against whom, neither then nor in later times they seem to have had their Commission) that had the mark of the Beast, and worshipped his Image, 'tis but in a way of Retaliation that those who had the Mark of the Beast, and worshipped his Image, should carry back the War into the Territories of the Saracens, to revenge their former Incursions, to recover Palestine, with Jerusalem, and the Temple of the Sepulchre out of the hands of the Infidels.  
Accordingly Urban the Second in pursuit of what he knew to have been often attempted by his Predecessor, Gregory the Seventh, (but wherein he was hindered by the Factions of Schismatics, and several Wars, (so Baronius tells us Anno 1090,) and at the instance of Alexius the Emperor of Constantinople, whose Letters had been lately read in the Council of Placentia, declares the first Expedition in the Council of Claremont called chief for this work; the second Canon whereof was this, Quicunque prosolâ devotione, non pro, Honoris vel lucri adeptione, ad liberandam Ecclesiam Dei Jerusalem profectus fuerit, iter illud pro omni poenitentiâ reputetur: Whosoever out of mere Devotion, and not for the getting of Honour, or Gain, shall go to Jerusalem to deliver the Church of God, let that Journey be accounted in the stead of all Repentance whatever; and for the farther encouragement of those who should undertake the Expedition, in one of the Speeches he makes on this occasion, as Malmsburiensis relates it, 'tis decreed by him, omnia bona eorum, qui Hierosolymas pergunt, semper & ubique esse salva in pace, & treuga, quousque redierint: That all the Goods of those who go to Jerusalem should always and every where be safe, in Peace and Truce, till they shall return.  
And now what hastening is there to this Holy War, in which they should thus merit the Pardon of all their Sins, and be secure that all their Goods and Possessions should be kept in safety for them? such (saith Baronius) were the Crowds of those who listed their Names, that 'twas necessary to dehort them from going, whose Age and Health were not fit for military Service: Very great indeed were their numbers; Malmsburiensis thinks that if the several Armies had been entered in one Musterroll, they would have made sixty hundred thousand: He that shall consider this, with the great Recruits that were afterwards made in the continuance of those Wars, and the small number of those who ever returned to give an account of their great Exploits there, will not at all wonder that the Holy-Ghost should please to express it by a Sea of Blood.  
Indeed Urban, as well as his Predecessor Gregory the seventh, (who first designed the Expedition, though he could never bring it to any effect) and those of his Successors, who were herein concerned, were well advised in the Policy of the Design: For what could be more for the advantage of that exorbitant Power at which they aimed, than to give this diversion to those neighbouring Princes, which they had reason to fear would stand in their way? Though neither could they do that so effectually, as not at the same to be necessitated to Wars at Home: what with other Antipopes (as they were set up sometimes by the Emperor, sometimes be Faction among themselves, sometimes by other Princes) what with the Emperor, and those other Princes which abetted the Faction, or for other reasons were at Enmity with the Pope, nothing but Blood was the effect of this Vial; Blood, like that of a dead Man, and every living Soul died in the Sea: i. e. Not every individual Person but some of all sorts, and in all places, throughout the whole Sea, in the Sense we have above given of it, perished in these Slaughters; so universal as well as fatal was this Plague to those who had the mark of the Beast, and worshipped his Image.  
And herein we place the Business of the second Vial, in distinction from what the third holds forth to us, which being to be poured out upon the Rivers and Fountains of Waters, as the other was upon the Sea, seems to denote that Vial to be of the same nature with the former, but more restrained as to its extent, and the quality of those, who are to be the Subjects of it.  
I know very well there were other very signal Events, which fell out about those times, which will very well deserve our consideration in this matter, as being very capable of the Character, that is here given to the first Vial, viz. of a noisome and grievous sore upon the men which had the mark of the Beast, and which Worshipped his Image; such were what happened to them from the Berengarians and Waldenses, or Albigenses, those great Witnesses (I was almost going to say the two Witnesses) which so long Prophesied in Sackcloth, i. e. under the Persecutions of the Romish Church; by the former of these, Wernerus Carthusianus, Fasc. Temp. aetat. 6. circa Annu●… Christi 1064; affirms the Romish Church to have been for a long time sufficiently afflicted: And Lancelot de Voysin Poplinerius, Hist. Franc. l. 1. edit. 1581. f. 7. affirms her never to have been more fiercely resisted than by the latter, i. e. a Waldensibus & eorum in Aquitaniâ ac vicina regione successoribus, qui ab Albio, Albiensium in Septimaniâ urbe primariâ, Albigenses dicti sunt. Hi invitis Principibus Christians omnibus, circa annum 1100. & temporibus subsequentibus, doctrinam suam, ab eâ quam hodie Protestantes amplectuntur, parum differentem, non per Galliam solum totam, sed etiam per omnes pene Europae oras disseminarunt: Nam Galli, Hispani, Angli, Scoti, Itali, Germani, Bohemi, saxons, Poloni, Lithuani & Gentes aliae eam ad hunc diem pertinaciter defenderunt; than by the Waldenses and their Successors, in Aquitain and the neighbouring Country, who from Albium, the chief City of the Albienses in Septimaniâ, are called Albigenses. These against the will of all Christian Princes, about the year 1100. and in the following times, spread their Doctrine (very little differing from what the Protestants at this day embrace) not only throughout all France, but also almost throughout all the Coasts of Europe. For the French, the Spaniards, the English, the Scots, the Italians, the Germans, the Bohemians, the Saxons, the Polonians, the Lithuanians, and other Nations, have pertinaciously defended it to this day. Reinerius the Inquisitor (in his Book count. Haeret. c. 4. p. 54. Edit. Ingolstad. An. 1613) goes farther, inter omnes sectas quae adhuc sunt vel fuerunt, non est perniciosior Ecclesiae, quam Leonistarum, & hoc tribus de causis; prima est, quia est diuturnior, aliqui enim dicunt, quod duraverit a tempore Silvestri, aliqui a tempore Apostolorum; secunda, quia est generalior, fere enim nulla est terra, in quâ haec secta non sit; Tertia, etc. amongst all the Sects which yet are, or have been, none is more pernicious to the Church, than that of the Leonists (i. e. Pauperes de Lugduno) and this for three Reasons, the first is, because it is more lasting than any other, for some say that it hath continued from the time of Sylvester, some from the time of the Apostles; the second, because 'tis more general, for there is almost no Country, in which this Sect is not; the third, etc.  
And 'tis observable, that Alexander the Third, in the Canon published against them, In Synodo Turonensi, Anno 1163. gives it a Name not altogether unlike to this of a sore and grievous wound, affirming it to spread more Cancri, as a Canker, etc. and particularly forbids to buy and sell, Revel. 13. 17.  
In the Year 1170, he fends one of the Cardinals to make War upon them, and indeed what is there that could be attempted, that the Romanists have not done to destroy them, but with no better success than to increase them by this opposition?  
So noisome and grievous, so painsul and fretting hath the Sore still been, which by these fell upon the Men which had the Mark of the Beast, and which worshipped his Image.  
But then, whether this may be reckoned one of the particular Vials I am something doubtful, it being a Sore that seemed rather to run through them all, and what either the Berengarians, or the Waldenses, or Albingenses (or whatever other name is given them) witnessed against the growing Corruptions of the Romish Church, being rather to point out her Sins, for which the Vials were poured out: But if a Particular Vial it be allowed to be, it must come in in the second place, and then the Sea (upon which it is said to be poured) becoming as the Blood of a Dead Man, and every living Soul dying in it, will signify that stagnation, if I may so express it, there was in all its Veins, that mortified State into which the whole Church of Rome was every where brought, that stop she received in all her Vital Actions, i. e. In that Pride, Luxury, and Idolatry which were grown predominant, but wherein she could never receive a more deadly Blow, than what was given her by the Berengarians, and Waldenses. And if this for thief Reasons be allowed to be the second Vial, than what we have said of the former Expedition to the Holy Land, and what remains still to be said of the later, will be the Subject but of one Vial, and that must be the third. But this, how fairly soever offered, for the reason above touched at, I choose to wave, and so proceed to the third Vial as before pointed out.   

CHAP. XIII. Of the third VIAL, Revel. 16 4.  
AND the third Angel poured out his Vial upon the Rivers, and Fountains of Waters, and they became blood.  
The former Vial is poured out upon the Sea, and is said to become blood: Here 'tis on the Rivers, and Fountains of Waters, and those likewise said to become blood.  
And if the Sea and Waters in the Prophetic stile signify Peoples, and Multitudes, and Nations, and Tongues, as we observed from Revel. 17. 15. Consequently, Rivers will signify but some part of these, as Rivers make but part of that confluence of Waters, which meet alother in the Sea. And if Rivers be but part of the Sea, or of the Waters in that larger extent, i. e. be but some of those many People's, Multitudes, or Nations, or Tongues, on whom the former Vial was poured, Fountains of Waters will in all likelihood be the Princes of those People's, Multitudes, Nations, and Tongues, those being as the Head, or Spring to the others, who as to the Public and its Affairs, derive their first Rise and Motion in all their actings from them: They are Princes which give life to their Subjects, direct the Channel and Course they are to run in.  
Now what can better suit this Prediction, than what happened in the later Crusadoes, or Expeditions to the Holy Land, which were not so general as the first, and wherein only some particular Princes were concerned?  
The Effusion of blood, though great, yet 'twas but on the Rivers, and Fountains of Waters, 'twas not that Sea of blood, which in the first Crusadoes overflowed all Christendom.  
But there's another circumstance that must not be passed by, and that is, As this Vial is said to be poured out particularly on the Fountains of Waters, by which, as is above offered, are to be understood Princes; and how it affected them, will not be doubted, if besides the loss they sustained in the slaughter of their Subjects, we shall consider what in the time of the Crusadoes they suffered too in their Sovereignty.  
For was it not then, that the Bishops of Rome taking the advantage of their absence, whilst in their Expeditions to the Holy Land, contrary to what had been decreed by Urban (viz. That all the Goods of those, who go to Jerusalem, should always, and every where be safe in Peace and Truce, till they should return) so infinitely increased his own Power, and lessened theirs, absolutely possessing himself of some of their Kingdoms, and making others hold theirs as Feudatory from him? And this but agreeable to what Urban had Decreed in the Council of Claremont, wherein he likewise Published the first of these Expeditions, viz. Ecclesiam ab omni servitute Regum liberam, that the Church was free from all service to Kings, ac proinde Investituram à clericis recipiendam non esse, and from thence that no investiture was to be received from them by the Clergy.  
From whence it appears what it was, they were then aiming at, and how far they effected it, this Vial doth sufficiently declare.  
And this but as a proper Punishment for their Sins; for if Kings and Princes be so negligent of his Honour, who set them on their Thrones, as to fall down before Stocks and Stones, and worship whatever Idols Antichrist shall set up; how can they expect, but that God should give them up to the Vanities to which they had prostituted themselves, as 'tis Psal. 106. 36. that their Idols they have served, should be their snare?  
As how should they, who are Gods Vicegerents, his Vicars on Earth, (There was a time, when the Popes themselves could give them that Style) and yet so far forget him, whose substitutes they are, as to change the Glory of the uncorruptible God, into an Image made like corruptible man, and to Birds, and fourfooted Beasts, and creeping things, Rom. 1. 23. or any other Image, hope that he should maintain their Rights, who so highly invade his Prerogative?  
This being considered as the Reason of the thing, and the event answering the observation, I shall only add for the distinguishing those two Plagues or Vials from each other, the time which I think may very well be ascribed to either; and to the first I assign that interval of time, which comes in between the year 1095. (when the first Expedition to the Holy Land was published by Urban the Second) and 1196, the year when Celestine the Third sent his Legate into Germany to procure a new Expedition of the Princes to Syria: To the second I assign the time that from thence succeeded, till the Saracens recovered Syria from them, which was about the year 1291.  
And here I cannot tell whether we may not apply what we read, Revel. 8. 10, 11. in the time of the sounding of the third Trumpet, viz. of a great Star falling from Heaven, burning as it were a Lamp, and falling upon the third part of the Rivers, and upon the Fountains of Waters: And the name by which the Star is called, is Wormwood; and the third part of the Waters became Wormwood, and many men died of the Waters, because they were made bitter.  
For what so proper to signify the grand Apostasy of Antichrist, as the falling of a great Star from Heaven? A Star, in the interpretation of Christ himself, Revel. 1. 20. being to be understood of an Angel, or Bishop of the Church, (as Bishops were called in the first times of the Gospel, and therefore so represented to St. John.) For is it not from the Purity of the Gospel, the Administration whereof is so often called Heaven in the New-Testament, this great Light, the first Star in the Firmament falls? but so falls too, that as to his Temporal Eminence, he becomes more illustrious, gaining that in secular Interest, which he loses in what is Spiritual? therefore said to burn as it were a Lamp, which speaks outward Splendour, but so that 'tis burning still, full of danger and terror to those who are too forward to be meddling with it. And if its name is called Wormwood. what so fully answers that Metaphor, as the Wrongs and Injustice which were then done? (For so the Antithesis is Amos 5. 7. Between Judgement and Wormwood.)  
Never indeed were such bitter times, whether for the Rancour of men's Minds, the Hatred between the Popes, and Sovereign Princes, or for the Injuries and Exactions they oppressed them and their Subjects, i. e. Both the Rivers and Fountains of Waters with.  
And the third part of the Waters becoming Wormwood, may signify the extent of these Usurpations, either with reference to the absolute Vassalage of those, he thus enslaved in general out of all People's, Multitudes, Nations and Tongues; or be more particularly understood of those three Kingdoms of the ten which gave their Power to the Beast, (and three is the nearest number whereby to take a third part of Ten,) which he so entirely usurped to himself, with his shutting the Gates of Rome by a perpetual Edict, that ne in posterum quis aut Rex aut Princeps Magistratum ipsum petere aut obire auderet, that for the future, none, whether King, or Prince, should dare to seek for, or exercise Magistracy there. It was the Decrce of Nicolaus the 3 d. Qui Senatoriam Urbis Romanae dignitatem, quam Clemens quartus Regi Carolo dederat, ad se transtulit, Anno 1278. Who transferred to himself the Senatorian Dignity of the City of Rome, which Clemens the fourth had given to King Charles.  
But there is still one thing more to be taken notice of, it is what we have in the close of this Vial, ver. 5, 6, 7. And I heard the Angel of the Waters say, Thou art Righteous, O Lord, which art, and waste, and waste, and shalt be, because thou hast Judged thus. For they have shed the Blood of Saints and Prophets, and thou hast given them Blood to drink; for they are worthy. And I heard another out of the Altar say, Even so Lord God Almighty, true and righteous are thy Judgements; which three Verses I take to be a reflection on the three preceding Vials, and not only to belong to the last of them: Indeed it seems to be like the answer to the Cry of the Souls under the Altar, under the fifth Seal, ch. 6. 9, 10. that were slain for the word of God, and for the Testimony they held, who cried with a loud Voice, saying, How long O Lord, Holy and true, dost thou not Judge, and avenge our Blood on them that dwell on the Earth? For it is out of the Altar, another Angel says, confirming the applause the former had given to the divine Justice; even so Lord God Almighty, true and righteous are thy Judgements.  
To the Souls under the Altar, in the sixth Chapter, it was said, that they should rest yet for a little Season, until their Fellow-Servants also and their Brethren, which should be killed as they were, should be fulfilled; and here the Judgements and Vengeance those concerned in the Viass, may be looked upon to have called for, fall on their Murderers; expressed by a grievous and noisome Sore falling upon the Men which had the Mark of the Beast, and upon them which worshipped his Image, by the eruptions of the Saracens in the first Vial.  
By the Seas becoming Blood, in the vast effusion of it, whereof the People, Multitudes, Nations, and Tongues were made the Subjects in the expedition to the Holy Land, under the second Vial: And then  
By the Rivers, and Fountains of Waters becoming likewise Blood, in what the Princes and People jointly felt, (though not so generally as under the former) under the following Crusade, with the particular reference to the Contest (for so 'tis too in the third and fourth Trumpet which carry something paralled to what we here observe) which not only in the third but in all the three first Vials there was between the Bishop of Rome, and Sovereign Priuces for the Supremacy.  
All which being heavy Judgements on the Roman Empire, whether in the whole, or in its Parts, are animadverted on, as the result of that Cruelty, they in any Capacity had exercised on the Saints; before indeed by the Irrnptions of the Goths and Vandals and Hunns, he that had led into Captivity was led into Captivity, Rome taken, and the Calamities, which attend a Captive state, thereon ensuing; here he is followed with farther Vengeance, and the reflection the Holy Ghost makes thereon, is to comfort the Saints, whose Patience and Faith is said to be here, ch. 10. 10. and to assure them that their Blood is not so spilt on the Ground, but that the Cry of it shall be heard in its just time against the enraged and bloody Persecutor.  
This was the state of the Empire, both in its Civil, and Ecclesiastical Capacity under the three first Vials, and the reason of it as before is mentioned, was; For they have shed the Blood of Saints and Prophets, and thou hast given them Blood to drink, for they are worthy.  
But than it will be said, what is this to Antichrist? To the Beast? For all this is but to aggrandise him; to set him upon the Throne, and make the Princes of the World to submit their Sceptres to his Pastoral Staff.  
But be it so: For thus he is got into the Chair; yet if it be nothing to the Beast, if all be so much for his temporal Grandeur, however, certainly they were Plagues upon the Men who had the Mark of the Beast, and upon them which worshipped his Image, chap. 16. 2. Plagues too upon the Beast himself, whilst he is permitted to go on from one Degree of Wickedness to another; it is not his prospering in his Mischief, makes it the lesser, but the greater Judgement, as it is the certain tcken of utter ruin that shall attend him, when, as 'tis said of the Ammonites, Gen. 15. 16. His Iniquity shall be full.  
Only it will be demanded, because I here make the Reflection on the 5, 6, and 7th verses of the 16th Chapter, to be as it were a second answer to the Cry of the Souls under the Altar, to whom it was said, that they should rest for a little Season, until their Fellow-servants also, and their Brethren that should be killed as they were, should be fulfilled, it will I say, be demanded,  
1. Who of their Fellow-Servants and Brethren had been killed in that Season? Or,  
2. Whether they were then fulfilled?  
As to the first, Who of their Fellow-Servants, and Brethren had been killed in that Season? 'Tis manifest, it was in that Season the Albigenses and Waldenses were so barbarously Murdered; for it was then Innocent the 3d published the taking up of the Cross against them about the year 1211. In the managing whereof, Simon Montford was General, and above a hundred thousand of them then slain; but in the whole Prosecution of the War, infinite numbers are said to perish; such was the slaughter of them, that in France alone (unhappy France to have been so early, and so long the scene of so great Barbarity! But happy France too! which hath brought forth so many faithful Witnesses, who cannot be so overcome, and killed, but that they are to revive, their Cause, and Interest at least to be so set up, as to strike Fear, Terror, and Amazement to all that make War against them! Revel. 11. 7, 11.) If Historians rightly recount, it, no fewer than ten hundred thousand were destroyed: And  
As to the second, it is not necessary to the making good our Observation, that all should be fulfilled, when it pleased the Holy-Ghost to make this Reflection: 'tis sufficient, that it is what might very well serve to confirm the Faith of suffering Christians at present, (for as for the others, to whose Cry the reply is made, 'tis manifest, they have their Reward, and are placed in a state of Triumph, by the white Robes, which are said to be given to every one of them, Rev. 6. 11.) that they might see that God makes Inquisition for their Blood, that though there be a final day of reckoning when the Enemies of the Church shall drink of the full Cup of Vengeance, yet all is not deferred to that day; but that in the mean time, it shall be known by the Judgements that are executed on the Earth, that (as it is Psal. 116. 15.) precious in the sight of the Lord is the death of his Saints.   

CHAP. XIV. Of the fourth Vial, Revel. 16. 8.  
AND the fourth Angel poured out his Vial upon the Sun, and power was given unto him to scorch Men with Fire.  
And Men were scorched with great Heat, and blasphemed the Name of God, which hath Power over these Plagues, and they repent not to give him Glory.  
By the Sun, I am apt to think can be meant nothing but Antichrist in his highest Glory, such is what he arrived at, when, as hath been showed in the preceding Vials, he had so far gained the Ascendant of those in Sovereign Power, as to make them like the Moon and Stars, to shine only with the borrowed Light they had from him; i. e. No farther to exercise those relieks of Sovereignty, which still remained in them, than He thought fit to give way to it.  
And if so, than the Vial poured upon the Sun, and Power thereby given him to scorch Men with Fire, will be very well interpreted by the continuance of that high Usurpation and Tyranny, over the secular Powers, and their Subjects, (for so Men may not unfitly be construed;) but then these Usurpations and Tyranny being expressed by scorching with Fire, will direct to something that will answer that Allusion: and nothing certainly more fit to do this, than those Excommunications, which were so frequent with them, and made use of upon every occasion to support Antichrist, and his Cause: And men's blaspheming the name of God, which hath Power over these plagues, upon their being scorched with great Heat, i. e. fretted and vexed with these Darts, but withal, not repenting to give him Glory, may very aptly be explained by the great regret, and deep resentments they had against the Papal Tyranny, but yet so, that whatever their prejudices against the Pope were, and his Usurpations, they continued still in the profession of that corrupt Religion, he taught.  
For this is, not to give Glory to God; to let the punishment lose the end for which it was sent, by not being amended by it; which being the condition of those who had the Mark of the Beast, and worshipped his Image, 'tis no wonder the Judgement is still continued on them, and that by the means of the Beast himself; it being but righteous with God thus to avenge himself on those who are so stupid, as not to take his former warnings.  
Nor indeed could it well be otherwise, it being by such Exorbitances, that Antichrist was to rise to that height of Impiety, which was at last to be punished with the final ruin of himself, and all his wicked and incorrigible Adherents.  
But then a little to see, how it was this Sun under this Vial had power given him to scorch Men with Fire, and what the great Heat was, with which Men were scorched?  
How Fire was brought down from Heaven by Hildebrand, or Gregory the seventh, we have above touched it, ch. 5. p. 19 With relation to the Excommunications by him thundered out against the Emperor, and shall now, for the farther explication of it only add, that there's nothing more familiar with the Popes themselves, than to express such their Censures by Thunder and Lightning, which in the propriety of Speech is Fire from Heaven; and if we consider these in the end to which they pretended to make them serve, was it not to signify the fire of God's Wrath, and Indignation, they hereby taking upon themselves to denounce his displeasure towards Offenders.  
'Tis true indeed, applying this to Hildebrand, there was something in that Insolent Usurper that seemed literally to explain this; for so Cardinal Benno in his Book Entitled, Vita & gesta Hildibrandi, etc. relates it, cum vellet, manicas suas discutiebat, & in modum scintillarum ignis dissiliebat, & eye miraculis oculos simplicium veluti signo sanctitatis ludificabat; when he list he used to shake his Sleeves, and Fire did fly out in manner of Sparks, and by those Miracles, as by a sign of Holiness he deluded the Eyes of the simple.  
And the Pattern Hildebrand gave in his Excommunicating, as Henry, Emperor of the West, so Nicephonus, Emperor of the East, (for him likewise he pretended to excommunicate, Anno 1078) his Followers have not been wanting to transcribe; thus Calixtus the 2d. Anno 1119, Excommunicates the Emperor at Rheims; Adrian the 4th doth the same to Frederic. 1159, Innocent the 3d to Philip 1201, and to Raimond, Earl of Tholouse, 1208, and again to Otho twice, viz. 1210, and 1211, and Honorius the 3d to Frederic, 1221, which Innocent the 4th renews Anno 1242, and Anno 1245, deposes him, sends some to kill Frederi. c. 1247; Excommunicates Conrade 1251; sends Forces against Conrade, and offers Sicily to Richard Earl of Cornwall, who refuseth it: Urban 4 th' Excommunicates Manfred 1262. Nicolas the 3d altered the form of Government in Rome, and took away the Title of Vicar of the Empire, from Chharles 1278. Martin the 4th Excommunicates and deposes Peter of Arragon, and gives it to Charles Valois, youngest Son to the King of France, 1283. Honorius the 5th continueth the Excommunication. All this, excepting what was done by Gregory the 7th, in the time of the Expeditions to the Holy Land: And if we look farther, (though I make it not necessary, that every Vial must just succeed one another, but as I have before noted it, it is no inconsistency to suppose them to be contemporary, or in the same Age and time,) but I say if we look farther we shall see this great Heat which scorched Men, to be still continued, if not increased; most frequent indeed, and almost upon every occasion was this Fire Heaven, or Excommunications made use of.  
Thus Anno 1297, Boniface the 8th deposeth John, and Peter of Columna Cardinals, and prosecuteth their Families; and that we may see what their Opinion was of the extent of their Power, at the Jubilee 1300. He styles himself Lord in Spirituals, and Temporals,, and Anno 1301. He excommunicates the French King for burning his Bull, by which he commanded him to acknowledge himself his Vassal, and 1302 giveth France to the Emperor; this is that Baniface of whom it was said (a form of Speech Baronius applies to several others of the Popes) quòd intrarit ut Vulpes, regnaverit ut Leo, mortuus sit ut Canis, That he came in as a Fox, reigned as a Lion, and died like a Dog.  
Anno 1317. John the 22d boasts that he had Power to depose Kings, (but was opposed herein by Ockham) and de facto, first excommunicates Viscount Milan, and after great contests with Lewis of Bavaria, or Lewis the 4 th' chosen Emperor, he Excommunicates him Anno 1324, and that which incensed him to it, is supposed to be the offence he took at the Style Ulric, the Emperor's Secretary (though without his knowledge) had given him in his Letters, of the Beast rising out of the Sea. And Anno 1329 the Pope publishes his Excommunication against the Emperor the second time; which Bennet the 12th, Anno 1335 likewise continues, and makes King Edward the 3 d of England, Vicar of the Empire: The said Excommunication is also continued afterward by Clement the 6 th' Anno 1343, and Absolution denied to the Emperor, unless he would resign the Empire to the Pope; which he refusing Anno 1346. He causes some of the Electors to choose a new Emperor, and to depose Lewis, whom he had branded with the Style of Heretic, and Schismatic.  
And here I shall put a stop to what I have to say on this head, the Princes of the Empire upon the occasion of the Treatment Lewis met with for so many years together from several of the Popes, having, as I may say, put their stop too to this Exorbitant Power, the Popes had for several Ages tyrannised over them with; For so it was decreed at Franckfort, Anno 1347. That the Yoke of the Pope should be cast off, quòd servus servorum fastu, libidineque dominandi, ita insaniat & in precepts abeat: Because he who was the Servant of Servants, out of an Haughtiness and Lust of Ruling, did so rage and run headlong into such rash and precipitate things: And as for Charles the 4 th'. (whom the aforesaid Clement had caused to be chosen Emperor in the place of Lewis, whom he had deposed) they deny him to be lawfully chosen, as being neither chosen nor Crowned in the Places proper for either, as also because it was all a clancular proceeding, and when there was no Vacancy of the Empire; whereupon they choose King Edward the third of England; but he having Affairs of his own to mind, returns his Thanks for the great honour done him, and waves it.  
The Pope however sends his Legate after the Death of Lewis, to absolve the Princes of the Empire, who adhered to Lewis, on condition they would swear that the Emperor had no Power to depose the Pope, and that from thenceforward they would not obey their Emperor, unless he be approved as Emperor by the Pope: The ecclesiastics most readily approve this, and the Laics as fiercely oppose it; whereupon the Pope is forced to abate something (let me so express it) of this great Heat, with which they had so long scorched Men, and remit this Oath, and absolve them from the Excommunication.  
And this may be sufficient to explain this Vial: Only here, as before, it will be asked what is this to the Fall of Antichrist? These and such like Instances, (for many more might be given, and particularly in our own Story, witness (1.) the Controversy between William the second, and Urban the second, Anno 1097. in the Case of Anselm's appealing to the Pope, who was thereupon about to Excommunicate the King, but having a little before excommunicated the Emperor Henry the fourth, he forbore it, lest otherwise Excommunications by being made common, might be slighted; as also (2.) between him, and Henry the first, in the case of Investitutes, in which Anselm likewise opposed the King in behalf of the Pope's Pretensions to them. (3.) Between him, i. e. his Legate, and King Stephen; and again, (4.) in the case of the Legatine Powee between him and Henry the Second. (5.) Between him, and King John, whom the Excommunicated, and Interdicted the Kingdom; and upon his submission to him, at the instance of Pandulphus, at whose Feet he laid down his Crown to be disposed of as the Pope should please, which Pandulphus took up, and kept it three or four days; nor restoring it then, but upon condition that he and his Successors should hold the Kingdom of the See of Rome, at the annual Tribute of 1000 Marks; which was the great occasion of that Slavery in which Rome so long held this our Nation,) all tending to aggrandise him in his most insolent Tyranny; but if so yet 'tis too for the Increase of that Gild, which will at last be so thoroughly avenged; as will appear, by that time we shall have rellected on the following Vials: The first whereof, i e. the fifth, is directly on Antichrist, i. e. The very Seat of the Beast.  
The second or sixth is likewise on Antichrist, though so as to affect the whole Seat of the Roman and Mahometan Empires, i. e. The Eastern, and Western Empires thus joined again, for they shall be both then hastening towards the day of Vengeance.  
And as for the third or seventh, it is to end in the final Ruin of both, and all the Antichristian Powers under them; or rather in the Kingdom of Christ set up against Antichrist in its utmost extent, in that lasting Triumph, he shall then give his Church over him, and all other her Enemies.  
But then, as in this Vial, we have been now speaking of, so in that which next follows, this will be again to be observed, that it is not necessary it should immediately succeed the other; or not to be to begin, till the other is fully expired; no, it is necessary in the nature of the thing, that several of the Vials should be contemporary with one another, forasmuch as they are Punishments for Sin, and did not the Sin continue (to which Men are often judicially given up) the Punishment inflicted for it, would not be so agreeable to the manner of Gods proceeding in the ways of his Judgement, the Rule being, Isaiah 27. 9 By this therefore shall the Iniquity of Jacob be purged, and this is all the fruit to take away his Sin.  
Now than these being spoken of as distinct Vials, i. e. The Punishment and Sins which bring them on; if instead of having their Iniquity purged, Men shall run into more gross, and heinous Iniquity; if instead of that Fruit, they ought to bring forth upon the Chastisement, which is to take away their sin, they shall fructify only in Malice, and Wickedness, if, (which is the case in these Vials) they, who are punished for having the Mark of the Beast on them, and worshipping his Image, shall continue still to wear that Mark, and worship his Image, which I take to belong to the second, third, and fourth Vials, (for on such it is, (not so properly on the Beast himself) they are poured out) what can be expected, but that the Plague should go along with the Sin, that calls for it down? And that if the Beast himself do not so immediately suffer in those Vials, that it should be, because to Him more particular Judgements are reserved, or both He and they to go on from one wickedness to another, till there be no Remedy, 2 Chron. 36. 16.   

CHAP. XV. Of the fifth Vial, Rev. 16. 10, 11.  
AND the fifth Angel poured out his Vial upon the seat of the Beast, and his Kingdom was full of Darkness, and they gnawed their Tongues for Pain.  
And blasphemed the God of Heaven, because of their Pains, and their sores, and repent not of their Deeds.  
What is the seat of the Beast, but Rome? What the Vial poured out upon his seat, but the depriving it of what gives it its Lustre, Dignity, and Wealth, i. e. (as it is expressed in the former Vial) of its Sun? the Pope I mean, whose more benign aspect and influence were so highly beneficial to it, whilst it was the place of his Residence; but being removed thence, how is its Greatness and Glory forthwith Eclipsed? How all things black and dark, and under the thickest Cloud?  
Now, when happened this, but when Clement the fifth Anno 1305, being chosen Pope in his absence in France, called the Cardinals thither, and settled his Residence at Avignon? 'Twas now the City that was full of People, sat solitary, and became as a Widow; now she that was great among the Nations, and Princess among the Provinces, became Tributary, Lam. 1. 1. She that before received the Riches of so great a part of the World, that had so great Honour and Devotion paid to her, now sends her Wealth, and pays homage herself to another shrine: This lasted for seventy four Years together, till Gregory the Eleventh brought back his See to Rome; but so that after his Death, the French Cardinals would have a Pope of their Nation, and accordingly chose Clement the 7 th', the rest of the Cardinals having chosen Urban the sixth: Urban keepeth at Rome, but Clement at Avignon: The Schism continued for above forty Years, for the cure whereof, a Council is called at Pisa, which creates Alexander the fifth Pope; so that now there are three Popes at once, Gregory the Twelfth, (for he was chosen to succeed at Rome,) Bennet the thirteenth to succeed Clement the seventh in France, and Alexander the fifth; and not long after John the 23d, and after him Martin the fifth, upon which the Schism ended.  
But such were the contests, prevarications, and cruelties of those Times, such the Barbarities of these Vicars of Christ, (as they would all fain be styled) that it is a shame they should be named among Christians: I shall give but one or two Instances.  
The first is that of Urban the 5 th', wrapping up five Cardinals in Bags, and commanding them to be cast into the Sea.  
The second, that of Innocent the seventh, who, when the Romans were earnest with him to take away the Schism (that had been so long in the Church), and that he would extinguish the Wars and Seditions; the King of France having promised his Assistance herein, and Peter de Luna, the Antipope no way resisting such an accord, he sent the Romans (who thus addressed him) to Lewis his Nephew, then residing at the Hospital of the Holy-Ghost in Saxia, and by his Authority they are forthwith all Murdered, and thrown out at the Windows, and the reason given for it was, Eo modo tolli seditiones & Schisma, non alio quidem posse, That that was the way that Seditions and Schisms were to be taken away, and that it could be done no other way. So Longus a Coriolano. p. 373, 374.  
He that shall read the History of those times, shall not need to go far for an Expositor to explain to him, what is to be understood by the Beasts Kingdom being full of Darkness, and they gnawing their Tongues for pain; such the Envy, and bitter Malice they had against one another, such the Torment, Vexation, and Rancour of their envenomed Minds, such the disorder and confusion that was among them, every thing dark, and black as Hell itself, from whence it came:  
As neither will he for a Comment on what follows, viz. Their blasphemingthe God of Heaven because of their Pains, and their Sares, and repenting not of their Deeds: For what could be so highly to the dishonour of God himself, what so much to Blaspheme his Name, as to pretend Religion, the cause of Christ, and the Right of governing his Church; for all their excess and outrage? And to say no more, to use his Holy Name in thus Excommunicating one another? What so much for the Disgrace of those Princes, and others, who were so highly scandalised at such Enormities, as to continue still in Communion with those who had (let me so speak) Excommunicated all Holiness and Charity, I may say, even Christ himself, and his Gospel from their Church?  
For was it not too in this Season, that the Gospel was made to give place to the Papal Constitutions, the Word of God made of none Effect through the Traditions of Men? Mark 7. 13. I mean in that Authority to which the Canon-Law was advanced? Which being begun by Cyratian Anno 1145, enlarged by Boniface the 8th, Anno 1298, and having the Clementines added to it by Clemeus the 5th, Anno 1308, and the Extravagancies by John the 22d, Anno 1320, became the Rule and Standard of Popery.  
And what could this produce, but the grossest darkness in the Kingdom of the Beast? For what must the mist be, that is cast hereby upon the Understandings of Men, when instead of that Word which is a Lamp unto our Feet, and a Light unto our Path, Psalm 119. 105. Only such a fatuus ignis, as that of foolish Man's Invention is, shall be allowed to guide us? How is this for the Blind to lead the Blind, and what's the Consequence thereof, what can it end in, but in making both fall into the Pit?  
Indeed this I could not here well pass by, as being at least part of that heavy Judgement, which was then inf●…icted on Antichrist; not but that this darkness began earlier to spread itself over the Kingdom of the Beast, than the time we mark out for that particular Vial, said here to be poured on his Seat, (according to what we have already taken notice of, viz. That it is not necessary that each Vial in its full extent should be just confined to some one Period, wherein none other of the Vials were pouring out,) and will in some degree continue, as long as any thing of this Kingdom shall remain; for indeed the Kingdom of the Beast is nothing else but the Kingdom of Darkness, it being only by Error, and Ignorance he can hope to prevail: For let but the light of the Gospel once clearly shine forth, and all Mists, and Clouds will vanish forthwith, and this Kingdom of the Beast it is by that at lastit is to be overthrown) will vanish with them.  
But one thing more is to observed of this Vial, as it was poured out upon the Seat of the Beast; and that was, as now Princes began to despise the Power of the Popes, and make themselves their Judges; it was what they had sometimes attempted before, but the Popes still got the better of them in the contest; but now they effectually made them to be deposed, and submitted them to the Authority of Councils, as in that of Constance: Nay, they came to that Indiffereucy, that several of them owned neither the Pope at Rome, nor at Avignon; and Charles the 6th King of France went so far, as by a public Edict to decree, ne quis suorum Romanum, aut Avenionem excutreret ad Pontifiem, That none of his Subjects should go either to Rome or Avignon to the Pope.  
Besides, it was what did not a little increase their pains, and sores, what happened to the Seat of the Beast under this Vial, from Wiclef, and his Followers, who so highly declaimed against the Pope, as being Antichrist, and so stronuously opposed the Doctrines of Purgatory, of Images, of Invocation of Saints, of Transubstantiation, of Indulgences, etc. For however Wiclef's Doctrine was condemned at Constance, Jerome of Prague, and John Hus Burnt for defending it, yet how did the Light of the Gospel by them Preached, begin to dispel the Mists and Clouds which this Kingdom of Darkness had cast abroad? How did it but make way for that clearer Light, which shone forth yet clearer at the Reformation? When according to Hus' Prophecy, (viz. Nunc quidem torretis Anserem, at veniet Cycnus, quem non poteritis torrere, post centum Annos Deo, & mihi respondebitis: Now indeed you roast a Goose (alluding to his own Name, which signifies a Goose) but there will come a Swan, whom you shall not be able to roast, after 100 Years you shall answer to God and me) Luther appeared against the Corruptions of the Church of Rome.  
And here let us leave them full of Darkness as they are, and gnawing their Tongues for pain, for grief and Vexation, that all they can say in the defence of their Superstition and Idolatry, will never be able to silence Truth: Let them do all they can to hold the World in Darkness still, by the denying them the use of Scripture, but the Day is dawned, and the Light is broken forth, and will dazzle the Eyes of those Bats and Owls, who so much fly from it. The Knowledge of God's Word, (blessed be his holy Name for it) will not suffer Men to be so Blind as to be led any longer by such dark Guides: let them (seeing it is their black doom so to do) Blaspheme the God of Heaven; let them continue in their Impenitency, and not repent of their Deeds; but that God, whom they Blaspheme is able to recover his own Glory, and will give them but too too long a day to repent, when they who have so much laboured to support their Kingdom by it, shall themselves be reserved in Everlasting Chains of Darkness.   

CHAP. XVI. Of the sixth Vial, Rev. 16. 12, 13, 14, 15, 16.  
AND the sixth Angel poured out his Vial upon the great River Euphrates, and the Water thereof was dried up, that the way of the Kings of the East might be prepared.  
And I saw three unclean Spirits like Frogs come out of the Mouth of the Dragon, and out of the Mouth of the Beast, and out of the Mouth of the false Prophet.  
For they are the Spirits of Devils, working Miracles, which go forth unto the Kings of the Earth, and of the whole World, to gather them to the Battle of that great Day of God Almighty.  
Behold I come as a Thief, blessed is he that watcheth, and keepeth his Garments, lest he walk naked, and they see his Shame.  
And he gathered them together into a place called in the Hebrew Tongue, Amageddon.  
This Vial contains a great variety of matter, and Subjects, to whom it relates, and seems to point at Events, which concern not only the fall of Antichrist, under the restriction we have hitherto been speaking of him, but of all others, (though not so precisely under that Denomination) who with him rise up against the Lord and his Anointed, Psal. 2. 2.  
And 'tis but necessary we should have this notion of it, the business of this Vial being to usher in the Kingdom of Christ on Earth, i. e. To open a way for the Return of the Jews, and the fullness of the Gentiles, which is what that Kingdom will consist in; And if so, it cannot be imagined, how there should be any left to oppose the Purity of the Christian Religion, (which will be the great Glory of our Lords Reign,) any of his Enemies remain, who shall not be destroyed.  
That indeed his Enemies shall be willing to make a push for it, to make their last attempt against his Power, is scarce to be doubted; for if (as it is in the former Vial) they repent not after all his Plagues of their Deeds, what can be expected, but that their Impenitency will hid the things that belong to their Peace from their Eyes, and they will use all endeavours to assert their unrighteous Cause?  
What can be expected, but that they will band and league together to oppose their common Enemy? or if they band not, if they enter not into common Leagues and Alliances to this purpose; if they continue still at a distance, and Enemies to one another, yet that they will all conspire in the same Malice against Christ; i. e. That the Dragon, the Beast, and false Prophet will all unite in the common cause of Hell, and gather themselves together to the Battle of that great day of God Almighty? Such is the precipitate Malice, such the blind Envy, such the unaccountable Despair of the Devil, and his wicked Instruments, that though they are certain, nothing but ruin can be the Consequence, they cannot deny themselves the satisfaction of the attempt: Lucifer, under whom they have listed, will ascend, and be like the most high; will in his boundless Pride and Ambition be aspiring to set himself above God, although he thereby be but preparing his own Hell, and fitting himself for everlusting Chains of Darkness.  
But than Chains and Darkness will be their Lot, Ruin and Destruction will attend all their Enterprises, and that in the Extent, Manner, and Circumstances of it, is what is here more particularly to be considered.  
Now that I shall do in the Method the Vial is delivered.  
1. I shall consider what is to be understood by the great River Euphrates, and the water thereof, and how that is to be dried up?  
2. What by the way of the Kings of the East to be prepared, and how the drying up of the Water of the great River Euphrates will prepare their way?  
3. What is to be meant by the three unclean Spirits like Frogs, coming out of the Mouth of the Dragon, and out of the Mouth of the Beast, and out of the Mouth of the false Prophet?  
4. Why Christ is said to come as a Thief at this time, and to declare those Blessed that shall then Watch?  
5. The turn he shall give to Affairs, in gathering them into a place, called in the Hebrew Tongue, Amageddon?  
1. What is to be understood by the great River Euphrates, and the Water thereof, and how that is to be dried up?  
Euphrates may be taken either literally, or in a figurative sense; either for the River itself, and its Waters, in the common Notion we have of these, or for those who are Borderers on it; and it is the stile the Holy Ghost makes use of, Rev. 17. 15. to express Peoples, Multitudes, Nations, and Tongues, by Waters.  
If in the first sense we take this, viz. For the River itself, and its Waters, in the common notion we have of these; then the drying up the Water thereof under this Vial, will be either like what happened in the drying up the Red-Sea for the Children of Israel to pass through it towards Canaan, or what hath already happened to Euphrates itself at the taking of Babylon by Cyrus, who made wide and deep Trenches, whereby to divert it Streams, and so came upon that City unawares in the night of their solemn Feast; the same Stratagem by which Semiramis and Alexander are likewise reported to have taken it, as Frontinus relates, l. 3. c. 7. i. e. This will be, Either  
By Miracle; God immediately interposing as he then did, for the deliverance of his People, the same People of Israel, as we shall afterwards show, for whom he wrought the former Miracle, and in order to his bringing them into the same Canaan, or Land of Promise; Or  
By some artificial Stratagem, whereby they shall be enabled to open to themselves a passage thorough it.  
But if in the latter Sense, Euphrates, and its Waters are to be taken, viz. for those who are Borderers on, or Inhabitants near or about it; Then  
The drying up the Water thereof, will be, causing the People who thus inhabit, or border on or about it, like the Sea opening on this, or on that side, no longer to hinder the passage of the ten Tribes (for it is in all likelihood there the ten Tribes, at least, great part of them are; nay, whether not mixed among the Turks themselves is very doubtful) into Canaan, and returning to Jerusalem, whether in all probability they shall be then gathered. And this makes way for our second Enquiry, viz.  
2. What is to be understood by the way that is to be prepared for the Kings of the East, and how the drying up of the Water of the great River Euphrates will prepare their way?  
The preparing the way for the Kings of the East, i. e. For those vast Dominions and Countries that lie Eastward, (for Kings come not without their People, and Subjects to attend them) will signify that great Accession shall in those parts of the World be there made to the Gospel, by a way being opened for them to embrace it; or if by the Kings of the East we understand those, who de jure, or of right are such, viz. The Seed of Abraham, or the Jews, whose the Promises are, then will this import (as is already said) a way being made for them through Euphrates, in the twofold Sense we have given of it; to return into their own Country, and be there possessed of that Sovereignty over other Nations, that belongs to them; and being there, without confining their Return to those who shall come Eastward of Euphrates (for from all parts of the World shall they at least some of them be gathered to Jerusalem, as is otherwhere Prophesied; Isaiah 11. 11, 12, 14, 15, 16. Ezek. 37. 21, 22, 23, 24, 25, 26, 27, 28.) They may be called the Kings of the East particularly (for so Jerusalem, and Canaan are called the East,) because there is to be the chief Seat of the Empire, there they to be again Established.  
And it is more than probable it should be so, if we consider the many Prophecies which expressly foretell it, and have never yet been fulfilled to them. 'Tis impossible that there should not be glorious times behind for the Seed of Abraham, and as impossible that the Kings of East, (the Nations amongst which they are scattered, those vast Dominions and Countries which lie Eastward, and have hitherto been so much in the dark, as to the knowledge of the Gospel) should not share in that Glory with them.  
And, methinks I cannot but upon this occasion apply what we read, jeremiah 50. 38. A drought is upon her Waters, and they shall be dried up; and again, chap. 51. 32. The Passages are stopped; it is with reference to Euphrates, and the drying up of its Water, the Prophet there speaks, when Babylon was to be taken by Cyrus, as we have already showed, it really happened; but it we consider the whole context, and the gracious expressions of God to his People, beyond what hath ever yet been verified to them; such as what occurs, ch. 51. 5. For Israel hath not been forsaken, nor Judah of his God, of the Lord of Hosts: And ver. 19, 20, 21, 22, 23, 24. The Portion of jacob is not like them, for he is the former of all things, and Israel is the Rod of his Inheritance, the Lord of Hosts his Name.  
Thou art my Battle-Axe and Weapon of War: For with thee will I break in pieces the Nations, and with thee will I destroy Kingdoms.  
And with thee will I break in pieces the Horse, and his Rider, and with thee will I break in pieces the Chariot, and his Rider.  
With thee also will I break in pieces Man and Woman, and with thee will I break in pieces Old and Young, and with thee will I break in pieces the Youngman and the Maid.  
I will also break in pieces with thee, the Shepherd and his Flock, and with thee will I break in pieces the Husbandman and his Yoke of Oxen, and with thee will I break in pieces Captains and Rulers.  
And I will render unto Babylon, and to all the Inhabitants of Chaldea, all their evil that they have done in Zion in your sight, saith the Lord.  
And again, ver. 36. Therefore thus saith the Lord, behold I will plead thy Cause, and take Vengeance for thee, and I will dry up her Sea, and make her Springs dry.  
And before, chap. 50. 4, 5, 6. In those Days, and in that time, saith the Lord, the Children of Irael shall come, they and the Children of Judah together, going and Weeping: They shall go and seek the Lord their God.  
They shall ask the way to Zion with their Faces thitherward, saying, Come and let us join ourselves to the Lord, in a perpetual Covenant that shall not be forgotten.  
My People hath been lost Sheep, their Shepherds have caused them to go astray, they have turned them away on the Mountains; they have gone from Mountain to Hill, they have forgotten their resting place.  
And afterwards, ver. 17, 18, 19 Israel is a scattered Sheep, the Lions have driven him away: First the King of Assyria hath devoured him, and last, Nebuchadrezzar King of Babylon hath broken his Bones.  
Therefore thus saith the Lord of Hosts, the God of Israel, behold I will punish the King of Babylon, and his Land, as I have punished the King of Assyria.  
And I will bring Israel again to his Habitation, and he shall feed on Carmel and Bashan, and his Soul shall be satisfied upon Mount Ephraim and Gilead.  
In those days, and in that time, saith the Lord, the Iniquity of Israel shall be sought for, and there shall be none, and the Sins of judah, and they shall not be found, for I will pardon them whom I reserve.  
And ver. 33, 34. Thus saith the Lord of Hosts, the Children of Isreal, and the Children of Judah were oppressed together, and all that took them Captives held them fast, they refused to let them them go.  
Their Redeemer is strong, the Lord of Hosts is his Name, he shall throughly plead their Cause, that he may give Rest to the Land, and disquiet the Inhabitants of Babylon.  
Now then, if Babylon hath never yet been so fully destroyed, as is here expressed, as he, who reads these two whole Chapters, will see: If Israel hath never yet been so restored as is there Prophesied, it will follow, that what is there promised is still to be made good to the Jews, and that which is to lead to it, will be (whether in a literal, or Metaphorical Sense, or both, I leave it to the considering Reader to determine) by the drying up the River Euphrates, and that for the destruction of Babylon in its largest Extent: Whatever Babylon it is, that hath tyrannised over God's People, it is to have its Share in this Vial.  
'Tis true, I submit it, that the Holy Ghost hath expressly mentioned the Medes in the Judgement to be brought on Babylon, described in these two Chapters of Jeremiah, Jer. 51. 28. But I cannot but think that there is something typical as well as literal, in the large description there given; and if it be certain, that a great deal of what is said there cannot be applied to the taking of Babylon by Cyrus, and the return of the Jews upon his Proclamation, or any thing that hath since happened to that Land of graven Images, ch. 50. 38. It is as certain, that there is a Day still to come, when what is lacking shall be fulfilled upon her, and upon all those, who like her are mad upon their Idols, ibid. A Day too wherein no one Title of what God hath promised to the Jews, to Israel and Judah (as they are ch. 50. 4. and 51. 5. distinctly mentioned) shall fall to the Ground.  
This, as to the drying up the Water of the River Euphrates, with the end why 'tis to be dried up, viz. That the Way of the Kings of the East might be prepared.  
Only one thing I shall farther offer, and that is, if by Euphrates and the Water thereof, we understand those who were the Borderers on it, the Inhabitants near or about the River, (of whom more by and by) it will not be necessary, that we precisely tie them up to that Place, for the whole time of the Vial, no more than it will be necessary, that for the ascertaining the River itself, we suppose the same Waters to be always there: No, we know very well, the Waters that run in Rivers are still in Flux, that which passes the Channel to Day, is gone from thence to Morrow, and yet it is by all esteemed the same River still; People and Nations are as much in Flux, as Waters can be, those that live in one Country in one Age, in another Age may live in another Country, but yet sure they are the same People still; at least if they change their Seats, and remove their Habitation, they leave still their Country behind them, that abides the same, whatever becomes of its flitting Inhabitants.  
The use I make of this, is, that if Euphrates be taken for the People that bordered on it, when the Holy-Ghost first speaks of them, than wherever this People shall be in the whole time of this Vial, the drying up the Water of Euphrates may be applied to them: So that if now the People (the Turks are that People, as we shall presently show) be removed any of them from the Banks of Euphrates ('tis but what its own Waters often do,) wherever they are (for so might the Waters that run out of Euphrates, if they could in all their wander be distinguished from other Waters, be still called the Waters of Euphrates) they may still be expressed under the same stile; And if so, then there will be still a farther notion we may have of the drying up the Water of the great River Euphrates, as it may be enlarged to hold out to us the overthrow of the whole Mahometan Empire; the removing that Tyrannical Kingdom, which hath so long usurped upon the World, and oppressed the Jews in particular, hath so far extended its Territories, and all to the Ruin of the true Religion; that Religion, which under the last Vial is to be in its Triumph, and under this to have its way prepared for it.  
I pass on to the third Enquiry, viz.  
3. What is to be meant by the three unclean Spirits, like Frogs coming out of the Mouth of the Dragon, and out of the Mouth of the Beast, and out of the Mouth of the false Prophet?  
And this will be divided again into these several Questions, viz.  
1. What we are to understand by the Dragon, Beast, and false Prophet?  
2. What by the three unclean Spirits?  
3. Why they are compared to Frogs?  
4. Why said to come out of the Mouth of the Dragon, Beast, and false Prophet?  
5. What it is, with reference to the Business for which they come, that stirs them up more particularly to come out, as they do, under this Vial?  
1. What we are to understand by the Dragon, Beast, and false Prophet?  
The Dragon in this Book of the Revelation is taken either for that old Serpent called the Devil, or Satan, Rev. 12. 9 Or for the supreme, Secular, or temporal Power, as acting under him, Prosecuting the same Mischief, envenomed with the same Malice against all that is good, as this Serpent, or Dragon himself is; and the Name under which such act, is that of the Beast, the name of Antichristian Power, whilst both in Heathen and Papal Rome as is evident by comparing the first, and eleventh verses of the 13th. Chapter of this Book: Where we have two Beasts, one rising up out of the Sea, and the other coming up out of the Earth; the one said to have seven Heads, and ten Horns, ver. 1. The same that is expressly said of the Dragon, chap. 12, 13. The other to rise only with two Horns like a Lamb; to the first, the Dragon is said to have given his Power, and Seat, and great Authority; of the other 'tis said, He spoke as the Dragon, both under some relation to him, but so that the first (as I shall offer the Reason for it presently) hath his Name here given him of the Dragon, the other that of the Beast, and the Subject of their Power is Antichristian Rome in its largest Extent, bloody and cruel as a Dragon.  
For that seems to be the reason, why Rev. 12. 3. He is called Red, as if died with the Blood of the Saints. Cruelty indeed hath been the Character of Rome ever since it had its Being: Romulus first Tinctured its Walls with the Blood of his Brother; and all the Increases of it have been by Spoil and Ruin: The Bloody Sword hath in a manner always been drawn amongst them, and the time can scarce be named, wherein they have not been Engaged either in intestine or foreign Wars; Blood hath always coloured this Dragon, but his deepest Dye hath been in the Blood of the Christians.  
It was the ruin of Christianity he laboured for, in its very Birth, as is described Rev. 13. 1, 2, 3, 4. and hath not been wanting ever since to attempt upon it, in all the Methods and Degrees of that native Cruelty which is ascribed to the Dragon.  
But then the difference is, that whereas the Beast, as applicable both to Imperial, and Papal Rome, is said to have ten Horns, and upon his Horns ten Crowns, Rev. 13. 1. The Dragon is said to have but seven Crowns, and those on his seven Heads. The Reason whereof I take to be this; That the Power of the Dragon looks backward and forward, viz. to the whole duration of the Roman Power, under its seven Heads, or seven forms of Government, viz. Under Kings, Consuls, Tribunes, Decemvirs, Dictator's, Emperors, Popes: That of the Beast is limited to the time of the ten Kings, which were afterwards to rise up upon the division of the Empire; at which time that other Beast, (for so the Holy-Ghost speaks distinctly of them in that forementioned Chapter, viz. Rev. 13. 1st and 11 Verses) was to rise, and that too to hold of the Dragon; for if it be said of the first of these Beasts, that the Dragon gave him his Power, and his Seat, and great Authority, verse 2. (as we just now observed) 'tis said of the other Beast, that he spoke as the Dragon.  
But that the name of Dragon, (for so I suppose it to be in this Vial) is here given to the one and not to the other, I am apt to think may be, from the different Grounds on which they act; the former Beast, i. e. The Emperor standing upon the same Foundation, and exercising the same sort of Power, that the former Emperors, or whatever other his Predecessors did, i. e. what is properly Civil: The other Beast pretending his title from Religion, the title he holds under Christ, as his immediate Vicar on Earth, said therefore to have two Horns, like a Lamb: And therefore where they come to be distinctly spoken of, (as I presume them to be in this Vial) the Name of Dragon, the common Emblem of the whole Roman Power is given to the one, that of Beast, (for the Dragon he cannot be, properly speaking, because at the most he is but one of his seven Heads, a●d that under another Capacity than the others are, as pretending to hold from Christ for other ends, and purposes, than the other Heads received their Power,) to the Other. The first is the Beast too, ver. 1. But the Beast that was to be, as it were wounded to Death, and ever after not to live but in that Image this other Beast should give him, ver. 15. And therefore more eminently may this Beast which gave the other that Life it hath, be styled the Beast, as 'tis in the following part of this whole Book of the Revelation. Distinct indeed they are in all their Actings, and therefore may very well be distinctly spoken of; the first Beast, i. e. The Emperor in the Exercise of Civil Power, as he now enjoins it, for his distinguishing Character be very well remitted to what the Holy-Ghost makes the common Style of all the seven Heads, or forms of Government in the whole time of the Roman Power, i. e. The stile of Dragon; the other Beast, i. e. the Pope, for his Usurpations over the Civil Powers, with that Jurisdiction he exercises over them, as well as others, and that dependence they have on him, more eminently and solitarily be said to be the Beast.  
So then by this time it will not be difficult to apprehend, whom we are to understand by the Dragon and the Beast: Not so much the Old Serpent, the Devil, or Satan himself, as those who act under him. The one the more directly under the Relation of a Dragon, as to him he, (the Dragon) so expressly is said to give his Power; the other under the stile of Beast, as it is more particularly ascribed to him, that came up out of the Earth, i. e. As is before showed at large, as he was to usurp upon the former, and come up upon the Ruins of the Empire; And this as a Lamb, though in the Event he should show himself to act as a Dragon.  
Which being granted, the only difficulty will be, whom we are to understand by the false Prophet: Whether the deluding Spirit, by which these Acted, those false Teachers, and Seducers, which act with, or under them; or some other Person, or state of Men distinct from both?  
And for my part, I am inclined to think it must be some third Person or State distinct from the two other: For I cannot be of their Opinion, who make the Dragon, and Beast, and false Prophet to be the same, no more than I can the three unclean Spirits which come out of their Mouths to be one; which being in itself a Contradiction, I hope it will not be accounted one to distinguish them.  
But who then shall be this false Prophet? Who indeed, but he, who hath falsely arrogated it to himself? Mahomet I mean, who is known to have assumed it, and it is always given him by his Followers, and that in preference to Christ himself, the great Prophet of his Church, and he who was promised under that Name, Deuter. 18. 18.  
Besides it is a Style the Dragon, and Beast, Emperor and Pope, let me now call them, never assumed: And I cannot see, why this should not be admitted here; if we observe either, where the Vial is said to be poured out, viz. on Euphrates, in which the Turks or Mahometans are so much concerned, (as is at large showed in this Chapter,) and what the work assigned to the three unclean Spirits, is, viz. To go forth unto the Kings of the Earth, and of the whole World, (a larger district than is any where given to the Roman Empire alone) to gather them to the Battle of that great Day of God Almighty.  
'Tis true indeed, that the false Prophet afterwards, viz. Revel. 19 20. and Revel. 20. 10. is a stile under which Antichrist is expressed, but then 'tis to distinguish him from the Beast, not to make him the same with him; as also to show how it was the Beast, or Roman Empire, was deceived by him, as he was a false Prophet in the Doctrines he taught, and the Miracles whereby he pretended to confirm the same; and what was the consequence thereof, that the Deceiver and deceived were to perish together.  
Indeed I can scarce forbear to conjecture at least, that this Vial looks farther than is yet expressed; for when we have given the utmost Extent we can to the Roman, and Mahometan Empires, they will come very much short of what is set down here, I mean the Kings of the Earth, and the whole World; which is of too wide a compass to be contained in either of the former: Only the Dragon, the old Serpent, or Satan who is called the God of this World, (and is most properly so, in those places, where their Jurisdictions do not reach, for it is there to this day the Devil is professedly Worshipped, at least he is so, in some parts of the Pagan World,) in the extent of his Territories will take in the whole. And I would be willing to hope that the Day is coming when there shall be an end put to such his Usurpations; I would hope at the end of this Vial to see the Jews in their Return, and the fullness of the Gentiles coming in: I would hope to see, (it is an Event methinks, but agreeable to the Battle of that great Day of God Almighty) our Lord taking to himself his great Power, and Reigning, Rev. 11. 17. Or as it is Psal. 2. 8. 9 Asserting to himself the Heathen for his Inheritance, and the uttermost parts of the Earth for his Possession, breaking them with a Rod of Iron, and dashing them in pieces like a Potter's Vessel. And that such a time seems to be at hand will, appear, by that time we shall have gone though this Vial.  
This as to the first of these Questions, viz. What we are to understand by the Dragon, Beast, and false Prophet? The second is,  
2. What by the three unclean Spirits?  
If by the Dragon, Beast, and false Prophet we understand three distinct Persons, or States of Men, as before explained. than the three Spirits will be nothing else but either so many distinct Powers, or Principles by which they are acted in their opposition to Christ and his Church; or so many great Instruments, Messengers, Missionaries, or whatever other Name we give them, by which they execute their Decrees, and any way carried on the said Opposition.  
Nor will the notion of these Spirits either acting the Dragon, Beast, and false Prophet themselves, or sent out by them, be different, if as some do, we understand them all of Antichrist, properly so called, as limited to the Romish Oeconomy.  
And it may be worth enquiring whether with respect to a threefold sort, either of Decrees, or Orders of Men, by which he propagates his wicked Cause; the Canon Law, the later Councils, (such particularly as that of Trent,) and the College set up; de propaganda fide on one Hand the Jesuits, Mendicant Friars, (those wand'ring Saints among them,) and Secular Priests on the other, may not make up the number?  
For here I am sure, to go no further, we shall find unclean Spirits with a witness: Such is not only the Corruption of the Doctrines they propagate, but of the Lives of them that propagate them; such their Impurities of all sorts, that we need but mention their Names, and their Persons, and Practices will confirm all we can imagine in this Matter.  
What they are, and how they Act, the World is too much a Judge of.  
Nor is it to be admired, of which soever of these we understand it, that the parallel the Holy Ghost hath found for them, is that of Frogs. And  
3. Why they are compared to these, is now to be enquired.  
Frogs, we know, are amphibious Creatures, that delight in Filth and Slime; and Naturalists tell us that many times they are immediately engendered out of these, without the help of any other Parent; but where their cleanliest Production is, 'tis by spawn cast on the sides of the most miry and offensive Waters: Their nature is exceedingly to increase and multiply; they love to be creeping abroad in the dark, and then croak most. But after all their croaking and multitudes, they are one of the most feeble and despicable creatures; have nothing but their noise to affright with, being trod down with every foot, and soon lost in the slime and filth they delight in.  
Clear Day, and Clear Waters they most avoid; what may either show or cleanse them, is their greatest Enemy.  
And what now could have better suited these unclean Spirits, of which we have been speaking? And that whether we understand them in the first or latter sense, as relating to the Emperor, Pope, and Turk, as they are differently acted by them; or, as relating to the Romish Corruptions, and so belong only to the two former?  
For what is it but filth and slime they all delight in? What their Impurities of Life and Doctrine? What the Corruption of Manners is in the Romish Church, hath been already touched, and is too notorious to want any large descant on it; what 'tis among the Mahometans, whose Religion is made only to serve their carnal appetite, their pride, ambition, cruelty, lust, and the like, the liberty they give to these here, and the sensual Paradise they are taught to expect hereafter, is but too sensible a demonstration of.  
And to follow the Metaphor yet farther, 'tis slime and filth they rise out of, troubled and fouled Waters that produce them; such are Ignorance and Errors, Sin and Vice of all sort, abetted under the false pretences of Truth and Piety. 'Tis only in such corrupted streams that they spawn and multiply; only under the covert of darkness, by concealing the light of the Gospel, that they creep out in such numbers, in so many Sects and Orders as are among them both; and 'tis in this darkness they croak most, make the greatest noise, and boast, and with their clamours hope to bear down Truth: But after all their croaking and multitudes too, what pitiful, weak, contemptible wretches will they find themselves to be, when the day appears? How easily stamped into the mire, and left only as noisome slime and filth to be detested and avoided by all that pass by such are the unclean Spirits here spoken of, such these Frogs coming out of the mouth, (a Conception worthy such Parents, such breath to inspire them!) of the Dragon, the Beast, and the false Prophet, and  
4. Why said to come out of their mouths, is our next question? The mouth is the place of speech, where the Soul that sits Queen Regent within, giveth forth her commands; and these three unclean Spirits, like Frogs, being out of the mouth of the Dragon, the Beast, and false Prophets, show them to be form there, and will agree both to the Persons, and things, to which we have above applied these.  
1. To the things, and then they may signify some commands, decrees, or edicts, given out by each of these; the effect whereof should be to be rallying together all the Antichristian forces from all parts of the World (as far in them lies) to oppose the Truth, and people of God, and (as it were) to give battle to God himself, who is the Protector of both.  
2. To Persons, and then 'twill signify some Orders of men, their Messengers, Missionaries, and the like; which being created by their respective Powers, set up by their Decrees, or Commissions (for 'tis still out of their mouths, as all Decrees or Commissions whatever are words proceeding thence) are to be the busy Instruments to execute, what to these purposes is enacted by any of them.  
But there is another Notion of these unclean Spirits like Frogs coming out of the mouth of the Dragon, the Beast and false Prophet, and that I am apt to think is (for we must consider this is one of the last Vials, or Plagues, and therefore must look towards the ruin of them, on whom 'tis poured) to point out the shameful end, towards which, these Enemies of the Church are hastening: And the unclean Spirits coming out of their mouth, is a sort of dispossessing them, and will signify the depriving them of that Power and Life, which before they had; the breath when it once comes out of the mouth, being ready to vanish in the Air.  
Before, 'twas with the mouth of a Dragon every thing was spoken by them, Fear and Terror went with all their Decrees; but see the Metamorphosis, the Dragon with all his proud Boasts is changed into the most feeble, and contemptible Frog.  
And this leads to our fifth Question, viz.  
5. What 'tis with reference to the business for which they come, that stirs them up to come out of the mouth of the Dragon, the Beast, and the false Prophet, as they do under this Vial?  
Now that is to defend the false Worship, which they have so long upheld, and for the maintaining whereof, they are so zealous (if 'twere possible) to engage the whole World in their Quarrel; their time, as 'tis said of him, by whom they are acted, Rev. 12. 12) is but short, and that makes them have so great wrath.  
A little to explain this in the reason the Holy Ghost assigns of these unclean Spirits now coming out like Frogs, croaking every where, raising all the noise and clamour they can, like those of Egypt (let me use the allusion, Exod. 8. 3.) coming into the House and Bed chamber of Pharaoh, every where following and plaguing those Princes, who shall like him harden their hearts, and not let God's people go, for (saith the Text) they are the Spirits of Devils, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Demons, i. e. those wicked Powers whose great business it hath always been to corrupt the Divine Worship by setting up themselves, or any thing else in the place of God; as those Ancient Heroes, and Deified Persons were among the Heathens; in the Romish Church, the worship of Images, Saints, Relics, etc. and let me add, among the Mahometans, they pay to the Shrine of their own Prophet the devotion (rather may be the false Prophet mentioned in this Vial,) with the preference they give him above Christ, and those other Superstitions among them, relating to the Opinion they have of their Dervishes, and other their Holy Men, will but too plainly interpret this: the Character the Apostle gives of their many Corruptions under the Style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrines of Devils, or Demons, 1 Tim. 4. 1, 2, 3. will comprise the whole matter: Now the Spirit speaketh expressly, that in the later times some shall departed from the Faith, giving heed to seducing Spirits, and Doctrines of Devils, (of Demons) speaking lies in Hypocrisy, having their conscience seared with a hot Iron, forbidding to Marry, and commanding to abstain from Meats, which God hath created to be received with thanksgiving of them which believe, and know the Truth.  
Now these, such like are the things for which they shall set themselves to contend; in the defence of these, and all other Doctrines of Devils, is it, that they shall use all their skill, what by their false Miracles, their Forgeries, and Impostures of every sort, to make Kings and Prince's League in their defence, and whom else they can draw into their Party; and they shall be able very far to prevail therein, to the engaging them all in a War against the true Religion; in which, when they shall appear most formidable, in full array of Battle, and (as 'twere) ready to seize the Spoil: Then see the sudden turn of things, the strange disappointment there will be to the Church's Enemies, the surprising Catastrophe to the Dragon, Beast, and false Prophet; to the unclean Spirits that come out of their mouths, the croaking Frogs of all sorts: The Battle they are gathered to, is the Battle of that great day of God Almighty; that day of most glorious success and victory; And he that shall command as General in it, shall come as a Thief; sudden and surprising, as to the Amazement and Confusion of all his Enemies, so to the joy and transport of those that wait his coming. Blessed is he that watcheth and keepeth his Garments, lest he walk naked, and they see his shame! Which is an answer to the fourth Enquiry, viz.  
4. Why Christ is said to come as a Thief at this time, and to declare those blessed that shall then Watch. And 'tis worthy our farther looking into, whether he be not already come as a Thief? Whether great part of this Vial be not fulfilled, and men have taken no notice of it? Whether he hath not often already trampled down his Enemies, as dirt, or mire under the feet, when he hath pleased to appear in the Cause of his Church and People? Let the success of the Reformation, so far as it hath already been carried on, the great and wonderful overthrows that have been given to Papal Arms, such as what happened in the Low-Country Wars, the Sweedish War, our own Wars against the Spaniard, etc. inform us herein: not to pass by the Inroads of the Turks, and other great Events, I could mention, were they not too near us, and such, wherein we have too much reason to fear, Men have not so watched, and kept their Garments, but that they walk Naked, and their shame is seen through them; for so 'tis, when men seek themselves and not God, when however the great Noise and Cry be for Religion, yet that is forgotten as soon as they have served their turns.  
But whatever men's designs and purposes are, yet the Counsel of God shall stand; where ever they make the false step, God can make none. They may list and rally for their own ends; the Enemies of the Church may form Campaignes', confederate with their Allies, and gather them to the Battle of that great day of God Almighty; but he hath another work to do, both by, and upon them, than they imagine; As  
5. With respect to that great Turn, he is said to gather them together unto a place called in the Hebrew Tongue Armageddon.  
And it being called so in the Hebrew Tongue, we must examine what 'tis it signifies in that Tongue.  
Now to me there seems to be no more natural Etymology of the word, than what speaks it to be utter Excision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with Arma, is res devota, or Anathema what is devoted, or set a part for destruction. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exscidit vel discidit, may be rendered Excision; In allusion it may be to those Excommunications which had been so much abused by Antichrist (and something of this there is likewise in the Abhorrence the Turks have of the Christians, whom they cut off from their Communion too) to intimate, it may be, that great Excommunication, and real delivering them up to Satan, which the Enemies of the Church were to expect.  
And as to the place, if there be any, where this shall more eminently be executed, why may not the Holy Ghost's giving us the name in Hebrew, and telling us 'tis called so in the Hebrew Tongue, without explaining it, (as 'tis done in other parts of Scripture, and particularly, Revel. 9 11.) afford us this Note, viz. that 'twill have its completion in some place, where the Hebrew Language is supposed to be understood without an Interpreter; and what place so proper for that (especially if the return of the Jews be pointed at in this Vial) as Judea, or Jerusalem?  
And what if it should be in some such manner as this? Suppose upon the issue of the Wars, which are now on foot, in the Christian World, some European Prince, or Princes, who have of late had very great success against the Turks, should not accept of any accommodation, but pursuing their Victories into their Territories, and striking so great a Consternation into them, (for it is upon Euphrates, in the Sense we give of it in this Vial, that the Vial is poured) that they every where fly, and are scattered, should affect to look towards Constantinople, or Asia; and in the success of such Wars should give that Apprehension to the Eastern, and other Princes round about, whereupon, (or for what other cause God in his wise Providence shall think fit,) they, (the Princes and Countries might be named too, for they seem to be noted in the Scripture of Truth, but I forbear to be too curious in such a matter) should forthwith gather together to dispossess them, but with that fatal disaster to them all, that in this high Project they should clash between themselves, and as it is Prophesied, Psalm 2. 9 Be dashed in pieces like a Potter's Vessel? Whereupon the Jews, whose right it is, and who about that time shall in all likelihood be gathering thitherward, should without any the least Opposition, seat themselves in their own Land; according to the Prophecy given out Zechar. 4. 6. Not by Might, nor by Power, but by my Spirit, saith the Lord of Hosts.  
Suppose too, that at or about the same time, some Christian Prince leaguing with the Mahometans, or otherwise weakening the Papacy by his, or his People's falling off from Rome, should be instrumental in the Downfall of Babylon; or those Princes, who have already deserted that great Where (as she is called, Rev. 17. 1.) joined with the other of the ten Horns, which shall likewise in due time desert her, (They have no other way to keep their Crowns on their Heads!) should all conspire to hate her, and make her desolate and naked, and eat her Flesh, and burn her with Fire. Rev. 17. 16?  
Not that I will exclude from hence the Concurrence of the two Witnesses themselves, i. e. Those suffering Christians who were to prophesy a Thousand, two Hundred and threescore days in Sackcloth, as it is said Rev. 11. 3. The same time (for 42 Months are made up of so many days) that the Court without the Temple was to be given to the Gentiles, and the Holy City to be trod under Foot, ver. 2. of that Chapter. For as it is said of them, That if any will hurt them, fire proceedeth out of their Mouth, and devoureth their enemies, and if any Man will hurt them, he must in this manner be killed, v. 5, and ver. 6. These have power to shut Heaven, that it rain not in the days of their Prophecy: And have power over Waters to turn them into Blood, and to smite the Earth with all Plagues as often as they will, with reference to those Judgements, which for their sakes shall be brought upon the Antichristian World; so, when they shall have finished their Testimony, have had War made against them by the Beast, that ascendeth out of the bottomless Pit, and shall be overcome and killed by him. ver. 7. But so that their Bodies shall not be suffered to be put in Graves. ver. 9 No, by the People's, and Kindred's, and Tongues, and Nations, they shall be still kept above Ground for those three days and half, (as is there expressed) they are to lie in the street of the great City, The Spirit of Life from God is to enter into them, they to stand upon their Feet, and great fear to fall upon them which see them, ver. 11. And they to hear a great Voice from Heaven, saying unto them, Come up hither, and to ascend up to Heaven in a Cloud, and their Enemies behold them, ver. 12. And the same Hour to be a great Earthquake, and the tenth part of the City to fall, and the names of seven thousand Men to be slain, and the Remnant to be affrighted, and give Glory to the God of Heaven.  
Which, what it can signify, but the reinstating them in the enjoyment of their Rights and Religion (for so standing upon their Feet, and ascending up to Heaven, may import) with the great Change that shall thereon ensue in the falling off of one of the ten Kings, or Kingdoms, into which at the Rise of Antichrist, the Roman Empire was divided, (for that is the tenth part of the great City, or Rome, as she is said afterwards, ch. 17, 18. to Reign over the Kings of the Earth) from all subjection to the Beast?  
And the Names of seven thousand men being to be Slain, many point at the overthrow of those, who as to any commerce, and good they bring to the World, are but us the mere Names of men, the Priests and Monks I mean, with the other parts of their corrupt Hierarchy, which in all probability must be then quite extinct; slain not so much in their Natural, as Politic, or Religious Capacity (however we shall call it,) which I suppose to be understood by their being said to be slain in the Earthquake and not with the Sword, i. e. abolished in that great change and Revolution there shall then be. And the Remnant being affrighted, and giving Glory to the God of Heaven, must signify the Conversion of that 10th part of the City (the great City as 'tis before, v. 8. which in the Book of the Revelation signifies the Antichristian Empire; i. e. Rome in the full extent of its Territories, as said to Reign over the Kings of the Earth, Revel. 17. 18.) which is said to fall, fall from Rome, from her Superstitions and Idolatries, fall from her as she is Spiritually called Sodom and Egypt, where also our Lord was Crucify'd; as she in her Corruptions and Tyranny is what the two former were, and by her Power (for 'twas the Roman Governor, who sentenced our Lord to the Cross) crucified the Lord, and hath ever since been crucifying his Members.  
But then how much of this Transaction shall belong to the Witnesses, I am not capable to say; that they shall have their part in it, not only in being themselves restored, but in striking Terror into their Enemies, in dismaying, and disabling them from all opposition, I make not the least question: The Event must show how this shall be, and things are not so far off, that we should be discouraged to wait for the Completion. Behold saith our Lord, I come as a Thief!  
And how will men wonder that they were so much in the dark as to the Mystery? How will they be ashamed that they have no better watched and kept their Garments? That they have walked so naked, so unprovided for such a day? That though the work hath been doing, they observed it not? But, if they had, it would not have been said Behold, I come as a Thief! 'Twill, notwithstanding all the warnings God hath given of it, all the preparations there are towards it, be sudden, be surprising. I repeat it again, Behold I come as a Thief!  
I said just now, notwithstanding all the warnings God hath given of it, i. e. of what is to happen under this Vial, viz. the recalling the Jews, the bringing in the fullness of the Gentiles, the final fall of Babylon; notwithstanding too all the preparations towards it;  
Towards the first, the recalling of the Jews there cannot be much preparation, for their return is to be as life from the dead, Rom. 11. 15. as the Resurrection of dry bones, Ezek. 37. by bringing them out of their Graves, v. 13. only as 'tis Ezek. 36. 37. Thus saith the Lord, I will yet for this be enquired of by the House of Israel, to do it for them; but 'tis what he will do first for them, in pouring upon them the Spirit of Grace and Supplication, Zach. 11. 10. And it may be there never was a greater longing in that people for their return, than now is, never a fairer disposition towards Christianity. But in that God will have his own way.  
But as for the Mahometans, that they seem to be preparing for it, their entertaining several of the Christian Tenets, and Principles, as may be seen in Rycaut's History of the present state of the Ottoman Empire, p. 231, and otherwhere may informus; As  
With respect to the Fall of Babylon, there is nothing can more speak that to be drawing on, than the Irreverence with which even those who still retain the same Profession with her, do almost every where Treat her; witness the Wits of France, and Italy itself, who either run into direct Atheism, or have private Opinions and Sentiments of their own, with which they qualify those Absurdities in that Religion, which they have not yet found a way entirely to reject.  
I shall not need on this occasion to mention the Quietists, or any other sort of Sceptics in that Communion, but shall conclude this with that of our Saviour, Mark 3. 24. If a Kingdom be divided against itself, that Kingdom cannot stand.  
But to return: supposing the sense of the Vial to be as we have assigned it, it will still remain upon as to show, what in likelihood is the time, when this Vial shall begin, when to end.  
Now for this can we have a better Guide than the Holy Ghost himself? Let us see therefore what he hath said in this matter.  
We have it, Rev. 9 13, 14. And I heard a Voice from the four Horns of the Golden Altar, which is before God, saying to the sixth Angel which had the Trumpet, lose the four Angels which are bound in the great River Euphrates.  
What was the binding of the Angels? But that stop Providence was pleased, for the time appointed, to put to their Acting, what before they were lose, or free to?  
What their being loosed, but the same Providences permitting them to Prosecute their former designs, the taking off that check and restraint the same wise Providence had laid on them?  
Now when was it they were thus bound, when was it they were to be thus loosed?  
But to this we must premise another Question, viz. Who these four Angels were?  
To this the Context must give us Light, and that it will, if we consider of whom the Holy Ghost had been speaking: Now those the Holy-Ghost had been speaking of, are generally agreed to be the Saracens, or Turks: For they were those Locusts, as they are called ver. 3. which came up out of the Smoke, to whom was given Power, as the Scorpions of the Earth have Power, and who are said, ver. 11. To have a King over them, which is the Angel of the bottomless pit, whose name in the Hebrew Tongue is Abaddon, but in the Greek Tongue hath his name A polly on, i. e. A Destroyer; I may say too in the Arabic, for both Saracen and Turk in their Original are derived from Verbs, which among other significations have that of to spoil, or destroy; according to which, John Baptist a Egnatius speaking of the Origin of the Turks, saith, Vagi dispalatique quove cuique sors affuit, latrocinantes magis quam belligerantes, pro vincias vastarunt. Wand'ring, and straggling about as every one's chance was, they wasted Countries more like Robbers than Warriors.  
Indeed both these Names are but the same, and by an usual change in the Oriental Languages of Shin into Tau, they seem to have but one Original, (but this by the by.)  
They might be said to come up out of the Smoke, as it was by their Alcoran, and the gross Errors therein broached, the Mists, and Vapours exhaled out of the bottomless Pit, i. e. Derived from Hell itself, that the Sun, and the Air were darkened; such the Cloud hereby cast upon the true Religion; the Light of the Gospel, and its Professors.  
That they are said to be Locusts, may be, as for their Numbers, and the Country from whence Mahomet sprang, viz. Arabia where these most abound; so from what they resemble the Locusts in, as they waste, and destroy all, where they come.  
That they are commanded not to hurt the Grass of the Earth, neither any green thing, neither any Tree, but only those Men which have not the Seal of God in their Foreheads, show, that they are not natural Locusts, but such who liko Locusts shall make spoil, and havoc of those, who are hereby signified.  
That they are said to have power given to them, as the Scorpions of the Earth have Power, must relate to the manner in which by their first coming into Europe, they plagued those, against whom they had their Commission; which was not to Kill, but only torment for the time there assigned, i. e. for five Months, the time which Locusts usually make their stay, or 150 Years signified by those 5 Months; as a day in the Prophetic stile, is taken for a Year, and de facto it happened, and hath been already touched on in our Chapter of the first Vial.  
That they are said to have a King over them, which is the Angel of the bottomless pit, whose name in the Hebrew Tongue is Abaddon, but in the Greek Tongue hath his name Apollyon, ver. 11. Is a manifest Declaration, as under whom he acts, i. e. Him, whose place of Residence is the bottomless pit, or Hell; ('tis his Message and Errand he is sent on, though by the Permission of the divine Providence,) so what the Message is for which this Angel, or Messenger is dispatched thence; viz. 'Tis to destroy, and waste those persons, and Countries to whom he is sent: Be it Hebrew, or Greek, in which he hath his Name, this is his Business, this his profession, to be a Destroyer: He pretends to be descended from Abraham and Sarah, and claims the promise of all Kingdoms for his Followers, as being the only true Believers, (to Mustliman imports,) and avows the prosecuting all with War, who observe not the Rules of his Religion. Elmachin. Histor. Sarac. p. 3.  
So then granting the Saracens, or Turks to be those the Holy Ghost there points to, how come they to be called the four Angels, seeing they were all of the same Original, and Religion?  
Now this will be cleared by considering, what time the Holy Ghost may here be supposed to aim at, which must be that, wherein they are said to be bound; (for losing them can have no relation, but to their being bound.) and  
That seems to be about the end of the eleventh Century, when they were driven back by the Romans towards Euphrates, the place where they were said to be Bound.  
Paulus Jovius relates it to have happened under Soliman their Captain, in the time of Godfrey of Bulloign; about which time they divided into four Tetrarchies, Dynasties, or Governments, viz. Of Lesser Asia, of Aleppo, Damascus, and Antioch, or rather Bagdat, (for that of Antioch continued but fourteen Years) the three first on this side, the last beyond Euphrates.  
'Tis true indeed, that this division of Sultanies, or distinct Governments lasted not till the time, they are said to be let lose; but that no way hinders, why they, being the same People, under whatever Government they should be called back again to serve the Purposes of Divine Povidence, should be called by the same Names, or notified under the same distinction, that was then amongst them, when they were first said to be bound in the great River Euphrates. They who were to be loosed, and prepared for it, for an Hour, and a Day, and a Month, and a Year, Rev. 9 15. are the same with those, who before were bound, and therefore but reasonable they should have the same Appellation, whatever changes, or vicissitudes had otherwise happened to them in that long tract of time, no less than 396 Years, with some other fractions of time intervening (for so much a Year, viz. 365 Days, a Month 30, a Day 1. (a Day being taken for a Year) and an Hour will contain) between the time of this Division, if we date it from the erecting the Dynasty, or Government of Bagdat, which was 1057; for than 'twas Tognulbecus General of the Turks, was by the Caliph Cajim Biamrilla invested with Royal Robes, and inaugurated in the Royal City of Bagdat, which falls in with the 449th year of the Turkish Hegira, in which Elmachinus the Arabian Historian p. 272, relates it to have been thus performed. Now add to 1057 the v 396 it produces 1453, when the Turks took Constantinople, abolished the Eastern Empire, and made their Eruptions again into Europe, with that success, as scarce to find any thing to withstand them: What their Progress then was, the narrow limits of the present Empire, and the Mediterranean Isles sufficiently declare, and where it will end, only be that commanded them to be loosed, can foretell.  
And by this time we are able in some measure to judge, when this Vial was to begin, viz. When the four Angels (whom I have showed to be meant of the Turks) that were bound in the River Euphrates were loosed, which we have placed Anno 1453.  
As to the time when this Vial shall end, that must be judged as by the Events here foretold, so by what is to succeed in the next Vial.   

CHAP. XVII. Of the seventh Vial, Rev. 16. ver. 17, 18, 19, 20, 21.  
AND the seventh Angel poured out his Vial into the Air, and there came a great Voice out of the Temple of Heaven, from the Throne, saying, it is done.  
And there were Voices, and Thunders, and Lightnings, and there was a great Earthquake, such as was not since Men were upon the Earth, so mighty an Earthquake, and so great.  
And the great City was divided into three parts, and the Cities of the Nations fell, and Great Babylon came in remembrance before God, to give unto her the Cup of the Wine of the fierceness of his Wrath.  
And every Island fled away, and the Mountains were not found.  
And there fell upon Men a great Hail out of Heaven, every Stone about the Weight of a Talon, and Men blasphemed God because of the Plague of the Hail; for the plague thereof was exceeding great.  
This Vial, as by the Air into which it is said to be poured, we understand the vast Circumference of the great System of the World, to the more eminent parts whereof, viz. the Earth, the Sea, the Rivers and Fountains of Waters, the Sun, etc. the other Vials refer, seems to be the most general of all the Seven; and as the Air is common to all, that wherein all, good and bad breath and live, so will the Events of this Vial respectively affect them.  
For if with respect to the One, i e. the Bed, or Enemies of Christ, it be said, it is done, all that was to be executed on them, being now fulfilled; the same seems applicable to the others, i. e. the Good, with respect to the end, that is now to be put to their Sufferings, and the Glory of the Gospel, which is thereon to succeed, and the manner of expressing it, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is done, seems to speak as the full Completion of all, so the suddenness of these Events, upon the Angel's pouring out this Vial; as we use to say, dictum factum, no sooner said than done: Every thing before, was prepared, as for the Ruin of the Enemies of our Lord, so for the advancement of his Church: He who is said to come as a Thief in the former Vial, for the sudden and surprising manner of his coming, hath no farther delay to make in this; for the Angel doth but pour out his Vial into the Air, and a great Voice comes out of the Temple of Heaven from the Throne, saying, it is done.  
Which I take the more notice of, that if the expiring of the 1260 Years for the Reign of Antichrist, should appear to be at or near the end of the sixth Vial, the seventh being still to be poured out, should not put us to a long expectation of having it fulfilled: Christ comes as a Thief, to gather them together, viz. all his Enemies into a Place called in the Hebrew Tongue, Armageddon; being there, what should hinder but that (like the executing the Sentence upon the Conviction, and Judgement given on the Offender) the utter excision of them should forthwith Succeed?  
And the seventh Trumpet, with which I take this Vial to syncronize, seems to speak the same. For if with respect to that it is said, that the Mystery of God should be finished, which he had graciously declared, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had declared it as the very good Tidings of the Gospel itself, (for so what concerns the Ruin of their Enemies must be) it is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is done, all is fulfilled that was there declared.  
And that these syncronize, i. e. fall in together, and are to be fulfilled at the same time, will not the manner in which they are expressed, farther instruct us? Thus if in this Vial it is said, There came a great Voice out of the Temple of Heaven, from the Throne; it is said in the other, the Temple of God was opened in Heaven, and there was seen in his Temple, the Ark of his Covenant, both, as to signify from whence they came, for it is added in the one, And there were Lightnings, and Voices, and Thunderings, and an Earthquake, and great Hail; in the other, And there were Voices and Thunderings, and Lightnings, and there was a great Earthquake, etc. And there fell upon Men a great Hail, etc. So that it is the same thing they in the main aim at; the chief difference there seems to be, is, that in the one it is said the Temple of God was opened in Heaven, which in the other is expressed only by a great Voice coming thence, without restraining its opening to the time of the Vial; but then is not that supplied by what weread, Rev. 15. 8. where 'tis said, And the Temple was filled with Smoke from the Glory of God, and from his Power, and no Man was able to enter into the Temple, till the seven Plagues of the seven Angels were fulfilled: If none were able to enter in till then, then certainly it was not open till then: i. e. Opened it was in neither in the Sense I give of it, as relating to the free publication of the Gospel, i. e. The Word of God, or his Testament which in the times of Antichrist was locked up, but now to be seen, and perused of all.  
And to this Opening of the Temple, seems to agree, what we have Rev. 11. 1. Where St. john is bid to rise and measure the Temple of God, but to leave out the Court which is without the Temple, and measure it not, for it is given unto the Gentiles, who should tread down the holy City for forty two Months.  
Measuring is the setting certain bounds to any thing, accordingly what john is bid to do, may be understood of definite, and certain Bounds set to the Church in its Purity, so that it was not to appear as such again, till the Interval that was to Intervene, should expire, viz. the 42 Months there spoken of; that being expired, the Limits and Boundaries so set, are again removed, i. e. The Temple is again opened, Religion in its purity professed, the Ark of the Testament seen in the Temple, the Law which was deposited there (so it was commanded, Exod. 25. 16. 21.) published, and to be obeyed by all.  
And its being poured into the Air, methinks very plainly speaks this to us, for what is the Air, but the whole Medium, or Vehicle of Light, and so may denote all who are capable of being enlightened by the Truth, to be the subjects of that clearer, or more universal Revelation, which is now to be made of it.  
Before, which I take to be at the first breaking forth, as it were of this Light, whether at the Reformation, or whatever other time that be applied to, 'tis said Rev. 14. 6. I saw another Angel fly in the midst of Heaven, having the everlasting Gospel to preach to them, that dwell on the Earth, etc. To signify that it was but a part of the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or transparent Orb was then enlightened, it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the middle part, or half of Heaven; but now it is the whole Orb is made lucid, the Gospel every where so shining in its Purity, that they must be very much in Love with darkness, who shall not now receive the Light; the Air will be full of it, (and it's being so, with respect to its Enemies, who are to be destroyed by the brightness of our Lord's coming, 2 Thes. 2. 8. is sufficient to denominate it one of the Vials of God's Wrath on them) 'tis but opening the Eye, and all will be clear and transparent, no Clouds now to interpose, no Storms to divert the Beholders.  
And this possibly is what we are farther directed to by the Voices, Thunders, and Lightnings, in allusion to what was done at the first publishing of the Law, Exod. 19 16. to declare that now the Gospel should be the Law of the World, published as by the Voice of God, (he appearing in the defence of his Truth,) so by that of his Ministers (which may be the reason why it is Voices in the Plural) carried on with that Power, and Evidence, so clear, so irresistible in all its Truths, that like Thunder and Lightning there should be no stopping the Ears, no shutting the Eyes against it, no opposing it, but at the peril of falling under the immediate stroke of Heaven. The Thunder doth not so loudly proclaim the Gospel, but that it will as loudly revenge if neglected; the Lightning can as well blast the Gainsayers, as discover the Truths, they ought to receive; such will be the Terror and Conviction, that will now go along with the Gospel!  
And is it any wonder, when this shall be, that a great Earthquake should follow: saith the Text, it shall be such as was not since Men were upon the Earth, so mighty an Earthquake, and so great.  
An Earthquake, we know shakes and unsettles all; Houses, Villages, Towns, Cities, Hills, Valleys, Forests, whole Countries, with the Inhabitants have felt the Effects thereof: This is to be such an Earthquake, so mighty, and so great, as was not since Men were upon Earth.  
I will not say it is to be a mere natural Earthquake, though such often have been observed to forerun, or accompany great judgements, and I am apt to think this sort of Earthquakes may usher in or accompany this Vial; there have great, and extraordinary things of that nature happened in our own times!  
But to such prodigious Events only, I do not imagine this to be confined, but rather I believe it to direct to something like what God speaks by his Prophet. Haggai 2. 6, 7. Yet once it is a little while, and I will shake the Heavens and the Earth, and the Sea, and dry Land, and I will shake all Nations; which St. Paul thus refers to, Heb. 12. 26, 27. whose Voice then shook the Earth (he speaks of the Earthquake that accompanied the giving of the Law of Moses,) but now he hath promised, saying, Yet once more I shall shake not the Earth only, but also Heaven, and this Word yet once more signifieth the removing of those things that are shaken.  
The business of this Earthquake will be utterly to remove what in the times of Antichrist prevailed, quite to change the whole Face of things, and bring in that Evangelical State, which, to follow the Apostles Expression in the next verse, will be a Kingdom which cannot be moved.  
Would we see what were to be the effects of this Earthquake? It follows v. 19, 20. And the great City was divided into three parts, and the Cities of the Nations fell, and great Babylon came in remembrance before God, to give unto her the Cup of the Wine of the fierceness of his Wrath.  
And every Island fled away, and the Mountains were not found. The great City what it is, is sufficiently described in the next Chapter,, ver. 18. where it is said, and the Woman which thou sawest, is the great City which Reigneth over the Kings of the Earth.  
'Tis Rome that in that Chapter is, 1. represented under the Figure of a Woman, and that, as with respect to the several successions of Government in the Roman Empire, so too with respect to the great Corruptions in the Church, which was to be seated in it. 2. Her Cruelties likewise are there set forth as under the emblem of a scarlet-coloured Beast, ver. 3. So by her being drunken with the Blood of the Saints of the Martyrs of Jesus, ver. 6. And 3. How she is said to come to her End: ver. 16. viz. By those very Horns, or ten Kings (who had given their Power and Strength to her, ver. 13.) Hating her, and making her desolate, and naked, and eating her Flesh, and burning her with Fire.  
So then the great City here spoken of, is Rome, as she Reigneth over the Kings of the Earth, not Rome as confined within the Walls of the City, which bears that name, but as she extends her Territories as far as the Roman Empire, or as it is now changed into Papal, reaches.  
And as to the dividing this City into three parts, I shall offer these two Conjectures; the first is Monsieur Jurieu's, (whose Learning, Piety, and Zeal, I extremely reverence,) and it is this, viz.  
That upon the Preaching of the Reformers, the Antichristian Empire was divided into three Parts: one part remained to Antichrist himself, one sepaated from him under the name of the Confession of Augsburg; the third under the Confession of them who are simply called the Reformed.  
Sueden, Denmark, and a great part of Germany make the 2d Part England, the united Provinces, the Reformed in France, the Swisses, and port of Germany make the third. Here, saith he, are the three great Parts which divide the Western Church, which is the great City.  
The second Conjecture I have to offer in this matter, is the Division of it, as it is that City which reigneth over the Kings of the Earth; And that is, as at present, and since the Reformation there have been these three distinct Parts of this great City.  
The first of such Kings, or Kingdoms that have wholly fallen from her, such are all who profess the Protestant Religion.  
Secondly, of such, which however they have not left her Communion, yet have cast off her Supremacy, and Infallibility, i. e. As the distinction is since taken up, are of the Church, tho' not of the Court of Rome. This I suppose to be verified, wherever the Council of Trent (by which Rome subsists) is not received, and where the Regalia, Investitures, etc. are disputed, and where too these, or any other the Arcana Imperii, the secret Grounds and Foundations, by which the Papacy upholds itself, have been prosessedly disputed, contradicted, and by the public Decrees of their Universities, or otherwise declared against, or rescinded: And then  
Thirdly of such, as still continue in their Obedience to her.  
What follows, And the Cities of the Nations fell. I take to be, but the Consequence of the former; for if the great City be Rome in the extent of her Empire or Government, lesser Cities will import lesser Governments, and their falling with respect to Rome, must be a falling from her Laws, in being no longer governed by the Papal Decrees, the Canon Law, or whatever else she Rules by; but by their own Models both for their Civil and Religious Government.  
But if still we would have something more particular here, why may not the united Provinces, and Hans Towns in Germany afford us a Comment on it! Sed monum de Tabulà. 'Tis added,  
And great Babylon came in remembrance before God, to give unto her the Cup of the Wine of the fierceness of his Wrath.  
And every Island fled away, and the Mountains were not found.  
This seems to be the great Catastrophe of all, every thing else is but preparatory, this the consummating of the Judgement of the great Whore. And may she soon have this Cup to drink, I persuade myself it is not far off.  
What the Cup is, is more expressly set down, chap. 18. 2. 8. Babylon the Great is fallen, is fallen, and is become the Habitation of Devils, and the hold of every foul Spirit, and a Cage of every unclean and hateful Bird; this was her Sin, this is her Doom! Therefore shall her Plagues come in one day, Death, and Mourning and Famine, and she shall be utterly burnt with Fire: For strong is the Lord God who Judgeth her. When it comes to pass, it will explain itself; nor shall I therefore add any thing farther on it:  
Only what is to be meant by every Island flying away, and the Mountains not being found, which is yet behind to be spoken to, would be known.  
And for that, I content myself, with applying the notion of Islands to those numerous Monasteries, and Convents, and Religious Houses of any sort among them. For what is an Island, but a part of the Earth environed by the Waters, and having no Commerce, or Union with the Continent? And are not such Houses and Places, with respect to the several Countries in which they are, divided as it were from the Earth? Do they not subsist by Laws and Constitutions of their own? Do they not pretend to be sequestered from the rest of the World? To have no converse in Worldly Affairs, but to be wholly separated to observe the Rules of their several Orders? These to me are the Islands here spoken of; Islands in respect to their distinct Governments, in the same Sense, that the great City, is the whole Roman, or Papal Empire.  
And as for what we are to construe these Mountains of, I can see nothing more proper to answer this Allusion, than the great and eminent Men among them, (who in Scripture are so often expressed by Hills or Mountains, as Men of low Estate are by the Valleys) such are their Bishops, Archbishops, Cardinals, Abbots, Priors, Generals of their several Orders, and highest of all, the Pope himself, and his Legates.  
Now the flying away of the one, and the others not being found; signifies the sudden Destruction and Confusion, that will overtake them all in that day; when all States, and Orders, their whole Hierarchy with all its Dependants, shall at once Vanish: And such a Storm follow them that adhere to them, expressed by Men, i. e. Men of ordinary rank and station, the Laity of that Religion, such Hail out of Heaven fall upon them, as it were by the immediate Hand of God bringing these Judgements on them, that wicked and impeniteut Wretches as they are, (for otherwise they would have taken the Warning, and come out of Babylon, as it is, ch. 18. 4. would not have been Partakers of her Sins, that they might not have received of her Plagues,) but cursed Wretches as they are, still to adhere to her in her Abominations, nothing but Blasphemy is left them; they Blasphemed God in the profane use of his name all the time of their Apostasy, they now without looking up to that Heaven, from whence these Plagues come, Blaspheme him because of the plague of the Hail, and shall be given up to Eternal Blasphemy, bitter Execrations and Curse (the lot of the Damned) and being Cursed for Ever.  
But when this shall be, will be still the great Enquiry, and what to answer to it is difficult; for as Christ speaks, when the Elders of the People, and the chief Priests, and the Scribes asked him, Art thou the Christ? If I tell you, shall I say, I say it not; but if God, if Christ, if the Holy-Ghost should tell you, you will not Believe, Luke 22. 67. For it is God, it is Christ, it is the Holy-Ghost who have already told it; it is declared with all the certainty that a Mystery can be declared, in this Book of the Revelation: The Rise, the Progress, the Downfall of Antichrist is foretold, and yet forsooth we must be tender in the Point, and not so much as dare to say, that Antichrist is come, who, or what he is, and where is his Seat: The Angel may tell John, Rev. 17. 7. &c: the mystery of the Woman, and the Beast that carrieth her, which hath the seven Heads, and ten Horns, may show the place from whence he cometh, and whither he goeth, ver. 8. With all the particularities of his Reign; may show what the seven Heads, and ten Horns are, when, and where to arise, ver. 9 11, 12. And for whom to drudge, ver. 13, 14. may show the Extent of the Beast's Empire,, over Peoples, Multitudes, Nations, and Tongues,, ver. 15. And lest after all, any mistake should be about his Seat, may so point out the City of his Residence, that but one City in the World can answer the Description; And that is the City which reigneth over the Kings of the Earth; and the City that so Reigned when John saw the Vision, the City that hath ever since so Reigned, is Rome; the Angel I say, may thus tell John the Mystery of the Woman, and of the Beast, but we must be sure to let it be a Mystery still, and fix it any where but where it is. Oh the shame of the Cowardice of the Christian! Oh the reproach of those who have Eyes, and will not see!  
But are they willing, who ask the question, to have it resolved? What can be plainer than that 1260 Years is the date of Antichrists Reign? This being the time that is allotted to the little Horn, Dan. 7. 25. This the time Set for the giving theoutward Court to the Gentiles, and the treading the Holy Cities under Foot. Rev. 11. 2. This  
Being the time for the two Witnesses to Prophecy in Sackcloth, ver. 3. This  
Being the time that is set for the Flight of the Woman, clothed with the Sun into the Wilderness, Rev. 12. 1, 6.  
This being the time in particular for the Beast with seven heads, and ten Horns to make War with the Saints, Rev. 13. 5, 7.  
Only when these 1260 Years were to begin seems the Difficulty; but neither is that so obscure, but we may easily point at it: I speak not so as to point to the Day, or Year; because,  
1. It may be we have no such exact Chronology, that we can depend upon for such express, and minute Particulars: Or  
2. Supposing the Masters in this Art should not fail, yet we must consider that all great Transactions have a time to come to their Maturity, or End; and it will be hard for us to fix the very Critical Minute, where matters are to be accomplished by Degrees: As I do not think that the Fall of Antichrist will be in a Moment; no, there is to be a Harvest and Vintage, Rev. 14. 15. 18. A time to begin to put in the Sickle, (and may not that have been at the Reformation? 'Twas certainly a considerable Harvest was then reaped) and a time to reap all down.  
This being observed, I make no doubt, but that it will not be so obscure, but we may point at it, and as our Lord said, Mark 13. 30. may boldly pronounce (so near are we to the Completion of these Prophecies) this Generation shall not pass, till all these things be done.  
And first, as to the outward Court of the Temple being given to the Gentiles, and treading down the Holy Cities under Foot; when could that be, but when the Gentile, or Heathen-Worship first crept into the Church? And as to that, if we consult History, we shall find reason to fix it (not but that it was sooner offering at, as we have already observed) in the fifth Century; it being then, as we noted out of Theodoret, that the Worship of Saints, the Doctrine of second Intercessors, and Relics, etc. was so far advanced. It being then also that Leo the first began so far to exalt his See above those of other Bishops, as to call it Cathedram Petri, qui appellatur Petra & fundamentum, the Chair of Peter, who is called a Rock and Foundation; and to call Peter the Doorkeeper of Heaven, the Arbiter, and Judge of who were to be bound, who to be loosed; and then ascribes the Power, and Authority of St. Peter to his own Chair; and is angry, that in the Case of Eutyches, as is before there observed, they did not reserve the matter to him, and therefore pretends he was not rightly Condemned; calls himself Ecclesiae Catholicae Episcopum Urbis Romae, the Bishop of the Catholic Church of the City of Rome, with many other the like Excesses; which certainly may be one sense of treading the Holy City under Foot, thus to exalt him above all others.  
And then for the time of the two Witnesses Prophesying in Sackcloth, where can we begin that better, than in the Testimony, which from that time, those who were sound in the Faith bore against these, and the like Excesses? Rather from the time that the two Testamennts, God's faithful Wisnesses, the Holy Bible began in its Authority to be depressed, and and the Fancies, and Inventions of Men to take place? This was their putting on Sackcloth; but so, as from that time they never did, nor ever shall cease to Prophecy in it, till they have Prophesied down all their Enemies, Rev. 11. 3, etc. The Word of God in the Mouth of his faithful Servants, hath, and must always witness for him, and that with those Effects which are there ascribed to these, i. e. of being the Instruments to denounce God's Judgements on those who despise the Warning; but in their Witnessing there is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Test, and that is, let their Prophesying in Sackcloth begin when it will, yet it must end when the Beast which ascendeth out of the bottomless Pit, shall have made War against them, have overcome, and killed them, Rev. 11. 7. i e. Whenever Antichrist shall have so much Power to banish true Religion, as to all outward appearance quite to ruin and destroy the sincere Professors of it, so that there is no longer the Face of a Church, or any publicly to bear Witness, as Christ saith, Luke 21. 28. When those things begin to come to pass, then look up, and lift up your Heads, for your Redemption draweth nigh; the Epocha of it is set, and it is but three days and an half, i. e. So many Years and an half, and Deliverance will come; the People, and Kindred's, and Tongues, and Nations shall see their dead Bodies three days and an half, and shall not suffer their dead Bodies to be put in Graves, ver. 9 And therefore (which I note by the by) that last Persecution is not to be Universal; for if it were, where would be the People, and Kindred's, and Tongues, and Nations, which should not suffer them to be buried,? No: as it is ver. 11. the Spirit of Life from God shall enter into them, and they shall stand on their Feet, and great Fear shall fall on them which see them: So that were there no other prediction of the End of Antichrist's Reign in this whole Book, than this alone, whenever this comes to pass, it is easy to see how short his time is, and being so, we cannot wonder, as it is Rev. 12. 12. He should have great Wrath. Again,  
As to the time of the Woman's Flight, (who is clothed with the Sun, and hath the Moon under her Feet, and upon her Head a Crown of twelve stars) into the Wilderness; where it be proper to date the beginning of it, but after the Serpents casting out of his Mouth Water as a Flood, that might cause her to be carried away of the Flood, i. e. When after the ceasing of the ten persecutions, the Devil endeavoured to fill the Church with Heresies, (those are the Flood cast out of his Mouth,) and when he could no longer Prosecute his Rage with open Violence, to try what could be done by making her persecute herself; i. e. As it is in the Parable, by those Tares he sowed in the Field, destroy the good Seed? and this seems to look to that Deluge of Arianism which came in upon her, in its full Torrent; but against which the Earth, the secular powers, pious Emperors, Constantine, Theodosius Junior, etc. came into her Aid, and helped her, as by their interposing for her present Rescue, so taking Care for her future safety herein; in particular by calling the four first general Councils by their Authority, to condemn that, and the other Heresies which grew up under it; the last of which was Anno 451, and from this time, or thereabouts, (till I find reason to change this opinion) I scruple not to reckon the Woman in the Wilderness; whither that she might Fly, were given to her two Wings of a great Eagle; (i e. of the Eastern and Western Empire, both which belonged to the Romans, whose Standard that is,) This I say seems to be that date of the Church's Wilderness-Condition, in which she was to be nourished for a time, and times, and half a time, (the same measure with that of 1260 Days) from the Face of the Serpent; and it is observable, (if I may so speak) that the Eagle itself flew along with her into his Wilderness, it being not long after that Rome was taken the second time, and but twenty four Years, when Augustulus was forced by Odoacer to renounce the Empire; but of this by the by. Once more,  
As to the time of the Beast's rising to make War against the Saints, Rev. 13. 7. That Beast, which as as it is, ver. 12. exercised the Power of the first Beast before him: Where can that be more probably fixed, than where the Holy-Ghost hath (as I have already observed) with so many Remarks fixed it, viz. After the taking of Rome, Rev. 13. 4. 10. And the gradual expiring of its Sovereignty? that being then taken away, which was to let, (as the Apostle to the Thessalonians expresses it) till removed? And that however the taking of Rome were so notable a Period, we may not just fasten it to the point of Time; the Holy-Ghost gives us another note, which will bring this nearer to the time where it is to be fixed, and that is by making the rise of the Beast, and of the ten Kings to be at the same time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at one and the same hour, 'tis Rev. 17. 12. the Chapter in which he expressly Interprets this Mystery 10 St. John, ver. 7. etc. And when that was, History will easily resolve: We have already observed it, 'twas in or about the 455th Year of Christ.  
Nor will the account be different, if we take it in the Words of the Angel, Dan. 12. 7. Holding up his Right-hand, and his Left hand unto Heaven, and swearing by Him that liveth for ever, that it shall be for a time, and times, and an half, i. e. That till then the Power of the Holy People should be scattered; but then an end was to be put to it by Michael, the great Prince which stands, saith the Angel speaking to Daniel, for the Children of thy People, i. e. For the Jews, who were then to be on their Restauration; but so, as I have before offered it in this Treatise, that some time is to succeed for their full coming in, possibly that Interval which is afterward notified, ver. 11. where it is said, that from the time of the daily sacrifice shall be taken away, and the Abomination that maketh desolate shall be set up, there shall be a Thousand, two hundred, and ninety Days, and whereas it is added, Blessed is he that waiteth, and cometh to the Thousand, three Hundred, and five and thirty Days: I am apt to think, that is the Per●od that will fully accomplish the Calling of the Jews, and fullness of the Gentiles; till the end of which, Daniel is told, that he shall rest, and stand in his Lot at the end of the Days.  
Which end, if the Abomination that maketh desolate, be the same with Idolatry brought into the Church, in that degree, which we have observed about the Year 455, will be about the Year 1715, to which adding for those other two Periods mentioned by the Angel, i. e. what makes 1260, to be 1290, i e. 30 Years; then we shall have for the Yea there signified 1745, or what advances the said 1260 to 1335, i e. 75, the whole will be 1790; and as the Angel, so say I, Blessed is he that waiteth, and cometh to that time, for it will be a Blessed time for the Church of God, and the Glory of the Gospel.  
One Remark more I have to add to this, before I leave it, that the several Periods we have been mentioning, for the ending the Reign of Antichrist fall in likewise with what we read, Dan. 8. 14. 'Tis the Answer is there given to the Question put by one Angel to another, ask, How long shall be the Vision concerning the Daily Sacrifice, and the transgression of Desolation, to give both the Sanctuary, and the Host to be trodden down; but returned to Daniel in these Words, And he said unto me, Unto two Thousand, and three Hundred Days, then shall the Sanctuary be cleansed. For consider the time when this was said to Daniel, viz. Before Christ 555; now, if we add to 555 before Christ, the number we just now assigned of 1745, these put together make up the forementioned 2300 years, the time there assigned; out of which again take 30, which is the number added to the so often mentioned 1260, and we have left 1715. Which in all likelihood, if we rightly compute, I mean if Chronology be herein exact, is the fixed time for the final Ruin of Antichrist, or fall of Babylon; the great Enquiry we would so fain be satisfied in.  
But because still there will arise a difficulty upon either the different Computations that men use, or the Supernumerary days that are found in our ordinary years, beyond those the Scripture seems to make use of; it may not be unuseful to consider how many years will be abated from this time, if we take out the odd days which there are in every year; which being five, and some hours, if these be taken away from each year, (for so they must to make it just 360 days, which seems to be the Scripture-year) they make 17 years and a half, in the same proportion that 360 days make one year; which 17 years and a half, with the odd hours and minutes likewise, which are found in the ordinary year, taken out of the foresaid 1715, leaves it, as the last number to be enquired into, as a full answer to this great Question, to be about the latter end of 1696.  
But in this 'twill be hard to require such an exactness, as may not admit of a Latitude, especially in a matter wherein Christ hath declared he will come as a Thief; wherein too the Holy Ghost himself hath spoken with that variety, as to lay down three several periods, viz. of 1260, 1290, and 1335, as we just now observed out of Daniel, and all in answer to the same question; the reason whereof may be either because 1. The Behaviour of men towards God, with reference to their preparing themselves for the deliverance by their Repentance, is too often such as defers the performance of his promises, which possibly might be the case here; not but that 'tis still certain in God's Calendar, and such is his Goodness, that the first, or shortest period is offered, and if the Vision stay, 'tis the sins of men that put the stop to it. Or,  
2. Because such great Affairs are not to be transacted in a point of time, and therefore for the commencing of them, the first period may be set, and that under the greatest certainty, i. e. the time, times and half a time, the 1260 days, the 42 months all concurring, as they do, to show the certain downfall of Babylon at such a time; As for the carrying on, and perfecting the great work, the other two may be assigned. Or else,  
3. Because of the different Subjects concerned herein, i. e. the suffering Christians, or the Martyrs of Jesus, in the time of the reign of Antichrist, or the Jews and Gentiles in their fullness; both of whom were to be brought into the Church upon the Ruin of Antichrist; but so, that deliverance must first come to the suffering Church then in being, before the effects of it could reach the others, who were to be the great Accession to it.  
To the first, viz. the suffering Christians, or Martyrs of Jesus and their deliverance, the first period, viz. of 1260 years; to the other two, i e. the Jews and Gentiles to be fully called in, the two other periods in all probability will belong; when 'tis promised Daniel, who receives the Answer there in the behalf of his people, i. e. the Jews, that he shall stand up in his Lot: A point (but that's beyond our Argument) that would well deserve our Curiosity to be informed of; possibly what is here hinted, may stir up some excellent Person, to go on with so noble a design.  
For certainly, nothing can be so much for the honour of that Image, and likeness of God, in which man was made, as to be conversing with his Maker in the great Secrets and Mysteries of his Grace and Providence. I magnify my Office, saith St. Paul, Rom. 11. 13. speaking of that Administration that was given to him towards the Gentiles; he had too been speaking in the context of the fullness of the Jews, and the certainty of their return: And if I may presume at any thing of the Parallel, I know not any thing, wherein I should so much magnify my Office, as one of the meanest of the Ministers and Servants of Christ, as in being in the lowest degree instrumental towards the unfolding any of those mysterious Events, which are to happen in his Church, and will be so highly for his, and his Father's glory: And I hope, indeed I question it not, but he hath so far heard the desire of the humble, and accepted of the sincerity of his poor Creature, as to have opened his Eyes to see some of the wonderful things of his Law.  
Such hath been the comfort, such the joy that hath accompanied me in my lowest state, (for 'twas in a long fit of Sickness I applied myself to this work) that I dare not doubt, but it hath been from his good Spirit: And I am apt to think, through his Grace, without which we are able to do nothing, that what is here delivered by his so unworthy Servant, may be of that use to such, who shall candidly, and diligently vouchsafe to peruse it, that they will find some of that satisfaction in reading, which I have in writing it. Wherein if any thing be performed for the Service of Truth, I desire wholly to ascribe it to him, whose I am, the God of Truth, and to that assistance, he hath been pleased of his great Goodness, to vouchsafe to honest Endeavours: As all is due to him, so 'twas by Prayer to him his poor creature always endeavoured to fetch in his succour. The prayer with which he first set upon this work, and with which he relieved himself, when at a stand in it, is here subjoined with the same Preface, and in the same Form, in which he wrote it, when first engaged in this sort of Studies; which was several years ago; though his Thoughts were not drawn into this order, till occasioned to it, by Nubes Testium, and the reflections herein made on it.  
Sept. 8. 1678.  Prov. 18. 1. 
Through desire a Man having separated himself, seeketh and intermeddleth with Wisdom.  
AND that thy weak and poor Servant may with all Sincerity and  Zeal give up himself to the search of that Wisdom which is contained in the holy and mysterious Book of the Revelation, to which, through thy Grace, and by thy Blessing only he desires to separate himself: Grant, O Thou, who art the infinite Fountain of all Wisdom, that he may with all Humility, and faithful Diligence set upon so hard and difficult a Task, that with the most impartial love of Truth, he may abandon all Passion, and Interest, and avoid the Censure, and Prejudices, which have usually attended those who have hitherto, though with ever so great Care and Industry, Fidelity, and Piety, engaged in the same undertaking; and as he wholly depends upon Thee, O Blessed Father, Son and Holy-Ghost, O most mysterious and adorable Unity in Trinity, Trinity in Unity, whose Nature and Ways are unsearchahle; Let him accordingly meet with that success, which may make it appear, that that blessed Spirit, who was promised to guide the Disciples into all Truth, and show them things to come (John 16, 13.) first inspired thy unworthy Servant, and moved him to so holy a Work, in the discharge whereof, to thee, O Father, Son, and Holy Ghost be Praise, Glory, and Honour, to thy distressed Church the use and benefit of what Thou shalt instruct me to deliver, and to thy poor Servant Comfort, and sure confiderce of thy Assistance and Direction, through Jesus Christ my Lord, Amen, Amen.  
What here follows, is the Copy of a Dedication written to the King, on the occasion of what is now Published; it being written on the same Page with the Prayer above, 'tis thought fit to add it here, without altering it in any thing from what it is in the Manuscript.  
To the K.  
Octob. 9 1686. SIRE,  
THE final Ruin of Antichrist is at hand, it will not be many Tears before this will he fully completed; it will begin in a very short time, the Pope is the great Antichrist, the power of the Papacy his Antichristian Kingdom: I do not say how this shall be accomplished, whether by Noise, Confusion, and Violence, or by the Spirit of the Lord working in the Hearts of Kings and Princes to take away the Power they have so long given to the Beast, or by a general Conversion of the Heathen World, and coming in of the Jews, all conspiring towards the overthrow of Superstition, and Idolatry, and making Way for the true Kingdom of Christ on Earth, in that universal Piety and Holiness, which shall prevail throughout the World; only that this shall be, and that the time is at hand, is what I think I can by God's Assistance demonstrate. I most dutifully premonish, and in the Name of Christ beseech your Majesty not to be found in the RVINS OF ANTICHRIST, or to share in his Plagues.  
Your most Dutiful, W.  
Sire, As you value either a Temporal or Eternal, an Earthly, or Heavenly Crown, despise not the Warning: Let not the Drolls of the Ignorant or Profane rob you of the Price put in your hand to get Wisdom, Prov. 17. 16.   
FINIS.   

This refers to Page 151. l. 7. And in the Preface to page 15. l. 4.  
LEst there should be any Mistake about the Period fixed for the Fall of Antichrist, which in the Preface, p. 15. l. 4. is said to be in the latter end of 1696, or the middle of 1697, whereas p. 151, there is but one of those numbers mentioned, viz. 1696, and the other supposed in the different Calculation, it is thought fit here for the clearing of both, to add the Calculations from whence those Numbers arise, which are thus.  
1260 Days or Years are assigned for the Reign of Antichrist, which beginning at 455 after Christ, the time upon so many accounts fixed for it, as is at large there discoursed, gives us 1715; and the odd Days, Hours and Minutes in 1260 (for that is the number from whence the abatement must be made, it being only of that Period the Holy-Ghost so often speaks under the different Measures) give us in the whole 18 years, and 125 days, 9 hours; i e. five days to be taken from every year, will in in 1260 years give us 17 years and an half; and 5 hours taken like manner out of the said 1260, will make 262 days, 12 hours; and then for the 49 minutes to be also thus taken out, those in 1260 years, amount to 42 days, and 21 hours: For 49 minutes multiplied by 1260, give for the whole number of Minutes 61740; which divided by 60 for hours, give 1029 hours, and that again by 24 for days, gives 42 days, 21 hours. Now out of 1715, take 18 years and 125 days and 9 hours, and that will throw it back to the latter end of 1696, i e. 125 days and 9 hours in that year, which generally speaking, I say to be about the later end of that year.  
Not that for the Reasons there mentioned, and those p. 146. I would presume so to fix this in a Point, as not to allow a great Latitude for the completion of such Predictions; which number is to be taken, the event must show, and when that comes, that will regulate all our Chronology; but that it lies within the compass of the numbers there offered, I cannot have the least Scruple. God Almighty clear up the Minds, and Eyes of Men to wait for, behold, and adore his wonderful Works; for I cannot but add it again, BEHOLD I COME AS A THIEF.   

The Translation of the Manuscript p. 49. etc. is as here follows.  
THIS Book is dated in the Year 1120, and the Title that is prefixed to the Treatise of Antichrist, is this.  
As the Smoke goes before the Fire, as the Battle before the Victory, so the Temptation of Antichrist goes before Glory: and then the Book itself follows thus.  

Who Antichrist is.  Antichrist is the falsehood of Eternal Damnation, covered with the appearance of Truth, and of the Righteousness of Christ and his Spouse: Opposed in like manner to the way of Truth, of Justice, of Faith, of Hope, of Charity, and to a moral Life, and the ministerial truth of the Church; 'tis managed by false Apostles, and most obstinately maintained on all hands. Or else Antichrist is a Cheat, which hides the Truth of Salvation both in Substantial and Ministerial Matters; or else is a fraudulent opposing of Christ, and his Spouse, and every faithful Member. And so it is not any particular Person, set in any Degree, Office, or Ministry, i. e. commonly so considered; but it is the same falsehood opposed to Truth, which is covered with, and makes show of Beauty; and Piety, out of the Church of Christ, as in certain Names, Offices, Scriptures, Sacraments, and in many other things; which sort of Iniquity, with its Ministers, great and small, and all those who with a wicked and blind Heart follow them; 
His names.  such a Congregation taken together, is called Antichrist, or Babylon, or the fourth Beast, or Where, or the Man of Sin, and Son of Perdition.  
His Ministers are called False Prophets, Liars, Ministers of Darkness, the Spirit of Error, the Where in the Revelation, the Mother of Fornication, Clouds without Water, Autumnal Trees dead, and twice pulled up by the Root, Waters of the cruel Sea, Wand'ring Stars, Balaamites, and Egyptians.  

Why called Antichrist.  He is called Antichrist, because being covered and decked with the Livery of Christ, and of his Church, and of his faithful Members, he acts contrary to the Salvation wrought by Christ, and truly administered in the Church of Christ; which as the Faithful partake of by Faith, Hope, and Charity, so he opposes it by worldly Wisdom, by false Religion, by feigned Goodness, by Spiritual Power, by secular Tyranny, by Riches, Honours, and Dignities, by Luxury, and the Delights of the World.  

How manifested.  So that it is manifest to every one, that Antichrist cannot come but where all those things  meet together to make up perfect Hypocrisy, and falsehood, that is to say, the wise Men of this World, the Religious, the Pharisees, Ministers, Doctors, the secular Power, with the People of the World all joined together; so that all together have made up a perfect Man of Sin, and Error. For although Antichrist was already conceived in the times of the Apostles, yet because he was still as 'twere in his Infancy; he wanted both inward and outward Members; and forasmuch as they knew him, they more easily ruined him, and turned him out of their Communion, as being but yet rude and unformed, and silenced him: For as yet he had not the Wisdom nor Reason to excuse himself, to define and pronounce Sentence: He had not yet his lying Ministers, and humane Traditions were wanting, and Religious Orders were not yet abroad. And therefore however he was fallen into Error, and Sin, yet he had not wherewith to cover Filthiness and Shame of his Errors and Sin; having neither Riches, nor Preferments, he could not draw to him any Minister for his Service, had no way to increase, preserve, or defend those that belonged to him. For he was destitute of Power, or secular Strength, and he could not force or compel any from the Truth to Falsehood. And because many things were thus wanting, he could not corrupt nor scandalise any by his Cheats, and so being as yet tender and feeble, he could not gain place in the Church. But growing up in his Members, i. e. in his blind Ministers, and Hypocrites, and Subjects of the World, he is grown to be a perfect Man, at full Age, i. e. since the Lovers of thee World, both spiritual and temporal Persons, blind in the Faith are multiplied in the Church with all Power. They being wicked, desiring to be sought to, and honoured in Spiritual things, and to cover their Grandeur, Malice, and Sins, made use of the Wise of this World, and Pharisees to this Purpose, as hath been above said. Now this is a great wickedness to disguise, and set off Wickedness that deserves Excommunication, and by that means to make themselves what is to be allowed to no Man, but belongs only to God, and Jesus Christ the Mediator; 
That he robs Christ of the Honour due to him.  to take away these things from God fraudulently, and by Rapine, and transfer them to himself, and his Works, seems to be the greatest Robbery: Such are the assuming to himself the Power of regenerating, 
He pardons Sins.  of pardoning Sins, of giving the Graces of the Holy Spirit, of making Christ, and such like things; and in all these things to cover himself with the Cloak of Authority, and of the Word; By this means deceiving the ignorant People, who follow the World in these things, and are of the World, and departing from God, and from the true Faith and Reformation of the holy Spirit, departing from true Repentance and Perseverance in what is good, departing from Charity, Patience, Poverty, Humility; and that which is worse than all, departing from true hope, to rely upon all that is ill, and the vain hope of the World, enslaving themselves to all the Ceremonies that belong to such things, 
He makes Men to wor●…ip Images, Saints, and Relics.  making the People to commit Idolatry, and fraudulently to serve the Idols of all the World, under the name of Saints and Relics, and Ceremonies paid to them; so that the People miserably erring from the way of Truth, think that they serve God, and do well; and the People stirred up to hatred and wrath against those who love the Truth, commit many Murders, and as the Apostle says truly; This is the Man of Sin grown up, who Exalts himself above all that is called God, and opposeth all Truth, who sits in the Temple of God, that is to say, in the Church showing himself that he is God, whose coming is with all manner of Deceivableness in them that Perish. And seeing that he is truly come, there needs no longer waiting for him; for he is already grown old by the permission of God, and already decreases: For his Power and Authority is lessened, and the Lord Jesus hath slain this wicked one by the Spirit of his Mouth, in many Men of good inclination, sending a Power contrary to his, and his Lovers, and dissipating his Place, and Possessions, dividing this City of Babylon, in which all sort of wickedness is in its Strength.  
What the Works of Antichrist are?  

The first work of Antichrist is to banish truth out of the World.  The first work of Antichrist is to take away Truth, and to change it into Falsehood, Error, and Heresy; the second work of Antichrist is to cover Falsehood with Truth, and to confirm and prove a Lie by the Faith, and by Virtues, and to mix Falsehood with spiritual things for the People under him, whether by the means of his Ministers, or by the Ministry, or whatever else there is in the Church. Now these two ways of proceeding contain a perfect and accomplished Malice, such as no Tyrant, no Potentate from the beginning of the World to the time of Antichrist, could ever yet show. And there never yet was any Enemy who could so turn the way of Truth into falsehood, or falsehood into Truth; or that in like manner hath perverted those, who make Profession of one, or the other, i e. either of Truth or Falsehood. So that the Holy Mother the Church, with her true Children, are altogether trodden under Foot, especially as to Truth, and for the sake of the true Worship according to truth, and as to the Ministry, and the right use thereof, and her Children, who partake of the same. She weeps bitterly in speaking of it, and in the Complaint of Jeremiah, she saith, How doth the City sit solitary, that was full of People, as Heathen, and uncircumcised? She is become a Widow, that is to say destitute of the Truth of her Spouse, she that was the Mistress of Nations, by reason of her subjections to Errors, and Sin; the Princess among the Provinces, by seeking her Portion in the World, and the things which are of the World. Weep, and look forward, and thou shalt find that now all these things are accomplished at this time. For the Holy Church is reputed a Synagogue, and the Synagogue of the Wicked is declared to be the Mother of those who best believe the Law: Falshood is Preached for Truth, Injustice is Preached for Justice, Error for the Faith, Sin for Virtue, a Lie for the Truth.  
What the Works are that proceed from the former?  
These they are: The first Work is that which turns the Service of Latria, which is not properly due but to the only one God, to him [Antichrist] and his Works; to a poor Creature, reasonable or unreasonable, sensible or unsensible; Reasonable, as to Man, to Saints of both Sexes gone out of this World, and to Images to a stinking Carcase, or Relics. His Works are the Sacraments, especially the Sacrament of the Eucharist, which he adores as God, and as Jesus Christ, worship's things Blessed and Consecrated, and forbids to worship God alone.  

The 2d is to rob Jesus Christ of his Merit.  The second work of Antichrist is, that he takes away, and robs Christ of his Merit, with all the sufficiency of Grace, of Justice, of Regeneration, of Remission of Sins, of Sanctification, of Confirmation, of spiritual Nourishment, and imputes and attributes all to his own Authority, and a form of words, to his Works, and Saints, and their Intercession, and to the Fire of Purgatory, and draws away the People to these things here mentioned, that they might neither seek the things of Christ, nor by Christ, but only by the works of their own Hands, and not by a lively Faith either in God, or in Christ, or in the Holy Spirit, but by the Will and Works of Antichrist, so that he Preaches that all Salvation consists in his Works.  

The 3d is a dead Faith.  The third work of Antichrist consists in this, that he attributes the Reformation of the holy Spirit, to a dead, outward Faith, and Baptizeth Infants in this Faith, teaching that by that, it is they must Baptism and Regeneration, and in that he makes Priests, and giveth Orders, and the other Sacraments, and found'st all Christianity in it, which is indeed contrary to the Holy Spirit.  

The 4th is the Introduction of humane traditions, and Jewish and Heathenish Ceremonies.  The fourth work of Antichrist is this, that he hath constituted, and placed all Religion and Holiness of the People in the Mass, and hath interwoven many Ceremonies, whereof some are Jewish, others Heathenish, and others Christian; whereby leading the Congregation, and People, he deprives them of their Spiritual, and Sacramental food, and seduces them from the true Religion, and Commandments of God, and draws them from the Works of Charity by his Offertory, and by such a Mass makes the people to rely upon vain Hopes.  

The 5th is Simony.  The fifth Work of Antichrist is this, That he doth all his Works to be seen, that so he may gratify his insatiable Avarice, by putting all things to Sale and doing nothing without Simony.  

The 6th is Conniving at Vices.  The sixth Work of Antichrist is, That he gives Licence to manifest Sins, without any Ecclesiastic Censure, and doth not Excommunicate the Impenitent.  

The 7th the Usurpation of Temporal Authority.  The seventh Work of Antichrist is, That he governs not, nor defends his Unity by the Holy Spirit, but by Secular Power, and that he takes to his Aid Spiritual things.  

The 8th the Persecution of the Faithful.  The eighth Work of Antichrist is, That he hates, and persecutes, and pursues, pillages, and murders the Members of Christ; these are the Principal of his Works, which he doth against the Truth, all of which can in no manner be numbered, or written; but it sufficeth for the present, to have marked out, what is most general, by which this Iniquity is covered.  

That Antichrist covers his Iniquity, 1. by the Confession of the Christian Faith in appearance.  First and principally, by the outward Confession of the Faith, concerning which the Apostle saith, That they Confess, that they know God, by Words, but deny him in their Works.  

2. By Antiquity and Multitude.  Secondly, he covers his Iniquity by the length of time, and the Authority of some Wise and Religious Persons, and by Virgins, and by certain Widows, and honest Women, and he is supported by innumerable People, of whom 'tis said in the Revelation, And power was given to him, over every Tribe, and Language, and Nation, and all that dwell upon the Earth shall Worship him.  

3. By the pretence of Spiritual, and Apostolic Authority.  In the third place he covers his Iniquity with the Spiritual Authority of the Apostles, contrary to what the Apostle speaks, We can do nothing against the Truth, and Power is not given us to Destruction.  

4. By Miracles.  In the fourth place, by many Miracles on this, and the other hand, of which thing the Apostle speaks: Whose coming is after the working of Satan, with all Power, and Signs, and lying Wonders, and with all deceivableness of Unrighteousness.  
In the fifth place, by outward Holiness, by Prayers, by Fasts, by Vigils, and Alms; against which the Apostle speaks having the Form of Godliness, but denying the Power thereof.  
In the sixth place, he covers his Iniquity by certain Words of Christ, by the Writings of the Ancients, and by the Councils, which they observe so far, as they destroy not their wicked life and pleasure.  
In the seventh place, by the Administration of the Sacraments, by which they belch out the chief of their Errors.  
In the eighth place, by Reproving, and Preaching in their Words against Vice. For they say, but don't do it.  
In the ninth place, by the Virtuous life of certain, who live in dissimulation, and of others, who do it in earnest. For the Elect of God, who love, and practice what is good, are detained there, as in Babylon, and are, as 'twere Gold, with which the wicked Antichrist covers his Vanity, not suffering them to Worship God alone, nor that they should place their hope on Christ alone, nor that they should understand the true Religion.  
These, and many other such things, are as 'twere the Cloak, and Garments of Antichrist, with which he covers his lying malice, that so he may not be rejected as a Heathen, and under which he walks shamelessly, and as a Whore.  

The Necessity from separating from Antichrist.  From whence it is plain, both by the Old and New Testament, that the Christian is obliged by the Commandment, which is therein delivered to him, to separate himself from Antichrist, for God says in the 52 of Isaiah, Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her, be ye clean, that bear the Vessels of the Lord; for ye shall not go out with haste, nor go by flight, etc. And Jeremiah 50. Remove out of the midst of Babylon, and go forth out of the Land of the Chaldeans, and be as the He-Goats before the Flocks, for lo I will raise, and cause to come up against Babylon, an assembly of great Nations jrom the North Country, and they shall set themselves in array against her, from thence she shall be taken. Again, Numbers 16. Separate yourselves too among this congregation, that I may consume them in a moment, and afterwards, depart from the Tents of these wicked men, and touch nothing of them, lest ye be consumed in all their sins. Levit. I am the Lord your God, who have separated you from other people, wherefore ye shall separate the clean Beast from the unclean, and shall not defile your Souls with Beast, or Birds, nor with any other thing that creepeth upon the Earth, and ye shall show that they are unclean. Also Exod. 34. Take heed to thyself, lest thou make a Covenant with the Inhabitants of this City, lest it be for thy ruin; and farther on, make no agreement with the men of that Religion, lest when they shall have gone a whoring after their Gods, and shall have worshipped their Images, they call thee to eat of the things which are dedicated to them, and thou take of their daughters to thy son, and their daughters go a whoring after their Gods, and make thy sons go a whoring after their Gods. Levit. 15. Wherefore ye shall teach your Children, and command them, that they keep themselves from their pollutions, lest they die in them, when they shall have polluted my Tabernacle. Ezek. 2. The heart that goeth after their abominations and their sins, I will bring their way upon their own head, saith the Lord. Deut. 20. When thou shalt come into the Land, which the Lord thy God shall give thee, take heed, that thou do not according to the Abominations of the people, for the Lord hath all those things in Abomination, and for such sins will he blot them out, that thou mayst go into their Country. Thou shalt be clean, and without spot before thy God: Those Nations, whose Lands thou shalt possess, followed Soothsayers and Diviners, but thy God hath otherwise ordained it for thee.  
Now this is manifest too from the New Testament, John 12. That the Lord is come, died, and suffered, that be might gather in one the Children of God: And 'tis for the sake of truth thus united, and for the separation of it from others, that he says, Matth. 10. For I am come to divide a man from his Father, and to set the Daughter against her Mother, and the Daughter-in Law against her Mother-in-Law, and those of a man's House shall be his Enemies. And he hath commanded thee to separate, saying, If there is any who leaveth not Father and Mother, etc. Also, beware of false Prophets, who come to you in Sheep's Clothing. Also, beware of the Leven of the Pharisees. Also, beware that no man seduce you, for many shall come in my name, and seduce many. Wherefore if any man say unto you, lo here is Christ, or lo he is there, believe him not, and go not after them. And in the Revelation, he forewarns with his own voice, and commands his people to go out of Babylon, saying, I heard a voice from Heaven, saying, O my people, come out of her, and partake not of her sins, that ye receive not of her plagues, for her sins are come up to Heaven, and the Lord hath remembered her Iniquities. The Apostle saith the same, Be not unequally yoked with Infidels, for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an Infidel? And what agreement hath the Temple of God with Idols? Wherefore come out from among them, and be separate, saith the Lord, and touch not the unclean thing, and I will receive you, and ye shall be my Sons, and Daughters, saith the Lord Almighty.  
Also in the 5th to the Ephesians, Be ye not partakers with them, for ye were sometimes darkness, but now are ye light in the Lord. Also, in the 1. to the Corinthians, 10. I would not that ye should have fellowship with Devils, ye cannot be partakers of the Table of the Lord, and of the Table of Devils. Also in the 2. to the Thessalonians, 3. Now we command you, Brethren, in the Name of our Lord Jesus Christ, that ye withdraw yourselves from every Brother, that walketh disorderly, and not after the tradition, which ye have received from us; for yourselves know how ye ought to follow us. And below: And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed. Also Ephes. 5. And have no fellowship with the unfruitful Works of darkness. Also 2 Tim. 3. This know also, that in the last days perilous times shall come. And below: Having a form of Godliness, but denying the power thereof, from such turn away. By these things noted here above, the malice of Antichrist, and his perverseness, manifestly appear. Also, it is commanded by the Lord to separate from him, and to be joined to the Holy City of Jerusalem. And therefore, we who have knowledge of these things, the Lord having revealed them to us by his Servants, believing this Revelation according to the Holy Scriptures, being admonished by the Commandments of the Lord, 
The Waldenses protest their separation from Antichrist.  we separate ourselves inwardly, and outwardly from him, because we believe that he is Antichrist, and have joined together, and are united with a free will, and most sincere intention, and are purposed with purity and simplicity, to please the Lord, and to be saved, through the assistance of the Lord, holding ourselves firm to the Truth of Christ and his Spouse, as far as our Capacity of Understanding can support us.  

The Causes why the Waldenses separated themselves from the Romish Church.  And therefore we have deliberated to show the causes of our separation, and what sort of Congregation we are, that so if the Lord shall vouchsafe the knowledge of the same truth, those who shall have received it, may love it with us; and if they are not sufficiently enlightened, they may receive succour by this Ministry, and be watered by the Lord; that if it be more abundantly, and more highly conferred on any other, we may desire the more humbly to be taught, and to learn what is better from him, and to be corrected in our Errors. Now the things which follow are the Causes of our separation.  

To maintain the Essential Truth.  That it may be manifest to every one in general, and in particular, that the Cause of our separation is such, that is to say, for the Essential truth of the Faith, and for the inward knowledge of one true God, and the Unity of Essence in three Persons, which knowledge flesh and blood cannot give, and for the Worship due to one only God, by all those things abovementioned: for the sanctification, and honour, which is due to him above all things, and above every Name, for the living hope in God through Christ, for regeneration, and inward renovation by Faith, Hope, and Charity; for the merit of Jesus Christ, with all sufficient Grace and Justice, for participation, or Communion with all the Elect; for the remission of sins; for a holy Conversation, and for the faithful performance of all the Commandments in the faith of Christ, for true Repentance, for perseverance to the end, and for life eternal. 
2. And the Ministerial truths, and in what they consist.  The Ministerial Truths are these: The outward Congregation of Ministers, with the people subject in place, and time, in the Truth by the Ministry, i. e. in the Truth mentioned above, leading, establishing, and preserving in a faithful, and frequent assembling together, tending to Faith, and good life, according to the Customs, and Obedience, and diligent continuing in the practice, and usage of the Lord over his Flock.  

The duty of good Pastors.  The things which the Ministers are obliged to for the service of the people, are these: The Word of the Gospel, the Sacraments joined to the Word, which certify what hath been the intention, and understanding, and confirm the faithful in hope in Christ, and the Ministerial Communion in all things according to Essential Truth. And if there be any other Ministerial things, they may all be referred to these above; but of these particular Truths, some are essentially necessary to the Salvation of men, others conditionally are contained in the 12 Articles of Faith, and in many of the discourses of the Apostles. For Antichrist hath already reigned in the Church, in time past, by the Divine permission.  

A summary of the Errors, and Impurities of Antichrist. 1. Idolatries and superstitions of several sorts.  The Errors and Impurities of Antichrist, forbidden by the Lord, are these, viz. Divers and innumerable Idolatries against the Commandment of God and Christ; Worship given to the Creature, and not to the Creator, visible, and invisible, corporal, or spiritual, intelligible, or sensible, natural, or framed by any Art, under the Name of Christ, or Saints of both Sexes, and Relics, and Authorities; which Creature is Worshipped by Faith, Hope, Works, Prayers, Pilgrimages, Alms, Offerings, costly Sacrifices: Which Creature they Worship, Adore, Honour in many manners, by Hymns, Speeches, Solemnizing, and Celebrations of Mass, of Vespers, bowing to the same Creatures, by Hours, Vigils, Feasts, by Acquisition of Grace, which is essentially in one only God, and meritoriously in Jesus Christ, and is acquired by Faith alone, and the holy Spirit.  

The first cause of such superstitions.  For there is no other cause of Idolatry, but a false Opinion of Grace, of Truth, of Authority, of Invocation, of Intercession, which this Antichrist hath taken away from God, to attribute it to Ceremonies, and the Works of his Hands, and to Saints, and Purgatory. And this Iniquity of Antichrist is directly against the first Article of Faith, and against the first Commandment of the Law.  

The second cause.  In like manner an Inordinate love of the World, which is in Antichrist, and that is it from whence sprung all the evils, and sins that are in the Church, in those who are the Guides to govern her, and her Officers, who sin without any restraint; these are against the Truth of the Faith, and against the knowledge of God the Father, as St. John Witnesses, He that sins, neither knows, nor hath seen God, for if any one love the World, the love of the Father is not in him.  

The second Iniquity of Antichrist is trusting in the Creatures.  The second Iniquity of Antichrist lies in the hope, which he gives of Pardon, of Grace, of Righteousness, of Truth, and of Life Eternal, as being what are not in Christ, nor in God by Christ, but in men living, or dead, in Authorities, in Ecclesiastical Ceremonies, in Benedictions, in Sacrifices, in Prayers, and in the other things above mentioned, and not in true Faith, which produces repentance by Charity, and makes men to departed from evil, and brings them to do good. So that Antichrist teaches not firmly to trust on such things, as Regeneration, Spiritual Confirmation, or Communion, Remission of Sins, and everlasting Sanctification, but to trust in the Sacraments, or in his base Simony, by which the people is deluded, so that selling all things, he hath invented many Ordinances, old and new, to get Money, suffering, if any one hath done this or that, hereby to obtain Grace and Life. And this double Iniquity, is properly called in the Scriptures, Adultery, or Whoredom,; and therefore those Ministers, who lead the brutal People in these Errors, are called the Whore in the Revelation. And this Iniquity is against the second Article, and also against the second and third Commandment of the Law.  

The third Iniquity of Antichrist is the Establishing the merit of Works.  The third Iniquity of Antichrist lies in this, That he hath invented, besides what hath been already said, false Religions, and Rules, and Monasteries, giving hopes of obtaining Grace by building of certain Churches. As also in this, viz. If any one often, and devoutly hears Mass, if he hath partaken of the Sacraments, if he hath been at Confession (things that rarely show men to be contrite) or if they have satisfied by Fast, and emptying the Purse, or if they have been, or are Members of the Romish Church. Or whether they have not devoted themselves already, or vowed to be of any Order, either to take the Cap, or Monk's Hood, which they affirm against all Truth, that they are obliged to. And this Iniquity of Antichrist is directly against the 8th Article of the Creed, I believe in the Holy Ghost.  

The fourth Iniquity of Antichrist is covering all with specious titles.  The fourth Iniquity of Antichrist lies in this, That as he is the fourth Beast before described by Daniel, and the Apocalyptick Whore, he covers himself nevertheless with the Authority, Power, Dignity of Ministers, Officers, and Scriptures; and equals, and compares himself to the true, and holy Mother Church, wherein Salvation Ministerially is, and no where else; wherein is Truth of Life, and of Doctrine, and of the Sacraments: For if he should not cover both himself, and his wicked Ministers, these being known to be open sinners, he would be abandoned by all. For Emperors, and Kings, and Princes, looking upon him to be the true, and holy Mother Church, have loved, and endowed him contrary to the Commandment of God. And this Iniquity of Ministers, and those subject to him, who are thus upheld in error and sin, is directly against the 9th Article, I believe the Holy Church. This as to what respects the first part.  

Of Unction and the Superstitious Shaving of Priests and Monks.  Secondly, for as much as they who partake only of the outward Ceremonies, ordained by humane Inventions, believe, and hope to partake of the Truth of the Pastoral Offices and Cures, provided that they be shorn like Lambs, and Anointed, and blessed by touching the Book, and Calais with the hand, they profess to be ordained, as Priests ought. In like manner (as is above said) the people, who are under them, communicating by the words, signs, and outward Exercises, and their divers Actions, think they partake of the Truth drawn out from them. And this is against another part of the 9th Article, I believe the Communion of Saints. Wherefore it's necessary to departed from the wicked Communion of Monks, by whom Carnal men are drawn in, they through their Avarice making them trust in such vain things, so that though they be Luxurious, or Covetous, yet if they do but give to them, they promise them that they shall partake of their Poverty and Chastity.  

The fifth Iniquity of Antichrist, is their presumption to Pardon sin.  The fifth Iniquity of Antichrist lies in this, That they feign, and promise Pardon, and Remission of sins to Sinners, who are not truly contrite, and cease not to continue in their wicked do; and in the first place, through Avarice, they promise them Remission of their sins, upon Auricular Confession, and the Absolution of Man for their Pilgrimages: And this Iniquity is against the 11th Article of the Faith, I believe the forgiveness of sins. For that is Authoritatively in God, and Ministerially in Christ, by Faith, Hope, Repentance, Charity, Obedience of the Word, and in man by participation.  

The sixth Iniquity is, to deceive by Purgatory.  The sixth Iniquity consists in this, That they serve themselves, and hope to the end of their life, in the forementioned covered Iniquities, and specially in Extreme Unction, and the dream of Purgatory, so that the ignorant, and more rude perservere in their Error, they giving them to understand, that they are absolved from their sins, though they never forsake them with a good will, and to hope for remission of sins, and life eternal. And this Iniquity is directly against the eleventh and twelfth Article of the Faith.  
FINIS.   

ERRATA.  
IN the Epistle Dedicatory, p. 11. l. 24. for Sovereign r. Sovereign's: p. 14. l. 25 for glozying r. glozeing: p. 15. l. 7. for remonstrate: p. 28. l. 21. after grateful add to ibid. after those blot out to: In the Preface, p. 15. l. 13. for aquitted r. acquitted: p. 9 l. 7. after Duxit add in 16. after Duxerat add in p. 12. l. 9 for etc. r. And— l. 31. for now r. not: p. 14. l. 29. after much add as: p. 15. l. 6. after hours add and minutes: p. 16. l. 1. after thunders blot out,: In the Book, p. 9 l. 39 for preserve r. prefer: p. 10. l. 2. for altered r. attested: p. 14. l. 36. blot out &c: p. 18. l. 31. for led r. let: p. 34. l. 28. blot out the: p. 36. l. 27. for Nongentisimo r. Nongentesimo: p. 66. l. 3. for Cities r. City: l. 4. for that r. the. l. 27. for heights r. height: p. 68 l. 14. for reostored r. restored: p. 77. l. 1. for his name r. the beast: p. 80. l. 15. for Martymum r. Martyrum. l. 20. for appelebantur r. appeteb antur. l. 30. for Thaebean r. Thebaean: p. 81. l. 4. for Christianum r. Christianorum: p. 82. l. 16. for leaving r. having. l. 29. for Gorgon r. Gregory. l. 38. for Iconoclastie r. Iconoclastae: p. 83. l. 4. Copronynons' r. Copronym us: l. 51. Nicephonis r. Nicephor us: l. 12. after aforesaid blot out,: l. 17. blot out but: p. 87. l. 14. blot out 〈◊〉: p. 93. l. 5. for be r. by: p. 97. l. 2. for Bishops r. Bishop: p. 101. l. 7. for Ammonites r. Amorites: p. 103 l. 6. after these add fiery: p. 104. l. 11. for Nicephonus r. Nicephorus: p. 110. l. 10. after Church for; r.,: l. 22. for Cyratian r. Gratian: l. 24. for Extravagancies r. Extravagantes: p. 111. l. 23. for Romanum r. Romam: p. 113. l. 5. for Amageddon r. Armageddon: p. 114. l. 22. ditto: p. 117. l. 38. for Israel: r. Israel: p. 122. l. 10. for enjoins r. enjoys: p. 124. after up blot out; ib. after hand add;: p. 126. l. 9 after by add;: l. 18. for Prophets r. Prophet: p. 127. l. 33. and 34. after Mahometans add the devotion: ib. blot out the devotion: p. 128. l. 10. after these add &c: p. 129. l. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 131. l. 31. for it can r. can it: p. 132. l. 1. for many r: may: p. 133. l. 19 after otherwhere add,: p. 135. l. 29. for mustliman r. musliman: p. 136. l. 28. for Tognulbecus r. Togrulbecus: p. 139. l. 16. after was add in and after neither add,: p. 147. l. 3. for reserve r. refer: l. 8. after him add self: p. 149. l. 5. blot. out as: l. 13. for the r. that: p. 150. l. 38. blot out and some hours p. 154. l. 22. for wars r. way.  
FINIS.